Canon, in Christian usage, is a rule or standard.佳能，在基督教的用法，是一個規則或標準。 By the middle of the 3rd century the word had come to refer to those doctrines recognized as orthodox by the Christian church.由中間的3世紀一詞來指那些教條承認為正統所基督教堂。 It was later also used to designate collectively the list of books accepted as Scripture (see Bible).它後來又被指定集體名單的書籍接納為經文 （見聖經） 。
The term canon is also used to denote the catalog or register of saints.任期佳能也被用來指目錄或登記的聖人。 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).使用複數形式，以象徵教會的信條起源於大約一年300個;這種形式開始被指定適用的法令，教會議會中的4世紀（見佳能法） 。 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.該術語也適用於部分的羅馬天主教彌撒打開與序文，或祈禱感恩，並關閉前背誦主禱文。 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.在一些基督教教會，佳能亦是一個教會稱號給予神職人員附加到大教堂教堂或某些類型的祭司下生活semimonastic規則，如奧古斯丁會士。
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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" ，在基督教中是指一組書籍承認早期教會作為法治的信念和實踐。 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.來自希臘的kanon ，其中指定一名木匠的規則（可能是借來的，從希伯萊來說， qaneh ，指的是一項衡量蘆葦六肘長） ，這個詞已被用來找出那些書已被視為精神上的文字，其中所有其他測量發現屬次要價值在一般教會使用。
Both Jews and Christians have canons of scripture.猶太人和基督徒有大砲的經文。 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).猶太佳能組成39書籍;基督徒組成， 66為新教徒和80天主教徒（其佳能包括apocrypha ，把大多數的次經地位） 。 Sacred books are found in all literate religions.神聖的書籍發現，在所有識字的宗教。 The book is generally secondary to the faith, the book or books being a deposit of the faith.這本書是一般中學，以信仰，這本書不唯書，作為存款的信心。 The use of a canon varies in world religions, for liturgy, renewal of faith, evangelism, or authority in faith and practice.使用一種不同，佳能在世界宗教，禮儀中，重建的信仰，傳福音，或權威的信仰與實踐結合起來。
The process by which these books came to be generally regarded as exclusively authoritative is not known for either the Hebrew or Christian canon.過程中，其中這兩本書後來被普遍視為獨家權威性，是不知道無論是希伯萊或基督教佳能。 That it transpired under the influence of the Spirit of God is commonly accepted among Christian people.這一個時期，它的影響下，上帝的精神是被普遍接受的基督教之間的人。 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文學的形成只是一個部份總宗教文獻上帝的人在任何時候，在其歷史上，只有一部份的靈感文學終於出爐了，作為典型在全國各地的古代世界。 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.所有的靈感文學權威，但它並非全部，同樣有利於當地群體，因此也沒有實現普及或帝國的廣泛認可。 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.這就是說，當地的書籍列表不一定相同，與一般清單後，佳能公司，並最終構成了書籍的共同所有本地名單。
Subsequent to the composition of the Pentateuch, it is recorded that Joshua wrote in the book of the law of God (Josh. 24:26).隨後，以組成部分pentateuch ，它記載了約書亞寫在書中的法神（ josh. 24:26 ） 。 The law was always considered to be from God (Deut. 31:24; Josh. 1:8).該法在一向被認為是來自上帝（申命記31:24 ;喬什。 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).其他兩個師在希伯來佳能，先知和著述，最終篩選出一個更大的文學，其中有些是提到，在城市旅遊局本身（ "書的戰爭的主， "序號。 21時14分" ;本書的jasher ， "喬什。 10:13 ， "書的行為所羅門， " 1國王11時41分， "周易塞繆爾的季節能效比，帳簿彌敦道的先知，帳簿總裝的預言者， " 1人權委員會29 ： 29 ，等等;十五年或更多這類書籍是名單中，城市旅遊局） 。
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.現存最古老的名單中的典型經文的城市旅遊局，來自約170個專案，產品的一個基督教學者命名melito的sardis ，他們作出了前往巴勒斯坦，以確定雙方的秩序和一些書籍，在希伯來語聖經。 Neither his order nor his contents agree exactly with our modern English Bibles.既不是他的命令，也沒有他的同意，內容正好與我們的現代英語聖經。 There is no agreement in order or content in the existing manuscripts of Hebrew, Greek, or Latin Bibles.有沒有協議，在命令或內容，在現有的手稿的希伯來文，希臘文，或拉丁語聖經。 The modern English Protestant Bible follows the order of the Latin Vulgate and the content of the Hebrew Bible.現代英語新教聖經如下命令的拉美vulgate和內容的希伯來語聖經。 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.它是重要的是要記住職能治療多於1000年，在寫作，最古老的部分，寫的摩西和最新之後，巴比倫放逐。 