好的，现在我们要讨论的是教宗职位，也就是罗马主教作为教宗的职位。 Okay, so what we're going to do now is we're going to talk about the office of the papacy, or the bishop of Rome as the pope.
所以有时我谈论这个话题时，我把这个讲座称为教宗制度的兴衰。 And so sometimes I talk about it, I call this lecture the rise and fall of the papacy.
当然，我们在这里只会讲到某个程度，但这个话题出于 几个原因是相关的，即使你不是罗马公教会的信徒。 Of course, we're only going to go to a certain point here, but this is relevant for a couple of reasons, even if you're not Roman Catholic.
这是相关的，因为罗马主教作为教宗的权威导致了 东西方教会的分裂，我们下周会讨论这个话题。 This is relevant because the authority of the bishop of Rome as the pope Contributes to the split between the Eastern and Western churches, which we're going to talk about next week.
它也促使改革者们意识到教会需要改革，这些你们将在历史课程二 中学到。所以所有这些内容都是为你们将要学习的内容做铺垫。 And it contributes to the reformers and their perceived need for reform in the church, which you will learn about in History 2. So all of this stuff is building to where you're going.
所以，我们将深入这个话题，你们知道，像往常一样，我讲解的时候你们 可以提问，但我会先讲解一遍，稍微谈一谈，当我深入讲解时，我会谈到 具体的职位，并用它们作为例子来说明权威如何逐渐增加到某个程度。 So, we're going to get into this and, you know, again, as always, you can ask questions while I'm doing this, but I'm going to go through it, I'm going to talk a little bit about it, and when I get into it, I'm going to talk about specific posts and use them as examples for the increasing authority to a point.
所以当我们讲到那里时就会看到这一点。 So we'll see that when we get to it.
你们从一开始就要记住的是我们讨论过的一个概念，记住使徒传承的概念。 What you have to remember from the beginning is a concept we talked about Remember the concept of apostolic succession.
彼得和保罗都在罗马殉道。 Both Peter and Paul were martyred in Rome.
所以从这个意义上说，彼得和保罗都被视为罗马人，因为这是他们付出最高代价的地方。 And so both Peter and Paul are considered Romans in that sense, that this is the place where they paid the ultimate price.
除此之外，罗马传统将耶稣在马太福音第16章 18-19节的解释视为指向彼得的至高地位。 On top of that, Roman tradition Jesus interprets Matthew 16, verses 18 and 19 as pointing to the supremacy of Peter.
现在我认为没有人会真的争辩说，当耶稣知道他将不再亲自在场领导门徒时，他让彼得 成为他的得力助手和继承人作为领袖。问题是，他在多大程度上也给予其他使徒权柄？ Now I don't think anyone would really argue that when Jesus knew he was no longer going to be on the scene to lead the disciples himself, that he made Peter his right-hand man and his successor in terms of the leader of the The question is, to what extent does he also give the authority to the other apostles as well?
我们还看了耶稣将所谓的天国的钥匙交给彼得的那段经文。 And we also looked at the passage where Jesus gives the so-called keys of the kingdom to Peter.
换句话说，赐给彼得赦罪或不赦罪的权柄。 In other words, giving Peter the authority to forgive sin or not forgive sin.
而且这个权柄也被延伸了。 And that authority also becomes extended.
但关键是彼得被视为最杰出的使徒。 But the point is that Peter becomes seen as the preeminent apostle.
而且正如我所说，彼得也在罗马殉道，所以与罗马有关联。 And Peter also is, as I said, martyred in Rome, and so there's an association with Rome.
传统告诉我们彼得去了罗马，根据传统，彼得大约在公元42年左右去了罗马， 尽管我们知道后来他在耶路撒冷参加了我们在使徒行传中读到的耶路撒冷会议， 那大概是在公元50年左右。但他一定又回到了罗马，因为他在那里殉道。 Tradition tells us that Peter went to Rome, and according to tradition, Peter went to Rome somewhere around the year 42, although we know that later he's in Jerusalem for the Jerusalem Council that we read about in the book of Acts, which is probably around the year 50. But he must have gone back to Rome because he was martyred there.
所以传统告诉我们彼得是罗马的第一位使徒，因此彼得传统上被 赋予罗马第一位主教的称号，尽管你们知道，在彼得的有生之年 ，主教的职位甚至还没有发展出来，更不用说教宗的职位了。 And so tradition tells us that Peter is the first apostle in Rome, and so Peter is traditionally given the title of the first bishop of Rome, even though, as you know, the office of bishop hasn't even developed yet during Peter's lifetime, let alone the office of a papacy.
但无论如何，彼得被授予罗马第一位主教的荣誉称号。 But at any rate, Peter is given the honorary title of the first bishop of Rome.
所以在那之后，罗马的历任主教都被视为彼得在使徒传承方面的继承人，对吧？ And so successive bishops of Rome after that are seen as successors of Peter in terms of apostolic succession, right?
所以在罗马主教的权威方面。 So in terms of the authority of the bishops of Rome.
