The Roman Catholic church, the largest of the Christian churches, although present in all parts of the world, is identified as Roman because of its historical roots in Rome and because of the importance it attaches to the worldwide ministry of the bishop of Rome, the pope.罗马天主教会，其中最大的基督教教堂，虽然目前在世界所有地区，被确定为罗马，因为它的历史根源在罗马和，因为它极为重视向世界各地的部罗马的主教，教宗。 Several Eastern Rite Churches , whose roots are in regional churches of the Eastern Mediterranean, are in full communion with the Roman Catholic church.几个东部成年礼的教堂 ，其根源是在区域教会地中海东部，是在充分交流与罗马天主教会。
In 1980 there were some 783 million Roman Catholics, approximately 18% of the world's population.在1980年也有一些7.83亿罗马天主教徒，大约有18 ％的世界人口。 The 51 million Roman Catholics in the United States (1982) constitute 22% of that country's population.该51000000罗马天主教徒在美国的（ 1982 ）构成的22 ％ ，该国的人口。 These statistics are based on baptisms, usually conferred on infants, and do not necessarily imply active participation in the church's life nor full assent to its beliefs.这些统计数字是根据圣洗圣事，通常是授予对婴幼儿，并不一定意味着，积极参与教会的生活，也没有充分赞同其信仰。
A growing estrangement between the Catholic church in the West and the Orthodox church of the East in the first millennium led to a break between them in the 11th century, and the two regions diverged in matters of theology, liturgy, and disciplinary practices. 越来越隔阂，天主教会在西方和东正教教堂东在第一个千年导致了打破它们之间在11世纪，这两个地区有分歧的事项神学，礼仪和纪律的做法。 Within Western Christianity beginning with the 16th - century Reformation, the Roman Catholic church came to be identified by its differences with the Protestant churches.与西方基督教开始与第十六-世纪的改革，罗马天主教会来确定其差异与新教教会。
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Roman Catholics attach special significance to the rites of Baptism and Eucharist. Baptism is sacramental entry into Christian life, and the Eucharist is a memorial of Christ's death and resurrection in which he is believed to be sacramentally present. 罗马天主教徒的重视具有特殊意义的仪式的洗礼和圣体圣事。洗礼是圣进入基督徒的生活，和圣体圣事是一个纪念基督的死和复活，其中他相信是sacramentally本。 The Eucharist is celebrated daily in the Roman Catholic church. Catholics also regard as Sacraments the forgiveness of sins in reconciliation with the church (Confession), ordination to ministry (Holy Orders), marriage of Christians, postbaptismal anointing (Confirmation), and the Anointing of the Sick.圣体圣事是每天在庆祝罗马天主教会。 天主教徒也视为圣礼该罪的赦免，在和解与教会（招供） ，协调部（圣地命令） ，婚姻的基督徒， postbaptismal anointing （确认） ，以及anointing的病人。
Catholic ethical doctrines are based ultimately on the New Testament teachings but also on the conclusions reached by the church, especially by the popes and other teachers. In recent times the pope and bishops have formulated guidelines regarding social justice, racial equality, disarmament, human rights, contraception, and abortion. 天主教的道德学说是基于最终就新约圣经的教义，而且对所达成的各项结论，教会，特别是由教皇和其他教师，在最近的时代，教皇和主教们已制订指引，对于社会公义，种族平等，裁军，人权，避孕，堕胎。 The official opposition to artificial contraception is not accepted by a large number of practicing Catholics.官方反对人工避孕，是不接受了大量的实践天主教徒。 The Roman Catholic church's prohibition of remarriage after divorce is the strictest of the Christian churches, although the church does admit the possibility of annulments for marriages judged to be invalid.罗马天主教会的禁止离婚后再婚是严格的基督教，虽然教会不承认的可能性annulments结婚判定为无效。
The Roman Catholic church also fosters devotional practices, both public and private, including Benediction of the Blessed Sacrament (a ceremony of homage to Christ in the Eucharist), the Rosary, novenas (nine days of prayer for some special intention), pilgrimages to shrines, and veneration of saints' relics or statues. The devotional importance attached to the Saints (especially the Virgin Mary) distinguishes Roman Catholicism and Eastern Orthodoxy from the churches of the Reformation. In the last two centuries the Roman Catholic church has taught as official doctrine that Mary from her conception was kept free of original sin (the Immaculate Conception) and that at the completion of her life was taken up body and soul into heaven (the Assumption). Catholics are also encouraged to practice private prayer through meditation, contemplation, or spiritual reading. 罗马天主教会也可培养devotional的做法，无论是公共部门和私营，包括benediction的圣（一仪式祭奠在基督圣体圣事） ，念珠， novenas （九天的祈祷，为一些特殊的意图） ，朝圣的圣地，和崇拜圣人'的文物或雕像。 devotional重视圣人（尤其是圣母玛利亚）的区别罗马天主教和东部的正统从教会的改革。在过去的两个世纪的罗马天主教会教作为官方学说玛丽认为，从她的构想是保持自由的原罪（圣母无染原罪的概念） ，并在完成她的生命被带到了身体与灵魂到天堂（假设） 。天主教徒亦鼓励的做法，私人祈祷透过冥想，沉思，或精神读。 Such prayer is sometimes done in a retreat house with the assistance of a director.这样的祈祷是，有时做了一次务虚会内务与援助一名主任。
The pope is elected for life by the College of Cardinals (about 130).教宗当选为生活所高校的枢机主教（约130 ） 。 He is assisted in the governance of the church by the bishops, especially through the World Synod of Bishops that meets every three years.协助他在管治教会的主教们，特别是通过世界主教会议认为，每三年召开一次会议。 More immediately in the Vatican City, the papal city - state within Rome, the pope is aided by the cardinals and a bureaucracy known as the Roman Curia.更即时，在梵蒂冈城，教皇城-国家内部的罗马，教宗是计算机辅助由枢机主教和官僚主义，众所周知，由于罗马教廷。 The Vatican is represented in many countries by a papal nuncio or apostolic delegate and at the United Nations by a permanent observer.梵蒂冈的代表，在许多国家，由教皇圣座大使或宗座代表，在联合国设有常驻观察员。
By tradition the all - male ordained clergy (bishops, priests, and deacons) are distinguished from the laity, who assist in the ministry of the church. In the Western (Latin) rite of the Catholic church, bishops and priests are ordinarily celibate. 由传统的所有-男性祝圣神职人员（主教，神父，和执事）是有别于俗人，谁在协助部教会，在西部（拉丁语系）成年礼的天主教会，主教和司铎通常c elibate。 In many of the Eastern Rite churches, priests are allowed to marry. Some Catholics live together in Religious Orders, serving the church and the world under vows of poverty, chastity, and obedience. Members of these orders of congregations include sisters (or Nuns), brothers, and priests.在许多东部成年礼的教会，牧师获准结婚。 一些天主教徒共同生活在宗教的订单，服务教会和世界下誓言贫穷，贞洁，服从。成员，这些订单的教友，包括姐妹（或尼姑） ，兄弟，和神父。 Priests who belong to religious orders are sometimes called regular clergy, because they live according to a rule (Latin regula).神父谁属于宗教的命令有时被称为定期神职人员，因为他们生活根据规则（拉丁语规范） 。 Most priests, however, are ordained for ministry in a diocese under a bishop and are called diocesan or secular priests.最神父，不过，祝圣为内政部在一个教区主教下，被称为教区或世俗的神父。