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.在整個時期內的聖經歷史，因此，猶太人住自己的信念，沒有一個封閉佳能的經文，例如佳能，因此不會被必不可少的實踐猶太宗教在這段時間。 Why then were the books finally collected into a canon?為什麼當時的書籍，終於蒐集到佳能？ 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.他們聚集在一起，顯然是一個上帝的旨意的普羅維登斯，從歷史上看，促使所出現的猜測和pseudepigraphical文學中的intertestamental期和越來越有必要知道哪些界限神啟示人。 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).經過一段時期的耶穌職能治療，所謂tanaach現代猶太教，包括法律，先知，和著作（第一本書的是詩篇，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意見，最大限度的火砲似乎並沒有已經定稿，直到一段時間後，公元一世紀
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.事實上，其他書籍，形成了較大的存列，其中07年，最終出現了被認為是在參考了前一封信給哥林多前書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時09分，寫信給laodiceans在上校4時16分，並列入一和二克萊門特在五世紀的手稿，希臘新台幣，食品法典委員會alexandrinus ，以及巴納巴斯和hermas在第四世紀法典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).尤西比烏斯列舉了一封信，從公元二世紀的主教科林斯，狄奧尼修斯，說明克萊門特的信宣讀了在教會中有" ，不時為我們諫" （教會歷史iv.23.11 ） 。
The formation of the NT canon was not a conciliar decision.形成新台幣佳能不是conciliar決定。 The earliest ecumenical council, Nicaea in 325, did not discuss the canon.最早的基督教會，的尼西亞在325 ，沒有討論佳能。 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.第一個不爭的決定，一會就佳能似乎是從迦太基在397名，其中頒布的，不應作出任何看過在教會的名義下，神聖的經文，除典型著作。 Then the twentyseven books of the NT are listed as the canonical writings.那麼， 27帳簿新台幣被列為全國典型著作。 The council could list only those books that were generally regarded by the consensus of use as properly a canon.安理會可以只列出這些書籍被普遍認為是由共識的用途妥善佳能。 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.形成了佳能新台幣，因此，必須被視為一個過程，而不是一個事件，一個歷史的，而不是一個聖經事。 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.未來的上帝的話，在打印只是略高於更有能力的解說比的到來，天主的聖言成肉身。
JR
McRay兩人mcray
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
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.高爐westcott ，一般的調查研究的歷史，以及佳能的新台幣;鉻格雷戈里，佳能和文本新台幣;甲Souter ） ，對文本和佳能的新台幣;
goodspeed對EJ
，形成新台幣;馬幣補助金，可以形成新台幣;公關ackroyd和CF埃文斯合編，劍橋歷史上的聖經，我;每小時馮坎彭豪森，形成基督教聖經;研究部主管哈里斯，靈感和正規的聖經;西鐵農，耶穌福音小brueggemann
，創意詞; 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 ;交流電sundberg前些日子， "佳能muratori
：四世紀清單中， "高溫氣冷堆66:1-41 ;深圳leiman ，佳能和massorah的希伯來語聖經，他ryle ，佳能的職能治療。
This word is derived from a Hebrew and Greek word denoting a reed or cane.這個字是來自希伯來語和希臘語詞指蘆葦或拐杖。 Hence it means something straight, or something to keep straight; and hence also a rule, or something ruled or measured.因此，這意味著一些直線，還是保持直線;因而也是一項規則，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.它後來被應用到經文，是指他們載有權威的法治信仰與實踐，標準的學說和義務。 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.一本書，據說是典型的權力時，它有權採取地方與其他書籍，其中包含一個啟示的神的意志。 Such a right does not arise from any ecclesiastical authority, but from the evidence of the inspired authorship of the book.這種權利並不存在，從任何教會權威，但是從證據的啟發，作者這本書。
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（即激發）的書籍舊約及新約，是一個完整的規則，只有規則，信仰和實踐。 They contain the whole supernatural revelation of God to men.它們包含整個超自然的啟示上帝給男人。 The New Testament Canon was formed gradually under divine guidance.新約聖經佳能是逐漸形成下神聖的指導。 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.不同的書籍，因為他們寫來將藏有基督教團體開始形成後不久五旬節;從而慢慢佳能增加，直至所有的書籍則糾合在一起，成為一個收集含有整個第二十五7個新約聖經的啟發書籍。
