T*****n
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St. Peter was bishop of Antioch before ever going to Rome and chose a
successor when he left. So why is the Pope in Rome and not Antioch?
聖伯多祿在前往羅馬並殉道於斯之前曾是安提約基亞的主教，並且在離開時選定了繼承
者。那麼爲什麼教宗是羅馬主教，而非安提約基亞主教？
While it is true that St. Peter was also the first bishop of Antioch, the
idea that Antioch is equal in primacy to Rome is not the Apostolic Tradition
, even the Tradition of the Eastern Church, for several reasons.
儘管聖伯多祿確實也是安提約基亞的第一任主教，但安提約基亞與羅馬享有平等首席權
這樣的想法並不符合宗徒傳統，甚至也不符合東方教會的傳統。有如下幾個原因：
First of all, the full Tradition is not that Peter was Bishop of Antioch
before he was Bishop of Rome. Rather, according to all the fathers who
mention the subject, Peter was bishop of Rome first --having traveled there
way back in A.D. 42, when he was forced to flee Palestine after escaping
from prison and the persecution of Herod Agrippa (see Acts 12). Indeed, in
Acts 12:17, it says that Peter fled to "another place"; and, according to
Eusebius, Jerome, and some other fathers, this "other place" was Rome. Then,
in A.D. 49, exactly seven years later, according to both the Roman
historian Suetonius and Acts 18:2, the Roman Emperor Claudius expelled all
the Jews from Rome because of a riot over someone who Suetonius calls "
Chrestus" --clearly, a mis-hearing of "Christus" ("Christ"). So, apparently
there was some kind of major conflict between the pro-Christian and anti-
Christian Jews in Rome at this time; and the imperial authorities dealt with
this by exiling all the Jews from Rome. St. Peter would have been among the
Jews who were expelled; and, oddly enough, it is at this very time (A.D. 49
) that St. Peter reappears in the Acts narrative (see Acts 15), where he is
inexplicably present at the council of Jerusalem. Apparently, St. Luke (the
author of Acts) saw no need to explain where Peter was between Acts 12 (A.D.
42) and Acts 15 (A.D. 49), but assumes that his original readers know where
Peter was. Then, only after the council of Jerusalem (with the question of
Gentile membership settled) did Peter settle in Antioch, where he became the
first true bishop of that city-church (see Galatians 2:11-14). And,
sometime after the death of Emperor Claudius, when the Jews were finally
permitted to return to Rome (Emperor Nero's wife Pompea was a pro-Jewish "
God-fearer") did Peter return to Rome --the city-church which he had
established earlier (as its first true bishop); and it was at Rome that
Peter concluded his earthly ministry. This is the full and true Tradition.
＃第一，完滿的傳承並不是伯多祿在擔任羅馬主教之前擔任了安提約基亞主教。反之，
根據所有論及這一主題的教父，伯多祿首先成爲了羅馬主教——公元四二年，他遭到黑
落德阿格黎帕的迫害，在從獄中逃出後，被迫逃離巴勒斯坦，並去了羅馬。確實，宗徒
大事錄十二章十七節記載道，伯多祿逃往「別的地方」；並且，根據歐瑟伯、熱羅尼謨
和其他教父的記載，這個「別的地方」就是羅馬。繼而在公元四九年，正好是其後七年
，根據羅馬史家蘇厄托尼和宗徒大事錄十八章二節，羅馬皇帝喀勞狄曾因一場暴動將所
有猶太人逐出羅馬，這場暴動是爲了一個人發生的，蘇氏稱此人爲「基來斯督」——這
顯然是對「基利斯督」的誤聽。因此顯然，在當時的羅馬城中，信奉和敵對基督教的猶
太人曾有過激烈的衝突；而皇帝處理這矛盾的方法就是驅逐羅馬城中所有的猶太人。聖
伯多祿也應該在這些被驅逐的人中；但奇怪的是，正在此時（公元四九年），聖伯多祿
重新出現在宗徒大事錄的記述中（見十五章），並令人費解地出現在耶路撒冷會議中。