我们在看《克莱门特一书》这份文件时看到了这一点，我们看到罗马的克 莱门特如何写这份文件，给哥林多的基督徒提供建议，他写作时带有一种 权威感，好像他们应该听从他，因为他是从彼得曾经担任的职位上发言。 We saw this when we looked at the document of 1 Clement, and we saw how Clement of Rome He writes this document, giving advice to the Christians in Corinth, and he writes with a sense of authority, as if they should listen to him, because he speaks from the office that Peter held.
除此之外，早期也形成了一种惯例，即在神学问题上与罗马保持一致很重要。 On top of that, it also becomes a convention early on that it is important to agree with Rome on matters of theology.
我们在一些早期主教那里已经看到了这一点，比如安提阿的伊格那丢。 And we see this already in some of the early bishops like Ignatius of Antioch.
即使是后来那些不愿在纪律问题上服从罗马权威的主教，仍然 会承认每个教会都应该在教义和神学问题上与罗马保持一致。 And even later bishops who don't want to submit to the authority of Rome on disciplinary matters will still admit that every church should agree with Rome on matters of doctrine and theology.
现在你们也记得康士坦丁赋予了主教们法官的权力。 Now you also remember that Constantine had given bishops the power of judges.
所以在康士坦丁统治下，基督教主教们获得了仲裁争议和案件的权力。 So under Constantine, Christian bishops come to have the authority to arbitrate over disputes and over cases.
罗马主教获得了裁决其他主教之间案件的权力。 The bishop of Rome comes to have the authority to decide cases between other bishops.
再次强调，正如我们整个学期所学的，我们一直在关 注那些成为通往教宗权威之路上的垫脚石的事物。 And again, as we've been walking through this whole semester, we've been looking at things that become stepping stones on this road toward the authority of the papacy.
其中一个垫脚石就是其他城市的主教在与其他主教发生争议时，会听从罗马主教的意 见，与罗马保持一致变得很重要，而罗马主教支持的一方通常会在这种情况下胜出。 And one of those stepping stones is the ways in which bishops in other cities, when they have disputes with other bishops, defer to the bishop of Rome, and it becomes important to agree with Rome, and whoever the bishop of Rome sides with usually comes out as the winner in that case.
我们还看到康士坦丁如何将帝国首都迁出罗马。 We also saw how Constantine moved the capital of the empire out of Rome.
他迁移了整个皇室，除了元老院。他在君士坦丁堡建立了自己的新元老院， 把旧的异教元老院留在罗马，但这实际上削弱了他们可能拥有的任何权力。 He moved the whole imperial court, except not the Senate, He creates his own new Senate in Constantinople, leaving the old pagan Senate behind in Rome, but it effectively undercuts any power they would have had.
所以当康士坦丁将首都迁出罗马时，谁成为罗马最有权力的人呢？不就是主教吗？ And so when Constantine moves the capital out of Rome, who becomes the most powerful man in Rome but the bishop?
随着西方与东方越来越孤立，东方皇帝会任命副皇帝管理西 方，但即便如此，最终罗马主教将成为罗马最有权力的人。 And so as the West becomes increasingly isolated from the East, The eastern emperors will appoint sub-emperors to the west, but even so, ultimately, the bishop of Rome is going to become the most powerful man in Rome.
当你把罗马看作一个大都市，一个对其他城市有 权威的城市时，整个帝国实际上有七个大都市。 When you think about Rome as a metropolitan, a city with authority over other cities, there really were seven metropolitans throughout the whole empire.
东方有五个，西方只有两个。 There were five in the East and only two in the West.
所以在东方，你有亚历山大和安提阿，它们有时会发生矛盾 ，在某些方面相互抵消，或者说，你知道，为权威而争斗。 And so in the East, you have Alexandria and Antioch, who are sometimes at odds, and in some ways cancel each other out or, you know, fight for authority.
而它们都不是首都，对吧？ And neither of them are the capital, right?
所以你有君士坦丁堡，它主张自己作为大都市的权威，因为它将成为帝国首都。 So you have Constantinople, which asserts its own authority as a metropolitan because it will become the imperial capital.
所以这三个大都市，君士坦丁堡、亚历山大和安提阿，在某些 方面相互抵消，因为它们中没有一个成为东方的主要大都市。 So those three metropolitans, Constantinople, Alexandria, and Antioch, in some ways sort of cancel each other out because none of them become the primary metropolitan in the East.
然后你有凯撒利亚和耶路撒冷，它们都不是真正的权威竞争者。 And then you have Caesarea and you have Jerusalem, neither of which is really a contender for the authority.
但在西方，只有两个大都市。 In the West, though, there's only two metropolitans.
有罗马和迦太基。 There's Rome and there's Carthage.
迦太基远远排在第二位。 Carthage is a distant second.
所以罗马毫无疑问是明确的领导者。 So Rome is the clear leader, there's just no question.
从这个意义上说，罗马真的没有竞争对手。 And Rome really has no competition in that sense.
除此之外，随着时间的推移，由主教领导的罗马教会承担了政府不再能够承担的角色。 On top of that, as time goes on, the church in Rome, headed by the bishop, takes on roles that the government can no longer carry.
所以在帝国早期，救济金是政府向城市饥饿的人分发食物的计划。 So in the early empire, The Dole is a government program for handing out food to hungry people in the city.