Church discipline is regulated by a code of Canon Law.教会的纪律是监管守则，教会法。 A revised code for the Latin rite went into effect in 1983.经修订的代码为拉丁美洲成年礼开始生效于1983年。 A code for the Eastern Rite churches is in preparation.代码为东部成年礼的教会正在编写之中。
These changes led to uneasiness and concern in some who felt that innovation had gone too far.这些变化导致的不安和关注，在一些谁认为，创新已经走得太远。 For others the changes were seen as insufficient and painfully slow.为他人的变化，被视为不足和痛苦的缓慢。 Church leaders now recognize that implementation of the conciliar program will involve a long process of ongoing renewal.教会领袖现在承认，执行该conciliar计划将涉及一个漫长的过程，正在进行的重建。
Michael A Fahey迈克尔一fahey
Bibliography
参考书目
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1979年） ; p hebblethwaite ，离家出走的教会（ 1978年） ; h西贡，就被一个基督教（ 1976年） ; r mcbrien
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The term has been in general use since the Reformation to identify the faith and practice of Christians in communion with the pope. 任期已在普遍使用以来，改革确定的信念和实践的基督信徒的共融与教宗。
Although it has a reputation for conservatism and reaction, Roman Catholicism is a genuinely evolving religious system, valuing the deepening and development of its understanding of the Christian faith.虽然它的声誉，保守主义和反应，罗马天主教是一个不断发展的真正的宗教制度，估价的深化和发展的认识基督教信仰。 The Ignatian principles of accommodation and JH Newman's theory of development have been two expressions of this process. This development sometimes goes beyond biblical data, but Catholic scholars contend that the church's doctrines, eg, on the sacraments, the blessed Virgin Mary, and the papacy, are suggested by a "trajectory of images" in the NT; postbiblical developments are said to be consistent with the "thrust" of the NT.该ignatian的原则，住宿和家纽曼的理论发展已经2表达这一进程。 这方面的发展有时超越了圣经的数据，但天主教学者争辩说，教会的教条，例如，对圣礼，有福了圣母玛利亚，和教宗，建议由一个“轨迹的图片” ，在新台币; postbiblical发展说是一致的，与“推力”的新台币。
At other times this evolution has involved the rediscovery of truths that the church once possessed but which it subsequently lost in the course of its long history. The church has even at times recognized as error what it had earlier decreed authoritatively. Vatican Council II's Declaration on Religious Freedom is seen by reputable Catholic scholars to be in conflict with the condemnations of religious freedom in Gregory XVI's encyclical Mirari vos of 1832.在其他时间的演变，这涉及到重新发现真理教会一旦拥有，但它后来失去了在这个过程中，其悠久的历史， 教会，甚至有时承认错误是什么此前颁布的权威性。梵蒂冈理事会第二的声明，对宗教信仰自由被认为是由信誉良好的天主教学者将在冲突与谴责，宗教信仰自由在格雷戈里教宗的通谕中mirari你的1832 。 The conflict was recognized by members of the council, but they supported the declaration on the principle of doctrinal development.冲突是公认的安理会成员，但他们支持的宣言的原则，理论的发展。 Protestants hostile to Catholicism should be wary of attacking allegedly unalterable Catholic positions: the Catholic Church has reversed its position on basic issues.新教徒的敌视天主教应该警惕的攻击，据称不可改变的天主教会的立场：天主教教会扭转了其立场，基本问题。
If, then, Roman Catholicism cannot be fixed within a single monolithic theological system, it is nevertheless helpful to distinguish between two tradition within Catholicism.如果，那么，罗马天主教不能固定在一个单一的单片系统神学，但它仍然是有用的区分两个传统与天主教。
The mainstream tradition has stressed the transcendence of God and the church as a divinely commissioned institution (the "vertical church"). 主流的传统，强调了超越上帝和教会作为一个神委托机构 （ “垂直教会” ） 。 This authoritarian, centralizing tradition has been variously labeled, mainly by its critics as "medievalism," "Romanism," "Vaticanism," "papalism," "Ultramontanism," "Jesuitism," "Integralism," and "neoscholasticism."这个专制，集权的传统，一直以各种标记，主要是其批评为“ medievalism ” ， “ romanism ” ， “ vaticanism ” ， “ papalism ” ， “ ultramontanism ” ， “ jesuitism ” ， “ integralism ， ”和“ neoscholasticism ” 。
A minority reformist tradition has stressed the immanence of God and the church as community (the "horizontal church"). 少数改革派的传统，强调了内在的上帝和教会作为社会 （ “横向教会” ） 。 Reform Catholicism has nourished such movements as Gallicanism, Jansenism, liberal Catholicism, and modernism.改革天主教有滋养，例如运动gallicanism ，詹森主义，自由天主教和现代主义。
The two traditions coalesced at Vatican II, facilitated by John XXIII's dictum, "The substance of the ancient doctrine is one thing... and the way in which it is presented is another."这两个传统的合并在梵蒂冈第二，促进了约翰二十三世的名言， “实质古老的学说，是一件事...和以何种方式据介绍是另一回事。 ” An understanding, then, of modern - day Roman Catholicism requires a description of the characteristics of conservative Catholicism which dominated the church especially from the Council of Trent (1545 - 63) until Vatican II, plus an outline of the changes in emphasis inaugurated at Vatican II.一了解，那么，现代-天罗马天主教需要说明的特点，保守的天主教，其中占主导地位的教会，特别是从安理会的特伦特（ 1 545- 63 ），直到梵蒂冈第二，再加上大纲的变化，强调在梵蒂冈揭幕二。
The most important document of Vatican II, the Dogmatic Constitution on the Church, transformed rather than revolutionized the church's ecclesiology.最重要的文件，梵蒂冈第二，教条式的宪法对教会，转化，而非革命性的教会的教会。 The traditional emphasis on the church as means of salvation was supplanted by an understanding of the church as a mystery or sacrament, "a reality imbued with the hidden presence of God" (Paul VI).传统的侧重于教会的手段拯救被supplanted由一个了解教会是一个谜，或神圣， “成为现实充满了隐藏在场的上帝” （保罗六世） 。 The conception of the church as a hierarchical institution was replaced by a view of the church as the whole people of God.观，教会作为一个层次机构，取而代之的是一个鉴于教会作为全体人民的上帝。 To the traditional understanding of the church's mission as involving (1) the proclamation of the gospel and (2) the celebration of the sacraments, the council added (3) witnessing to the gospel and (4) service to all in need. The Tridentine emphasis on the church universal was supplemented by an understanding of the fullness of the church in each local congregation.对传统的认识，教会的使命，涉及（ 1 ）宣布福音及（ 2 ）庆祝圣礼，安理会说， （ 3 ）见证，以福音和（ 4 ）服务向所有需要。德律但丁侧重于教会普遍被辅以了解丰满的教会在每一个地方聚集。
