Canon, in Christian usage, is a rule or standard.佳能，在基督教的用法，是一个规则或标准。 By the middle of the 3rd century the word had come to refer to those doctrines recognized as orthodox by the Christian church.由中间的3世纪一词来指那些教条承认为正统所基督教堂。 It was later also used to designate collectively the list of books accepted as Scripture (see Bible).它后来又被指定集体名单的书籍接纳为经文 （见圣经） 。
The term canon is also used to denote the catalog or register of saints.任期佳能也被用来指目录或登记的圣人。 The use of the plural form to denote church precepts originated about the year 300; this form began to be applied specifically to the decrees of the church councils about the middle of the 4th century (see Canon Law).使用复数形式，以象征教会的信条起源于大约一年300个;这种形式开始被指定适用的法令，教会议会中的4世纪（见佳能法） 。 The term is also applied to the part of the Roman Catholic Mass that opens with the Preface, or prayer of thanksgiving, and closes just before the recitation of the Lord's Prayer.该术语也适用于部分的罗马天主教弥撒打开与序文，或祈祷感恩，并关闭前背诵主祷文。 In some Christian churches, canon is also an ecclesiastical title given to the clergy attached to a cathedral church or to certain types of priests living under a semimonastic rule, such as the Augustinians.在一些基督教教会，佳能亦是一个教会称号给予神职人员附加到大教堂教堂或某些类型的祭司下生活semimonastic规则，如奥古斯丁会士。
| BELIEVE 相信 Religious 宗教 Information 资讯 Source 源 web-site 网址： |
| Our List of 1,000 Religious Subjects 我们所列出的1000名宗教科目 |
| E-mail 电子邮箱 |
The term "canon" in Christianity refers to a group of books acknowledged by the early church as the rule of faith and practice.而言， "佳能" ，在基督教中是指一组书籍承认早期教会作为法治的信念和实践。 Deriving from the Greek kanon, which designated a carpenter's rule (possibly borrowed from a Hebrew term, qaneh, referring to a measuring reed six cubits long), the word has been used to identify those books considered to be spiritually superlative, by which all others were measured and found to be of secondary value in general church use.来自希腊的kanon ，其中指定一名木匠的规则（可能是借来的，从希伯莱来说， qaneh ，指的是一项衡量芦苇六肘长） ，这个词已被用来找出那些书已被视为精神上的文字，其中所有其他测量发现属次要价值在一般教会使用。
Both Jews and Christians have canons of scripture.犹太人和基督徒有大炮的经文。 The Jewish canon consists of thirty-nine books; the Christian consists of sixty-six for Protestants and eighty for Catholics (whose canon includes the Apocrypha, regarded by most as of deuterocanonical status).犹太佳能组成39书籍;基督徒组成， 66为新教徒和80天主教徒（其佳能包括apocrypha ，把大多数的次经地位） 。 Sacred books are found in all literate religions.神圣的书籍发现，在所有识字的宗教。 The book is generally secondary to the faith, the book or books being a deposit of the faith.这本书是一般中学，以信仰，这本书不唯书，作为存款的信心。 The use of a canon varies in world religions, for liturgy, renewal of faith, evangelism, or authority in faith and practice.使用一种不同，佳能在世界宗教，礼仪中，重建的信仰，传福音，或权威的信仰与实践结合起来。
The process by which these books came to be generally regarded as exclusively authoritative is not known for either the Hebrew or Christian canon.过程中，其中这两本书后来被普遍视为独家权威性，是不知道无论是希伯莱或基督教佳能。 That it transpired under the influence of the Spirit of God is commonly accepted among Christian people.这一个时期，它的影响下，上帝的精神是被普遍接受的基督教之间的人。 Inspiried literature formed only a part of the total religious literature of God's people at any time in their history, and only a portion of the inspired literature finally emerged as canonical in all parts of the ancient world. inspiried文学的形成只是一个部份总宗教文献上帝的人在任何时候，在其历史上，只有一部份的灵感文学终于出炉了，作为典型在全国各地的古代世界。 All inspired literature was authoritative, but it was not all equally beneficial to local groups and thus did not achieve universal or empire-wide acceptance.所有的灵感文学权威，但它并非全部，同样有利于当地群体，因此也没有实现普及或帝国的广泛认可。 That is to say, local lists of books were not necessarily identical with the general list, the canon, which eventually consisted of the books common to all the local lists.这就是说，当地的书籍列表不一定相同，与一般清单后，佳能公司，并最终构成了书籍的共同所有本地名单。
Subsequent to the composition of the Pentateuch, it is recorded that Joshua wrote in the book of the law of God (Josh. 24:26).随后，以组成部分pentateuch ，它记载了约书亚写在书中的法神（ josh. 24:26 ） 。 The law was always considered to be from God (Deut. 31:24; Josh. 1:8).该法在一向被认为是来自上帝（申命记31:24 ;乔什。 1:8 ） 。 The other two divisions of the Hebrew canon, the prophets and writings, were eventually selected out of a larger literature, some of which is mentioned in the OT itself ("book of the Wars of the Lord," Num. 21:14; "book of Jasher," Josh. 10:13; "book of the Acts of Solomon," 1 Kings 11:41; "book of Samuel the seer, book of Nathan the prophet, book of Gad the seer," 1 Chr. 29:29, etc.; fifteen or more such books are named in the OT).其他两个师在希伯来佳能，先知和著述，最终筛选出一个更大的文学，其中有些是提到，在城市旅游局本身（ "书的战争的主， "序号。 21时14分" ;本书的jasher ， "乔什。 10:13 ， "书的行为所罗门， " 1国王11时41分， "周易塞缪尔的季节能效比，帐簿弥敦道的先知，帐簿总装的预言者， " 1人权委员会29 ： 29 ，等等;十五年或更多这类书籍是名单中，城市旅游局） 。
The oldest surviving list of the cannonical scriptures of the OT comes from about AD 170, the product of a Christian scholar named Melito of Sardis, who made a trip to Palestine to determine both the order and number of books in the Hebrew Bible.现存最古老的名单中的典型经文的城市旅游局，来自约170个专案，产品的一个基督教学者命名melito的sardis ，他们作出了前往巴勒斯坦，以确定双方的秩序和一些书籍，在希伯来语圣经。 Neither his order nor his contents agree exactly with our modern English Bibles.既不是他的命令，也没有他的同意，内容正好与我们的现代英语圣经。 There is no agreement in order or content in the existing manuscripts of Hebrew, Greek, or Latin Bibles.有没有协议，在命令或内容，在现有的手稿的希伯来文，希腊文，或拉丁语圣经。 The modern English Protestant Bible follows the order of the Latin Vulgate and the content of the Hebrew Bible.现代英语新教圣经如下命令的拉美vulgate和内容的希伯来语圣经。 It is important to remember that the OT was more than a thousand years in writing, the oldest parts being written by Moses and the latest after the Babylonian exile.它是重要的是要记住职能治疗多于1000年，在写作，最古老的部分，写的摩西和最新之后，巴比伦放逐。 During the entire period of biblical history, therefore, the Jews lived their faith without a closed canon of Scriptures, such a canon therefore not being essential to the practice of the Jewish religion during that time.在整个时期内的圣经历史，因此，犹太人住自己的信念，没有一个封闭佳能的经文，例如佳能，因此不会被必不可少的实践犹太宗教在这段时间。 Why then were the books finally collected into a canon?为什么当时的书籍，终于搜集到佳能？ They were brought together evidently as an act of God's providence, historically prompted by the emergence of apocryphal and pseudepigraphical literature in the intertestamental period and the increasing need to know what the limits of divine revelation were.他们聚集在一起，显然是一个上帝的旨意的普罗维登斯，从历史上看，促使所出现的猜测和pseudepigraphical文学中的intertestamental期和越来越有必要知道哪些界限神启示人。 By the time of Jesus the OT, called Tanaach by modern Judaism, consisted of the law, prophets, and writings (the first book of which was the Psalms, Luke 24:44).经过一段时期的耶稣职能治疗，所谓tanaach现代犹太教，包括法律，先知，和著作（第一本书的是诗篇，路加福音24:44 ） 。 Opinions about the full extent of the cannon seem not to have been finalized until sometime after the first century AD意见，最大限度的火炮似乎并没有已经定稿，直到一段时间后，公元一世纪
