This schism of the fourteenth and fifteenth centuries differs in all points from the Eastern Schism.這種分裂的第十四和第十五個世紀不同，在各點從東部裂。 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.後者是一個真正的反抗的最高權威，教會，挑起野心的patriarchs的君士坦丁堡，則主張由希臘皇帝，支持拜占庭教士和人民，並持續9個世紀。 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，只是一項暫時性的誤解，即使它迫使教會，為四十年來尋求其真正的頭部，這是美聯儲通過政治和激情，並終止所裝配的兩個市政局的比薩和人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.這個宗教司，無限那麼嚴重，另一方面，政府都會加以研究，在其原產地，它的發展，是手段，以結束它，它的結束，在第1417由選舉的一個不爭的教宗。 From a legal and apologetic standpoint what did the early doctors think of it?從法律和道歉的立場沒有什麼初期，醫生認為這是？ What is the reasoned opinion of modern theologians and canonists?什麼是理性的意見，現代神學家和canonists ？ Was the real pope to be found at Avignon or at Rome?是真正的波普被發現在亞維儂，或在羅馬？
(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 ）羅馬教皇格雷戈里習已離開阿維尼翁返回意大利，並已重新建立了宗座看到，在永恆之城，在那裡他死於1378年3月27日。 At once attention was directed to the choice of his successor.在一次注意的是針對選擇他的繼任者。 The question was most serious.問題是最為嚴重的部門。 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.樞機主教，教士，貴族，並入鄉隨俗，在一般人的興趣，因為對選舉能如期取得秘密會議取決於官邸的未來教皇在阿維尼翁或在羅馬。 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.自本世紀初，該教宗已經固定其居留權跨越阿爾卑斯山;入鄉隨俗，他們的利益和要求得到這麼久，輕視，想要一個羅馬或者至少是一個意大利教皇。 The name of Bartolommeo Prignano, Archbishop of Bari, was mentioned from the first.名義bartolommeo普里尼亞諾，大主教巴里，有人提到，從第一。 This prelate had been Vice-Chancellor of the Roman Church, and was regarded as the enemy of vice, simony, and display.這個主教已副校長的羅馬教會，被視為敵人的國家副主席， simony ，和展示。 His morals were exemplary and his integrity rigid.他的，都是人類處於道德模範和他的誠信僵化。 He was regarded by all as eligible.他被認為是所有資格。 The sixteen cardinals present at Rome met in conclave on 7 April, and on the following day chose Prignano.十六樞機主教出席在羅馬舉行的秘密會議於4月7日，並於翌日選擇普里尼亞諾。 During the election disturbance reigned in the city.在這次選舉中的干擾稱王城。 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.人民羅馬及附近一帶，湍流和易於激起了，下擺動的情況下，大聲宣布自己的喜好和antipathies ，並努力去影響決策的樞機主教。 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?被這些事實，遺憾的本身並不足以劫成員秘密會議的必要的自由的心態，以及防止選舉被有效？ This is the question which has been asked since the end of the fourteenth century.這是一個問題，已要求自去年底的14世紀。 On its solution depends our opinion of the legitimacy of the popes of Rome and Avignon.就其解決辦法取決於我們的意見的合法性，教宗的羅馬和阿維尼翁。 It seems certain that the cardinals then took every means to obviate all possible doubts.它似乎是肯定的是，紅衣主教隨後，動用一切手段，以免除一切可能的疑慮。 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.於同一天晚上13名武警進行一次新的選舉，並再次選擇了大主教的巴里與正式表示有意挑選一個合法的教宗。 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.在隨後幾天內所有成員的神聖學院提供自己的尊重，言外之意，這位新教皇，他們已經採取的名義市區六，並詢問了他無數的恩惠。 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.然後，他們enthroned過他一次，在梵蒂岡宮，後來在聖呼吸道;終於於4月18日，他們鄭重地冠以他在聖彼得大教堂的。 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.就在第二天的神聖學院作了正式通報城市加入了6名法國樞機主教在亞維儂;後者承認並祝賀選擇自己的同事。 The Roman cardinals then wrote to the head of the empire and the other Catholic sovereigns.羅馬樞機主教，然後寫信給頭部的帝國和其他天主教的統治者。 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.樞機主教羅伯特的日內瓦，未來克萊門特第七亞維農，寫在同一菌株對他的親戚在法國國王和以計數的佛蘭德地區。 Pedro de Luna of Aragon, the future Benedict XIII, likewise wrote to several bishops of Spain.佩德羅德月球的阿拉貢，未來本篤十三，同樣地寫信給幾個主教的西班牙。