In the Decree on Ecumenism the council recognized that both sides were at fault in the rupture of the church at the Reformation, and it sought the restoration of Christian unity rather than a return of non - Catholics to "the true Church." For the church is greater than the Roman Catholic Church: other churches are valid Christian communities since they share the same Scriptures, life of grace, faith, hope, charity, gifts of the Spirit, and baptism.在该法令对基督信仰合一理事会认识到双方都在断层在破裂的教会在改革，并要求恢复基督教团结而不是回报率非-天主教徒，以“真教会” ，教会大于罗马天主教会：其他教会是有效的基督教社区，因为他们共用相同的经文，生活的恩典，信仰，希望，慈善，礼物的精神，和洗礼。
Further, the traditional identification of the kingdom of God with the church, into which everyone must therefore be brought or salvation will elude them, is replaced by an understanding of the church as the sign and instrument by which God calls and moves the world toward his kingdom.此外，传统的鉴定上帝的王国与教会，成为大家，因此，必须带来或救国会逃避他们，是取代了解教会作为签署和文书，由上帝呼吁和举动，世界上对他的英国。
In 1234 Gregory IX combined and codified all previous papal decisions into the Five Books of Decretals.在1234年格雷戈里九，联合和编纂所有以前的教皇决定到五本书的decretals 。 By now the church was understood primarily as a visible hierarchical organization with supreme power vested in the pope. Bishops were required to take an oath of obedience to the pope similar to the feudal oath binding a vassal to his lord. The supreme pontiff was no longer only consecrated; he was also crowned with the triple tiara used originally by the deified rulers of Persia.现在教会的理解，主要是作为一个有形的组织层次最高的权力在教宗的主教们必须采取宣誓服从教宗类似封建宣誓约束力的附庸，以他的主。最高教宗已不再只有consecrated ;他还加冕与三重蒂雅拉积使用原本由神化的统治者波斯。 The coronation rite was continued until 1978, when John Paul I refused the crown, a symbolic action repeated by his successor, John Paul II.加冕礼是一直持续到1978年，当若望保禄二世我拒绝了皇冠，象征性的行动重复他的继任者，教宗若望保禄二世。 The height of papal pretensions was reached in 1302 with Boniface VIII's bull, Unam Sanctam, which decreed that the temporal power was subject to the spiritual, and that submission to the Roman pontiff "is absolutely necessary to salvation."高度教皇伪装达成了在1302年与波尼法爵八世的牛市，墨西哥国立自治sanctam ，颁布法令，颞权力受到的精神，并提交给罗马教皇“是绝对必要的救赎” 。
These papal claims were resisted not only by national rulers but by some scholars, notably William of Ockham and Marsilius of Padua, and by conciliarism, a movement in the church to subject the pope to the judgment and legislation of general councils.这些教皇索赔被抵制，不仅由国家统治者，而是由一些学者，尤其是威廉ockham和marsilius的帕多瓦，并conciliarism ，一个运动，在教会受到教宗的判断和一般的立法议会。 Its greatest triumph was the Council of Constance (1414 - 15) with its law Haec Sancta, decreeing the supremacy of a general council and the collegiality of bishops.其最大的胜利是安理会的康斯坦茨湖（ 1414 -1 5）与它的法律h aecs ancta，颁布至高无上的一个总理事会和共事的主教。 Conciliarism was condemned by succeeding popes until Vatican I declared that the pope's authoritative teachings are not subject to the consent of the entire church. conciliarism谴责接替梵蒂冈教皇，直到我宣布，教宗的权威的教诲，并不受的同意，整个教会。 The pope was declared to be infallible (immune from error) when he speaks ex cathedra (from the chair) on matters of faith and morals with the intention of binding the whole church.教宗被宣布为犯错（免于错误）时，他说，当然cathedra （由主持会议）的事宜，信仰和道德的意图，有约束力的整个教会。
Vatican II stressed the role of the pope as "perpetual and visible source and foundation of the unity of the bishops and of the multitude of the faithful," a role received sympathetically by some Protestant churches since the council (see, eg, RE Brown et al., Peter in the New Testament, sponsored by the United States Lutheran - Roman Catholic Dialogue).梵蒂冈第二强调的作用，教宗为“永久的和有形的来源和基础的统一，主教和众多的忠实”的作用，收到了同情的一些新教教会自安理会（见，例如，重新布朗等基地。彼得在新约圣经，主办，并由美国路德会-罗马天主教的对话） 。 Vatican II also revived the collegiality of bishops, thus modifying the monarchical governance of the church: "Together with its head, the Roman Pontiff, and never without its head, the episcopal order is the subject of supreme and full power over the universal church."第二，梵蒂冈也恢复了合议的主教，从而修改君权的管治教会： “连同其头部，罗马教宗，并没有忘记它的头部，主教秩序是受最高法院的和充分的权力普世教会。 “
Conservative Catholicism connected sacramental theology to Christology, stressing Christ's institution of the sacraments and the power of the sacraments to infuse the grace of Christ, earned on Calvary, to the recipient.保守的天主教圣神学连接到christology ，强调基督的机构圣礼和权力圣礼注入的恩典，基督，所赚得的calvary ，给收件人。 The newer emphasis connects the sacraments to ecclesiology.较新的重点，连接圣礼，以教会。 We do not encounter Christ directly, but in the church, which is his body. The church mediates the presence and action of Christ.我们没有遇到基督直接，但在教会里，这是他的身体。 教会介导的存在和行动的基督。
The number of sacraments was finally fixed at seven during the medieval period (at the councils of Lyons 1274, Florence 1439, and Trent 1547). 有多少圣礼终于被固定在七，在中世纪时期 （在议会里昂1274年，佛罗伦斯1439年，和特伦特1547 ） 。 In addition Roman Catholicism has innumerable sacramentals, eg, baptismal water, holy oil, blessed ashes, candles, palms, crucifixes, and statues.此外，罗马天主教已经无数sacramentals ，例如，水的洗礼，圣油，有福的骨灰，蜡烛，手掌， crucifixes ，和雕像。 Sacramentals are said to cause grace not ex opere operanto like the sacraments, but ex opere operantis, through the faith and devotion of those using them. sacramentals说事业的宽限期，并不当然opere operanto一样，圣礼，但前opere operantis ，通过信仰和奉献的那些使用它们。