The fact that other books formed a larger deposit out of which the twenty-seven eventually emerged is seen in the reference to a prior letter to the Corinthians in 1 Cor.事实上，其他书籍，形成了较大的存列，其中07年，最终出现了被认为是在参考了前一封信给哥林多前书1肺心病。 5:9, a letter to the Laodiceans in Col. 4:16, and the inclusion of 1 and II Clement in the fifth century manuscript of the Greek NT, Codex Alexandrinus, as well as Barnabas and Hermas in the fourth century Codex Sinaiticus. 5时09分，写信给laodiceans在上校4时16分，并列入一和二克莱门特在五世纪的手稿，希腊新台币，食品法典委员会alexandrinus ，以及巴纳巴斯和hermas在第四世纪法典sinaiticus 。 Eusebius cited a letter from the second century Bishop of Corinth, Dionysius, stating that Clement's letter was read in the church there "from time to time for our admonition" (Ecclesiastical History IV.23.11).尤西比乌斯列举了一封信，从公元二世纪的主教科林斯，狄奥尼修斯，说明克莱门特的信宣读了在教会中有" ，不时为我们谏" （教会历史iv.23.11 ） 。
The formation of the NT canon was not a conciliar decision.形成新台币佳能不是conciliar决定。 The earliest ecumenical council, Nicaea in 325, did not discuss the canon.最早的基督教会，的尼西亚在325 ，没有讨论佳能。 The first undisputed decision of a council on the canon seems to be from Carthage in 397, which decreed that nothing should be read in the church under the name of the divine Scriptures except the canonical writings.第一个不争的决定，一会就佳能似乎是从迦太基在397名，其中颁布的，不应作出任何看过在教会的名义下，神圣的经文，除典型著作。 Then the twentyseven books of the NT are listed as the canonical writings.那么， 27帐簿新台币被列为全国典型著作。 The council could list only those books that were generally regarded by the consensus of use as properly a canon.安理会可以只列出这些书籍被普遍认为是由共识的用途妥善佳能。 The formation of the NT canon must, therefore, be regarded as a process rather than an event, and a historical rather than a biblical matter.形成了佳能新台币，因此，必须被视为一个过程，而不是一个事件，一个历史的，而不是一个圣经事。 The coming of the Word of God in print is only slightly more capable of explication than the coming of the Word of God incarnate.未来的上帝的话，在打印只是略高于更有能力的解说比的到来，天主的圣言成肉身。
JR
McRay两人mcray
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
BF Westcott, A
General Survey of the History of the Canon of the NT; CR Gregory, The Canon and
Text of the NT; A. Souter, The Text and Canon of the NT; EJ Goodspeed, The
Formation of the NT; RM Grant, The Formation of the NT; PR Ackroyd and CF Evans,
eds., The Cambridge History of the Bible, I; H. von Campenhausen, The Formation
of the Christian Bible; RL Harris, Inspiration and Canonicity of the Bible; WR
Farmer, Jesus and the Gospel; W. Brueggemann, The Creative Word; JA Sanders,
Torah and Canon and "Text and Canon: Concepts and Methods," JBL 98:5-29; AC
Sundberg, Jr., "Canon Muratori: A Fourth Century List," HTR 66:1-41; SZ Leiman,
The Canon and Massorah of the Hebrew Bible; HE Ryle, The Canon of the
OT.高炉westcott ，一般的调查研究的历史，以及佳能的新台币;铬格雷戈里，佳能和文本新台币;甲Souter ） ，对文本和佳能的新台币;
goodspeed对EJ
，形成新台币;马币补助金，可以形成新台币;公关ackroyd和CF埃文斯合编，剑桥历史上的圣经，我;每小时冯坎彭豪森，形成基督教圣经;研究部主管哈里斯，灵感和正规的圣经;西铁农，耶稣福音小brueggemann
，创意词; JA部桑德斯，律法和佳能公司和"文本和佳能：概念和方法， " jbl 98:5-29 ;交流电sundberg前些日子， "佳能muratori
：四世纪清单中， "高温气冷堆66:1-41 ;深圳leiman ，佳能和massorah的希伯来语圣经，他ryle ，佳能的职能治疗。
This word is derived from a Hebrew and Greek word denoting a reed or cane.这个字是来自希伯来语和希腊语词指芦苇或拐杖。 Hence it means something straight, or something to keep straight; and hence also a rule, or something ruled or measured.因此，这意味着一些直线，还是保持直线;因而也是一项规则，或排除或衡量。 It came to be applied to the Scriptures, to denote that they contained the authoritative rule of faith and practice, the standard of doctrine and duty.它后来被应用到经文，是指他们载有权威的法治信仰与实践，标准的学说和义务。 A book is said to be of canonical authority when it has a right to take a place with the other books which contain a revelation of the Divine will.一本书，据说是典型的权力时，它有权采取地方与其他书籍，其中包含一个启示的神的意志。 Such a right does not arise from any ecclesiastical authority, but from the evidence of the inspired authorship of the book.这种权利并不存在，从任何教会权威，但是从证据的启发，作者这本书。
The canonical (ie, the inspired) books of the Old and New Testaments, are a complete rule, and the only rule, of faith and practice.典型（即激发）的书籍旧约及新约，是一个完整的规则，只有规则，信仰和实践。 They contain the whole supernatural revelation of God to men.它们包含整个超自然的启示上帝给男人。 The New Testament Canon was formed gradually under divine guidance.新约圣经佳能是逐渐形成下神圣的指导。 The different books as they were written came into the possession of the Christian associations which began to be formed soon after the day of Pentecost; and thus slowly the canon increased till all the books were gathered together into one collection containing the whole of the twenty-seven New Testament inspired books.不同的书籍，因为他们写来将藏有基督教团体开始形成后不久五旬节;从而慢慢佳能增加，直至所有的书籍则纠合在一起，成为一个收集含有整个第二十五7个新约圣经的启发书籍。
Historical evidence shows that from about the middle of the second century this New Testament collection was substantially such as we now possess.历史证据表明，从约中的第二个世纪这个新约全书收集大幅例如，我们现在已经拥有。 Each book contained in it is proved to have, on its own ground, a right to its place; and thus the whole is of divine authority.每一本书所载的，而且事实证明，对自己的地面，有权取而代之;所以整个是神圣的权威。 The Old Testament Canon is witnessed to by the New Testament writers.旧约佳能见证，由新约圣经的作家。 Their evidence is conclusive.他们的证据是决定性的结论。 The quotations in the New from the Old are very numerous, and the references are much more numerous.引文在新的从旧的都非常多不胜数，并参照明显的多。 These quotations and references by our Lord and the apostles most clearly imply the existence at that time of a well-known and publicly acknowledged collection of Hebrew writings under the designation of "The Scriptures;" "The Law and the Prophets and the Psalms;" "Moses and the Prophets," etc.这些报价，并参考我们的主与门徒最清楚意味着存在，在这个时候，一个众所周知的，并公开承认收集希伯来语著作根据指定的"经文" ， "法律与先知和诗篇" ; "摩西和先知"等。