Historical evidence shows that from about the middle of the second century this New Testament collection was substantially such as we now possess.歷史證據表明，從約中的第二個世紀這個新約全書收集大幅例如，我們現在已經擁有。 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.每一本書所載的，而且事實證明，對自己的地面，有權取而代之;所以整個是神聖的權威。 The Old Testament Canon is witnessed to by the New Testament writers.舊約佳能見證，由新約聖經的作家。 Their evidence is conclusive.他們的證據是決定性的結論。 The quotations in the New from the Old are very numerous, and the references are much more numerous.引文在新的從舊的都非常多不勝數，並參照明顯的多。 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.這些報價，並參考我們的主與門徒最清楚意味著存在，在這個時候，一個眾所周知的，並公開承認收集希伯來語著作根據指定的"經文" ， "法律與先知和詩篇" ; "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.上訴到這些書，而且，顯示出他們的被視為神聖的權力，最後決定所有問題，其中他們對待，並認為整個收集，以便確認才產生了39書籍，我們現在擁有的。 Thus they endorse as genuine and authentic the canon of the Jewish Scriptures.因此，他們贊同把真正和正宗佳能的猶太聖經。 The Septuagint Version (qv) also contained every book we now have in the Old Testament Scriptures.該septuagint版本（請參閱） ，也包含每本書我們現在有在舊約聖經。 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.至於時間，在這舊約佳能公司被關閉，有很多的考慮因素，其中一點就是以斯拉和尼希米記，之後立即返回，從巴比倫放逐。
(Easton Illustrated Dictionary) （伊斯頓說明字典）
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（希臘語kanon ， "法治"或"措施" ） ，在通常情況下，身體的立法各基督教會處理的事項憲法或紀律。 Although all religions have regulations, the term applies mainly to the formal systems of the Roman Catholic, Orthodox, and Anglican communions.雖然所有的宗教都規定，有關條款適用，主要是向正規系統的羅馬天主教，東正教，聖公會communions 。 It is distinguished from civil or secular law, but conflict can arise in areas of mutual concern (for example, marriage and divorce).這是區別於民事或世俗法，但衝突可以出現在共同關心的領域（例如，結婚和離婚） 。
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.全套佳能法在當代倍，可視為在羅馬天主教會，頒布了修訂後的工作守則供其拉丁語，還是西方，議員在1983年，預計第一次代號為在其東部者。 The planned Lex Fundamentalis setting forth the constitutive or organizational principles common to both proved to be inopportune.計劃法fundamentalis設置提出構或組織的共同原則都被證明是不合時宜。 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（拉丁語）代碼教會法頒布的權威教宗若望保祿二世共分七書籍共1752名門炮。 Each book is divided into titles, but in the larger books the titles are grouped in parts and even in sections.每一本書共分為頭銜，但在較大的書籍名稱，一組在部分，甚至在部分。
Laws of the church as well as those of the state bind their subjects in conscience.法律的教會人士，以及該國的約束力加強學科建設，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.責任在良心並不存在，立即從法律本身，而是來自神的計劃，在人們所設想的作為生活在既是一個公民和一個教會的社會。 Church and state are the judges of what is necessary to realize the common good.教會與國家是法官最需要的是什麼，以實現共同富裕。 Their laws carry a legal obligation of greater or lesser weight, depending on the importance of specific statutes in achieving that end.其法律履行法定義務或大或小的重量，視重要性具體章程，在實現這一目的。
The Code of Canon Law itself lays down certain principles of interpretation.該守則的教會法本身規定了某些原則的解釋。 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.法律施加刑罰，例如，或限制自由權利的行使，或載有一個例外，從法律，以嚴格解釋。 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.在教會法，不同於常見的法律，解釋，由法院在司法判決並不開創了一個先例，它已不具有法律效力的約束，只有那些受影響的人士。 For an authentic interpretation of the code, a special Roman commission was established in 1917.對於一個真實的解釋，該守則的，一個特殊的羅馬委員會成立於1917年。
The oldest Greek canonical collection preserved in the original text is the Synagoge Canonum (550?) in 50 titles by Johannes Scholasticus.最古老的希臘正收集保存在原文是synagoge canonum （ 550 ？ ） ，在50個題目，由約翰內斯scholasticus 。 Instead of a chronological arrangement, the canons are grouped systematically according to subject matter.而不是順序的安排，門炮一組，有系統地按照此事。 Another innovation was the accordance of canonical authority to rulings of church fathers, especially St. Basil.另一項創新是按照典型的權力裁決教堂的父親，尤其是聖羅勒。 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.安理會的trullo （ 692 ） ，在正式批准前conciliar立法和教父的著作，確立了基本準則，為東部地區的教堂，這仍然是規範為東正教。