| BELIEVE 相信 Religious 宗教 Information 資訊 Source 源 web-site 網址： |
| Our List of 1,000 Religious Subjects 我們所列出的1000名宗教科目 |
| E-mail 電子郵箱 |
Clement VII was related to or allied with the principal royal families of Europe; he was influential, intellectual, and skilful in politics.克萊門特七獲得有關或與盟國的主要王室家族的歐洲，他是有影響力，智力，和嫻熟的政治。 Christendom was quickly divided into two almost equal parties.基督教很快就分成兩個幾乎相等。 Everywhere the faithful faced the anxious problem: where is the true pope?各地信徒所面臨的焦慮問題：那裡是真正的教宗？ The saints themselves were divided: St Catherine of Siena, St. Catherine of Sweden, Bl.聖人本身分為：聖凱瑟琳的錫耶納，聖凱瑟琳的瑞典，允許的。 Peter of Aragon, Bl.彼得的阿拉貢，允許的。 Ursulina of Parma, Philippe d'Alencon, and Gerard de Groote were in the camp of Urban; St. Vincent Ferrer, Bl. ursulina的帕爾馬，菲利普-阿朗松，和G erard德g roote分別在營區;聖文森特福瑞允許的。 Peter of Luxemburg, and St. Colette belonged to the party of Clement.彼得的廬森堡，和聖（ Colette屬於黨的克萊門特。 The century's most famous doctors of law were consulted and most of them decided for Rome.本世紀最著名的醫生，法律諮詢，他們大多決定前往羅馬。 Theologians were divided.神學家不一。 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.德國人喜歡亨利黑森州或者， Langstein （ epistola concilii pacis ）和康拉德的glenhausen （ ep.短;許可證。 concordioe ）傾向於城市;皮埃爾-阿伊，他的朋友菲利普德m aizieres，他的弟子讓g erson和尼古拉斯的克萊芒熱，並與他們整個學校的巴黎，捍衛利益克萊門特。 The conflict of rival passions and the novelty of the situation rendered understanding difficult and unanimity impossible.衝突中的對手激情和新奇的形勢變得難以了解和一致是不可能的。 As a general thing scholars adopted the opinion of their country.作為一個普通的事，通過學者認為，他們的國家。 The powers also took sides.權力也兩岸。 The greater number of the Italian and German states, England, and Flanders supported the pope of Rome.較多的意大利和德國，英格蘭和佛蘭德支持教宗的羅馬。 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，法國，西班牙，蘇格蘭，以及所有國家在軌道上的法國人，為教宗的亞維農。 Nevertheless Charles V had first suggested officially to the cardinals of Anagni the assembling of a general council, but he was not heard.不過查爾斯五世曾首先提出，正式向紅衣主教的anagni裝配一個總理事會，但他卻沒有聽說。 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.可惜對手教皇禁教發動針對對方，他們創造了無數的紅衣主教，以彌補該缺陷，並寄給他們在整個基督教捍衛自己的事業，傳播他們的影響力，並贏得附和。 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.而這些嚴重和焚燒討論正在蔓延，在國外，博尼法斯九已成功市區六在羅馬和本篤十三已當選教宗在死亡的克萊門特的亞維農。 "There are two masters in the vessel who are fencing with and contradicting each other", said Jean Petit at the Council of Paris (1406). "有兩個主人，在該船的人是擊劍和互相矛盾" ，說佩蒂在安理會的巴黎（ 1406 ） 。 Several ecclesiastical assemblies met in France and elsewhere without definite result.幾個教會集會，會見了在法國和其他地方沒有明確的結果。 The evil continued without remedy or truce.邪惡的繼續進行，沒有採取補救措施或停戰。 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.國王的法國和他的叔叔開始厭倦支持這樣一個教宗本篤，擔任只能根據他的幽默感和那些失敗的原因是每一個計劃聯盟。 Moreover, his exactions and the fiscal severity of his agents weighed heavily on the bishops, abbots, and lesser clergy of France.此外，他的勒索和財政的嚴重性，他的代理人沉重地壓在了一團，方丈都很以及較輕的神職人員的法國。 Charles VI released his people from obedience to Benedict (1398), and forbade his subjects, under severe penalties, to submit to this pope.查爾斯六，發表了他的人從服從本篤（ 1398 ） ，並禁止他的科目下，嚴厲的處罰，向這位教宗。 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.每一個牛市或信件的教宗將被送到國王，沒有任何帳戶，應考慮到所賦予的特權，教宗在未來每省卻是要問的普通股。