The appeals to these books, moreover, show that they were regarded as of divine authority, finally deciding all questions of which they treat; and that the whole collection so recognized consisted only of the thirty-nine books which we now posses.上诉到这些书，而且，显示出他们的被视为神圣的权力，最后决定所有问题，其中他们对待，并认为整个收集，以便确认才产生了39书籍，我们现在拥有的。 Thus they endorse as genuine and authentic the canon of the Jewish Scriptures.因此，他们赞同把真正和正宗佳能的犹太圣经。 The Septuagint Version (qv) also contained every book we now have in the Old Testament Scriptures.该septuagint版本（请参阅） ，也包含每本书我们现在有在旧约圣经。 As to the time at which the Old Testament canon was closed, there are many considerations which point to that of Ezra and Nehemiah, immediately after the return from Babylonian exile.至于时间，在这旧约佳能公司被关闭，有很多的考虑因素，其中一点就是以斯拉和尼希米记，之后立即返回，从巴比伦放逐。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Canon Law (Greek kanon,"rule" or "measure"), usually, the body of legislation of various Christian churches dealing with matters of constitution or discipline.佳能法（希腊语kanon ， "法治"或"措施" ） ，在通常情况下，身体的立法各基督教会处理的事项宪法或纪律。 Although all religions have regulations, the term applies mainly to the formal systems of the Roman Catholic, Orthodox, and Anglican communions.虽然所有的宗教都规定，有关条款适用，主要是向正规系统的罗马天主教，东正教，圣公会communions 。 It is distinguished from civil or secular law, but conflict can arise in areas of mutual concern (for example, marriage and divorce).这是区别于民事或世俗法，但冲突可以出现在共同关心的领域（例如，结婚和离婚） 。
The full range of canon law in contemporary times may be seen in the Roman Catholic church, which promulgated a revised code for its Latin, or Western, members in 1983 and has projected a first-ever code for its Eastern communicants.全套佳能法在当代倍，可视为在罗马天主教会，颁布了修订后的工作守则供其拉丁语，还是西方，议员在1983年，预计第一次代号为在其东部者。 The planned Lex Fundamentalis setting forth the constitutive or organizational principles common to both proved to be inopportune.计划法fundamentalis设置提出构或组织的共同原则都被证明是不合时宜。 The 1983 (Latin) Code of Canon Law promulgated by the authority of Pope John Paul II consists of seven books for a total of 1752 canons. 1983年（拉丁语）代码教会法颁布的权威教宗若望保禄二世共分七书籍共1752名门炮。 Each book is divided into titles, but in the larger books the titles are grouped in parts and even in sections.每一本书共分为头衔，但在较大的书籍名称，一组在部分，甚至在部分。
Laws of the church as well as those of the state bind their subjects in conscience.法律的教会人士，以及该国的约束力加强学科建设，在良心。 The obligation in conscience does not arise immediately from the laws themselves but from the divine plan, in which people are envisioned as living in both a civil and an ecclesiastical society.责任在良心并不存在，立即从法律本身，而是来自神的计划，在人们所设想的作为生活在既是一个公民和一个教会的社会。 Church and state are the judges of what is necessary to realize the common good.教会与国家是法官最需要的是什么，以实现共同富裕。 Their laws carry a legal obligation of greater or lesser weight, depending on the importance of specific statutes in achieving that end.其法律履行法定义务或大或小的重量，视重要性具体章程，在实现这一目的。
The Code of Canon Law itself lays down certain principles of interpretation.该守则的教会法本身规定了某些原则的解释。 Laws that impose a penalty, for example, or restrict the free exercise of rights, or contain an exception from the law are to be strictly interpreted.法律施加刑罚，例如，或限制自由权利的行使，或载有一个例外，从法律，以严格解释。 In canon law, unlike common law, an interpretation given by a court in a judicial sentence does not set a precedent; it has no force of law and binds only those persons affected.在教会法，不同于常见的法律，解释，由法院在司法判决并不开创了一个先例，它已不具有法律效力的约束，只有那些受影响的人士。 For an authentic interpretation of the code, a special Roman commission was established in 1917.对于一个真实的解释，该守则的，一个特殊的罗马委员会成立于1917年。
The oldest Greek canonical collection preserved in the original text is the Synagoge Canonum (550?) in 50 titles by Johannes Scholasticus.最古老的希腊正收集保存在原文是synagoge canonum （ 550 ？ ） ，在50个题目，由约翰内斯scholasticus 。 Instead of a chronological arrangement, the canons are grouped systematically according to subject matter.而不是顺序的安排，门炮一组，有系统地按照此事。 Another innovation was the accordance of canonical authority to rulings of church fathers, especially St. Basil.另一项创新是按照典型的权力裁决教堂的父亲，尤其是圣罗勒。 The Council of Trullo (692), in giving formal approval to the preceding conciliar legislation and patristic writings, established the basic code for the Eastern churches that is still normative for the Orthodox.安理会的trullo （ 692 ） ，在正式批准前conciliar立法和教父的著作，确立了基本准则，为东部地区的教堂，这仍然是规范为东正教。
In the West, the most important canonical collection of the early centuries was made in the 6th century by Dionysius Exiguus.在西方，最重要的典型收集早期几百年了在50-59世纪狄奥尼修斯exiguus 。 He translated into Latin the canons of the Eastern councils and added 39 papal decretals.他翻译成拉丁语该炮的东区议会和补充， 39个教皇decretals 。 The rulings of the popes were thus put on a level with conciliar law.裁决的教宗，因此放到了一个层面conciliar法。 After the disintegration of the Roman Empire, canon law developed independently in the different kingdoms.解体后的罗马帝国，佳能依法自主开发的，在不同的王国。 National collections were made in which local legislation, intermingled with elements of Germanic law, were added to the ancient code.国家馆藏发了言，在地方立法，交织要素日耳曼法，又增加了古代代码。 Because conciliar activity was particularly intense in Spain, the collection known as the Hispana (later called the Isidoriana after St. Isidore of Seville) proved to be outstanding.因为conciliar活动尤为激烈，在西班牙，收集称之为hispana （后来被称为isidoriana后，圣伊西多尔的塞维利亚） ，被证明是优秀的。 Of great significance for the future was the institution of the practice of private penance by the Irish monks.具有十分重要的意义，为今后的是该机构的做法，私人忏悔了由爱尔兰僧侣。
Collections made at the time of Charlemagne (800?) and the Gregorian reform (1050?) reflect the attempt to restore traditional discipline.收藏在当时的查理曼（ 800 ？ ）和格列高利改革（ 1050 ？ ）反映，企图恢复传统的纪律。 Great confusion persisted, however, insofar as certain practices accepted in the Germanic law and the penitentials (for example, remarriage after adultery) were in conflict with the program of the reformers.极大的混乱持续下去，不过，对于某些做法，在接受了日耳曼法和penitentials （例如，再婚之后通奸） ，在冲突与程序的改革者。 Ivo of Chartres prepared (1095?) a set of rules and principles for interpreting and harmonizing texts.伊沃的chartres准备（ 1095 ？ ）一套规则和原则，用以诠释和统一的文本。 The actual work of harmonization was done (1140?) by Gratian, who is called the father of the science of canon law.实际工作中的协调工作（ 1140 ？ ） gratian ，他们被称为父亲的，科学的教会法。 Shortly after the revival of Roman law studies at the University of Bologna, Gratian collected all the canon law from the earliest popes and councils up to the Second Lateran Council (1139) in his Decretum, or Concordance of Discordant Canons.不久后复活的罗马法研究，在博洛尼亚大学， gratian收集所有教会法，从最早的教皇和议会落实第二次lateran会（ 1139 ）在他的decretum ，或语词的不和谐的大炮。 With its appearance the period of the ius antiquum came to a close.其外观时期的学生联合会antiquum来到了帷幕。