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幾百年了在50-59世紀狄奧尼修斯exiguus 。 He translated into Latin the canons of the Eastern councils and added 39 papal decretals.他翻譯成拉丁語該炮的東區議會和補充， 39個教皇decretals 。 The rulings of the popes were thus put on a level with conciliar law.裁決的教宗，因此放到了一個層面conciliar法。 After the disintegration of the Roman Empire, canon law developed independently in the different kingdoms.解體後的羅馬帝國，佳能依法自主開發的，在不同的王國。 National collections were made in which local legislation, intermingled with elements of Germanic law, were added to the ancient code.國家館藏發了言，在地方立法，交織要素日耳曼法，又增加了古代代碼。 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.因為conciliar活動尤為激烈，在西班牙，收集稱之為hispana （後來被稱為isidoriana後，聖伊西多爾的塞維利亞） ，被證明是優秀的。 Of great significance for the future was the institution of the practice of private penance by the Irish monks.具有十分重要的意義，為今後的是該機構的做法，私人懺悔了由愛爾蘭僧侶。
Collections made at the time of Charlemagne (800?) and the Gregorian reform (1050?) reflect the attempt to restore traditional discipline.收藏在當時的查理曼（ 800 ？ ）和格列高利改革（ 1050 ？ ）反映，企圖恢復傳統的紀律。 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.極大的混亂持續下去，不過，對於某些做法，在接受了日耳曼法和penitentials （例如，再婚之後通姦） ，在衝突與程序的改革者。 Ivo of Chartres prepared (1095?) a set of rules and principles for interpreting and harmonizing texts.伊沃的chartres準備（ 1095 ？ ）一套規則和原則，用以詮釋和統一的文本。 The actual work of harmonization was done (1140?) by Gratian, who is called the father of the science of canon law.實際工作中的協調工作（ 1140 ？ ） gratian ，他們被稱為父親的，科學的教會法。 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.不久後復活的羅馬法研究，在博洛尼亞大學， gratian收集所有教會法，從最早的教皇和議會落實第二次lateran會（ 1139 ）在他的decretum ，或語詞的不和諧的大砲。 With its appearance the period of the ius antiquum came to a close.其外觀時期的學生聯合會antiquum來到了帷幕。
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.科學學法刺激所decretum鼓勵教宗以解決爭議點，並提供所需的法例，從而開創了學生聯合會novum超過下個世紀的數以千計的教皇decretals發行，並逐步蒐集五個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 ，構成decretals從第12年，他在位的，是由無辜的第三第1210將用於在法院和法律學校，從而成為首個集，在西方被正式頒布。 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).格雷戈里第九委託雷蒙德peñafort舉辦五compilationes在一個收集，其中頒布的1234年，並成為眾所周知的，因為extravagantes兩名其他官方收藏後作： 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.該extravagantes約翰二十二和extravagantes公社私下彙編。 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年該legist讓chappuis印刷和出版，在巴黎，標題下的法典canonici ， decretum的gratian和3名官方和兩個私人收藏的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.語料庫，隨著法令安理會的遄達（ 1545至1563年） ，仍然是根本大法的羅馬天主教教堂，直到法典iuris canonici出現在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為英國教會，發表了反碼的門炮，在1603年。 The medieval law is presupposed except where it has been affected by contrary statute or custom in England.中世紀法是假定除非它受到影響，相反規約或習慣，在英格蘭。 The Convocations of Canterbury and York in 1964 and 1969 promulgated a revised code with the same understanding.該convocations的坎特伯雷和約克在1964年和1969年頒布了修訂後的工作守則與上年理解。
After the theological updating of the Second Vatican Council, it became necessary for the Roman Catholic church to thoroughly revise the 1917 code.後神學更新梵蒂岡第二屆大公會議，它已成為必要為羅馬天主教會徹底修改1917年守則。 A special commission was established in 1963, which in 1980 presented the draft of a completely new code.一個特別委員會成立於1963年，其中在1980年提交的草案中的一個完全新的代碼。 Pope John Paul II, after making a number of revisions, promulgated it on January 25, 1983; it took effect on November 27, 1983.教宗若望保祿二世，在做了一些修改意見，頒布於1983年1月25日，它開始生效， 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.計劃一直在進行之中，因為presynodal會議Chambésy的，瑞士，在1976年11月為第一大主教的正統東部將舉行自8世紀。 Among the topics for further study is the codification of the Holy Canons.主題之一，為進一步研究是編纂的聖門炮。
