This schism of the fourteenth and fifteenth centuries differs in all points from the Eastern Schism.这种分裂的第十四和第十五个世纪不同，在各点从东部裂。 The latter was a real revolt against the supreme authority of the Church, fomented by the ambition of the patriarchs of Constantinople, favoured by the Greek emperors, supported by the Byzantine clergy and people, and lasting nine centuries.后者是一个真正的反抗的最高权威，教会，挑起野心的patriarchs的君士坦丁堡，则主张由希腊皇帝，支持拜占庭教士和人民，并持续9个世纪。 The Western Schism was only a temporary misunderstanding, even though it compelled the Church for forty years to seek its true head; it was fed by politics and passions, and was terminated by the assembling of the councils of Pisa and Constance.西部裂，只是一项暂时性的误解，即使它迫使教会，为四十年来寻求其真正的头部，这是美联储通过政治和激情，并终止所装配的两个市政局的比萨和人Constance 。 This religious division, infinitely less serious than the other, will be examined in its origin, its developments, the means employed to end it, and its ending in 1417 by the election of an undisputed pope.这个宗教司，无限那么严重，另一方面，政府都会加以研究，在其原产地，它的发展，是手段，以结束它，它的结束，在第1417由选举的一个不争的教宗。 From a legal and apologetic standpoint what did the early doctors think of it?从法律和道歉的立场没有什么初期，医生认为这是？ What is the reasoned opinion of modern theologians and canonists?什么是理性的意见，现代神学家和canonists ？ Was the real pope to be found at Avignon or at Rome?是真正的波普被发现在亚维侬，或在罗马？
(1) Pope Gregory XI had left Avignon to return to Italy and had re-established the pontifical see in the Eternal City, where he died on 27 March, 1378. （ 1 ）罗马教皇格雷戈里习已离开阿维尼翁返回意大利，并已重新建立了宗座看到，在永恒之城，在那里他死于1378年3月27日。 At once attention was directed to the choice of his successor.在一次注意的是针对选择他的继任者。 The question was most serious.问题是最为严重的部门。 Cardinals, priests, nobles, and the Romans in general were interested in it, because on the election to be made by the conclave depended the residence of the future pope at Avignon or at Rome.枢机主教，教士，贵族，并入乡随俗，在一般人的兴趣，因为对选举能如期取得秘密会议取决于官邸的未来教皇在阿维尼翁或在罗马。 Since the beginning of the century the pontiffs had fixed their abode beyond the Alps; the Romans, whose interests and claims had been so long slighted, wanted a Roman or at least an Italian pope.自本世纪初，该教宗已经固定其居留权跨越阿尔卑斯山;入乡随俗，他们的利益和要求得到这么久，轻视，想要一个罗马或者至少是一个意大利教皇。 The name of Bartolommeo Prignano, Archbishop of Bari, was mentioned from the first.名义bartolommeo普里尼亚诺，大主教巴里，有人提到，从第一。 This prelate had been Vice-Chancellor of the Roman Church, and was regarded as the enemy of vice, simony, and display.这个主教已副校长的罗马教会，被视为敌人的国家副主席， simony ，和展示。 His morals were exemplary and his integrity rigid.他的，都是人类处于道德模范和他的诚信僵化。 He was regarded by all as eligible.他被认为是所有资格。 The sixteen cardinals present at Rome met in conclave on 7 April, and on the following day chose Prignano.十六枢机主教出席在罗马举行的秘密会议于4月7日，并于翌日选择普里尼亚诺。 During the election disturbance reigned in the city.在这次选举中的干扰称王城。 The people of Rome and the vicinity, turbulent and easily roused, had, under the sway of circumstances, loudly declared their preferences and antipathies, and endeavoured to influence the decision of the cardinals.人民罗马及附近一带，湍流和易于激起了，下摆动的情况下，大声宣布自己的喜好和antipathies ，并努力去影响决策的枢机主教。 Were these facts, regrettable in themselves, sufficient to rob the members of the conclave of the necessary freedom of mind and to prevent the election from being valid?被这些事实，遗憾的本身并不足以劫成员秘密会议的必要的自由的心态，以及防止选举被有效？ This is the question which has been asked since the end of the fourteenth century.这是一个问题，已要求自去年底的14世纪。 On its solution depends our opinion of the legitimacy of the popes of Rome and Avignon.