The scientific study of law stimulated by the Decretum encouraged the papacy to resolve disputed points and supply needed legislation, thus inaugurating the ius novum. Over the next century thousands of papal decretals were issued and gradually collected in five compilationes.科学学法刺激所decretum鼓励教宗以解决争议点，并提供所需的法例，从而开创了学生联合会novum超过下个世纪的数以千计的教皇decretals发行，并逐步搜集五个compilationes 。 Compilatio Tertia, consisting of decretals from the first 12 years of his reign, was ordered by Innocent III in 1210 to be used in courts and law schools, thus becoming the first collection in the West to be officially promulgated. compilatio tertia ，构成decretals从第12年，他在位的，是由无辜的第三第1210将用于在法院和法律学校，从而成为首个集，在西方被正式颁布。 Gregory IX commissioned Raymond of Peñafort to organize the five compilationes in one collection, which was promulgated in 1234 and became known as the Extravagantes. Two other official collections were made later: the Liber Sextus (1298) of Boniface VIII and the Constitutiones Clementinae (1317).格雷戈里第九委托雷蒙德peñafort举办五compilationes在一个收集，其中颁布的1234年，并成为众所周知的，因为extravagantes两名其他官方收藏后作： liber sextus （第1298 ）的博尼法斯八和constitutiones clementinae （ 1317 ） 。 The Extravagantes of John XXII and the Extravagantes Communes were privately compiled.该extravagantes约翰二十二和extravagantes公社私下汇编。 In 1503 the legist Jean Chappuis printed and published in Paris, under the title Corpus Juris Canonici, the Decretum of Gratian and the three official and two private collections of decretals.在1503年该legist让chappuis印刷和出版，在巴黎，标题下的法典canonici ， decretum的gratian和3名官方和两个私人收藏的decretals 。 The Corpus, along with the decrees of the Council of Trent (1545-1563), remained the fundamental law of the Roman Catholic church until the Codex Iuris Canonici appeared in 1917.语料库，随着法令安理会的遄达（ 1545至1563年） ，仍然是根本大法的罗马天主教教堂，直到法典iuris canonici出现在1917年。 The Corpus continues to have some validity for the Church of England, which issued a Code of Canons in 1603.胼仍然有一些有效期为英国教会，发表了反码的门炮，在1603年。 The medieval law is presupposed except where it has been affected by contrary statute or custom in England.中世纪法是假定除非它受到影响，相反规约或习惯，在英格兰。 The Convocations of Canterbury and York in 1964 and 1969 promulgated a revised code with the same understanding.该convocations的坎特伯雷和约克在1964年和1969年颁布了修订后的工作守则与上年理解。
After the theological updating of the Second Vatican Council, it became necessary for the Roman Catholic church to thoroughly revise the 1917 code.后神学更新梵蒂冈第二届大公会议，它已成为必要为罗马天主教会彻底修改1917年守则。 A special commission was established in 1963, which in 1980 presented the draft of a completely new code.一个特别委员会成立于1963年，其中在1980年提交的草案中的一个完全新的代码。 Pope John Paul II, after making a number of revisions, promulgated it on January 25, 1983; it took effect on November 27, 1983.教宗若望保禄二世，在做了一些修改意见，颁布于1983年1月25日，它开始生效， 1983年11月27日。
Plans have been under way since a presynodal meeting at Chambésy, Switzerland, in November 1976 for the first Great Synod of Eastern Orthodoxy to be held since the 8th century.计划一直在进行之中，因为presynodal会议Chambésy的，瑞士，在1976年11月为第一大主教的正统东部将举行自8世纪。 Among the topics for further study is the codification of the Holy Canons.主题之一，为进一步研究是编纂的圣门炮。
John Edward Lynch约翰爱德华林奇
The word "canon" derives from the Greek kanon meaning "measuring rod," "rule," "list."两个字： "佳能"来自希腊语kanon意思是"测量棒" ， "治" ， "清单" 。 Hence canon law may be simply defined as the rules of the church for purposes of order, ministry, and discipline.因此，教会法，可简单地定义为规则的教会为宗旨的命令，部，和纪律。 At first these consisted of ad hoc pronouncements by leaders or councils in a local setting.起初，这些组成专案言论领导人或议会在当地设置。 Particularly important were those which came from the greater centers, and especially the canons adopted at Nicaea (AD 325).尤其重要的是那些来自大中心，特别是大炮所通过的尼西亚（公元325 ） 。 Indeed, it was not long before canons were put out under the name of the apostles or great figures of the first centuries, and a necessary process of collection and codification continued through the Dark Ages, with much standardization in the West under Charlemagne.的确，这是前不久门炮分别推出的名义下，使徒们或伟大人物的第一世纪，也是一个必要的过程，搜集和编纂工作一直持续到黑暗的中世纪，许多标准化的，在西方，根据查理曼。 Gratian was the man who brought this process to a virtual culmination in the Roman communion with his famous Decretum (AD 1140), which underlies the developed study of canon law in the Middle Ages and is the basis of the modern Corpus iuris canonici. gratian被人带来这个过程中，以一个虚拟的高潮在罗马共融与他的著名decretum （公元1140 ） ，其中强调了发达国家的研究教会法在中世纪，是根据现代语料库iuris canonici 。 The Protestant churches have naturally disowned this whole body of legislation and generally avoid the terms "canon" or "canon law," but insofar as any church must make rules for the ordering of its life and work, various forms of canon law are naturally found in all churches.新教教会有自然六亲不认这全身的立法和一般避免而言， "佳能" ， "佳能"的规定，但是对于任何教会必须制定规则，为订购的，其生活和工作中，各种形式的教会法，自然发现在所有教堂。
GW
Bromiley毛重罗米立
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
This subject will be treated under the following heads:这一主题将被按照下列组长：
I. General Notion and Divisions一，总的概念，并告
II.二。 Canon Law as a Science佳能法律作为一门科学
III.三。 Sources of Canon Law来源教会法
IV.四。 Historical Development of Texts and Collections历史发展的文本和收藏品
V. Codification五，编纂
VI.六。 Ecclesiastical Law教会法
VII.七。 The Principal Canonists主要canonists
I. GENERAL NOTIONS AND DIVISIONS一，总的概念，并告
Canon law is the body of laws and regulations made by or adopted by ecclesiastical authority, for the government of the Christian organization and its members.教会法是身体的法律和法规所作出的，或通过教会权威，为政府的基督教组织和它的成员。 The word adopted is here used to point out the fact that there are certain elements in canon law borrowed by the Church from civil law or from the writings of private individuals, who as such had no authority in ecclesiastical society.这个词是通过这里用来指出的事实是存在着某些元素的教会法借由教会从民法或从著作的个人，他们这样没有权力在教会的社会。 Canon is derived from the Greek kanon, ie a rule or practical direction (not to speak of the other meanings of the word, such as list or catalogue), a term which soon acquired an exclusively ecclesiastical signification.佳能是来自希腊kanon ，即一个新的规则或实际方向（不要说其他含义的字，如清单或目录） ，这个词很快获得完全以宗教意义。 In the fourth century it was applied to the ordinances of the councils, and thus contrasted with the Greek word nomoi, the ordinances of the civil authorities; the compound word "Nomocanon" was given to those collections of regulations in which the laws formulated by the two authorities on ecclesiastical matters were to be found side by side.在第四世纪，它被应用到条例的议会，因此，对比同希腊字nomoi ，该条例的有关民事当局;复合词" nomocanon " ，是考虑到这些藏品的法规，其中制定的法律所两个当局对教会的事宜被发现并排。 