The ordained priesthood has three orders: bishops, priests, and deacons. The first and third are offices of the NT church. 该祝圣司铎有三个命令：主教，神父，和执事。第一及第三是办事处新台币的教会。 The office of priest emerged when it was no longer practical to continue recognizing the Jewish priesthood (owing to the destruction of the temple and the great influx of Gentiles into the church) and with the development of a sacrificial understanding of the Lord's Supper.办公室的牧师出现时，它不再是实际的继续承认犹太神父（由于销毁庙和伟大的涌入，外邦人进入教会） ，并与发展的一个牺牲品的认识上帝的晚餐。
In 1854, following another revival of Marian spirituality, Pius IX promulgated the dogma of the immaculate conception, that Mary was free from original sin from the moment of her conception. In 1950 Pius XII defined the dogma of bodily assumption of the Virgin Mary, that on her death she was preserved from "the corruption of the tomb" and was "raised body and soul to the glory of heaven, to shine refulgent as Queen at the right hand of her Son." 在1854年之后，另一项复兴玛丽安灵性，碧岳九颁布的教条的圣母无染原罪的概念，即玛丽是免费的，从原来的单从时刻，她的构想。在1950年碧岳十二界定的教条的身体担任圣母玛利亚，关于她的死因，她保存的从“腐败墓”和“所提出的身体与灵魂，以荣耀的天堂，照refulgent为御用在右手，她的儿子” 。
Since Vatican II Catholic scholars have questioned if denial of these two Marian dogmas means exclusion from the Catholic Church, since that denial must be "culpable, obstinate, and externally manifested." Vatican II also tended to disassociate Mariology from Christology, thus removing an emphasis on her involvement in our redemption and attaching her to ecclesiology, so that Mary is seen rather as the type, model, mother, and preeminent member of the church.自梵蒂冈第二天主教学者质疑，如果拒绝这两项玛丽安的教条，是指被排除在天主教教会，因为这剥夺必须是“罪责，顽固性，和外部表现” 。 梵二也往往不赞同mariology从christology ，从而消除重点她的参与在我们的赎回及附加她教会，使玛丽是看到，而不是作为种类，型号，母亲，杰出的成员，该教会。
The failure of post - Vatican II Catholicism to give a clear preeminence to the Bible leaves some Protestants dissatisfied, but there is no doubt that the scholarly and popular study of the Bible by Roman Catholics has increased markedly since 1965. 失败后-梵蒂冈第二天主教给予一个明确的卓越，以圣经叶片一些新教徒的不满，但是，这是毫无疑问的学术和普及研究圣经罗马天主教徒已显着增加，自1 965年以来。 Roman Catholicism is no longer simply reacting and polemical, devoted to defending truth through the condemnation of error.罗马天主教是不再是简单的反应和polemical ，致力于捍卫真理，通过谴责的错误。 It is now an innovative and irenical movement, more devoted to illustrating the Christian faith than defining it.现在是一个创新和irenical运动，更致力于说明基督教信仰比界定。
FS Piggin财政司司长皮格金博士
(Elwell Evangelical Dictionary) （ elwell福音事工促进会，字典）
Bibliography
参考书目
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，天主教之间的路德和伏尔泰的;太平绅士杜兰，天主教： 1的历史考察;第纳尔霍尔姆斯，胜利教廷; p休斯，历史较短，天主教教会B期克罗潘伯格，
eclesiology的梵蒂冈第二; r劳勒， DW的wuerl ，劳勒技术合作，编，教学基督：天主教为成年人;反相mcbrien ，天主教。
A qualification of the name Catholic commonly used in English-speaking countries by those unwilling to recognize the claims of the One True Church.限定的名称天主教普遍使用的以英语为母语的国家，那些不愿意承认的索赔一个真正的教堂。 Out of condescension for these dissidents, the members of that Church are wont in official documents to be styled "Roman Catholics" as if the term Catholic represented a genus of which those who owned allegiance to the pope formed a particular species.走出condescension为这些持不同政见者，成员认为，教会是wont在正式文件中被称为“罗马天主教徒” ，如果任期内的天主教代表属那些谁拥有效忠教宗，形成了特定物种。 It is in fact a prevalent conception among Anglicans to regard the whole Catholic Church as made up of three principal branches, the Roman Catholic, the Anglo-Catholic and the Greek Catholic.它实际上是在一种流行的概念之间的英国圣公会教徒把整个天主教会，作为成立的三个主要分支，罗马天主教，盎格鲁-天主教和希腊天主教。 As the erroneousness of this point of view has been sufficiently explained in the articles CHURCH and CATHOLIC, it is only needful here to consider the history of the composite term with which we are now concerned.作为erroneousness这个角度来看，已充分的解释，在文章教会和天主教会，这是唯一需要的在这里要考虑历史的综合与长远，我们正关注。
In the "Oxford English Dictionary", the highest existing authority upon questions of English philology, the following explanation is given under the heading "Roman Catholic".在“牛津英语词典” ，最高权力机构后，现有的问题，英语语言学，以下的解释是，鉴于“标题下，罗马天主教” 。
The use of this composite term in place of the simple Roman, Romanist, or Romish; which had acquired an invidious sense, appears to have arisen in the early years of the seventeenth century.使用这种复合材料在任期内的地方很简单，罗马， romanist ，或romish ;已经获得了令人反感的意识，似乎已经出现在最初几年的17世纪。 For conciliatory reasons it was employed in the negotiations connected with the Spanish Match (1618-1624) and appears in formal documents relating to this printed by Rushworth (I, 85-89).对于和解的原因，这是受雇在谈判中与西班牙的比赛（ 1618年至1624年） ，并出现在正式文件中与此有关的印刷rushworth （我， 85-89 ） 。 After that date it was generally adopted as a non-controversial term and has long been the recognized legal and official designation, though in ordinary use Catholic alone is very frequently employed.在该日期之后，它被普遍采用作为一个不具争议的长远和长久以来公认的法律和官方指定，但在普通使用天主教单是非常频密就业。 (New Oxford Dict., VIII, 766) （新牛津翻译字典，第八， 766 ）
Of the illustrative quotations which follow, the earliest in date is one of 1605 from the "Europae Speculum" of Edwin Sandys: "Some Roman Catholiques will not say grace when a Protestant is present"; while a passage from Day's "Festivals" of 1615, contrasts "Roman Catholiques" with "good, true Catholiques indeed".该说明的报价，其中的后续，在最早的日期是一个从1605年“ europae speculum ”埃德温sandys ： “有些罗马catholiques不会说的宽限期，当一个新教是目前” ;而通过从第一天的“节日” 1615 ，对比“罗马catholiques ”与“好，真正catholiques确实” 。 Although the account thus given in the Oxford Dictionary is in substance correct, it cannot be considered satisfactory.虽然帐户，从而给出了在英国牛津字典，是在实质内容是正确的，它不能被认为是令人满意的。 To begin with the word is distinctly older than is here suggested.首先，这个词是明显的年纪比是在这里建议。 When about the year 1580 certain English Catholics, under stress of grievous persecution, defended the lawfulness of attending Protestant services to escape the fines imposed on recusants, the Jesuit Father Persons published, under the pseudonym of Howlet, a clear exposition of the "Reasons why Catholiques refuse to goe to Church".