This therefore was a schism within a schism, a law of separation.因此，這是一個裂一裂，一項法律的分離。 The Chancellor of France, who was already viceroy during the illness of Charles VI, thereby became even vice-pope.施羅德的法國人已經總督期間患病的查理六世從而成為連副教宗。 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.不無縱容下的公共權力，杰弗裡boucicaut ，兄弟的傑出元帥，包圍了亞維儂，以及一個更或較不嚴格的封鎖剝奪了教皇的所有通信與那些仍忠於他。 When restored to liberty in 1403 Benedict had not become more conciliating, less obstinate or stubborn.何時恢復人身自由，在第1403本篤並沒有變得更加調解，那麼固執或頑固性。 Another private synod, which assembled in Paris in 1406, met with only partial success.另一位私營主教，其中集結在巴黎1406 ，見了只是局部成功。 Innocent VII had already succeeded Boniface of Rome, and, after a reign of two years, was replaced by Gregory XII.無辜七已成功博尼法斯的羅馬，並在之後的統治兩年，改為格雷戈里十二。 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.後者，雖然溫帶的性格，似乎沒有實現的希望，其中基督教的，不可估量的疲乏，這些無休止的分歧，已擺在他的。 The council which assembled a Pisa added a third claimant to the papal throne instead of two (1409).安理會，其中匯集了比薩增添了第三次索賠人向教宗寶座，而不是兩個（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.經過多次會議，項目，討論（往往是暴力） ，干預公務員的權力，災難的種種，安理會的人Constance （ 1414 ）廢黜可疑約翰二十三世，收到了退位的溫柔和靦腆格雷戈里十二，並最終駁回執迷不悟的本篤十三。 On 11 November, 1417, the assembly elected Odo Colonna, who took the name of Martin V. Thus ended the great schism of the West.於1417年11月11日，大會選舉產生福岡飯店colonna ，人的名字馬丁訴從此結束了大分裂的西方國家。
(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 ）從這一簡短總結，它會很容易得出結論認為，這一分裂並沒有在所有相似，即東部地區，這是一些獨一無二的，而且它仍是如此，在歷史上。 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.它不是一個分裂妥善所謂，實際上是一個可悲的誤解有關事實問題，是歷史性的並發症，其中，歷時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.在西方國家是沒有反抗羅馬教皇權威一般來說，沒有鄙薄的宗主國，其中聖彼得是代表。 Faith in the necessary unity never wavered a particle; no one wished voluntarily to separate from the head of the Church.信仰在必要團結，從來沒有動搖過一種粒子，沒有人願意主動脫離教會的頭。 Now this intention alone is the characteristic mark of the schismatic spirit (Summa, II-II, Q. xxxix, a. 1).現在這個意圖，僅是特徵標誌的schismatic精神（總結，二-二，問：第39屆，甲1 ） 。 On the contrary everyone desired that unity, materially overshadowed and temporarily compromised, should speedily shine forth with new splendour.與此相反，大家期望的這種團結，實質上黯然失色，並暫時妥協，應迅速地照耀拿出了新的榮光。 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.該神學家， canonists ，王子，和忠實的14世紀的感覺，所以在激烈和保養，大力這種性格的團結是必不可少的，以真正教會耶穌基督的，即在人Constance慰問團結的社會風氣，這一改革。 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.造福團結從來沒有得到充分欣賞到它已經遺失，一直到教堂已成為bicephalous的tricephalous ，似乎沒有頭，正是因為有太多。 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.事實上，第一大關的真教會組成，首先是在團結下一個頭，神指定的監護人的統一的信仰和崇拜。 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.現在，在實踐中，有當時並非故意錯誤就是否需要在這個字的真教會，更遑論有任何罪責反抗已知的頭部。 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.