At an early period we meet with expressions referring to the body of ecclesiastical legislation then in process of formation: canones, ordo canonicus, sanctio canonica; but the expression "canon law" (jus canonicum) becomes current only about the beginning of the twelfth century, being used in contrast with the "civil law" (jus civile), and later we have the "Corpus juris canonici", as we have the "Corpus juris Civilis".在较早的时期，我们见面的表达是指身体的宗教立法，然后在形成过程： canones ，集体诉讼典型，在sanctio卡诺尼卡，但表达的"教会法" （强制canonicum ）成为目前大约只有一开始的12世纪，用这种反差，与"民法" （强制民事厅） ，后来，我们已经有了"法典canonici " ，因为我们已经有了"法典民法" 。 Canon law is also called "ecclesiastical law" (jus ecclesiasticum); however, strictly speaking, there is a slight difference of meaning between the two expressions: canon law denotes in particular the law of the "Corpus Juris", including the regulations borrowed from Roman law; whereas ecclesiastical law refers to all laws made by the ecclesiastical authorities as such, including those made after the compiling of the "Corpus Juris".教会法也被称为"教会法" （强制ecclesiasticum ） ，但严格来说，有一种略有不同的意义，两国间的表情：教会法是指在特定法律的"法典" ，包括法规借来罗马法，而教会法是指所有的法律是由教会当局的作为，例如，包括那些经过编撰的"法典" 。 Contrasted with the imperial or Caesarian law (jus caesareum), canon law is sometimes styled pontifical law (jus pontificium), often also it is termed sacred law (jus sacrum), and sometimes even Divine law (jus divinum: c. 2, De privil.), as it concerns holy things, and has for its object the wellbeing of souls in the society divinely established by Jesus Christ.对比同帝国或剖腹生产法（强制caesareum ） ，佳能法有时风格的宗座法（强制pontificium ） ，也常常是被称为神圣法（强制骶骨） ，有时甚至是神圣法则（强制divinum ：长2 ，德privil ） ，因为它涉及神圣的东西，并已为对象的福祉，心灵在社会上神设立的耶稣基督。
Canon law may be divided into various branches, according to the points of view from which it is considered:教会法，可分为不同的分支，根据我的这点看法，从它被认为是：
If we consider its sources, it comprises Divine law, including natural law, based on the nature of things and on the constitution given by Jesus Christ to His Church; and human or positive law, formulated by the legislator, in conformity with the Divine law.如果我们考虑到它的来源，它包括神圣的法律，包括自然法的基础上，事情的性质和对宪法赋予的耶稣基督，以他的教会和人类或积极法，由立委，在符合神圣法则。 We shall return to this later, when treating of the sources of canon law.我们将回到此之后，当治疗的来源，教会法。
If we consider the form in which it is found, we have the written law (jus scriptum) comprising the laws promulgated by the competent authorities, and the unwritten law (jus non scripture), or even customary law, resulting from practice and custom; the latter however became less important as the written law developed.如果我们考虑以何种形式，它是发现了，我们有书面的法律（强制scriptum ） ，其中包括颁布的法律，由主管机关和不成文的规定（强制非经文） ，或什至习惯法，因而，从实践和习俗;后者不过成了次要的，因为书面普通法的发展。
If we consider the subject matter of the law, we have the public law (jus publicum) and private law (jus privatum).如果我们考虑到此事的法律，我们有公法（强制publicum ）和私法（强制privatum ） 。 This division is explained in two different ways by the different schools of writers: for most of the adherents of the Roman school, eg Cavagnis (Instit. jur. publ. eccl., Rome, 1906, I, 8), public law is the law of the Church as a perfect society, and even as a perfect society such as it has been established by its Divine founder: private law would therefore embrace all the regulations of the ecclesiastical authorities concerning the internal organization of that society, the functions of its ministers, the rights and duties of its members.这个师解释，以两种不同的方式，由不同流派的作家：对于大部分的遗民罗马学校，如卡瓦尼斯（ instit.法学。 publ 。 eccl ，罗马， 1906年，我和8 ） ，公法是法教会作为一个完美的社会，甚至是一个完美的社会，如已确定其神圣的创始人：私法，因此，拥抱各项规章制度，对教会当局关于内部组织结构的社会，其职能，其部长们，权利和义务，它的成员。 Thus understood, the public ecclesiastical law would be derived almost exclusively from Divine and natural law.因此，相互理解，公众的教会法，将所得的，几乎完全由神和自然法则。 On the other hand, most of the adherents of the German school, following the idea of the Roman law (Inst., I, i, 4; "Publicum jus est quad ad statuary rei Romanae spectat: privatum quad ad privatorum utilitatem"), define public law as the body of laws determining the rights and duties of those invested with ecclesiastical authority, whereas for them private law is that which sets forth the rights and duties of individuals as such.在另一方面，大多数的遗民德国学校，以下的想法罗马法（ inst. ，我，我， 4 " ; publicum强制预计参加四方专案雕像瑞romanae spectat ： privatum四方专案privatorum utilitatem " ） ，界定公共法作为法体中确定的权利和义务，这些投资与教会权威，而为他们私法的是，其中阐明了权利和义务的个人，这种看法。 Public law would, therefore, directly intend the welfare of society as such, and indirectly that of its members; while private law would look primarily to the wellbeing of the individual and secondarily to that of the community.公法会，因此，直接打算社会福利等，并间接表示，其成员的，而私法学会研究，主要的福祉，个人为辅，以表示，在该社区。
Public law is divided into external law (jus externum) and internal law (jus internum).公法分为外部法律（强制externum ）与国内法（强制internum ） 。 External law determines the relations of ecclesiastical society with other societies.外部法律确定了关系，教会与社会的其他社团。 either secular bodies (the relations therefore of the Church and the State) or religious bodies, that is, interconfessional relations.无论是世俗机构（关系，因此，教会和国家）或宗教团体，即是interconfessional关系。 Internal law is concerned with the constitution of the Church and the relations subsisting between the lawfully constituted authorities and their subjects.国内法与宪法的教会和关系之间的合法地组成部门及其科目。
Considered from the point of view of its expression, canon law may be divided into several branches, so closely allied, that the terms used to designate them are often employed almost indifferently: common law and special law; universal law and particular law; general law and singular law (jus commune et speciale; jus universale et particulare; jus generale et singulare).考虑的角度来看，它的表达，教会法，可分为几个分支，如此紧密的同盟，即所使用的术语，指定他们往往雇用几乎漠然：普通法与特别法;普遍规律和特殊法，一般法与奇异法（强制公社等speciale ;强制universale等particulare ;强制generale等singulare ） 。 It is easy to point out the difference between them: the idea is that of a wider or a more limited scope; to be more precise, common law refers to things, universal law to territories, general law to persons; so regulations affecting only certain things, certain territories, certain classes of persons, being a restriction or an addition, constitute special, particular, or singular law, and even local or individual law.这是很容易指出差距：思想是一个更广泛的还是比较有限的范围内;更确切一点说，普通法是指事物的普遍规律，以土，一般法的人;规章，使受影响的只是某些事情，某些地区，某些类别的人，作为一个限制或增加，构成了特殊的，尤其是，还是奇异法律，而即使是本地的或个别的法律。 This exceptional law is often referred to as a privilege (privilegium, lex privata), though the expression is applied more usually to concessions made to an individual.这一特殊的法律往往被称为一种特权（ privilegium ，法privata ） ，虽然表达的是应用更通常以作出让步，以一个单独的。 The common law, therefore, is that which is to be observed with regard to a certain matter, unless the legislator has foreseen or granted exceptions; for instance, the laws regulating benefices contain special provisions for benefices subject to the right of patronage.共同法，因此，这是这是为了遵守关于某事，除非立法者预见或给予例外;举例说，法律规范benefices含有特殊规定benefices主题，以正确的使用量。 Universal law is that which is promulgated for the whole Church; but different countries and different dioceses may have local laws limiting the application of the former and even derogating from it.普遍规律是，这是颁布，为整个教会，但不同国家和不同教区可能有当地的法律规定，限制了应用前，甚至背离。 Finally, different classes of persons, the clergy, religious orders, etc., have their own laws which are superadded to the general law.最后，不同类别的人，宗教教职人员的命令等，有自己的法律，这是superadded向一般规律。