John Edward Lynch約翰愛德華林奇
The word "canon" derives from the Greek kanon meaning "measuring rod," "rule," "list."兩個字： "佳能"來自希臘語kanon意思是"測量棒" ， "治" ， "清單" 。 Hence canon law may be simply defined as the rules of the church for purposes of order, ministry, and discipline.因此，教會法，可簡單地定義為規則的教會為宗旨的命令，部，和紀律。 At first these consisted of ad hoc pronouncements by leaders or councils in a local setting.起初，這些組成專案言論領導人或議會在當地設置。 Particularly important were those which came from the greater centers, and especially the canons adopted at Nicaea (AD 325).尤其重要的是那些來自大中心，特別是大砲所通過的尼西亞（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.的確，這是前不久門炮分別推出的名義下，使徒們或偉大人物的第一世紀，也是一個必要的過程，蒐集和編纂工作一直持續到黑暗的中世紀，許多標準化的，在西方，根據查理曼。 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被人帶來這個過程中，以一個虛擬的高潮在羅馬共融與他的著名decretum （公元1140 ） ，其中強調了發達國家的研究教會法在中世紀，是根據現代語料庫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.新教教會有自然六親不認這全身的立法和一般避免而言， "佳能" ， "佳能"的規定，但是對於任何教會必須制定規則，為訂購的，其生活和工作中，各種形式的教會法，自然發現在所有教堂。
GW
Bromiley毛重羅米立
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
This subject will be treated under the following heads:這一主題將被按照下列組長：
I. General Notion and Divisions一，總的概念，並告
II.二。 Canon Law as a Science佳能法律作為一門科學
III.三。 Sources of Canon Law來源教會法
IV.四。 Historical Development of Texts and Collections歷史發展的文本和收藏品
V. Codification五，編纂
VI.六。 Ecclesiastical Law教會法
VII.七。 The Principal Canonists主要canonists
I. GENERAL NOTIONS AND DIVISIONS一，總的概念，並告
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.教會法是身體的法律和法規所作出的，或通過教會權威，為政府的基督教組織和它的成員。 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.這個詞是通過這裡用來指出的事實是存在著某些元素的教會法借由教會從民法或從著作的個人，他們這樣沒有權力在教會的社會。 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.佳能是來自希臘kanon ，即一個新的規則或實際方向（不要說其他含義的字，如清單或目錄） ，這個詞很快獲得完全以宗教意義。 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.在第四世紀，它被應用到條例的議會，因此，對比同希臘字nomoi ，該條例的有關民事當局;複合詞" nomocanon " ，是考慮到這些藏品的法規，其中制定的法律所兩個當局對教會的事宜被發現並排。 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".在較早的時期，我們見面的表達是指身體的宗教立法，然後在形成過程： canones ，集體訴訟典型，在sanctio卡諾尼卡，但表達的"教會法" （強制canonicum ）成為目前大約只有一開始的12世紀，用這種反差，與"民法" （強制民事廳） ，後來，我們已經有了"法典canonici " ，因為我們已經有了"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".教會法也被稱為"教會法" （強制ecclesiasticum ） ，但嚴格來說，有一種略有不同的意義，兩國間的表情：教會法是指在特定法律的"法典" ，包括法規借來羅馬法，而教會法是指所有的法律是由教會當局的作為，例如，包括那些經過編撰的"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.對比同帝國或剖腹生產法（強制caesareum ） ，佳能法有時風格的宗座法（強制pontificium ） ，也常常是被稱為神聖法（強制骶骨） ，有時甚至是神聖法則（強制divinum ：長2 ，德privil ） ，因為它涉及神聖的東西，並已為對象的福祉，心靈在社會上神設立的耶穌基督。
Canon law may be divided into various branches, according to the points of view from which it is considered:教會法，可分為不同的分支，根據我的這點看法，從它被認為是：
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.如果我們考慮到它的來源，它包括神聖的法律，包括自然法的基礎上，事情的性質和對憲法賦予的耶穌基督，以他的教會和人類或積極法，由立委，在符合神聖法則。 We shall return to this later, when treating of the sources of canon law.我們將回到此之後，當治療的來源，教會法。
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.如果我們考慮以何種形式，它是發現了，我們有書面的法律（強制scriptum ） ，其中包括頒布的法律，由主管機關和不成文的規定（強制非經文） ，或什至習慣法，因而，從實踐和習俗;後者不過成了次要的，因為書面普通法的發展。