当关于1580年的某些英语天主教徒，在压力下的严重迫害，辩护的合法性，出席新教服务，以逃避罚款，对recusants ，耶稣的父亲人士发表后，根据化名的howlet ，明确阐述了“的原因catholiques拒绝专家组教会“ 。 This was answered in 1801 by a writer of Puritan sympathies, Percival Wiburn, who in his "Checke or Reproofe of M. Howlet" uses the term "Roman Catholic" repeatedly.这是回答了在1801年由一个作家的清教徒的同情，波斯富街wiburn ，谁在他的“ checke或reproofe分枝杆菌howlet ”使用的术语是“罗马天主教”多次。 For example he speaks of "you Romane Catholickes that sue for tolleration" (p. 140) and of the "parlous dilemma or streight which you Romane Catholickes are brought into" (p. 44).例如，他说的是“你romane catholickes认为，起诉tolleration ” （第140页）和“ parlous的困境或streight你romane catholickes被带入” （第44页） 。 Again Robert Crowley, another Anglican controversialist, in his book called "A Deliberat Answere", printed in 1588, though adopting by preference the forms "Romish Catholike" or "Popish Catholike", also writes of those "who wander with the Romane Catholiques in the uncertayne hypathes of Popish devises" (p. 86).再次罗伯特柯劳利，另一圣公会controversialist ，在他的著作被称为“ deliberat answere ” ，印在1588年，虽然采取优惠的形式“ romish catholike ”或“ popish catholike ” ，还写那些“谁漫步与在romane catholiques该uncertayne hypathes的popish装置“ （第86页） 。 A study of these and other early examples in their context shows plainly enough that the qualification "Romish Catholic" or "Roman Catholic" was introduced by Protestant divines who highly resented the Roman claim to any monopoly of the term Catholic.研究这些问题和其他早期的例子，在他们的背景显示，显然是不够资格“ romish天主教”或“罗马天主教”所提出的新教divines谁高度反感，罗马声称任何垄断的任期天主教。 In Germany, Luther had omitted the word Catholic from the Creed, but this was not the case in England.在德国，路德遗漏了字，从天主教的信仰，但是却并非如此，在英格兰。 Even men of such Calvinistic leanings as Philpot (he was burned under Mary in 1555), and John Foxe the martyrologist, not to speak of churchmen like Newel and Fulke, insisted on the right of the Reformers to call themselves Catholics and professed to regard their own as the only true Catholic Church.甚至男人的这种calvinistic倾向作为philpot （他被烧毁，根据玛丽在1555年） ，约翰foxe该martyrologist ，不发言的牧师一样， newel和弗尔科，坚持正确的改革者把自己称为天主教徒和professed把他们的自己作为唯一的真正的天主教教会。 Thus Philpot represents himself as answering his Catholic examiner: "I am, master doctor, of the unfeigned Catholic Church and will live and die therein, and if you can prove your Church to be the True Catholic Church, I will be one of the same" (Philpot, "Works", Parker Soc., p. 132).因此， philpot代表自己回答他的天主教主考官： “我，硕士医生，该unfeigned天主教会和将生活及模具，因此，如果你能证明你的教会成为真正的天主教教会，我会之一，同时“ （ philpot ， ”工程“ ，帕克的SoC 。页132 ） 。 It would be easy to quote many similar passages.便容易引许多相似的通道。 The term "Romish Catholic" or "Roman Catholic" undoubtedly originated with the Protestant divines who shared this feeling and who were unwilling to concede the name Catholic to their opponents without qualification.术语“ romish天主教”或“罗马天主教” ，无疑是源于新教divines谁分享这种感觉，谁不愿意让步的名称，天主教，以他们的对手没有资格。 Indeed the writer Crowley, just mentioned, does not hesitate throughout a long tract to use the term "Protestant Catholics" the name which he applies to his antagonists.事实上，作家柯劳利，刚才提到的，不犹豫整个呼吸道长期使用“新教教徒”的名称，他适用于他的拮抗剂。 Thus he says "We Protestant Catholiques are not departed from the true Catholique religion" (p. 33) and he refers more than once to "Our Protestant Catholique Church," (p. 74)因此，他说： “我们新教catholiques是没有偏离真正的天主教宗教” （第33页） ，他是指一次以上，才能“我们的新教的天主教教会， ” （第74页）
On the other hand the evidence seems to show that the Catholics of the reign of Elizabeth and James I were by no means willing to admit any other designation for themselves than the unqualified name Catholic.在另一方面，证据似乎显示，天主教徒的统治，黄钱其濂和James我绝不愿意承认任何其他指定为自己比不合格的名称天主教。 Father Southwell's "Humble Supplication to her Majesty" (1591), though criticized by some as over-adulatory in tone, always uses the simple word.父亲southwell的“谦虚supplication ，以女皇陛下” （ 1591 ） ，虽然批评有些过分adulatory在语气，总是使用简单的词。 What is more surprising, the same may be said of various addresses to the Crown drafted under the inspiration of the "Appellant" clergy, who were suspected by their opponents of subservience to the government and of minimizing in matters of dogma.什么是更令人惊讶的，同时可以说，各种地址，以官地下起草的启示“上诉人”神职人员，谁被怀疑是由他们的对手的subservience ，向政府及尽量减少在事项的教条。 This feature is very conspicuous, to take a single example, in "the Protestation of allegiance" drawn up by thirteen missioners, 31 Jan., 1603, in which they renounce all thought of "restoring the Catholic religion by the sword", profess their willingness "to persuade all Catholics to do the same" and conclude by declaring themselves ready on the one hand "to spend their blood in the defence of her Majesty" but on the other "rather to lose their lives than infringe the lawful authority of Christ's Catholic Church" (Tierney-Dodd, III, p. cxc).此功能是非常突出，采取一个单一的，例如在“抗议效忠” ，制定了由13传教士， 1603年1月31日，他们在放弃一切“的思想，恢复天主教由剑” ，自称其愿意“说服所有天主教徒做同样的”结束，宣布自己准备就绪，一方面“用他们的血液在辩护女皇陛下” ，但对其他“ ，而不是失去他们的生命比侵犯合法的权威，基督的天主教教会“ （蒂尔尼-多德，三，体育cxc ） 。 We find similar language used in Ireland in the negotiations carried on by Tyrone in behalf of his Catholic countrymen.我们寻找同类所使用的语言在爱尔兰在谈判中进行的，由泰隆在代表他的天主教的同胞。 Certain apparent exceptions to this uniformity of practice can be readily explained.某些明显的例外，这均匀性的做法，可以很容易解释。 To begin with we do find that Catholics not unfrequently use the inverted form of the name "Roman Catholic" and speak of the "Catholic Roman faith" or religion.首先，我们发现，天主教徒不unfrequently使用倒置的形式，名称为“罗马天主教” ，并说“罗马天主教信仰”或宗教。 An early example is to be found in a little controversial tract of 1575 called "a Notable Discourse" where we read for example that the heretics of old "preached that the Pope was Antichriste, shewing themselves verye eloquent in detracting and rayling against the Catholique Romane Church" (p. 64).