We have to distinguish between the law of the Western or Latin Church, and the law of the Eastern Churches, and of each of them.我们要区分法律的西部或拉丁美洲教会和法律的东部教会，以及他们每个人。 Likewise, between the law of the Catholic Church and those of the non-Catholic Christian Churches or confessions, the Anglican Church and the various Eastern Orthodox Churches.同样，法律之间的天主教会人士及非天主教的基督教教堂或供述中，圣公会和各种东正教教堂。 Finally, if we look to the history or chronological evolution of canon law, we find three epochs: from the beginning to the "Decretum" of Gratian exclusively; from Gratian to the Council of Trent; from the Council of Trent to our day.最后，如果我们看一看，以历史时间顺序或演变教会法，我们发现三个时代：从一开始就以" decretum " gratian专门从gratian向安理会提交的遄;从安理会的遄达至理想的一天。 The law of these three periods is referred to respectively as the ancient, the new, and the recent law (jus antiquum, novum, novissimum), though some writers prefer to speak of the ancient law, the law of the Middle Ages, and the modern law (Laurentius, "Instit.", n.4).法律的这三个时期是指分别为：古，新，以及最近法（强制antiquum ， novum ， novissimum ） ，尽管有些作者喜欢讲古的法律，法律的中世纪，和现代法（劳伦丘斯， " instit " ， n.4 ） 。
II.二。 CANON LAW AS A SCIENCE佳能法律作为一门科学
As we shall see in treating of the gradual development of the material of canon law (see below, IV), though a legislative power has always existed in the Church, and though it has always been exercised, a long period had necessarily to elapse before the laws were reduced to a harmonious systematic body, serving as a basis for methodical study and giving rise to general theories.我们将看到，在治疗的逐步发展，物质的教会法（见下文，四卷） ，虽然立法权一直存在于教会，尽管它一直行使的，长时间有一定相距法律沦为一个和谐系统的机构，服务，以此为基础有条不紊地学习和引起一般理论。 In the first place, the legislative authority makes laws only when circumstances require them and in accordance with a definite plan.摆在首位，立法机构制订法律，只有当情况需要时，他们并按照一个明确的计划。 For centuries, nothing more was done than to collect successively the canons of councils, ancient and recent, the letters of popes, and episcopal statutes; guidance was sought for in these, when analogous cases occurred, but no one thought of extracting general principles from them or of systematizing all the laws then in force.数百年来，没有更多的是做的比搜集先后大炮的议会，古代，近代，信件的教皇，主教和章程;指南，是寻求在这些时，类似的案件发生，但没有人想到提取的一般原则，由他们或系统化，所有的法律，然后生效。 In the eleventh century certain collections group under the same headings the canons that treat of the same matters; however, it is only in the middle of the twelfth century that we meet in the "Decretum" of Gratian the first really scientific treatise on canon law.在11世纪的某收藏组根据同一标题炮，即对待的同一事项的，但它只是在中间的12世纪，我们相会于" decretum " gratian第一次真正科学伤寒论教会法。 The School of Bologna had just revived the study of Roman law; Gratian sought to inaugurate a similar study of canon law.学校的博洛尼亚刚刚恢复的研究罗马法; gratian设法启动了一项类似的研究教会法。 But, while compilations of texts and official collections were available for Roman law, or "Corpus juris civilis", Gratian had no such assistance.但是，尽管汇编文本，并正式收藏可供罗马法，或"法典民法" ， gratian没有这种援助。 He therefore adopted the plan of inserting the texts in the body of his general treatise; from the disordered mass of canons collected from the earliest days, he selected not only the law actually in force (eliminating the regulations which had fallen into desuetude, or which were revoked, or not of general application) but also the principles; he elaborated a system of law which, however incomplete, was nevertheless methodical.因此，他通过了该计划的插入文本在身体其普通伤寒，从无序大规模的大炮收集到的最早的天，他选择了不只有法律才真正生效（消除规管，已陷入desuetude ，或被吊销或不普遍适用） ，而且还原则，他制定了一项法律制度，但是这不完整，尽管如此，有条不紊。 The science of canon law, ie the methodical and coordinated knowledge of ecclesiastical law, was at length established.科学教会法，即在有条不紊和协调知识的教会法，是在长成立。 Gratian's "Decretum" was a wonderful work; welcomed, taught and glossed by the decretists at Bologna and later in the other schools and universities, it was for a long time the textbook of canon law. gratian的" decretum "是一个美好的工作;欢迎，但教和掩饰，由decretists在博洛尼亚和后来在其他学校和大学，它是在相当长的时间，教科书的教会法。 However his plan was defective and confusing, and, after the day of the glosses and the strictly literal commentaries, it was abandoned in favour of the method adopted by Bernard of Pavia in his "Breviarium" and by St. Raymund of Pennafort in the official collection of the "Decretals" of Gregory IX, promulgated in 1234 (see CORPUS JURIS CANONICI).但是他的计划是有缺陷的和迷惑性，并经过一天的美化和严格的字面评论，它是被遗弃的人赞成采用的方法，伯纳德的帕维亚在他的" breviarium "和圣raymund的彭纳福特在官方收集的" decretals "的格雷戈里九大颁布的1234 （见法典canonici ） 。 These collections, which did not include the texts used by Gratian, grouped the materials into five books, each divided into "titles", and under each title the decretals or fragments of decretals were grouped in chronological order.这些藏品，其中并不包括文本使用的gratian ，分组材料到五本书，每区分为"职称" ，并根据每个标题decretals或片段decretals被归类顺序排列。 The five books, the subject matter of which is recalled by the well-known verse: "judex, judicium, clerus, connubia, crimen" (ie judge, judgment, clergy, marriages, crime), did not display a very logical plan; not to speak of certain titles that were more or less out of place.五书籍，所讨论的事项，其中回顾了由著名的诗句： " judex ， judicium ， clerus ， connubia ，不构成犯罪" （即法官，判断和神职人员，婚姻，犯罪） ，没有表现出一个十分合乎逻辑的计划;不要说某款游戏的人较多或较少出的地方。 They treated successively of the depositaries of authority, procedure, the clergy and the things pertaining to them, marriage, crimes and penalties.他们先后治疗的保存授权，程序，教士和东西与他们有关的，婚姻，犯罪与刑罚。 In spite of its defects, the system had at least the merit of being official; not only was it adopted in the latter collections, but it served as the basis for almost all canonical works up to the sixteenth century, and even to our day, especially in the universities, each of which had a faculty of canon law.尽管有其缺陷，该系统已至少有优点，被官方;它不仅是采用后者藏品，但它并以此为基础，几乎所有的典型工程至十六世纪，甚至我们的一天，尤其是在大学，其中的每一个师生的教会法。