If we consider the subject matter of the law, we have the public law (jus publicum) and private law (jus privatum).如果我們考慮到此事的法律，我們有公法（強制publicum ）和私法（強制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.這個師解釋，以兩種不同的方式，由不同流派的作家：對於大部分的遺民羅馬學校，如卡瓦尼斯（ instit.法學。 publ 。 eccl ，羅馬， 1906年，我和8 ） ，公法是法教會作為一個完美的社會，甚至是一個完美的社會，如已確定其神聖的創始人：私法，因此，擁抱各項規章制度，對教會當局關於內部組織結構的社會，其職能，其部長們，權利和義務，它的成員。 Thus understood, the public ecclesiastical law would be derived almost exclusively from Divine and natural law.因此，相互理解，公眾的教會法，將所得的，幾乎完全由神和自然法則。 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，大多數的遺民德國學校，以下的想法羅馬法（ inst. ，我，我， 4 " ; publicum強制預計參加四方專案雕像瑞romanae spectat ： privatum四方專案privatorum utilitatem " ） ，界定公共法作為法體中確定的權利和義務，這些投資與教會權威，而為他們私法的是，其中闡明了權利和義務的個人，這種看法。 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.公法會，因此，直接打算社會福利等，並間接表示，其成員的，而私法學會研究，主要的福祉，個人為輔，以表示，在該社區。
Public law is divided into external law (jus externum) and internal law (jus internum).公法分為外部法律（強制externum ）與國內法（強制internum ） 。 External law determines the relations of ecclesiastical society with other societies.外部法律確定了關係，教會與社會的其他社團。 either secular bodies (the relations therefore of the Church and the State) or religious bodies, that is, interconfessional relations.無論是世俗機構（關係，因此，教會和國家）或宗教團體，即是interconfessional關係。 Internal law is concerned with the constitution of the Church and the relations subsisting between the lawfully constituted authorities and their subjects.國內法與憲法的教會和關係之間的合法地組成部門及其科目。
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).考慮的角度來看，它的表達，教會法，可分為幾個分支，如此緊密的同盟，即所使用的術語，指定他們往往僱用幾乎漠然：普通法與特別法;普遍規律和特殊法，一般法與奇異法（強制公社等speciale ;強制universale等particulare ;強制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.這是很容易指出差距：思想是一個更廣泛的還是比較有限的範圍內;更確切一點說，普通法是指事物的普遍規律，以土，一般法的人;規章，使受影響的只是某些事情，某些地區，某些類別的人，作為一個限制或增加，構成了特殊的，尤其是，還是奇異法律，而即使是本地的或個別的法律。 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.這一特殊的法律往往被稱為一種特權（ privilegium ，法privata ） ，雖然表達的是應用更通常以作出讓步，以一個單獨的。 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，這是這是為了遵守關於某事，除非立法者預見或給予例外;舉例說，法律規範benefices含有特殊規定benefices主題，以正確的使用量。 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.普遍規律是，這是頒布，為整個教會，但不同國家和不同教區可能有當地的法律規定，限制了應用前，甚至背離。 Finally, different classes of persons, the clergy, religious orders, etc., have their own laws which are superadded to the general law.最後，不同類別的人，宗教教職人員的命令等，有自己的法律，這是superadded向一般規律。
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.我們要區分法律的西部或拉丁美洲教會和法律的東部教會，以及他們每個人。 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.同樣，法律之間的天主教會人士及非天主教的基督教教堂或供述中，聖公會和各種東正教教堂。 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.最後，如果我們看一看，以歷史時間順序或演變教會法，我們發現三個時代：從一開始就以" decretum " gratian專門從gratian向安理會提交的遄;從安理會的遄達至理想的一天。 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).法律的這三個時期是指分別為：古，新，以及最近法（強制antiquum ， novum ， novissimum ） ，儘管有些作者喜歡講古的法律，法律的中世紀，和現代法（勞倫丘斯， " instit " ， n.4 ） 。
II.二。 CANON LAW AS A SCIENCE佳能法律作為一門科學
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.我們將看到，在治療的逐步發展，物質的教會法（見下文，四卷） ，雖然立法權一直存在於教會，儘管它一直行使的，長時間有一定相距法律淪為一個和諧系統的機構，服務，以此為基礎有條不紊地學習和引起一般理論。 In the first place, the legislative authority makes laws only when circumstances require them and in accordance with a definite plan.擺在首位，立法機構制訂法律，只有當情況需要時，他們並按照一個明確的計劃。 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.數百年來，沒有更多的是做的比蒐集先後大砲的議會，古代，近代，信件的教皇，主教和章程;指南，是尋求在這些時，類似的案件發生，但沒有人想到提取的一般原則，由他們或系統化，所有的法律，然後生效。 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世紀的某收藏組根據同一標題炮，即對待的同一事項的，但它只是在中間的12世紀，我們相會於" decretum " gratian第一次真正科學傷寒論教會法。 The School of Bologna had just revived the study of Roman law; Gratian sought to inaugurate a similar study of canon law.學校的博洛尼亞剛剛恢復的研究羅馬法; gratian設法啟動了一項類似的研究教會法。 But, while compilations of texts and official collections were available for Roman law, or "Corpus juris civilis", Gratian had no such assistance.但是，儘管彙編文本，並正式收藏可供羅馬法，或"法典民法" ， gratian沒有這種援助。 