早期的例子是，被发现在一个小争议道1575年的所谓“一个显着的话语： ”我们读举例说异端的老“鼓吹，教宗是antichriste ， shewing自己verye雄辩地在贬低和rayling对天主教romane教会“ （第64页） 。 But this was simply a translation of the phraseology common both in Latin and in the Romance languages "Ecclesia Catholica Romana," or in French "l'Eglise catholique romaine".不过，这只是一个翻译用字的共同无论是在拉丁美洲和在浪漫的语言“教会catholica罗马纳” ，或在法国“ l' eglise天主教romaine ” 。 It was felt that this inverted form contained no hint of the Protestant contention that the old religion was a spurious variety of true Catholicism or at best the Roman species of a wider genus.有人认为，这倒形式载没有暗示基督教争论说，旧宗教是一种似是而非的各种真正的天主教或在最好的罗马物种的一个更广泛的属。 Again, when we find Father Persons (eg in his "Three Conversions," III, 408) using the term "Roman Catholic", the context shows that he is only adopting the name for the moment as conveniently embodying the contention of his adversaries.再次，当我们找到父亲的人（例如在他的“三个转换， ”三， 408 ）使用“罗马天主教” ，背景显示，他是唯一采用的名称为方便时刻体现了争论，他的对手。
Once more in a very striking passage in the examination of one James Clayton in 1591 (see Cal. State Papers, Dom. Eliz., add., vol. XXXII, p. 322) we read that the deponent "was persuaded to conforme himself to the Romaine Catholique faith."再一次在一个非常突出的通过，在审查一詹姆斯克莱顿在1591年（见华航。国家文件， DOM的。 eliz ，添加，第一卷三十二， 322页）我们读到，宣誓“说服自己conforme向romaine天主教信仰“ 。 But there is nothing to show that these were the actual words of the recusant himself, or that, if they were, they were not simply dictated by a desire to conciliate his examiners.但是没有任何显示，这些都是实际的话，该recusant自己，或者，如果他们，他们并非单纯出于欲望，调解，他的考官。 The "Oxford Dictionary" is probably right in assigning the recognition of "Roman Catholic" as the official style of the adherents of the Papacy in England to the negotiations for the Spanish Match (1618-24). “牛津字典”可能是正确的分配承认“罗马天主教”作为官方风格的信徒教宗在英格兰，以谈判为西班牙比赛（ 1618年至1624年） 。 In the various treaties etc., drafted in connection with this proposal, the religion of the Spanish princess is almost always spoken of as "Roman Catholic".在各项条约等，起草了在这方面的建议，宗教，西班牙公主几乎总是谈到为“罗马天主教” 。 Indeed in some few instances the word Catholic alone is used.事实上，在一些少数字天主教单是使用。 This feature does not seem to occur in any of the negotiations of earlier date which touched upon religion, eg those connected with the proposed d'Alencon marriage in Elizabeth's reign, while in Acts of Parliament, proclamations, etc., before the Spanish match, Catholics are simply described as Papists or Recusants, and their religion as popish, Romanish, or Romanist.此功能似乎并没有出现在任何谈判的日期较早，其中涉及宗教，例如，那些与建议-a lencon婚姻在黄钱其濂的统治地位，而在国会法令，宣告等，前西班牙比赛中，天主教徒，只是形容为papists或recusants ，和他们的宗教作为popish ， romanish ，或romanist 。 Indeed long after this period, the use of the term Roman Catholic continued to be a mark of condescension, and language of much more uncomplimentary character was usually preferred.事实上，不久之后这期间，一词的使用，罗马天主教仍然是一个标志， condescension ，和语言更为uncomplimentary性质通常是首选。 It was perhaps to encourage a friendlier attitude in the authorities that Catholics themselves henceforth began to adopt the qualified term in all official relations with the government.它也许是为了鼓励友善的态度，在有关当局表示，自己今后的天主教徒开始采用合格的任期在所有正式与政府的关系。 Thus the "Humble Remonstrance, Acknowledgment, Protestation and Petition of the Roman Catholic Clergy of Ireland" in 1661, began "We, your Majesty's faithful subjects the Roman Catholick clergy of Ireland".因此， “谦虚remonstrance ，承认，抗议和请愿的罗马天主教神职人员的爱尔兰”在1661年开始， “我们，国王陛下的忠实科目罗马catholick神职人员的爱尔兰” 。 The same Practice seems to have obtained in Maryland; see or example the Consultation entitled "Objections answered touching Maryland", drafted by Father R Blount, SJ, in 1632 (B. Johnston, "Foundation of Maryland, etc., 1883, 29), and wills proved 22 Sep., 1630, and 19 Dec., 1659, etc., (in Baldwin, "Maryland Cat. of Wills", 19 vols., vol. i. Naturally the wish to conciliate hostile opinion only grew greater as Catholic Emancipation became a question of practical politics, and by that time it would appear that many Catholics themselves used the qualified form not only when addressing the outside public but in their domestic discussions. A short-lived association, organized in 1794 with the fullest approval of the vicars Apostolic, to counteract the unorthodox tendencies of the Cisalpine Club, was officially known as the "Roman Catholic Meeting" (Ward, "Dawn of Cath. Revival in England", II, 65). So, too, a meeting of the Irish bishops under the presidency of Dr. Troy at Dublin in 1821 passed resolutions approving of an Emancipation Bill then before a Parliament, in which they uniformly referred to members of their own communion as "Roman Catholics". Further, such a representative Catholic as Charles Butler in his "Historical Memoirs" (see eg vol. IV, 1821, pp. 185, 199, 225, etc.,) frequently uses the term "roman-catholic" [sic] and seems to find this expression as natural as the unqualified form.同样的作法，似乎已获得在马里兰州;见或例如谘询题为“反对回答了感人的马里兰州” ，草拟的父亲r布朗特，律政司司长，在1632年（乙庄士敦， “基金会在马里兰等， 1883 ， 29 ） ，和遗嘱证明， 9月22日， 1630年和1659年12月19日，等等， （在鲍德温， “马里兰州的猫。意志” ， 19卷，第一卷：一，自然是想调解敌对舆论的增长速度只有更大作为天主教的解放，成为一个实际的问题，政治，和由当时的这样看来，许多天主教徒自己使用合格的形式，不仅在处理外界公众，但在其国内的讨论。短命协会，有组织的在1794年与充分已批准的vicars使徒，对付非传统的倾向，该cisalpine俱乐部，被正式称为“罗马天主教会议” （病房， “曙光猫。复苏，在英格兰” ，第二章， 65岁） 。因此，太， 1次会议对爱尔兰主教的主持下，博士特洛伊在都柏林在1821年通过决议，批准一项条例草案，然后解放之前，议会，他们在其中均匀所指的成员，他们自己的共融“罗马天主教徒” 。此外，这种代表天主教作为查尔斯巴特勒在他的“历史的回忆录” （见例如，第四卷， 1821年，第185 ， 199 ， 225等）经常使用的术语是“罗马天主教” [原文]和似乎觉得这是表达自然作为不合格的形式。