However, the method of studying and teaching gradually developed: if the early decretalists made use of the elementary plan of the gloss and literal commentary, their successors in composing their treatises were more independent of the text; they commented on the titles, not on the chapters or the words; often they followed the titles or chapters only nominally and artificially.然而，该方法的研究和教学，逐步发展：如果早期decretalists利用初等计划的光泽和字面解说，其继承人在撰写论文，他们分别较独立的文本，他们对职称，而不是对章节或文字;往往是他们遵循的标题或章节，只是名义上和人为的。 In the sixteenth century they tried to apply, not to the official collections, but in their lectures on canon law the method and division of the "Institutes" of Justinian: persons, things, actions or procedure, crimes, and penalties (Institutes, I, ii, 12).在十六世纪里，他们尝试申请，而不是官方的藏品，但在他们的演讲，对教会法的方法和分工， "学院"的justinian ：人，事物，行动或程序，罪行，并处罚（院所，我第一，二， 12 ） 。 This plan, popularized by the "Institutiones juris canonici" of Lancellotti (1563), has been followed since by most of the canonist authors of "Institutiones" or manuals, though there has been considerable divergence in the subdivisions; most of the more extensive works, however, preserved the order of the "Decretals".实施这项计划，推广" institutiones法学canonici " lancellotti （ 1563 ） ，一直以来遵循的是由大多数的canonist作者的" institutiones "或手册，虽然已取得相当大的分歧，在下属部门;大部分的更广泛的工程不过，保存的命令" decretals " 。 This was also followed in the 1917 code.这也是随后在1917年的代码。 In later times many textbooks, especially in Germany, began to adopt original plans.在稍后的时间，很多课本，特别是在德国，开始采用原来的计划。 In the sixteenth century too, the study of canon law was developed and improved like that of other sciences, by the critical spirit of the age: doubtful texts were rejected and the raison d'être and tendency or intention of later laws traced back to the customs of former days.在16世纪太，研究教会法，是制定和完善了类似的其他科学的，由批判精神的时代：疑文本被拒绝，以及存在的理由和发展趋势或意图后，法律追溯至海关的前几天。 Canon law was more studied and better understood; writings multiplied, some of an historical nature, others practical, according to the inclination of the authors.佳能法研究了更多和更好地理解;著作成倍增加，其中有些是历史性的性质，其他人的实际，根据该倾向的作家。 In the universities and seminaries, it became a special study, though as might be expected, not always held in equal esteem.在大学和神学院，它成为一个特殊的研究，但正如大家可以预料，并不总是会在平等的自尊。 It may be noted too that the study of civil law is now frequently separated from that of canon law, a result of the changes that have come over society.可以注意到过，该项研究的民事法律后果是，现在经常分开，即教会法，这种结果的变化表示过来的社会。 On the other hand, in too many seminaries the teaching of ecclesiastical law is not sufficiently distinguished from that of moral theology.在另一方面，在太多的神学院的教学改革教会法是不够的区分，即道德神学。 The publication of the new general code of canon law will certainly bring about a more normal state of affairs.出版的新的一般代码的教会法，必将带来一个更正常的国家事务。
The first object of the science of canon law is to fix the laws that are in force.第一个对象的科学教会法是确定法律是在武力。 This is not difficult when one has exact and recent texts, drawn up as abstract laws eg most of the texts since the Council of Trent, and as will be the case for all canon law when the new code is published.这是不困难的时候，一有确切和最近的文本，制定了作为抽象的法律如大多数文章，因为安理会的遄达，并为将案件为所有教会法时，新的刑法典，是出版。 But it was not so in the Middle Ages; it was the canonists who, to a large extent, formulated the law by extracting it from the accumulated mass of texts or by generalizing from the individual decisions in the early collections of decretals.但事实并非如此，在中世纪，它是canonists人，在相当大的程度上，就制定了通过提取它从积累的大量的文本或泛化由个人决定，在早期收藏的decretals 。 When the law in force is known it must be explained, and this second object of the science of canon law is still unchanged.当法律生效的，是众所周知的，它必须解释，而这第二个目的，科学的教会法却并没有改变。 It consists in showing the true sense, the reason, the extension and application of each law and each institution.它在显示出真正的意义上说，因此，推广和应用的每一个法律与每所院校。 This necessitates a careful and exact application of the triple method of exposition, historical, philosophical, and practical: the first explains the law in accordance with its source and the evolution of customs; the second explains its principles; the last shows how it is to be applied at present.这就需要细心和精确的应用三重方法的论述，历史，哲学和现实：第一，解释法律，根据其来源和演化的海关;第二个解释，其原则;上显示它是如何向适用于当前。 This practical application is the object of jurisprudence, which collects, coordinates and utilizes, for more or less analogous cases, the decisions of the competent tribunal.这一实际应用是目的，法理学，收集，协调和利用，为更多或更少类似的情况下，决定的主管法庭。 From this we may learn the position of canon law in the hierarchy of sciences.由此，我们可借鉴的立场，教会法在整个科学。 It is a judicial science, differing from the science of Roman law and of civil law inasmuch as it treats of the laws of an other society; but as this society is of the spiritual order and in a certain sense supernatural, canon law belongs also to the sacred sciences.这是一个司法科学，不同的，从科学的罗马法和民法的，因为它把有关的法律及其他社会，但作为这个社会的精神秩序，在一定意义上超自然，佳能法属于还要神圣的科学。 In this category it comes after theology, which studies and explains in accordance with revelation, the truths to be believed; it is supported by theology, but in its turn it formulates the practical rules toward which theology tends, and so it has been called "theologia practica", "theologia rectrix".在这个类别中，这是以后的神学，它的研究和解释，按照启示，穷尽真理，要相信，它是支持的神学，而在于其把它制订切实可行的规则，对其中的神学倾向，因此它也被称为" theologia实习" ， " theologia rectrix " 。 In as far as it is practical the science of canon law is closely related to moral theology; however, it differs from the latter which is not directly concerned with the acts prescribed or forbidden by the external law, but only with the rectitude of human acts in the light of the last end of man, whereas, canon law treats of the external laws relating to the good order of society rather than the workings of the individual conscience.在据，因为这是实际的，科学的教会法是密切相关的道德神学，但它不同于后者是没有直接与行为明或禁止外部法，但只与正直的人的行为在根据最近结束的男子，而教会法待人的外部相关法律的良好社会秩序，而不是运作的个人良知。 Juridical, historical, and above all theological sciences are most useful for the comprehensive study of canon law.法律，历史，及以上所有神学科学是最有用的，为全面研究教会法。
III.三。 SOURCES OF CANON LAW来源教会法