就其解决办法取决于我们的意见的合法性，教宗的罗马和阿维尼翁。 It seems certain that the cardinals then took every means to obviate all possible doubts.它似乎是肯定的是，红衣主教随后，动用一切手段，以免除一切可能的疑虑。 On the evening of the same day thirteen of them proceeded to a new election, and again chose the Archbishop of Bari with the formally expressed intention of selecting a legitimate pope.于同一天晚上13名武警进行一次新的选举，并再次选择了大主教的巴里与正式表示有意挑选一个合法的教宗。 During the following days all the members of the Sacred College offered their respectful homage to the new pope, who had taken the name of Urban VI, and asked of him countless favours.在随后几天内所有成员的神圣学院提供自己的尊重，言外之意，这位新教皇，他们已经采取的名义市区六，并询问了他无数的恩惠。 They then enthroned him, first at the Vatican Palace, and later at St. John Lateran; finally on 18 April they solemnly crowned him at St. Peter's.然后，他们enthroned过他一次，在梵蒂冈宫，后来在圣呼吸道;终于于4月18日，他们郑重地冠以他在圣彼得大教堂的。 On the very next day the Sacred College gave official notification of Urban's accession to the six French cardinals in Avignon; the latter recognized and congratulated the choice of their colleagues.就在第二天的神圣学院作了正式通报城市加入了6名法国枢机主教在亚维侬;后者承认并祝贺选择自己的同事。 The Roman cardinals then wrote to the head of the empire and the other Catholic sovereigns.罗马枢机主教，然后写信给头部的帝国和其他天主教的统治者。 Cardinal Robert of Geneva, the future Clement VII of Avignon, wrote in the same strain to his relative the King of France and to the Count of Flanders.枢机主教罗伯特的日内瓦，未来克莱门特第七亚维农，写在同一菌株对他的亲戚在法国国王和以计数的佛兰德地区。 Pedro de Luna of Aragon, the future Benedict XIII, likewise wrote to several bishops of Spain.佩德罗德月球的阿拉贡，未来本笃十三，同样地写信给几个主教的西班牙。
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Clement VII was related to or allied with the principal royal families of Europe; he was influential, intellectual, and skilful in politics.克莱门特七获得有关或与盟国的主要王室家族的欧洲，他是有影响力，智力，和娴熟的政治。 Christendom was quickly divided into two almost equal parties.基督教很快就分成两个几乎相等。 Everywhere the faithful faced the anxious problem: where is the true pope?各地信徒所面临的焦虑问题：那里是真正的教宗？ The saints themselves were divided: St Catherine of Siena, St. Catherine of Sweden, Bl.圣人本身分为：圣凯瑟琳的锡耶纳，圣凯瑟琳的瑞典，允许的。 Peter of Aragon, Bl.彼得的阿拉贡，允许的。 Ursulina of Parma, Philippe d'Alencon, and Gerard de Groote were in the camp of Urban; St. Vincent Ferrer, Bl. ursulina的帕尔马，菲利普-阿朗松，和G erard德g roote分别在营区;圣文森特福瑞允许的。 Peter of Luxemburg, and St. Colette belonged to the party of Clement.彼得的庐森堡，和圣（ Colette属于党的克莱门特。 The century's most famous doctors of law were consulted and most of them decided for Rome.本世纪最著名的医生，法律咨询，他们大多决定前往罗马。 Theologians were divided.神学家不一。 Germans like Henry of Hesse or Langstein (Epistola concilii pacis) and Conrad of Glenhausen (Ep. brevis; Ep. Concordioe) inclined towards Urban; Pierre d'Ailly, his friend Philippe de Maizieres, his pupils Jean Gerson and Nicholas of Clemanges, and with them the whole School of Paris, defended the interests of Clement.德国人喜欢亨利黑森州或者， Langstein （ epistola concilii pacis ）和康拉德的glenhausen （ ep.短;许可证。 concordioe ）倾向于城市;皮埃尔-阿伊，他的朋友菲利普德m aizieres，他的弟子让g erson和尼古拉斯的克莱芒热，并与他们整个学校的巴黎，捍卫利益克莱门特。 The conflict of rival passions and the novelty of the situation rendered understanding difficult and unanimity impossible.冲突中的对手激情和新奇的形势变得难以了解和一致是不可能的。 As a general thing scholars adopted the opinion of their country.作为一个普通的事，通过学者认为，他们的国家。 The powers also took sides.权力也两岸。 The greater number of the Italian and German states, England, and Flanders supported the pope of Rome.较多的意大利和德国，英格兰和佛兰德支持教宗的罗马。 