顯然，聖路加（宗徒大事錄的作者）覺得沒有必要解釋從宗徒大事錄十二章（公元四二
年）到十五章（公元四九年）間伯多祿的蹤跡，蓋他認爲其最初的讀者都知道伯多祿去
了哪裏。其後，在耶路撒冷會議（外邦人奉教的問題得以解決）之後，伯多祿去了安提
約基亞，並成了安城第一位眞正的主教（見迦拉達書二章十一至十四節）。此後，在喀
勞狄皇帝駕崩後的某時，當猶太人終又獲准回歸羅馬（尼祿皇帝的妻子波培娅是位親猶
太的「敬畏天主者」），伯多祿又返回羅馬——這座他更早建立教會的城市（作爲其第
一位主教）；正是在羅馬，伯多祿結束了他塵世的牧職。這就是完整而眞實的傳承。
Secondly, Rome's primacy comes, not from the fact that Peter was the bishop
of Rome (since Peter was the bishop of quite a few places --e.g. Jerusalem,
Antioch, etc.), but rather from the fact that Peter, in addition to being an
Apostle (like all the other Apostles) and a bishop (like all other bishops)
was also invested with a special and exclusive ministry by Christ --that is
, the ministry of "Rock" and "Key-bearer" for the universal Church, with the
duty and responsibility for maintaining the entire flock in unity and
orthodoxy (e.g. Luke 22:31-32; John 21:15-19, etc.). And, while Peter lived,
he took this ministry with him wherever he went. For example, while Peter
was clearly the leader/bishop of the infant Church in Jerusalem, when he
left Jerusalem, the ministry of "Rock" / "Key-bearer" did not remain with
the church of Jerusalem (or pass on to St. James the Just, the first post-
Apostolic bishop of Jerusalem), but remained with Peter personally. And,
likewise, when Peter left Antioch to end his days in Rome, his Christ-given
ministry of Rock and Key-bearer did not remain with Antioch (that is, with
St. Evodius or St. Ignatius --the second and third bishops of Antioch,
respectively), but was taken with Peter to Rome. And, it was at Rome that
Peter laid down his life and concluded his earthly ministry. And this is why
his ministry of Rock and Key-bearer was passed on to his earthly successor(
s) at Rome, and not those at Antioch or anywhere else.
＃第二，羅馬的首席權，不僅來自伯多祿爲羅馬主教這一事實（伯多祿也曾任其它幾個
城市的主教，如耶路撒冷、安提約基亞等），也來自如下事實，卽伯多祿不僅是宗徒（
一如其他宗徒）與主教（一如其他主教），他更接受了來自基督那獨特惟一的任務——
卽普世教會「磐石」與「掌管鑰匙者」的牧職，有義務和責任去維護整個教會的合一與
正統（如路加福音二十二章三十一至三十二節；若望福音二十一章十五至十九節等）。
伯多祿在世時，不論他到那裏，都肩負這一責任。例如，當伯多祿爲耶路撒冷初期教會
的領袖／主教時，幾時他離開耶路撒冷，「磐石」／「掌管鑰匙者」的牧職並沒有保留
在耶路撒冷教會（或傳遞給公義者聖雅各伯，宗座之後耶路撒冷第一任主教），而保留
在伯多祿個人身上。同樣，當伯多祿離開安提約基亞去羅馬後，他由基督付給的「磐石
」與「掌管鑰匙者」的牧職也沒有保留在安提約基亞（卽沒有留給聖厄福迪或聖依納爵
，分別爲第二任與第三任安城主教），而是隨著伯多祿被攜往羅馬。正是在羅馬，伯多
祿犧牲了自己的生命，結束了塵世的牧職。這正是爲何他作爲磐石與掌管鑰匙的職責傳
遞給了羅馬教宗，他在世上的繼承人，而不是在安提約基亞或其他地方的主教。
Ancient Antiochians profess the primacy of Rome
古代安提約基亞人宣認羅馬的首席權
In A.D. 449, we have Theodoret of Cyrus (a native of Antioch ...and disciple
of St. John Chrysostom) writing as follows to Pope Leo the Great:
公元449年，賽勒斯的德奧多樂特（安提約基亞人，金口聖若望的門徒）［謹案：東教
聖品］寫有如下致大良教宗的信件：
Theodoret Ibid, Epistle Leoni: "If Paul, the herald of the truth, the
trumpet of the Holy Spirit, hastened to the great Peter, to convey from him
the solution to those in Antioch, who were at issue about living under the
law, how much more do we, poor and humble, run to the Apostolic Throne (Rome
) to receive from you (Pope Leo) healing for wounds of the churches. For it
pertains to you to have primacy in all things; for your throne is adorned
with many prerogatives."