有簡單愚昧，其中較多立於不敗之地，就無知的人的真實教宗，關於他的人就在這個時候，有形保存的承諾，無形頭部。 How indeed was this ignorance to be dispelled?如何確實是這個愚昧走向消解？ The only witnesses of the facts, the authors of the double election, were the same persons.唯一證人的事實，作者的雙重選舉中，被同一夥人。 The cardinals of 1378 held successive opinions.樞機主教們的第1378連續舉辦了意見。 They had in turn testified for Urban, the first pope elected, on 8 April, and for Clement of Avignon on 20 September.他們反過來證明了城市，首先教宗當選後，於4月8日，並為克萊門特的亞維儂於9月20日。 Who were to be believed?那些被認為嗎？ The members of the Sacred College, choosing and writing in April, or the same cardinals speaking and acting contradictorily in September?成員的神聖學院，選擇與寫作，在4月或相同的紅衣主教口試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為出發點的分工;有同樣必須徵求了嚴重的錯誤而艱鉅的責任。
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，神學家，並canonists人，一國的困惑，使他們不能出現的後果是不矛盾的，而不是超然的，也許言不由衷的證詞樞機主教。 Thenceforth how were the faithful to dispel uncertainty and form a morally sure opinion?此後是如何忠實地消除不明朗因素，並形成一個在道義上肯定的看法呢？ They relied on their natural leaders, and these, not knowing exactly what to hold, followed their interests or passions and attached themselves to probabilities.他們依靠自己的自然領袖，而這些，不知道到底該怎麼進行，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.這是一個可怕的和令人痛心的問題，歷時四十年和折磨兩代人的基督徒;裂在這個過程中，並不存在schismatic意圖，除非例外，也許可以取得一些崇高的人，應該考慮教會的利益之前一切的。
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，也應作出一些醫生的時期，其不平凡的意見表明，什麼是一般無序的頭腦，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.除了這些例外，沒有人的意圖分化無縫長袍，沒有人正式理想裂;那些被無知或誤導，而不是懲處。 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.在代表大部份神職人員和人民必須認罪的誠意，其中不包括所有錯誤和wellnigh不可能的，為簡單的忠實達到真理。 This is the conclusion reached by a study of the facts and contemporary documents.這是最後達成一項研究的事實與當代文件。 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.這國王查爾斯五世，計數法蘭德斯公爵布列塔尼，並讓gerson ，大校長的大學，百舸爭流，紛紛宣告。 D'Ailly, then Bishop of Cambrai, in his diocesan synods echoed the same moderate and conciliatory sentiments. -阿伊，那麼主教c ambrai，在他的教區主教會議重申同樣的溫和安撫情緒。 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他說，到熱那亞人說： "我知道沒有schismatics挽救那些頑固地了解真相，或者發現後，拒絕提交給它的人，或仍正式宣布，他們不想追隨運動聯盟" 。 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.裂教和異端作為罪過和邪惡，他補充說，在1412年，做的結果，只能由頑固的反對，無論對統一的教會，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).這是純理論的天使醫生（參見tshackert ， "彼得馮ailli " ，附錄32 ， 33 ） 。
(3) Most modern doctors uphold the same ideas. （ 3 ）最現代的醫生堅持同樣的想法。 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 ，理學院院長里爾說： "如果選後的教皇之前，他的去世或辭職，一個新的選舉時，它是無效的schismatic ;一個民選，是不是在使徒繼承權，這被認為是在一開始的是什麼叫，有點錯誤，大分裂的西方，這只是一個表觀裂，從神學的立場，如果兩項選舉地點同時或幾乎所以，一個根據原有法律通過以及其他違背對他們來說， apostolicity屬於教宗所選擇的法律而不是向對方，雖然有疑問，座談，並殘忍師在這一點上，因為在當時的那些所謂的西方分裂，它是不低於屬實，不低於實說， apostolicity是客觀存在，在真正的教宗。它的內涵是什麼事，在這個目標的關係，這是不能體現所有，是不是所有人的承認，直至不久？瑰寶，是留給我，但我不知道這是否是在胸部A或在棺木乙我少擁有這個寶庫" ？ After the theologian let us hear the canonist.之後，神學家，讓我們聽到canonist 。 The following are the words of Bouix, so competent in all these questions.以下是訪問的話bouix ，讓能幹的，在所有這些問題。 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).在談到事件的這個不幸的時期，他說： "這一糾紛被稱為裂，但不正確的，沒有人退出的真正羅馬教皇視為這樣，但每次都服從了一個他視為真正的教皇，他們遞交給他，沒有任何絕對的，但條件是，他是真正的波普，雖然有幾個obediences ，但是不存在裂妥善我們所謂的" （德爸爸，我， 461頁） 。