On the other hand France, Spain, Scotland, and all the nations in the orbit of France were for the pope of Avignon.在另一方面，法国，西班牙，苏格兰，以及所有国家在轨道上的法国人，为教宗的亚维农。 Nevertheless Charles V had first suggested officially to the cardinals of Anagni the assembling of a general council, but he was not heard.不过查尔斯五世曾首先提出，正式向红衣主教的anagni装配一个总理事会，但他却没有听说。 Unfortunately the rival popes launched excommunication against each other; they created numerous cardinals to make up for the defections and sent them throughout Christendom to defend their cause, spread their influence, and win adherents.可惜对手教皇禁教发动针对对方，他们创造了无数的红衣主教，以弥补该缺陷，并寄给他们在整个基督教捍卫自己的事业，传播他们的影响力，并赢得附和。 While these grave and burning discussions were being spread abroad, Boniface IX had succeeded Urban VI at Rome and Benedict XIII had been elected pope at the death of Clement of Avignon.而这些严重和焚烧讨论正在蔓延，在国外，博尼法斯九已成功市区六在罗马和本笃十三已当选教宗在死亡的克莱门特的亚维农。 "There are two masters in the vessel who are fencing with and contradicting each other", said Jean Petit at the Council of Paris (1406). "有两个主人，在该船的人是击剑和互相矛盾" ，说佩蒂在安理会的巴黎（ 1406 ） 。 Several ecclesiastical assemblies met in France and elsewhere without definite result.几个教会集会，会见了在法国和其他地方没有明确的结果。 The evil continued without remedy or truce.邪恶的继续进行，没有采取补救措施或停战。 The King of France and his uncles began to weary of supporting such a pope as Benedict, who acted only according to his humour and who caused the failure of every plan for union.国王的法国和他的叔叔开始厌倦支持这样一个教宗本笃，担任只能根据他的幽默感和那些失败的原因是每一个计划联盟。 Moreover, his exactions and the fiscal severity of his agents weighed heavily on the bishops, abbots, and lesser clergy of France.此外，他的勒索和财政的严重性，他的代理人沉重地压在了一团，方丈都很以及较轻的神职人员的法国。 Charles VI released his people from obedience to Benedict (1398), and forbade his subjects, under severe penalties, to submit to this pope.查尔斯六，发表了他的人从服从本笃（ 1398 ） ，并禁止他的科目下，严厉的处罚，向这位教宗。 Every bull or letter of the pope was to be sent to the king; no account was to be taken of privileges granted by the pope; in future every dispensation was to be asked of the ordinaries.每一个牛市或信件的教宗将被送到国王，没有任何帐户，应考虑到所赋予的特权，教宗在未来每省却是要问的普通股。
This therefore was a schism within a schism, a law of separation.因此，这是一个裂一裂，一项法律的分离。 The Chancellor of France, who was already viceroy during the illness of Charles VI, thereby became even vice-pope.施罗德的法国人已经总督期间患病的查理六世从而成为连副教宗。 Not without the connivance of the public power, Geoffrey Boucicaut, brother of the illustrious marshal, laid siege to Avignon, and a more or less strict blockade deprived the pontiff of all communication with those who remained faithful to him.不无纵容下的公共权力，杰弗里boucicaut ，兄弟的杰出元帅，包围了亚维侬，以及一个更或较不严格的封锁剥夺了教皇的所有通信与那些仍忠于他。 When restored to liberty in 1403 Benedict had not become more conciliating, less obstinate or stubborn.何时恢复人身自由，在第1403本笃并没有变得更加调解，那么固执或顽固性。 Another private synod, which assembled in Paris in 1406, met with only partial success.另一位私营主教，其中集结在巴黎1406 ，见了只是局部成功。 Innocent VII had already succeeded Boniface of Rome, and, after a reign of two years, was replaced by Gregory XII.无辜七已成功博尼法斯的罗马，并在之后的统治两年，改为格雷戈里十二。 The latter, although of temperate character, seems not to have realized the hopes which Christendom, immeasurably wearied of these endless divisions, had placed in him.后者，虽然温带的性格，似乎没有实现的希望，其中基督教的，不可估量的疲乏，这些无休止的分歧，已摆在他的。 The council which assembled a Pisa added a third claimant to the papal throne instead of two (1409).安理会，其中汇集了比萨增添了第三次索赔人向教宗宝座，而不是两个（第1409 ） 。 