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，他通過了該計劃的插入文本在身體其普通傷寒，從無序大規模的大砲收集到的最早的天，他選擇了不只有法律才真正生效（消除規管，已陷入desuetude ，或被吊銷或不普遍適用） ，而且還原則，他制定了一項法律制度，但是這不完整，儘管如此，有條不紊。 The science of canon law, ie the methodical and coordinated knowledge of ecclesiastical law, was at length established.科學教會法，即在有條不紊和協調知識的教會法，是在長成立。 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 "是一個美好的工作;歡迎，但教和掩飾，由decretists在博洛尼亞和後來在其他學校和大學，它是在相當長的時間，教科書的教會法。 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).但是他的計劃是有缺陷的和迷惑性，並經過一天的美化和嚴格的字面評論，它是被遺棄的人贊成採用的方法，伯納德的帕維亞在他的" breviarium "和聖raymund的彭納福特在官方收集的" decretals "的格雷戈里九大頒布的1234 （見法典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.這些藏品，其中並不包括文本使用的gratian ，分組材料到五本書，每區分為"職稱" ，並根據每個標題decretals或片段decretals被歸類順序排列。 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.五書籍，所討論的事項，其中回顧了由著名的詩句： " judex ， judicium ， clerus ， connubia ，不構成犯罪" （即法官，判斷和神職人員，婚姻，犯罪） ，沒有表現出一個十分合乎邏輯的計劃;不要說某款遊戲的人較多或較少出的地方。 They treated successively of the depositaries of authority, procedure, the clergy and the things pertaining to them, marriage, crimes and penalties.他們先後治療的保存授權，程序，教士和東西與他們有關的，婚姻，犯罪與刑罰。 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.儘管有其缺陷，該系統已至少有優點，被官方;它不僅是採用後者藏品，但它並以此為基礎，幾乎所有的典型工程至十六世紀，甚至我們的一天，尤其是在大學，其中的每一個師生的教會法。
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，該方法的研究和教學，逐步發展：如果早期decretalists利用初等計劃的光澤和字面解說，其繼承人在撰寫論文，他們分別較獨立的文本，他們對職稱，而不是對章節或文字;往往是他們遵循的標題或章節，只是名義上和人為的。 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).在十六世紀裡，他們嘗試申請，而不是官方的藏品，但在他們的演講，對教會法的方法和分工， "學院"的justinian ：人，事物，行動或程序，罪行，並處罰（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".實施這項計劃，推廣" institutiones法學canonici " lancellotti （ 1563 ） ，一直以來遵循的是由大多數的canonist作者的" institutiones "或手冊，雖然已取得相當大的分歧，在下屬部門;大部分的更廣泛的工程不過，保存的命令" decretals " 。 This was also followed in the 1917 code.這也是隨後在1917年的代碼。 In later times many textbooks, especially in Germany, began to adopt original plans.在稍後的時間，很多課本，特別是在德國，開始採用原來的計劃。 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世紀太，研究教會法，是制定和完善了類似的其他科學的，由批判精神的時代：疑文本被拒絕，以及存在的理由和發展趨勢或意圖後，法律追溯至海關的前幾天。 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，其中有些是歷史性的性質，其他人的實際，根據該傾向的作家。 In the universities and seminaries, it became a special study, though as might be expected, not always held in equal esteem.在大學和神學院，它成為一個特殊的研究，但正如大家可以預料，並不總是會在平等的自尊。 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.可以注意到過，該項研究的民事法律後果是，現在經常分開，即教會法，這種結果的變化表示過來的社會。 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，在太多的神學院的教學改革教會法是不夠的區分，即道德神學。 The publication of the new general code of canon law will certainly bring about a more normal state of affairs.出版的新的一般代碼的教會法，必將帶來一個更正常的國家事務。
The first object of the science of canon law is to fix the laws that are in force.第一個對象的科學教會法是確定法律是在武力。 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.這是不困難的時候，一有確切和最近的文本，制定了作為抽象的法律如大多數文章，因為安理會的遄達，並為將案件為所有教會法時，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.但事實並非如此，在中世紀，它是canonists人，在相當大的程度上，就制定了通過提取它從積累的大量的文本或泛化由個人決定，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.當法律生效的，是眾所周知的，它必須解釋，而這第二個目的，科學的教會法卻並沒有改變。 It consists in showing the true sense, the reason, the extension and application of each law and each institution.它在顯示出真正的意義上說，因此，推廣和應用的每一個法律與每所院校。 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.這就需要細心和精確的應用三重方法的論述，歷史，哲學和現實：第一，解釋法律，根據其來源和演化的海關;第二個解釋，其原則;上顯示它是如何向適用於當前。 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.這一實際應用是目的，法理學，收集，協調和利用，為更多或更少類似的情況下，決定的主管法庭。 