随着时间的推移，许多农场被富人合并，家庭农民搬进了城市。 As time goes on, a lot of the farms get consolidated under wealthy people, and the family farmers move into the city.
你看到大量人口涌入城市。 You have an influx of people into the city.
罗马城内失业或就业不足的人数不断增加，所以政府开始分发食物。 You have a growing number of people within the city of Rome who are unemployed or underemployed, and so the government begins to hand out food.
但最终，特别是在皇帝不再在城市之后，政府最终会耗尽资金，无法继续维持这种状况。 But eventually, And especially after the emperor is no longer in the city, eventually the government is going to run out of money and is not going to be able to keep this up.
那么谁来填补这个空缺呢？ So who picks up the slack?
教会。 The church.
教会将成为养活穷人的机构。 And the church will be the one that feeds the poor.
当瘟疫来临时，教会将成为帮助病人的机构。 The church will be the one that helps the sick when there are plagues.
当政府无法阻挡野蛮人时，教会将成为阻挡他们的机构。所以当游牧部落威胁边境，而 东方的军队和皇帝没有资源向西方派遣军队时，当匈奴人阿提拉敲门时，谁来帮忙？ The church will be the one that will keep the barbarians out when the government can't. So when nomadic tribes are threatening the borders and the armies and emperor in the east don't have the resources to send armies to the west, when Attila the Hun is knocking at the door, who's going to help?
谁来阻止这样的人进入罗马城？ Who's going to keep someone like that out of the city of Rome?
罗马主教。 The bishop of Rome.
要么贿赂野蛮人，要么改变他们的信仰。 Either by bribing the barbarians or by converting them.
但关键是教会承担了政府无法做到的事情。养活穷人，帮助病人，维护和平与安全。 But the point is that the church picks up the slack to do what the government can't. Feed the poor, help the sick, and keep the peace and keep security.
所以，随着时间的推移，罗马选出了一些非常强势的 人物担任主教，这些人在罗马之外是无人能及的。 So, as time goes on then, Rome has some very strong personalities who are elected as the bishops there, who are really not matched outside of Rome.
这些强势人物成为调解者，在其他主教之间的争议中，他们参与到教义争论中。 And these strong personalities become the mediators, In disputes between other bishops, they become involved in the doctrinal disputes.
我们已经看到利奥如何参与到基督论的争议中。 We've already seen how Leo becomes involved in the controversy over Christology.
我马上就要谈到他。 And I'm going to talk about him in a minute.
但最终，罗马主教在冲突时期成为最高上诉法院。 But ultimately, the bishop of Rome becomes the highest court of appeals during times of conflict.
包括我们讨论过的洗礼争议、多纳徒派、亚他那修逃亡时期，以及奥古 斯丁和伯拉纠、西里尔和聂斯托里、弗拉维安和狄奥斯科鲁斯的争议。 including the baptism controversy that we talked about, the Donatists, when Athanasius was on the run, and Augustine and Pelagius, Cyril and Nestorius, Flavian and Diasporus.
在所有这些争议中，罗马主教都参与其中。 All of these, the bishop of Rome gets involved.
最后，在亚略主义争议之后，可能在后来的会议之后更是如此，我们 在东方有这些大公会议试图解决这些教义争议，但西方人的看法是它 们并不真的那么有效，因为你有尼西亚会议本应解决亚略主义。 And then finally, after the Arian controversy, and then even more so probably after later councils, We have these ecumenical councils in the East that attempt to solve these doctrinal disputes, but the perception is going to be among Westerners that they don't really work that well, because you have the Council of Nicaea that was supposed to take care of Arianism.
亚略主义向西迁移。 Arianism migrates west.
你有以弗所会议和迦克墩会议，它们也本应解决教义问题，但在这些会议上出现 了一些西方不一定认同的事情。所以，甚至一些东方人也开始怀疑会议的作用。 You have councils of Ephesus and Chalcedon that were also supposed to take care of doctrinal issues, and yet there were things that came up in those councils that the West didn't necessarily So, even some of the Easterners became skeptical of councils.
但在大多数情况下，东方教会会将更多权威放在会议上。 But for the most part, the Eastern Church is going to place more authority in a council.
让我们面对现实，他们并没有一个特别突出的主教，而且他们那里有皇帝。 And let's face it, they don't really have one standout bishop anyway, and they have the Emperor over there.
但西方教会会对会议的信任度降低，而更信任金字塔顶端的一个人，那就是罗马主教。 But the Western Church is going to place less trust in councils and more trust in one person at the top of a pyramid, and that's going to be the Bishop of Rome.
所以我将谈论几位罗马主教，快速浏览一下教会的历史 ，看看罗马主教是如何发展的。让我们从利奥开始。 So I'm going to talk about several of the Bishops of Rome and just kind of go through a whirlwind tour of the history of the Church, looking at how the Bishop of Rome Let's start with Leo.
你们已经认识他了。 You've met him already.
你们已经读过他的教义。 You've read his tome.