德奧多樂特致良書：
＋「若保祿，這位眞理的信使、聖神的號角，催促偉大的伯多祿，對安提約基亞人就在
法律下生活而發生的爭執表達他的意見，我們豈不更應謙卑自下，奔赴宗座（羅馬）之
前，接受您（良教宗）對教會創傷的醫治。因爲您在一切事上都享有首席；您的牧座裝
飾着卸嗵貦唷！br />
"For that all holy throne (Rome) has the office of heading the churches of
the whole world, for many reasons; and, above all others, because it has
remained free of the communion of heretical taint, and no one holding
heterodox sentiments ever sat in it, but it has preserved the Apostolic
grace unsullied."(Theodoret, Epist Renato)
＋「因爲聖座（羅馬）有牧導普世教會的職責，其原因卸啵蛔顮懯滓模撬忪妒墚
惗说溺栉郏瑥臎]有異端者曾坐在它上，且它完備地保存著宗徒的恩寵。」（德奧多樂
特，Epist Renato）
"Hasten to your Apostolic See (Rome) in order to receive from you a cure for
the wounds of the Church. For every reason it is fitting for you (Pope Leo)
to hold the first place, inasmuch as your see is adorned with many
privileges. I have been condemned without trial. But I await the sentence of
your Apostolic See. I beseech and implore Your Holiness to succor me in my
appeal to your fair and righteous tribunal. Bid me hasten to you and prove
to you that myteaching follows in the footsteps of the Apostles." (Theodoret
to Pope Leo, Ep. 113).
＋「催促宗座（羅馬），爲能從您那裏受到教會創傷的醫治。不論如何，您（良教宗）
保有首位是適宜的，因爲您的牧座裝飾着許多特權。我不經審判而遭定罪，但我等待著
宗座您的判決，我尋求並懇請聖座您，以公平正義的審理團援助我。請允許我催促您，
並向您證明我的教導都遵從宗徒的遺訓。」（德奧多樂特致良教宗，Ep. 113）
Likewise, at the very same time, we have Bishop St. Eusebius of Doryleum,
who was also a member of the patriarchate of Antioch; and he too writes to
Pope Leo and says ...
同樣，幾乎在同時，多利雷的主教聖歐瑟伯，也是安提約基亞宗主教區中的一員；他也
致書良教宗說：
"The Apostolic throne (Rome) has been wont from the beginning to defend
those who are suffering injustice. I entreat Your Blessedness, give me back
the dignity of my episcopate and communion with yourself, by letters from
you to my lowliness bestowing on me my rank and communion." (Eusebius of
Doryleum to Pope Leo)
＋「宗徒的牧座（羅馬）從起初就常保衛那些遭受不義的人。我懇求您的祝福，藉您的
信函賜予在下品位及共融，恢復我牧職的尊嚴及與您的共融。」（多利雷的歐瑟伯致良
教宗）
The response to these petitions was that Pope Leo had the Emperor Marcian
call the Ecumenical Council of Chalcedon (A.D. 451). And this Council, which
of course included the Bishop of Antioch and all of the dependents of his
patriarchate, has this to say about the authority of Rome:
作爲對於這些懇求的回覆，良教宗請皇帝馬西安召開了加采東大公會議（公元四五一年
）。安提約基亞主教及其宗主教區的其他助理，理所應當地參加了這次大公會議，大會
關於羅馬的權威有如下定斷：
"For if 'where two or three are gathered together in His name' He has said
that 'there He is in the midst of them," must He not have been much more
particularly present with 520 priests, who preferred the spread of knowledge
concerning Him ...Of whom you were Chief, as Head to the members, showing
your good will." ---Chalcedon to Pope Leo (Repletum est Gaudio), November
451.
＋「因爲若『哪裏有兩三個人因祂的名聚在一起』，祂說，『祂就在他們中間』，則祂
尤其應出現在五百二十位司鐸中，他們切願廣傳有關祂的知識…而其中您是領袖，作爲
腥酥祝瑏K表現出聖善的意旨。」——加采東會議致良教宗（Repletum est Gaudio）
，四五一年十一月。
"You are set as an interpreter to all of the voice of blessed Peter, and to
all you impart the blessings of that Faith." ---Chalcedon to Pope Leo, Ep.
98.
＋「您是榮福伯多祿一總訓導的詮釋者，並將信仰的眞福告知腥恕！埂硬蓶|會議
致良教宗，Ep. 98。
"Besides all this, he extended his fury even against him who had been
charged with the custody of the Vine by the Savior. We refer to Your
Holiness." ---Chalcedon to Pope Leo, Ep. 98.