With the strong Catholic revival in the middle of the nineteenth century and the support derived from the uncompromising zeal of many earnest converts, such for example as Faber and Manning, an inflexible adherence to the name Catholic without qualification once more became the order of the day.与强大的天主教复苏，在十九世纪中叶和支持，来自不妥协的热情，许多切实转换，例如，例如作为的Faber和曼宁，一弹性，坚持以天主教的名义，没有资格再一次成为议事日程。 The government, however, would not modify the official designation or suffer it to be set aside in addresses presented to the Sovereign on public occasions.不过，政府不会修改正式指定或容受它是预留在地址提交给了主权在公开场合。 In two particular instances during the archiepiscopate of Cardinal Vaughan this point was raised and became the subject of correspondence between the cardinal and the Home Secretary.在两个实例，特别是在archiepiscopate的枢机主教沃恩这一点，有人提出，并成为这一主题的书信来往枢机主教和内政大臣。 In 1897 at the Diamond Jubilee of the accession of Queen Victoria, and again in 1901 when Edward VII succeeded to the throne, the Catholic episcopate desired to present addresses, but on each occasion it was intimated to the cardinal that the only permissible style would be "the Roman Catholic Archbishop and Bishops in England".在1897年在钻石银禧的加入维多利亚女王，并再次在1901年时，爱德华七世继承王位，天主教主教理想，以目前的地址，但每次都被恐吓，以枢机主教认为，只有允许的作风会“罗马天主教的大主教和主教在英格兰” 。 Even the form "the Cardinal Archbishop and Bishops of the Catholic and Roman Church in England" was not approved.甚至形成“枢机主教和主教的天主教会与罗马教会在英格兰”不获批准。 On the first occasion no address was presented, but in 1901 the requirements of the Home Secretary as to the use of the name "Roman Catholics" were complied with, though the cardinal reserved to himself the right of explaining subsequently on some public occasion the sense in which he used the words (see Snead-Cox, "Life of Cardinal Vaughan", II, 231-41).对第一次没有地址提交，但在1901年的要求，民政司，以使用名称“罗马天主教徒”遵守，虽然枢机主教保留自己的权利，解释，随后就一些公开场合意识他在其中所用的字眼（见桑姆-史立德-考克斯， “生命的枢机主教沃恩” ，第二章， 2 31-41） 。 Accordingly, at the Newcastle Conference of the Catholic Truth Society (Aug., 1901) the cardinal explained clearly to his audience that "the term Roman Catholic has two meanings; a meaning that we repudiate and a meaning that we accept."因此，在纽卡斯尔会议的天主教真理，社会（ 8月， 1901年）枢机主教解释清楚他的观众说： “长远的罗马天主教有两个含义，一个意思是，我们否定和意义，我们接受” 。 The repudiated sense was that dear to many Protestants, according to which the term Catholic was a genus which resolved itself into the species Roman Catholic, Anglo-Catholic, Greek Catholic, etc. But, as the cardinal insisted, "with us the prefix Roman is not restrictive to a species, or a section, but simply declaratory of Catholic."该否定意义上说，亲爱的，以许多新教徒，根据其中的任期天主教是一个属，其中自行解决到物种的罗马天主教，盎格鲁-天主教，希腊天主教等，但作为枢机主教坚持， “与我们的前缀罗马是不是限制性的一个物种，或一节，而只是宣示天主教“ 。 The prefix in this sense draws attention to the unity of the Church, and "insists that the central point of Catholicity is Roman, the Roman See of St. Peter."前缀在这个意义上提请注意的团结，教会，和“坚持认为，中央点的共通性是罗马，罗马看到圣彼得” 。
It is noteworthy that the representative Anglican divine, Bishop Andrewes, in his "Tortura Torti" (1609) ridicules the phrase Ecclesia Catholica Romana as a contradiction in terms.值得注意的是，代表英国圣公会神，主教安德鲁斯，在他的“禁止酷刑和torti ” （ 1609 ）嘲弄语教会catholica罗马纳作为一个矛盾的条款。 "What," he asks, "is the object of adding 'Roman'? The only purpose that such an adjunct can serve is to distinguish your Catholic Church from another Catholic Church which is not Roman" (p. 368). “什么， ”他问， “是的对象加入'罗马'吗？唯一目的，这种辅助服务是可以区分您的天主教会从另一个天主教教会，这是罗马” （ 368页） 。 It is this very common line of argument which imposes upon Catholics the necessity of making no compromise in the matter of their own name.这是很普遍的路线争论施加后，天主教徒的必要性作出任何妥协在这件事他们自己的名称。 The loyal adherents of the Holy See did not begin in the sixteenth century to call themselves "Catholics" for controversial purposes.忠实的拥护者，教廷并没有开始，在16世纪把自己称为“天主教徒”具争议性的目的。 It is the traditional name handed down to us continuously from the time of St. Augustine.它是传统的名称，传世，我们不断从时间的圣奥古斯丁。 We use this name ourselves and ask those outside the Church to use it, without reference to its signification simply because it is our customary name, just as we talk of the Russian Church as "the Orthodox Church", not because we recognize its orthodoxy but because its members so style themselves, or again just as we speak of "the Reformation" because it is the term established by custom, though we are far from owning that it was a reformation in either faith or morals.我们使用此名称自己，并要求这些教会之外使用它，不引用其意义只是因为这是我们的习惯名称，正如我们谈论的俄罗斯教堂为“东正教” ，并不是因为我们承认它的正统，但因为它的成员，使自己的风格，或再次，正如我们讲“改革” ，因为它是建立长远的习俗，虽然我们还远远没有拥有，这是一项改革，无论信仰或道德。 The dog-in-the manger policy of so many Anglicans who cannot take the name of Catholics for themselves, because popular usage has never sanctioned it as such, but who on the other hand will not concede it to the members of the Church of Rome, was conspicuously brought out in the course of a correspondence on this subject in the London "Saturday Review" (Dec., 1908 to March, 1909) arising out of a review of some of the earlier volumes of THE CATHOLIC ENCYCLOPEDIA.狗在马槽的政策，如此众多的英国圣公会教徒谁不能采取的名称，天主教徒为自己，因为广为使用，从未制裁它作为这样的，但谁在另一方面将不会让步，它的成员罗马教会，是突出的带出了在这个过程中函授就此事在伦敦的“星期六审查” （ 12月， 1908年3月， 1909年）所产生的检讨早期的一些卷的天主教百科全书。
Publication information Written by Herbert Thurston.出版的资料，撰写的赫伯特瑟斯顿。 Transcribed by Nicolette Ormsbee.转录由nicolette ormsbee 。 The Catholic Encyclopedia, Volume XIII.天主教百科全书，货量十三。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, February 1, 1912. nihil obstat ， 1912年2月1日。 Remy Lafort, DD, Censor.的Remy lafort ，房屋署副署长，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
The historical facts summarized in this article are given in an extended form in a paper contributed by the present writer to The Month (Sept. 1911).历史事实，总结在这篇文章给出了一个扩展的形式在一份文件中的贡献由目前的作家，到本月（ 1911年9月） 。 See also "The Tablet" (14 Sept., 1901), 402, and Snead-Cox, Life of Cardinal Vaughan, cited above.也见“片” （ 1901年9月14日） ， 402 ，和桑姆-史立德-考克斯，生活枢机主教沃恩，列举以上。