利奥一世，也被称为利奥大帝，从440年到461 年担任罗马主教。我提到过匈奴人阿提拉，对吧？ Leo I, or also known as Leo the Great, was bishop of Rome from 440 to 461. I mentioned Attila the Hun, right?
利奥就是说服匈奴人阿提拉不要进入罗马的人。 Leo was the one who persuaded Attila the Hun to stay out of Rome.
这正好是在迦克墩会议的时候。 This was right around the time of the Council of Chalcedon.
他还写了《教义》，支持君士坦丁堡的弗拉维安反对亚历山大的狄奥斯科鲁斯。 He also wrote the Tome that was written in support of Flavian of Constantinople against Theosaurus of Alexandria.
这部《教义》在迦克墩会议上被接受为正统。 and the Tome was accepted as Orthodox at the Council of Chalcedon.
现在，我们讨论过这个，所以你知道这个故事并不像一些记载所说的那么简单。 Now, we talked about this, and so you know that the story is not as simple as some of the accounts would have you believe.
一些记载说，他们读了利奥的《教义》，每个人都为利 奥欢呼，说，太好了，利奥代表彼得说话真是太棒了。 Some of the accounts say that they read Leo's Tome, everybody cheered for Leo and said, hooray, isn't it great how Leo speaks for Peter.
现在，对此要持保留态度，但关键是《教义》被接受了，利 奥的「一位格两本性」的术语成为了对基督的正统理解。 Now, take that with a grain of salt, but the point is that the Tome was accepted, and Leo's terminology of one person and two natures becomes the Orthodox understanding of Christ.
利奥不仅宣称对其他教会、其大都市区内的其他城市有权威，甚至对其他大 都市的主教也有权威，甚至对东方也有权威，甚至对君士坦丁堡也有权威。 Leo claimed authority not only over the other churches, the other cities in his metropolitan area, but even over the other metropolitan bishops, even over the East Even over Constantinople.
所以，再次强调，君士坦丁堡可能是皇家的或帝国的，但它不是使徒的。 So, again, Constantinople may be royal or imperial, but it is not apostolic.
君士坦丁堡是新来的，对吧？ Constantinople was the new kid on the block, right?
新来者。 The newcomer.
所以罗马被视为最初的。 And so Rome was seen as the original.
我的意思是，别管耶路撒冷才是真正的起源这个事实，对吧？ I mean, never mind the fact that really Jerusalem is the original, right?
但这就是它被呈现的方式。 But this is how it's presented.
现在，直到这个时候，我一直在说的这个词，教宗，这只 是拉丁语或意大利语papa的英语表达，意思是父亲。 Now, up until this time, the word that I keep saying, post, That's just an English word for what would be the Latin or Italian papa, meaning father.
直到这个时候，任何大都市的主教都可以被称为papa或教宗，因为 他们对自己城市的神父，甚至对邻近城市的主教都有父亲般的权威。 Up until this time, any of the metropolitan bishops could be called papa or pope, in the sense that they have a fatherly authority over certainly the priests in their city, but even the bishops of the neighboring cities.
正如我们所讨论的，一个大都市的主教甚至可能有权否决邻 近城市神父的任命，甚至可能否决邻近城市主教的晋升。 And as we talked about, a metropolitan bishop could even have the power of veto over the ordinations of priests in the neighboring cities, even perhaps over the elevation of a bishop in a neighboring city.
所以他们在他们的大都市区域，在一个地区内扮演着这种父亲般的角色。 So they had this sort of fatherly role in their metropolitan area, in a region.
但是再说一次，任何大都市的主教都可以声称这个称号，Papa。 But again, any of the metropolitans could have claimed this title, Papa.
直到今天，例如在科普特教会中，他们的主要主教被 称为他们的教宗，所以科普特人也有自己的教宗。 And to this day, in the Coptic church, for example, Their primary bishop is called their pope, so the Coptics have their own pope as well.
我的意思是，这是我们在英语中的说法，但这就是这个概念。 I mean, that's how we say it in English, but that's the idea.
可能是我接下来要提到的那个，你会注意到我在跳过一些内容。 It's probably with the next one that I'm going to mention, and you'll notice that I'm skipping.
我在这里快速浏览历史。 I'm skimming across history here.
但可能是从格列高利一世开始，我们所知道的教宗这个词才真正只适用于罗马主教。 But it's probably with Gregory I that the term pope, as we know it, really applies only to the bishop of Rome.
所以格列高利一世，也被称为格列高利大帝，他从590年到604年 担任罗马主教。所以我认为，你知道，尽管有时我用教宗这个词来指代 更早的主教，因为即使在4世纪，也有一些罗马主教被称为教宗。 So Gregory I, also known as Gregory the Great, he was bishop of Rome from 590 to 604. And so I would argue that, you know, in spite of the fact that sometimes I use the term Pope to go back to earlier bishops, because even in the 4th century, there are bishops of Rome who were called Pope.
但关键是还有其他主教也会声称这个头衔。 But the point is that there were other bishops who would claim the title too.
所以尽管我们有时这样做，但实际上可能是从利奥或格列高利开始，如果 不是利奥的话肯定是格列高利，我们所知道的教宗这个词才真正适用。 So even though we kind of do that, realistically it's probably with Leo or Gregory, for sure Gregory if not Leo, that the term Pope as we know it really applies.