After many conferences, projects, discussions (oftentimes violent), interventions of the civil powers, catastrophes of all kinds, the Council of Constance (1414) deposed the suspicious John XXIII, received the abdication of the gentle and timid Gregory XII, and finally dismissed the obstinate Benedict XIII.经过多次会议，项目，讨论（往往是暴力） ，干预公务员的权力，灾难的种种，安理会的人Constance （ 1414 ）废黜可疑约翰二十三世，收到了退位的温柔和腼腆格雷戈里十二，并最终驳回执迷不悟的本笃十三。 On 11 November, 1417, the assembly elected Odo Colonna, who took the name of Martin V. Thus ended the great schism of the West.于1417年11月11日，大会选举产生福冈饭店colonna ，人的名字马丁诉从此结束了大分裂的西方国家。
(2) From this brief summary it will be readily concluded that this schism did not at all resemble that of the East, that it was something unique, and that it has remained so in history. （ 2 ）从这一简短总结，它会很容易得出结论认为，这一分裂并没有在所有相似，即东部地区，这是一些独一无二的，而且它仍是如此，在历史上。 It was not a schism properly so called, being in reality a deplorable misunderstanding concerning a question of fact, an historical complication which lasted forty years.它不是一个分裂妥善所谓，实际上是一个可悲的误解有关事实问题，是历史性的并发症，其中，历时40年。 In the West there was no revolt against papal authority in general, no scorn of the sovereign power of which St. Peter was the representative.在西方国家是没有反抗罗马教皇权威一般来说，没有鄙薄的宗主国，其中圣彼得是代表。 Faith in the necessary unity never wavered a particle; no one wished voluntarily to separate from the head of the Church.信仰在必要团结，从来没有动摇过一种粒子，没有人愿意主动脱离教会的头。 Now this intention alone is the characteristic mark of the schismatic spirit (Summa, II-II, Q. xxxix, a. 1).现在这个意图，仅是特征标志的schismatic精神（总结，二-二，问：第39届，甲1 ） 。 On the contrary everyone desired that unity, materially overshadowed and temporarily compromised, should speedily shine forth with new splendour.与此相反，大家期望的这种团结，实质上黯然失色，并暂时妥协，应迅速地照耀拿出了新的荣光。 The theologians, canonists, princes, and faithful of the fourteenth century felt so intensely and maintained so vigorously that this character of unity was essential to the true Church of Jesus Christ, that at Constance solicitude for unity took precedence of that for reform.该神学家， canonists ，王子，和忠实的14世纪的感觉，所以在激烈和保养，大力这种性格的团结是必不可少的，以真正教会耶稣基督的，即在人Constance慰问团结的社会风气，这一改革。 The benefit of unity had never been adequately appreciated till it had been lost, till the Church had become bicephalous of tricephalous, and there seemed to be no head precisely because there were too many.造福团结从来没有得到充分欣赏到它已经遗失，一直到教堂已成为bicephalous的tricephalous ，似乎没有头，正是因为有太多。 Indeed the first mark of the true Church consists above all in unity under one head, the Divinely appointed guardian of the unity of faith and of worship.事实上，第一大关的真教会组成，首先是在团结下一个头，神指定的监护人的统一的信仰和崇拜。 Now in practice there was then no wilful error regarding the necessity of this character of the true Church, much less was there any culpable revolt against the known head.现在，在实践中，有当时并非故意错误就是否需要在这个字的真教会，更遑论有任何罪责反抗已知的头部。 There was simply ignorance, and among the greater number invincible ignorance regarding the person of the true pope, regarding him who was at that time the visible depositary of the promises of the invisible Head.有简单愚昧，其中较多立于不败之地，就无知的人的真实教宗，关于他的人就在这个时候，有形保存的承诺，无形头部。 How indeed was this ignorance to be dispelled?如何确实是这个愚昧走向消解？ The only witnesses of the facts, the authors of the double election, were the same persons.唯一证人的事实，作者的双重选举中，被同一伙人。 The cardinals of 1378 held successive opinions.枢机主教们的第1378连续举办了意见。 They had in turn testified for Urban, the first pope elected, on 8 April, and for Clement of Avignon on 20 September.他们反过来证明了城市，首先教宗当选后，于4月8日，并为克莱门特的亚维侬于9月20日。 Who were to be believed?那些被认为吗？ The members of the Sacred College, choosing and writing in April, or the same cardinals speaking and acting contradictorily in September?成员的神圣学院，选择与写作，在4月或相同的红衣主教口试及代理自相矛盾地在九月？ Fondi was the starting point of the division; there likewise must be sought the serious errors and formidable responsibilities. fondi为出发点的分工;有同样必须征求了严重的错误而艰巨的责任。