＋「此外，他甚至向那些受救主託付照管葡萄園的人發怒。聖父，我們請求您來處理。
」——加采東會議致良教宗，Ep. 98。
"Knowing that every success of the children rebounds to the parents, we
therefore beg you to honor our decision by your assent, and as we have
yielded agreement to the Head in noble things, so may the Head also fulfill
what is fitting for the children." --Chalcedon to Pope Leo, Ep. 98.
＋「我人旣知子女的每項成功都是因爲父母，爲此我們請求您以您的准許光榮我們的決
定，旣然我們已在高貴的事上與領袖達成一致，則希望領袖也能滿足子女的需求。」—
—加采東會議致良教宗，Ep. 98。
Once again, the Patriarch (Bishop) of Antioch is one of the Chalcedonian
fathers who is speaking to Pope Leo of Rome in this way. He could not have
done so if Antioch was equal in Petrine authority to Rome.
安提約基亞宗主教，作爲加采東會議諸教長的一員，再次如此對羅馬的良教宗講話。若
安提約基亞在伯多祿的權威上與羅馬相等，則他當然不會如此說話。
And, indeed, when we look at the previous Ecumenical Council, we see the
same thing. For, according to the Acts of the Council of Ephesus in A.D. 431
(and this is in the Greeks Acts as well as in the Latin version), the Roman
presbyter Philip, who represented the Bishop of Rome at the Council,
declared:
當我們回顧以前的大公會議時，我們會發覺同樣的事。因爲根據公元四三一年厄弗所大
公會議的實錄（其希臘文本與拉丁文本相同），羅馬教宗在會議中的代表，斐理伯司鐸
宣佈道：
"There is no doubt, and in fact it has been known in all ages, that the holy
and most blessed Peter, prince and head of the Apostles, pillar of the
faith and foundation of the Catholic Church, received the Keys of the
Kingdom from our Lord Jesus Christ, the Savior and Redeemer of the human
race, and to him was given the power of loosing and binding sins; who down
even to this day and forever both lives and judges in his successors. The
holy and most blessed Pope Celestine, according to due order, is his
successor and holds his place." (Acts of the Council of Ephesus, session 3).
＋「毫無疑問，並事實上由各時代之人所共知，聖潔而至榮福的伯多祿，宗徒之長，信
德之砥柱，公教之根基，從我主耶穌基督、人類救主手中，接受了天國的鑰匙，並獲得
了釋放與捆綁諸罪的權力；他藉着他的繼承者生活與判斷直到今日，並將繼續下去。聖
潔而至榮福的教宗塞來斯定，按照應當的秩序，乃是他的繼承人，正在他的牧座上。」
（厄弗所大公會議實錄，第三期）。
Thirdly, the ancient Church simply did not believe that Antioch had equal
primacy with Rome. We can see this clearly from the testimony of the ancient
Antiochians themselves in the box to the right.
＃第三，古代教會並不相信安提約基亞享有與羅馬平等的首席權。從上文古時安提約基
亞人自己的證言中，我們就可以清楚看到這點。
And this statement was of course accepted without dispute by both the Bishop
of Antioch and by St. Cyril, Bishop of Alexandria, who presided over the
Council of Ephesus. Indeed, the second see after Rome was not Antioch, but
Alexandria. In other words, Alexandria was second in primacy among the
original three (Apostle-established) patriarchs, which were: Rome,
Alexandria, and Antioch --in THAT order of primacy. We see this again and
again in the patristic record, and both the Eastern fathers and the Western
fathers testify to this fact. For example, writing in A.D. 382, Pope St.
Damasus I (writing to defend Alexandria's Traditional primacy in the East
after the imperial-backed bishop of Constantinople tried --unsuccessfully --
to usurp Alexandria's authority at the Council of Constantinople I in A.D.
381) outlines the true Tradition quite well. Pope St. Damasus says ...