This catechism differs from other summaries of Christian doctrine for the instruction of the people in two points: it is primarily intended for priests having care of souls (ad parochos), and it enjoys an authority equalled by no other catechism.这个问答有别于其他摘要基督教学说的指示，人民群众在两点：这主要是打算为神父有照顾的灵魂（广告parochos ） ，和它享有的权威，平由没有其他问答。 The need of a popular authoritative manual arose from a lack of systematic knowledge among pre-Reformation clergy and the concomitant neglect of religious instruction among the faithful.需要一个受欢迎的权威手册源于缺乏有系统的知识，其中前改革的神职人员和伴随而忽略了宗教教育之间的忠诚。
The Reformers had not been slow in taking advantage of the situation; their popular tracts and catechisms were flooding every country and leading thousands of souls away from the Church.改革者没有得到缓慢，在利用有关情况;他们的热门大片和catechisms被水浸的每一个国家和领导数以千计的灵魂脱离教会。 The Fathers of Trent, therefore, "wishing to apply a salutary remedy to this great and pernicious evil, and thinking that the definition of the principal Catholic doctrines was not enough for the purpose, resolved also to publish a formulary and method for teaching the rudiments of the faith, to be used by all legitimate pastors and teachers" (Cat. praef., vii).父亲特伦特，因此， “想申请一个有益的补救措施，以这个伟大的和有害的邪恶，和思想的定义，主要天主教的教义是不足够的目的，解决也公布一份处方和方法教学的雏形的信念，必须用一切合法的牧师和教师“ （ cat. praef ，七） 。 This resolution was taken in the eighteenth session (26 February, 1562) on the suggestion of St. Charles Borromeo; who was then giving full scope to his zeal for the reformation of the clergy.这项决议是采取在第十八届会议（ 1562年2月26日）对这项建议的圣查尔斯borromeo ;谁，当时充分发挥他的热情，为改革的神职人员。 Pius IV entrusted the composition of the Catechism to four distinguished theologians: Archbishops Leonardo Marino of Lanciano and Muzio Calini of Zara, Egidio Foscarini, Bishop of Modena, and Francisco Fureiro, a Portuguese Dominican.碧岳四，委托组成部分问答四个杰出的神学家：大主教莱昂纳多马里诺的兰西安奴和muzio随卡里尼的zara ，埃吉迪奥foscarini ，主教摩德纳，和Francisco fureiro ，葡萄牙，多米尼加。 Three cardinals were appointed to supervise the work.三枢机主教被任命为监督工作。 St. Charles Borromeo superintended the redaction of the original Italian text, which, thanks to his exertions, was finished in 1564.圣嘉禄borromeo superintended节录的原意大利文本，其中，感谢他的exertions ，是在1564年完成。 Cardinal William Sirletus then gave it the final touches, and the famous Humanists, Julius Pogianus and Paulus Manutius, translated it into classical Latin.枢机主教威廉sirletus ，然后给它最后触及，和著名的人文主义者，朱利pogianus和保禄努求斯，翻译成古典拉丁语。 It was then published in Latin and Italian as "Catechismus ex decreto Concilii Tridentini ad parochos Pii V jussu editus, Romae, 1566" (in-folio).当时发表在拉丁美洲和意大利作为“ catechismus前法令concilii tridentini广告parochos有价证券投资收益v jussu editus ， romae ， 1566 ” （在-对开） 。 Translations into the vernacular of every nation were ordered by the Council (Sess. XXIV, "De Ref.", c. vii).翻译成白话文的每一个国家被勒令由理事会（ sess.二十四， “德号” ，长七） 。
The Council intended the projected Catechism to be the Church's official manual of popular instruction.安理会打算预计的要理讲授教会的官方手册受欢迎的指示。 The seventh canon, "De Reformatione", of Sess.第七佳能， “德reformatione ” ， sess 。 XXIV, runs: "That the faithful may approach the Sacraments with greater reverence and devotion, the Holy Synod charges all the bishops about to administer them to explain their operation and use in a way adapted to the understanding of the people; to see, moreover, that their parish priests observe the same rule piously and prudently, making use for their explanations, where necessary and convenient, of the vernacular tongue; and conforming to the form to be prescribed by the Holy Synod in its instructions (catechesis) for the several Sacraments: the bishops shall have these instructions carefully translated into the vulgar tongue and explained by all parish priests to their flocks . . .".二十四，运行： “忠实可能的做法，圣礼与更大的崇敬和献身精神，教廷主教收费的所有主教约来管理他们，解释他们的操作和使用的方式，在适应人民的了解;见，此外，即他们的本堂神父遵守同样的规则虔诚和审慎，利用他们的解释，如有需要和方便，白话舌;和符合形式，以订明由罗马教廷的主教在其指示（ catechesis ）数圣礼：主教应具有这些指示仔细翻译成庸俗舌，并解释所有的教区神父，以他们的鸡群。 。 。 “ 。 In the mind of the Church the Catechism, though primarily written for the parish priests, was also intended to give a fixed and stable scheme of instruction to the faithful, especially with regard to the means of grace, so much neglected at the time.在心中的教会问答，虽然主要是写教区神父，也打算提供一个固定和稳定的计划，指示，忠实，尤其是关于手段的宽限期，因此备受忽略，在时间。 To attain this object the work closely follows the dogmatic definitions of the council.而达到这一目标的工作紧随教条式的定义，安理会。 It is divided in four parts:它分为四个部分：
I. The Apostles' Creed;一，使徒'的信条;
II.二。 The Sacraments;圣礼;
III.三。 The Decalogue;十诫;
IV.四。 Prayer, especially The Lord's Prayer.祈祷，特别是主祷文。
It deals with the papal primacy and with Limbo, points which were not discussed or defined at Trent; on the other hand, it is silent on the doctrine of Indulgences, which is set forth in the "Decretum de indulgentiis", Sess.它涉及教皇的首要和与莲步，点，其中没有讨论或界定在特伦特;另一方面，这是保持沉默的教义indulgences ，这是中提出的“ decretum德indulgentiis ” ， sess 。 XXV.二十五。 The bishops urged in every way the use of the new Catechism; they enjoined its frequent reading, so that all its contents would be committed to memory; they exhorted the priests to discuss parts of it at their meetings, and insisted upon its being used for instructing the people.主教们呼吁在以各种方式使用这个新的讲授，他们责成其经常读，以便它的全部内容，将致力于记忆体，他们告诫神职人员讨论部分，它在其会议上，并坚持其被用作指示的人。
To some editions of the Roman Catechism is prefixed a "Praxis Catechismi", ie a division of its contents into sermons for every Sunday of the year adapted to the Gospel of the day.一些版本的罗马问答前缀“实践catechismi ” ，即记名表决，其内容纳入说教为每星期日的一年适应福音的一天。 There is no better sermonary.有没有更好的sermonary 。 The people like to hear the voice of the Church speaking with no uncertain sound; the many Biblical texts and illustrations go straight to their hearts, and, best of all, they remember these simple sermons better than they do the oratory of famous pulpit orators.人民群众喜欢听的声音，教会来说，没有健全的不确定性;许多圣经的文本和插图直行到他们的心，以及最重要的是