Bishops, princes, theologians, and canonists were in a state of perplexity from which they could not emerge in consequence of the conflicting, not disinterested, and perhaps insincere testimony of the cardinals.主教，王子，神学家，并canonists人，一国的困惑，使他们不能出现的后果是不矛盾的，而不是超然的，也许言不由衷的证词枢机主教。 Thenceforth how were the faithful to dispel uncertainty and form a morally sure opinion?此后是如何忠实地消除不明朗因素，并形成一个在道义上肯定的看法呢？ They relied on their natural leaders, and these, not knowing exactly what to hold, followed their interests or passions and attached themselves to probabilities.他们依靠自己的自然领袖，而这些，不知道到底该怎么进行，其次是自己的利益，或激情，注重自己的概率。 It was a terrible and distressing problem which lasted forty years and tormented two generations of Christians; a schism in the course of which there was no schismatic intention, unless exception perhaps be made of some exalted persons who should have considered the interests of the Church before all else.这是一个可怕的和令人痛心的问题，历时四十年和折磨两代人的基督徒;裂在这个过程中，并不存在schismatic意图，除非例外，也许可以取得一些崇高的人，应该考虑教会的利益之前一切的。
Exception should also be made of some doctors of the period whose extraordinary opinions show what was the general disorder of minds during the schism (N. Valois, I, 351; IV, 501).例外，也应作出一些医生的时期，其不平凡的意见表明，什么是一般无序的头脑，在分裂（ 12月31日35 ，我和351 ;四， 501 ） 。 Apart from these exceptions no one had the intention of dividing the seamless robe, no one formally desired schism; those concerned were ignorant or misled, but not culpable.除了这些例外，没有人的意图分化无缝长袍，没有人正式理想裂;那些被无知或误导，而不是惩处。 In behalf of the great majority of clergy and people must be pleaded the good faith which excludes all errors and the wellnigh impossibility for the simple faithful to reach the truth.在代表大部份神职人员和人民必须认罪的诚意，其中不包括所有错误和wellnigh不可能的，为简单的忠实达到真理。 This is the conclusion reached by a study of the facts and contemporary documents.这是最后达成一项研究的事实与当代文件。 This King Charles V, the Count of Flanders, the Duke of Brittany, and Jean Gerson, the great chancellor of the university, vie with one another in declaring.这国王查尔斯五世，计数法兰德斯公爵布列塔尼，并让gerson ，大校长的大学，百舸争流，纷纷宣告。 D'Ailly, then Bishop of Cambrai, in his diocesan synods echoed the same moderate and conciliatory sentiments. -阿伊，那么主教c ambrai，在他的教区主教会议重申同样的温和安抚情绪。 In 1409 he said to the Genoese: "I know no schismatics save those who stubbornly refuse to learn the truth, or who after discovering it refuse to submit to it, or who still formally declare that they do not want to follow the movement for union".在第1409他说，到热那亚人说： "我知道没有schismatics挽救那些顽固地了解真相，或者发现后，拒绝提交给它的人，或仍正式宣布，他们不想追随运动联盟" 。 Schism and heresy as sins and vices, he adds in 1412, can only result from stubborn opposition either to the unity of the Church, or to an article of faith.裂教和异端作为罪过和邪恶，他补充说，在1412年，做的结果，只能由顽固的反对，无论对统一的教会，或一篇文章的信仰。 This is the pure doctrine of the Angelic Doctor (cf. Tshackert, "Peter von Ailli", appendix 32, 33).这是纯理论的天使医生（参见tshackert ， "彼得冯ailli " ，附录32 ， 33 ） 。