现在格列高利的故事很有趣，因为它实际上有点像安布罗修主教。 Now Gregory is an interesting story because it's actually a little bit like Bishop Ambrose.
如果你还记得我们谈论奥古斯丁时，安布罗修是米兰地区的某种统治者，因为他被认为是一 个好的演说家，并且被认为是正统的，所以他被选为主教，尽管他甚至还不是一个神父。 If you remember when we were talking about Augustine, Ambrose was the sort of governor of the area where Milan is, and because he was known to be a good speaker and known to be orthodox, he was elected bishop, even though he hadn't even been a priest.
格列高利的故事也类似。 With Gregory, it's a similar story.
他曾是罗马城的长官，有点像警察局长，他决定放 弃自己的事业，卖掉所有的财产，成为一名修士。 He had been the prefect of the city of Rome, which is kind of like the chief of police, and he decided to give up his career and sold all his possessions and became a monk.
他有如此好的声誉，以至于他被选中，被任命为执事，被罗马主教选为 他的得力助手，然后当那位罗马主教去世时，他被选为下一任主教。 And he had such a good reputation that he was chosen, he was made a deacon, and chosen by the Bishop of Rome to be his right-hand man, and then when that Bishop of Rome died, he was elected as the next bishop.
所以当时他只是一个执事，但后来他必须在被提升为主教的同时被任命为神父。 So he was only a deacon at the time, but then he would have to be ordained priest at the same time that he was elevated as a bishop.
到了格列高利的时代，野蛮人成为了一个持续的威胁。 By the time of Gregory, now, The barbarians are a constant threat.
我们在课堂上不会花太多时间讨论野蛮人是谁，但这在你们的阅读材料中有。 And we're not going to take the time in class to talk too much about who the barbarians are, but it's in your reading.
但请记住，我们说的是来自北欧和东欧的游牧部落，他们进 入西南欧的原因基本上和我父母搬到佛罗里达的原因一样。 But remember, we're talking about nomadic tribes from northern and eastern Europe who are coming into southwest Europe for basically the same reason why my parents moved to Florida.
我的意思是，那里很好。 I mean, it's nicely there.
那里更温暖，而且...所以我们有这些威胁边境的野蛮人涌入。 It's warmer, and it's... So we have this influx of barbarians who are threatening the borders.
所以就像利奥与匈奴人谈判一样，格列高利与一个被称为伦巴第人的部落谈判和平。 So just as Leo had negotiated with the Huns, Gregory had negotiated peace with a tribe known as the Lombards.
再说一次，我说的谈判基本上是指贿赂，让他们不进入罗马。 And again, basically by negotiated I mean bribed, them to stay out of Rome.
这是在595年。但他最终使伦巴第人首领的家族改变信仰，并为他的儿子施洗。 This was in 595. But he would eventually convert the family of the chieftain of the Lombards and baptize his son.
格列高利还因号召所有人为瘟疫结束祈祷而闻名，之后瘟疫就结束了。 Gregory is also known for having gotten everyone to pray for the end of a plague, and then the plague ended.
因此，他被认为是，他的祈祷被认为是终止了罗马的瘟疫。 And so he's credited with, his prayers are credited with ending a plague in Rome.
他接管了救济金，就像我之前说的。 He took over the Joel, as I was talking about earlier.
所以，你知道，他接管了这个曾经属于国家的照 顾人民的主要方面，现在成为了教会的范畴。 And so, you know, he took over this major aspect of taking care of the people that once belonged to the state, now became within the realm of the church.
这给了他极大的权威，不仅在罗马，而且在整个西方。 And this gave him great authority, not only in Rome, but in the West.
现在，与此同时，君士坦丁堡的主教看着格列高利，对罗马主教权威的增长感到紧张。 Now, meanwhile, The Bishop of Constantinople is looking at Gregory and is getting nervous about how the authority of the Bishop of Rome is increasing.
所以君士坦丁堡的约翰主教为自己取了「大公主教」的称号。 So Bishop John of Constantinople took for himself the title Ecumenical Bishop.
现在记住「大公」是什么意思。 Now remember what ecumenical means.
如果大公会议是全世界的会议，那么大公主教就是全世界的主教。 If an ecumenical council is a worldwide council, ecumenical bishop is bishop of the whole world.
所以君士坦丁堡的约翰主教说，顺便说一下，我是全世界的主教，不是你。 So Bishop John of Constantinople By the way, I'm the bishop of the whole world, not you.
格列高利给各地的许多其他主教写信，主要是西方的，这些信中有很多至今仍然存在。 Gregory wrote letters to many other bishops all over, primarily the West, and a lot of these letters still exist.
如果你想的话，你可以读读这些信。 You could read them if you wanted to.
所以他巩固了他在不断扩大的地区的权威。 So he consolidates his authority over an ever-widening area.
他还将欧洲的修道院置于自己的控制之下。 He also consolidated the monasteries of Europe under his own control.
现在，修道院在这个时期在整个欧洲不断增长和出现，但在很多方面它们是自治的。 Now, monasteries have been growing and popping up all over Europe at this time, but in many ways they are autonomous.