並且這一聲明爲安提約基亞主教與聖濟利祿一致接受，毫無爭議，濟利祿是亞歷山大里
亞主教，厄弗所大公會議是由他主持的。實際上羅馬之後的第二教區不是安提約基亞，
而是亞歷山大里亞。換句話說，亞歷山大里亞在最初三個宗主教區（宗徒所建）的優先
性中位列第二，其順序爲：羅馬，亞歷山大里亞，安提約基亞——優先性依此序排列。
我們在教父的記錄中反反覆覆看到這一事實，並且東西方教父都可爲此作證。例如公元
三八二年，教宗聖達馬蘇一世完善地描繪出了眞實傳承的輪廓（爲保衛亞歷山大里亞在
東方的傳統優先，因君士坦丁堡主教在皇帝支持下，妄圖——雖然未遂——在君士坦丁
堡第一屆大公會議中爭奪權威，公元三八一年。）教宗聖達馬蘇說：
"Although all the Catholic churches spread abroad throughout the world
comprise but one bridal chamber of Christ, nevertheless, the holy Roman
church has been placed at the forefront not by the conciliar decisions of
the churches, but has received the primacy by the evangelic voice of our
Lord and Savior, Who says: 'You are Peter ...(Matt 16:18-19).' In addition
to this, there is also the companionship of the vessel of election, the most
blessed Apostle Paul who, along with Peter in the city of Rome in the time
of Caesar Nero, equally consecrated the above-mentioned holy Roman church to
Christ the Lord; and by their own presence and by their venerable triumph,
they set it at the forefront over the others of all the cities of the world.
The first see, therefore, is that of Peter the Apostle, that of the Roman
church, which has neither stain nor blemish, nor anything like that. The
second see is that of Alexandria, consecrated on behalf of the blessed Peter
by Mark, his disciple and an Evangelist, who was sent to Egypt by the
Apostle Peter, where he preached the word of truth and finished his glorious
martyrdom. The third see is that of Antioch, which belonged to the most
blessed Peter, where he dwelled before he came to Rome, and where the name '
Christians' was first applied, as to a new people." (Decree of Damasus # 3,
382 A.D.)
＋「儘管大公教會遍傳普世，但基督的新婦祗有一間閨房，神聖羅馬教會被置於最前，
不是因爲教會會議的決定，而是由我主救主在福音中的話而獲得了首席權，他說『你是
磐石伯多祿……（瑪竇福音十六章十八至十九節）。』此外在羅馬城中，還有至榮福的
蒙選之器，保祿宗徒的偕同，在尼祿皇帝時，共同爲主基督祝聖了羅馬教會［謹案：指
其殉道］；因他們的親臨及可敬的勝利，他們將羅馬教會置於世界其它城市的教會之前
。爲此，爲首的牧座，應是屬於伯多祿宗徒的，卽是羅馬教會，它從未受過垢染或玷污
，也未遭受過相類的破壞。位列第二的牧座當是亞歷山大里亞，它由聖史馬爾谷的作爲
［謹案：亦指殉道，下詳］祝聖，他是眞福伯多祿的門徒，受伯多祿宗徒派遣，前往埃
及宣講眞理的聖言，並最終以殉道結束了光榮的一生。位列第三的牧座當是安提約基亞
，它屬於至榮福的伯多祿，他在前來羅馬之前曾住在那裏，人們於斯首先使用『基督徒
』這一名號稱呼信友。」（達馬蘇法令三號，公元三八二年）
So, Rome was recognized by all to be St. Peter's actual see --his "based of
operations" and the successor to his Christ-given ministry as "Rock" and "
Key-bearer" (i.e., the final, earthly "court of appeal" for the universal
Church). Alexandria was recognized to be second in authority because of its
ties of discipleship between St. Peter and St. Mark, who was Peter's chief
disciple and the first Bishop of Alexandria. And Antioch was recognized to
be third in authority because it once belonged to Peter. But Rome itself was
clearly the final court of appeal and the universal primate. No honest
student of Church history (not even Eastern Orthodox scholars like Ware and
Meyendorff) denies this. Any Eastern Orthodox who makes the argument that
you cite above is clearly ignorant of his own Orthodox Tradition.
爲此，人們一致認爲羅馬是聖伯多祿眞正的牧座——他「工作的中心」，以及他由基督
獲得之牧職的繼承人，作爲「磐石」和「掌管鑰匙者」（如最終，普世教會在地的「裁
決廷」）。亞歷山大里亞享有次席，因爲聖伯多祿與聖馬爾谷之間的師徒關係，馬爾谷
是伯多祿的門徒，又是亞歷山大里亞的第一任主教。安提約基亞享有第三席，因爲它曾
經由伯多祿領導。但是很明顯，羅馬乃是最高的裁決廷和普世的首牧。沒有任何諏嵉慕
虝穼W習者（卽使是東教的學者，如韋爾和邁恩鐸夫）會否認這點。任何反對上述引
言的東教徒，很明顯，是對自己的東教傳統認識不足。 | T*****n
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