(3) Most modern doctors uphold the same ideas. （ 3 ）最现代的医生坚持同样的想法。 It suffices to quote Canon J. Didiot, dean of the faculty of Lille: "If after the election of a pope and before his death or resignation a new election takes place, it is null and schismatic; the one elected is not in the Apostolic Succession. This was seen at the beginning of what is called, somewhat incorrectly, the Great Schism of the West, which was only an apparent schism from a theological standpoint. If two elections take place simultaneously or nearly so, one according to laws previously passed and the other contrary to them, the apostolicity belongs to the pope legally chosen and not to the other, and though there be doubts, discussions, and cruel divisions on this point, as at the time of the so-called Western Schism, it is no less true, no less real that the apostolicity exists objectively in the true pope. What does it matter, in this objective relation, that it is not manifest to all and is not recognized by all till long after? A treasure is bequeathed to me, but I do not know whether it is in the chest A or in the casket B. Am I any less the possessor of this treasure?"它足以引佳能j. didiot ，理学院院长里尔说： "如果选后的教皇之前，他的去世或辞职，一个新的选举时，它是无效的schismatic ;一个民选，是不是在使徒继承权，这被认为是在一开始的是什么叫，有点错误，大分裂的西方，这只是一个表观裂，从神学的立场，如果两项选举地点同时或几乎所以，一个根据原有法律通过以及其他违背对他们来说， apostolicity属于教宗所选择的法律而不是向对方，虽然有疑问，座谈，并残忍师在这一点上，因为在当时的那些所谓的西方分裂，它是不低于属实，不低于实说， apostolicity是客观存在，在真正的教宗。它的内涵是什么事，在这个目标的关系，这是不能体现所有，是不是所有人的承认，直至不久？瑰宝，是留给我，但我不知道这是否是在胸部A或在棺木乙我少拥有这个宝库" ？ After the theologian let us hear the canonist.之后，神学家，让我们听到canonist 。 The following are the words of Bouix, so competent in all these questions.以下是访问的话bouix ，让能干的，在所有这些问题。 Speaking of the events of this sad period he says: "This dissension was called schism, but incorrectly. No one withdrew from the true Roman pontiff considered as such, but each obeyed the one he regarded as the true pope. They submitted to him, not absolutely, but on condition that he was the true pope. Although there were several obediences, nevertheless there was no schism properly so-called" (De Papa, I, 461).在谈到事件的这个不幸的时期，他说： "这一纠纷被称为裂，但不正确的，没有人退出的真正罗马教皇视为这样，但每次都服从了一个他视为真正的教皇，他们递交给他，没有任何绝对的，但条件是，他是真正的波普，虽然有几个obediences ，但是不存在裂妥善我们所谓的" （德爸爸，我， 461页） 。
(4) To contemporaries this problem was, as has been sufficiently shown, almost insoluble. （ 4 ）以当代人，这个问题，因为已经充分表明的那样，几乎不溶解。 Are our lights fuller and more brilliant than theirs?是我们的灯，更充分和更辉煌的比他们吗？ After six centuries we are able to judge more disinterestedly and impartially, and apparently the time is at hand for the formation of a decision, if not definitive, at least better informed and more just.经过6个世纪，我们能够判断更disinterestedly和公正，显然时间是在手，为形成一个决定，如果没有确切的，至少是更好地了解和更公正。 In our opinion the question made rapid strides towards the end of the nineteenth century.我们认为这个问题作出了快速的步伐迈向19世纪末。 Cardinal Hergenröther, Bliemetzrieder, Hefele, Hinschius, Kraus, Brück, Funk, and the learned Pastor in Germany, Marion, Chenon, de Beaucourt, and Denifle in France, Kirsch in Switzerland, Palma, long after Rinaldi, in Italy, Albers in Holland (to mention only the most competent or illustrious) have openly declared in favour of the popes of Rome.红衣主教hergenröther ， bliemetzrieder ，黑弗勒，欣希乌斯，克劳斯brück音乐，和牧师据悉，在德国，马里昂，舍农，德博库尔，德尼夫勒在法国，基尔希在瑞士，帕尔马，不久rinaldi ，在意大利，埃尔伯在荷兰（更遑论只有最能干或显赫）已公开宣称，赞成教宗的罗马。 Noel Valois, who assumes authority on the question, at first considered the rival popes as doubtful, and believed "that the solution of this great problem was beyond the judgment of history" (I,8). NOEL值35 ，谁上台管理局关于这个问题，首先考虑到的竞争对手教皇作为存疑，并认为， "解决这个大问题，是超越了历史的审判" （一， 8 ） 。 