其中一些是相当自给自足的。 Some of them are pretty well self-contained.
从等级制度的角度来看，问题与教会遇到的孟他努派或任何其他群体的问题是一 样的，那就是如果这些修道院中的修士被视为具有任何种类的超凡魅力权威。 The problem, from the point of view of the hierarchy, is the same problem that the Church would encounter with the Montanists or any other group, and that is if these Monastics in these monasteries are seen as having any kind of charismatic authority.
如果他们宣讲的内容与教会其他部分的做法不一致，会发生什么？ What happens if they preach something that is not in line with what the rest of the church is doing?
因此，对格列高利来说，将修道院置于他的控制之下变得很重要，这样它们就能保持一致。 And so it became important to Gregory to consolidate the monasteries under his control so that they would stay in line.
现在，通过这样做，他不仅为自己保留了修士的服从 ，你知道，某种程度上确认了这种服从的等级结构。 Now, by doing that, not only did he reserve for himself the obedience of the monks, So, you know, sort of confirming this hierarchical structure of obedience.
修士服从修道院院长或女修道院院长，然后理论上，那 个人必须服从他们的主教，但可能甚至直接服从教宗。 The monks are obedient to the abbot or abbess, and then that person, theoretically, would have to be obedient to their bishop, but perhaps even directly to the pope.
关键是除此之外，他还控制了这些修道院的土地和金钱。 The point is that in addition to that, he also came to control the land and the money of these monasteries.
所以如果任何有钱人加入修道院，他们就放弃了自己的财产。 So if anyone with money joined a monastery, They gave up their possessions.
他们把自己的钱和财产给了修道院。 They gave their money, their possessions, to the monastery.
因此，当我们进入早期中世纪时，修道院变得非常富有， 因为它们成为了储存人们为加入而放弃的东西的宝库。 And so, as we move into the early Middle Ages, the monasteries become very wealthy because they become treasure houses to store the things that the people gave up to join.
事实上，最终修道院将成为银行。 And in fact, eventually the monasteries will become banks.
放贷收取利息。 Loaning money of interest.
所以从格列高利开始，罗马主教的职位将把修道院置于他的控制之下。 So from Gregory on, the office of the Bishop of Rome will keep the monasteries under his control.
现在还有一个想要控制修道院的战略原因，那就 是它们成为了传教士前往欧洲的停留点和总部。 Now there's a strategic reason also for wanting to control the monasteries, and that is that they then become the stopping point and the headquarters for the missionaries going out into Europe.
所以格列高利派遣传教士到整个欧洲，利用修道院作为行动基地和保护。 So Gregory sends missionaries out All over Europe, using the monasteries for protection in its basis of operation.
好的，让我们继续，让我们看看，扎卡里亚。 Okay, let's go on to, let's see, Zacharias.
美国还是公元？公元，扎卡里亚。 U.S. or A.S.? A.S., Zacharias.
让我们看看这里。 And let's see here.
我很抱歉要查一下他的在位日期。 I'm sorry to look up his days.
顺便说一下，有一个很棒的网站。 By the way, there is a great website.
如果我没有提到过这个，我可能提到过，但我会再次提及。 If I haven't mentioned this, I probably have, but I'll mention it again.
如果你只是谷歌搜索「教宗列表」，排在前面的选择之一就是「新临」网站。 If you just Google, list of popes, and one of the top choices will be the New Advent website.
「新临」是一个关于所有基督教事物的很棒的百 科全书，尽管对于后来的教会，特别是公教会。 New Advent is a great encyclopedia of all things Christian, although for the later churches, specifically Catholic.
但重点是，如果你去这个列出所有教宗的网站，它有罗马主教的列 表，首先从彼得开始，一直到现在，他们担任罗马主教的日期，以 及他们的名字和链接，所以你可以点击它并获得他们的传记。 But the point is, if you go to this site where it lists all the popes, it has the list of the bishops of Rome First, starting with Peter, all the way to the present, the dates that they were the Bishop of Rome, and their name and the links, so you can click on it and get a bio on them.
所以如果你想知道某人什么时候是罗马主教，你可以去那个网站。 So if you're ever wondering when that person was the Bishop of Rome, you can go to that site.
嗯，我的意思是，你知道，日期就是日期。 Well, I mean, you know, dates are dates.
所以如果你在论文中告诉我，你知道，利奥从440 年到461年担任罗马主教，没有人拥有这个信息。 So if you say to me in a paper that, you know, Leo was the Bishop of Rome from 440 to 461, Nobody owns that information.
你不需要引用那个。 You don't need to cite that.
就是这样。 It is.
我假设你能正确地得到它。 I'm assuming you can get it right.
所以当你写论文时，你需要提醒自己。 So when you're writing your paper, you need to remind yourself.
我不介意你去那个网站只是为了提醒自己日期是什么或再次检查某些东西。 I don't mind if you go to that website just to remind yourself what the dates were or double check something.
重点是你不应该从网站上获取论文的内容。 The point is that what you're not supposed to do is get the content of your paper from websites.
那是个坏主意。 That's a bad idea.