From this we may learn the position of canon law in the hierarchy of sciences.由此，我們可借鑒的立場，教會法在整個科學。 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.這是一個司法科學，不同的，從科學的羅馬法和民法的，因為它把有關的法律及其他社會，但作為這個社會的精神秩序，在一定意義上超自然，佳能法屬於還要神聖的科學。 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".在這個類別中，這是以後的神學，它的研究和解釋，按照啟示，窮盡真理，要相信，它是支持的神學，而在於其把它制訂切實可行的規則，對其中的神學傾向，因此它也被稱為" theologia實習" ， " 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.在據，因為這是實際的，科學的教會法是密切相關的道德神學，但它不同於後者是沒有直接與行為明或禁止外部法，但只與正直的人的行為在根據最近結束的男子，而教會法待人的外部相關法律的良好社會秩序，而不是運作的個人良知。 Juridical, historical, and above all theological sciences are most useful for the comprehensive study of canon law.法律，歷史，及以上所有神學科學是最有用的，為全面研究教會法。
III.三。 SOURCES OF CANON LAW來源教會法
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.這句話有兩重含義，它可能是指來源，其中由法律來，讓後者自己的審判力量（特長法學essendi ） ，或可參考源佳能法，就是要找到（特長法學cognoscendi ） ，即法律本身，如發生在文本和各項守則。 These sources are also called the material and the formal sources of canon law.上述消息人士也被稱為物質與正規來源的教會法。 We shall consider first the sources under the former aspect.我們應當首先考慮的來源根據以前的方面。 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).最終來源，教會法是上帝，他們將具體表現就是由很自然的事情（自然神權法） ，或啟示（正面神聖法則） 。 Both are contained in the Scriptures and in Tradition.兩者都是包含在經典和傳統。 Positive Divine law cannot contradict natural law; it rather confirms it and renders it more definite.積極神聖法則不能違背了自然法，它確認，而這使得它更明確的。 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.教會接受，並認為雙方作為主權具有約束力的法律，它可以解讀為，但不能修改，但它並沒有發現自然法哲學的投機活動，它得到它，以積極的神聖法則，從上帝通過他的啟發書，儘管這個辦法並不意味著混亂的2種神聖法則。 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.對舊法，教會保存除了十誡一些戒律緊密結盟的自然法，如某些婚姻障礙;至於其他法律賦予的神，他所選擇的人，它認為這些已儀式，並宣布他們廢止由耶穌基督。 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.或者更確切地說，耶穌基督， lawgiver的精神社會創辦的，他（ con. trid ， sess 。六， "德justif " ，可我） ，取代了他們的基本法律，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.這個基督教神權法，如果我們可以這樣稱呼它，被發現在該福音，在教宗的著作中，在生活的傳統，傳遞法律法規以及教條。 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.對這種積極的神聖法則取決於基本原則教會的憲法至高無上，之故，基本要素神崇拜和聖禮， 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，以實現其崇高的目標，教會，賦予了其創始人與立法權，使法律符合自然和神聖的法律。 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.消息來源或作者的這種積極的教會法，有本質主教團及其元首，教皇，接班人的使徒學院和其神聖的任命，聖彼得大教堂。 They are, properly speaking, the active sources of canon law.他們是，妥善地說，活躍的來源教會法。 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.他們的活動是在行使其最隆重的形式，由合一議會，地方主教同其頭部，並召集並主持，由他，與他確定了自己的教學，使法律約束整個教會。 The canons of the Ecumenical councils, especially those of Trent, hold an exceptional place in ecclesiastical law.該炮的普世議會，特別是那些遄，舉行一次特殊的地方，在教會法。 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，如果沒有侵犯普通電源的主教表示，教宗擔任主教，擁有在自己相同的權力，因為美國主教與他的。 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.這是事實紀律和立法權力的教皇並非始終，在這個過程中的幾個世紀以來一直在行使同樣的方式和同樣的程度，但在比例，因為政府當局便更加集中，他們之間的直接干預，在立法中也變得更為並更加明顯;等主權教宗是最富有成果的來源，教會法，他可以廢除法律作出他的前任或合一議會;他可以立法，為整個教會或稍後的一個部分時，一個國家或某一身體的個人，如果他是在道義上有義務採取諮詢，並遵循許可為慎重起見，他並沒有在法律上有義務獲得同意任何其他人或多人，或觀察到任何特定形式，他的權力是有限的，只有神法律，自然和積極的，教條式的道德。 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，他可以說是這麼說，活法，因為他被認為是具有所有法律，在財政部的，他的心（下稱"在scrinio心絞痛" ;博尼法斯八，長我， "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.從最早的年齡字母的羅馬教宗的構成，與大砲的議會，其主要成分的教會法，而不是只對羅馬教會和它的直接附庸。 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;到處都有它們的依賴，並收集了，與古代典型彙編含有大量這些寶貴的" 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".後來，宗座法律的出台，通常作為憲法，教宗信件，後者被列為公牛或簡報，根據他們的外在形式，甚至是自發行為， "頒布" 。 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，立法和紀律處分的權力，教宗不會過分，在常