Six years later he concluded his authoritative study and reviewed the facts related in his four large volumes.六年后，他的结论是他的具权威性的研究小组，并审查了有关的事实，在他的4大册。 The following is his last conclusion, much more explicit and decided than his earlier judgment: "A tradition has been established in favour of the popes of Rome which historical investigation tends to confirm".以下是他最后的结论，更为明确，并决定比他先前的论断： "一个传统，已经建立了有利于教宗的罗马历史调查似乎能够证实" 。 Does not this book itself (IV, 503), though the author hesitates to decide, bring to the support of the Roman thesis new arguments, which in the opinion of some critics are quite convincing?没有这本书本身（四， 503 ） ，虽然作者顾虑重重作出这样的决定，把支持罗马论断，新的论点，这在民意的一些批评是很有说服力吗？ A final and quite recent argument comes from Rome.最后，不少近期的论点来自于罗马。 In 1904 the "Gerarchia Cattolica", basing its arguments on the date of the Liber Pontificalis, compiled a new and corrected list of sovereign pontiffs.在1904年" gerarchia Cattolica的" ，基于其论据之日起的liber pontificalis ，编译一个新的更正名单的主权教宗。 Ten names have disappeared from this list of legitimate popes, neither the popes of Avignon nor those of Pisa being ranked in the true lineage of St. Peter. 10个名字已经消失，从这个名单上的合法教皇，但无论是教皇的亚维侬，也没有那些比萨被排在真正的宗谱的圣彼得。 If this deliberate omission is not proof positive, it is at least a very strong presumption in favour of the legitimacy of the Roman popes Urban VI, Boniface IX, Innocent VII, and Gregory XII.如果这种故意遗漏并不证明积极的，它至少是一个很强烈的推定主张的合法性，罗马教皇市区六，博尼法斯九，无辜的第七章及格雷戈里十二。 Moreover, the names of the popes of Avignon, Clement VII and Benedict XIII, were again taken by later popes (in the sixteenth and eighteenth centuries) who were legitimate.此外，地名的教皇的阿维尼翁，克莱门特第七和第十三笃，又采取了后来的教皇（在第十六和十八世纪） ，他们是合法的。 We have already quoted much, having had to rely on ancient and contemporary testimonies, on those of the fourteenth and fifteenth centuries as on those of the nineteenth and even the twentieth, but we shall transcribe two texts borrowed from writers who with regard to the Church are at opposite poles.我们已经引用了许多，不得不依靠古代和当代的证词，对那些第十四和第十五世纪以来，作为对那些第十九甚至二十分之一，但我们会在抄写两个文本借来的，由作家，他们对于教会正处于相反的一极。 The first is Gregorovius, whom no one will suspect of exaggerated respect for the papacy.首先是格雷戈罗维乌斯人，没有人会怀疑有人夸大尊重教宗。 Concerning the schismatic divisions of the period he writes: "A temporal kingdom would have succumbed thereto; but the organization of the spiritual kingdom was so wonderful, the ideal of the papacy so indestructible, that this, the most serious of schisms, served only to demonstrate its indivisibility" (Gesch. der Stadt Rom im Mittelalter, VI, 620).关于schismatic师期间，他写道： "颞英国会屈服于;但该组织的精神王国是如此美好，最理想的教宗，所以坚不可摧的，即此，其中最严重的分裂，只会展示其不可分割性" （ gesch.明镜stadt光碟的IM mittelalter ，六， 620页） 。 From a widely different standpoint de Maistre holds the same view: "This scourge of contemporaries is for us an historical treasure. It serves to prove how immovable is the throne of St. Peter. What human organization would have withstood this trial?"从一个广泛的不同立场，德maistre持有相同的看法： "这个祸害的当代人的是我们的一个历史瑰宝，它足以证明如何不动产，是王位的圣彼得什么人组织将顶住这场审判" ？ (Du Pape, IV, conclusion). （杜本文，四，结论） 。
Publication information Written by Louis Salembier.出版信息写路易莎伦贝尔。 Transcribed by Judy Levandoski.转录由朱迪levandoski 。 The Catholic Encyclopedia, Volume XIII.天主教百科全书，体积十三。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, February 1, 1912. nihil obstat ， 1912年2月1日。 Remy Lafort, DD, Censor.人头马lafort ，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
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