总之，在751年，扎卡里亚仍然在与伦巴第人有麻烦。 So anyway, in the year 751, Zacharias is still having trouble with the Lombards.
到现在，我们所知道的法国主要是公教会的。 And by now, the country we know as France is primarily Catholic.
当我说公教会时，我指的是在这个时点上的正统基督教，仍然是在宗教改革之前。 And when I say Catholic, I mean Orthodox Christian at this point, still before the Reformation.
所以扎卡里亚决定向法国求助。 And so Zacharias decides to ask France for help.
法兰克人的国王是希尔德里克三世。教宗扎卡里 亚打电话给希尔德里克三世说，你能帮帮我吗？ The king of the Franks is Kilderic III. Pope Sicarius calls up Kilderic III and says, Can you help me out?
这些伦巴第人在烦扰我，并且在意大利这里占领我的土地。 I've got these Lombards bothering me and overrunning my land here in Italy.
并且威胁我，你能帮忙吗？ And threatening me, can you help?
希尔德里克说，对不起，帮不了你。 And Kildarek says, sorry, can't help you.
现在，希尔德里克三世是那种不愿意亲自处理实际统治事务的国王之一。 Now, Kildarek III is one of those kings who doesn't bother himself with actual kinging.
他把王国的日常运作留给他的宫廷总管，或者说是第二掌权人，也许另一个词是总督。 He leaves the day-to-day operation of the kingdom to his sort of mayor of the palace, or second in control, maybe a viceroy would be another term.
天堂很短暂。 Heaven is short.
所以，扎卡里亚决定直接与丕平对话，顺便说一下，丕平想成为国王。 And so, Zacharias decides to talk directly to Pepin, who, by the way, wants to be the king.
扎卡里亚和丕平达成了一项协议。 And Zacharias and Pepin make a deal.
扎卡里亚说，如果你帮我对付这些伦巴第人，我就让你成为国王。 Zacharias says, if you help me with these lombards, I will make you the king.
这很重要，因为我们现在处于8世纪，我们发现罗马主教可以立王废王。 Now this is significant, because here we are in the 8th century, And we find that the Bishop of Rome can make and break a king.
罗马主教可以废黜一个国王并立一个新的，这正是发生的事情。 The Bishop of Rome can remove a king from power and install a new one, which is exactly what happened.
丕平打败了伦巴第人，并将伦巴第人以前占领的土地给了教宗。 And Hepin defeated the Lombards, and he gave the land that had been formerly occupied by the Lombards to the Pope.
现在你们要读一份叫做《君士坦丁赠礼》的文件，《君士坦丁赠礼》是一份 以第一人称写的文件，好像是君士坦丁本人写的，把所有这些土地，巧合的 是正是我们在这里谈论的8世纪的同一片土地，都赐给了罗马的主教们。 Now you're going to read a document called the Donation of Constantine, The Donation of Constantine is a document written in the first person, like by Constantine himself, giving all of this land, coincidentally the exact same land we're talking about here in the 8th century, giving all this land to the bishops of Rome.
不是三年，是四年。 It's not three years, it's four years.
这是一份在这个时候突然出现的文件，哦看，我 有这份君士坦丁授予教宗所有这些土地的文件。 It's a document that sort of pops up at this time, Oh look, I have this document by Constantine granting all this land to the Pope.
所以基于那份文件，丕平把所有这些土地都给了教宗。 And so on the basis of that document, Pepin gave all of this land to the Pope.
这些土地，意大利的大片土地，后来被称为教皇国。 And this land, major chunks of land in Italy, come to be known as the Papal States.
换句话说，一个由罗马主教控制的王国。 In other words, a kingdom controlled by the Bishop of Rome.
教宗持有这片土地直到1870年。1870年是意大利最终统一的年 份，当时罗马城本身被入侵，被迫加入意大利作为一个国家的统一。 The Popes held this land until 1870. 1870 is the year of the final unification of Italy, when Rome, the city of Rome itself, was invaded and forced to get on board with the unification of Italy as a country.
所以现代意大利国家可以追溯到这个时期。 So the modern country of Italy goes back to this time.
但在那之前，教宗控制着所有这些土地。 But until then, the Pope controlled all this land.
这很重要，因为罗马主教拥有土地。 Now this is significant because the Bishop of Rome owns land.
为什么这是一件大事？ Why is that a big deal?
因为如果你有土地，你就必须保卫它。 Because if you have land, you have to defend it.
如果你必须保卫它，你就需要一支军队。 And if you have to defend it, you need an army.
所以教宗不仅要有土地，还要有一支军队。 So not only is the Pope going to have land, he is going to have an army.
所以这就是教宗实际上成为一个拥有军队的国王的时候。 So this is where the Pope effectively becomes a king, with an army.
现在，丕平统治法国，他现在是法兰克人的国王，但每个人都知道他的王冠是欠教宗的。 Now, Pepin rules France, he's the King of the Franks now, but everyone knows he owes his crown to the Pope.
这意味着在社会等级中，教宗高于国王。 And this implies that on the social hierarchy, the Pope is above a king.