This expression has a twofold meaning; it may refer to the sources from which the laws come and which give the latter their judicial force (fortes juris essendi); or it may refer to the sources where canon law is to be found (fortes juris cognoscendi), ie the laws themselves such as they occur in the texts and various codes.这句话有两重含义，它可能是指来源，其中由法律来，让后者自己的审判力量（特长法学essendi ） ，或可参考源佳能法，就是要找到（特长法学cognoscendi ） ，即法律本身，如发生在文本和各项守则。 These sources are also called the material and the formal sources of canon law.上述消息人士也被称为物质与正规来源的教会法。 We shall consider first the sources under the former aspect.我们应当首先考虑的来源根据以前的方面。 The ultimate source of canon law is God, Whose will is manifested either by the very nature of things (natural Divine law), or by Revelation (positive Divine law).最终来源，教会法是上帝，他们将具体表现就是由很自然的事情（自然神权法） ，或启示（正面神圣法则） 。 Both are contained in the Scriptures and in Tradition.两者都是包含在经典和传统。 Positive Divine law cannot contradict natural law; it rather confirms it and renders it more definite.积极神圣法则不能违背了自然法，它确认，而这使得它更明确的。 The Church accepts and considers both as sovereign binding laws which it can interpret but can not modify; however, it does not discover natural law by philosophic speculation; it receives it, with positive Divine law, from God through His inspired Books, though this does not imply a confusion of the two kinds of Divine law.教会接受，并认为双方作为主权具有约束力的法律，它可以解读为，但不能修改，但它并没有发现自然法哲学的投机活动，它得到它，以积极的神圣法则，从上帝通过他的启发书，尽管这个办法并不意味着混乱的2种神圣法则。 Of the Old Law the Church has preserved in addition to the Decalogue some precepts closely allied to natural law, eg certain matrimonial impediments; as to the other laws given by God to His chosen people, it considers them to have been ritual and declares them abrogated by Jesus Christ.对旧法，教会保存除了十诫一些戒律紧密结盟的自然法，如某些婚姻障碍;至于其他法律赋予的神，他所选择的人，它认为这些已仪式，并宣布他们废止由耶稣基督。 Or rather, Jesus Christ, the Lawgiver of the spiritual society founded by Him (Con. Trid., Sess. VI, "De justif.", can. I), has replaced them by the fundamental laws which He gave His Church.或者更确切地说，耶稣基督， lawgiver的精神社会创办的，他（ con. trid ， sess 。六， "德justif " ，可我） ，取代了他们的基本法律，其中，他做出了他的教堂。 This Christian Divine law, if we may so call it, is found in the Gospels, in the Apostolic writings, in the living Tradition, which transmits laws as well as dogmas.这个基督教神权法，如果我们可以这样称呼它，被发现在该福音，在教宗的著作中，在生活的传统，传递法律法规以及教条。 On this positive Divine law depend the essential principles of the Church's constitution, the primacy, the episcopacy, the essential elements of Divine worship and the Sacraments, the indissolubility of marriage, etc.对这种积极的神圣法则取决于基本原则教会的宪法至高无上，之故，基本要素神崇拜和圣礼， indissolubility婚姻等。
Again, to attain its sublime end, the Church, endowed by its Founder with legislative power, makes laws in conformity with natural and Divine law.再次，以实现其崇高的目标，教会，赋予了其创始人与立法权，使法律符合自然和神圣的法律。 The sources or authors of this positive ecclesiastical law are essentially the episcopate and its head, the pope, the successors of the Apostolic College and its divinely appointed head, Saint Peter.消息来源或作者的这种积极的教会法，有本质主教团及其元首，教皇，接班人的使徒学院和其神圣的任命，圣彼得大教堂。 They are, properly speaking, the active sources of canon law.他们是，妥善地说，活跃的来源教会法。 Their activity is exercised in its most solemn form by the ecumenical councils, where the episcopate united with its head, and convoked and presided over by him, with him defines its teaching and makes the laws that bind the whole Church.他们的活动是在行使其最隆重的形式，由合一议会，地方主教同其头部，并召集并主持，由他，与他确定了自己的教学，使法律约束整个教会。 The canons of the Ecumenical councils, especially those of Trent, hold an exceptional place in ecclesiastical law.该炮的普世议会，特别是那些遄，举行一次特殊的地方，在教会法。 But, without infringing on the ordinary power of the bishops, the pope, as head of the episcopate, possesses in himself the same powers as the episcopate united with him.但是，如果没有侵犯普通电源的主教表示，教宗担任主教，拥有在自己相同的权力，因为美国主教与他的。 It is true that the disciplinary and legislative power of the popes has not always, in the course of centuries, been exercised in the same manner and to the same extent, but in proportion as the administration became centralized, their direct intervention in legislation became more and more marked; and so the sovereign pontiff is the most fruitful source of canon law; he can abrogate the laws made by his predecessors or by Ecumenical councils; he can legislate for the whole church or for a part thereof, a country or a given body of individuals; if he is morally bound to take advice and to follow the dictates of prudence, he is not legally obliged to obtain the consent of any other person or persons, or to observe any particular form; his power is limited only by Divine law, natural and positive, dogmatic and moral.这是事实纪律和立法权力的教皇并非始终，在这个过程中的几个世纪以来一直在行使同样的方式和同样的程度，但在比例，因为政府当局便更加集中，他们之间的直接干预，在立法中也变得更为并更加明显;等主权教宗是最富有成果的来源，教会法，他可以废除法律作出他的前任或合一议会;他可以立法，为整个教会或稍后的一个部分时，一个国家或某一身体的个人，如果他是在道义上有义务采取咨询，并遵循许可为慎重起见，他并没有在法律上有义务获得同意任何其他人或多人，或观察到任何特定形式，他的权力是有限的，只有神法律，自然和积极的，教条式的道德。 Furthermore, he is, so to say, the living law, for he is considered as having all law in the treasury of his heart ("in scrinio pectoris"; Boniface VIII. c. i, "De Constit." in VI).此外，他可以说是这么说，活法，因为他被认为是具有所有法律，在财政部的，他的心（下称"在scrinio心绞痛" ;博尼法斯八，长我， "德constit " ，在六） 。 From the earliest ages the letters of the Roman pontiffs constitute, with the canons of the councils, the principal element of canon law, not only of the Roman Church and its immediate dependencies.从最早的年龄字母的罗马教宗的构成，与大炮的议会，其主要成分的教会法，而不是只对罗马教会和它的直接附庸。 but of all Christendom; they are everywhere relied upon and collected, and the ancient canonical compilations contain a large number of these precious "decretals" (decreta, statuta, epistolae decretales, and epistolae synodicae).但所有基督教;到处都有它们的依赖，并收集了，与古代典型汇编含有大量这些宝贵的" decretals " （ decreta ， statuta ， epistolae decretales ， epistolae synodicae ） 。 Later, the pontifical laws are promulgated more usually as constitutions, Apostolic Letters, the latter being classified as Bulls or Briefs, according to their external form, or even as spontaneous acts, "Motu proprio".后来，宗座法律的出台，通常作为宪法，教宗信件，后者被列为公牛或简报，根据他们的外在形式，甚至是自发行为， "颁布" 。 Moreover, the legislative and disciplinary power of the pope not being an in communicable privilege, the laws and regulations made in his name and with his approbation possess his authority: in fact, though most of the regulations made by the Congregations of the cardinals and other organs of the Curia are incorporated in the Apostolic Letters, yet the custom exists and is becoming more general for legislation to be made by mere decrees of the Congregations, with the papal approval.此外，立法和纪律处分的权力，教宗不会过分，在常见的特