(4) To contemporaries this problem was, as has been sufficiently shown, almost insoluble. （ 4 ）以當代人，這個問題，因為已經充分表明的那樣，幾乎不溶解。 Are our lights fuller and more brilliant than theirs?是我們的燈，更充分和更輝煌的比他們嗎？ 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.經過6個世紀，我們能夠判斷更disinterestedly和公正，顯然時間是在手，為形成一個決定，如果沒有確切的，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.我們認為這個問題作出了快速的步伐邁向19世紀末。 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.紅衣主教hergenröther ， bliemetzrieder ，黑弗勒，欣希烏斯，克勞斯brück音樂，和牧師據悉，在德國，馬里昂，舍農，德博庫爾，德尼夫勒在法國，基爾希在瑞士，帕爾馬，不久rinaldi ，在意大利，埃爾伯在荷蘭（更遑論只有最能幹或顯赫）已公開宣稱，贊成教宗的羅馬。 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 ，誰上台管理局關於這個問題，首先考慮到的競爭對手教皇作為存疑，並認為， "解決這個大問題，是超越了歷史的審判" （一， 8 ） 。 Six years later he concluded his authoritative study and reviewed the facts related in his four large volumes.六年後，他的結論是他的具權威性的研究小組，並審查了有關的事實，在他的4大冊。 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".以下是他最後的結論，更為明確，並決定比他先前的論斷： "一個傳統，已經建立了有利於教宗的羅馬歷史調查似乎能夠證實" 。 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?沒有這本書本身（四， 503 ） ，雖然作者顧慮重重作出這樣的決定，把支持羅馬論斷，新的論點，這在民意的一些批評是很有說服力嗎？ A final and quite recent argument comes from Rome.最後，不少近期的論點來自於羅馬。 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" ，基於其論據之日起的liber pontificalis ，編譯一個新的更正名單的主權教宗。 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個名字已經消失，從這個名單上的合法教皇，但無論是教皇的亞維儂，也沒有那些比薩被排在真正的宗譜的聖彼得。 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.如果這種故意遺漏並不證明積極的，它至少是一個很強烈的推定主張的合法性，羅馬教皇市區六，博尼法斯九，無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，地名的教皇的阿維尼翁，克萊門特第七和第十三篤，又採取了後來的教皇（在第十六和十八世紀） ，他們是合法的。 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.我們已經引用了許多，不得不依靠古代和當代的證詞，對那些第十四和第十五世紀以來，作為對那些第十九甚至二十分之一，但我們會在抄寫兩個文本借來的，由作家，他們對於教會正處於相反的一極。 The first is Gregorovius, whom no one will suspect of exaggerated respect for the papacy.首先是格雷戈羅維烏斯人，沒有人會懷疑有人誇大尊重教宗。 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).關於schismatic師期間，他寫道： "顳英國會屈服於;但該組織的精神王國是如此美好，最理想的教宗，所以堅不可摧的，即此，其中最嚴重的分裂，只會展示其不可分割性" （ gesch.明鏡stadt光碟的IM mittelalter ，六， 620頁） 。 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?"從一個廣泛的不同立場，德maistre持有相同的看法： "這個禍害的當代人的是我們的一個歷史瑰寶，它足以證明如何不動產，是王位的聖彼得什麼人組織將頂住這場審判" ？ (Du Pape, IV, conclusion). （杜本文，四，結論） 。
Publication information Written by Louis Salembier.出版信息寫路易莎倫貝爾。 Transcribed by Judy Levandoski.轉錄由朱迪levandoski 。 The Catholic Encyclopedia, Volume XIII.天主教百科全書，體積十三。 Published 1912. 1912年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, February 1, 1912. nihil obstat ， 1912年2月1日。 Remy Lafort, DD, Censor.人頭馬lafort ，副署長，檢查員。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +約翰farley樞機主教，大主教紐約
This subject presentation in the original English language這一主題演講，在原有的英語
Send an e-mail question or comment to us: E-mail郵件發送問題或意見給我們： 電子郵箱
The main BELIEVE web-page (and the index to subjects) is at http://mb-soft.com/believe/beliechu.html主要相信網頁（和索引科目） ，是在http://mb-soft.com/believe/beliechu.html