换句话说，如果教宗可以立王废王，那就把教宗置于社会等级阶梯上国王之上。 In other words, if the Pope can make or break the king, that puts the Pope above a king on the ladder of the social hierarchy.
因此，当国王之间有争议时，越来越多的国王会向教宗寻求仲裁。 And so more and more kings will appeal to the Pope for arbitration when there is a dispute between kings.
现在因为丕平不是希尔德里克的后裔或儿子，通过废黜希尔德里克并让 丕平短躯成为法兰克人的国王，这在那个领域开创了一个新的王朝。 Now because Pepin was not a descendant or the son of Pilderic, by removing Pilderic and putting Pepin the Short in as the King of the Franks, it begins a new dynasty in that realm.
这被称为加洛林王朝。 This is known as the Carolingian Dynasty.
丕平的儿子名叫查理，你可能知道他是查理曼大帝，即查理大帝。 And Pepin's son, whose name is Charles, you may know him as Charlemagne, Charles the Great.
查理曼只是查理大帝的法语说法。 Charlemagne is just French for Charles the Great.
所以在800年，这位恰好是利奥三世，在800年，查理.. .利奥在圣诞节那天在罗马，在圣彼得大教堂做礼拜。现在，不 是现在存在的那个，而是之前在那里的那个，但在同一个地方。 So in the year 800, this folk happens to be Leo III, in the year 800, Charles Leo is in Rome on Christmas Day, worshiping in the church of St. Peter's. Now, not the one that exists now, the one that was there before, but on the same site.
据说当查理，或者说查理曼，跪下祈祷时，利奥三世把一顶王冠戴在 他头上，加冕他不是为法兰克人的国王，而是神圣罗马帝国皇帝。 And the story goes that when Charles, or Charlemagne, kneeled to pray, Leo III locked a crown on his head, crowning him not King of the Franks, but Holy Roman Emperor.
这就是后来被称为神圣罗马帝国的起源。 This is the origin of what comes to be called the Holy Roman Empire.
所以，如果你以前听过神圣罗马帝国这个词，它并不是指君士坦丁统治下的罗马帝国。 So, if you've heard that term before, Holy Roman Empire, that does not refer to the Roman Empire under Constantine.
它指的是这种试图重现君士坦丁对罗马帝国愿景的尝试。 It refers to this attempt at a rebirth at Constantine's vision for the Roman Empire.
事实上，你可以在罗马的教堂中看到这一点，因为在这个时期建造的教堂有意建造得像旧的 教堂，其镶嵌画中的图像旨在让观者回想起他们所认为的君士坦丁统治下教会的辉煌时期。 And in fact, you can see it in the churches of Rome, because there are churches built at this time that are intentionally built to look like the older ones and that have imagery in the mosaics that are meant to remind the viewer of the glory days, as they saw it, of the church under Constantine.
查理曼随后成为我们现在所知的欧洲的皇帝。 Charlemagne then becomes the emperor of What we now know of as Europe.
事实上，通过军事力量，他将意大利、德国、奥地利、匈牙利、法国、比利时、 荷兰的大部分地区和西班牙的部分地区统一成一个被称为神圣罗马帝国的帝国。 In fact, by military force, he gathered together most of Italy, Germany, Austria, Hungary, France, Belgium, Holland, and part of Spain into an empire known as the Holy Roman Empire.
他对神圣罗马帝国的愿景是真诚的基督教愿景，因为他读过奥古斯丁的 《神的城邦》，他想创造神的城邦，他想创造神的帝国，所以他对这个 帝国的愿景是所有居民，帝国的所有公民，都将成为受洗的基督徒。 And his vision for the Holy Roman Empire was Sincerely Christian, in the sense that he had read Augustine's City of God, and he wanted to create the City of God, he wanted to create the empire of God, and so his vision for this empire was that all inhabitants, all citizens of the empire, would also be baptized Christians.
他不仅扩大了自己作为领导者的权威，还用剑尖扩张了教会。 Not only did he expand his authority as a leader, but he expanded the church at the point of a sword.
所以你有强制改教，有强制洗礼，但他正在创造. ..他正在创造，或试图创造地球上的神的城邦。 So you have forced conversions, you have forced baptisms, but he was creating He was creating, or trying to create, the city of God on earth.
再次强调，这是一种每个公民也是教会成员的情况。 Again, a situation where every citizen is also a church member.
从某种意义上说，他试图成为新的君士坦丁。 In a sense, he was trying to be the new Constantine.
在罗马的大教堂，圣若望拉特朗大殿，在两个门廊，两个入口处有两座雕像。 And in the cathedral of Rome, St. John Lateran, there are two statues in the two porticos, the two entryways.
有一座君士坦丁的雕像，还有一座查理曼的雕像。 There is a statue of Constantine, And there's a statue of Charlemagne.
它们都处于同样的位置。 And they're both in the same position.
问题？ Question?
嗯，是的，我只是在跳跃，我只是在随意跳跃。 Well, yeah, I'm just jumping, I'm just sort of jumping around.
所以，扎卡里亚是8世纪中叶的罗马主教。 So, Zacharias was Bishop of Rome in the middle of the 8th century.
利奥是后来的，然后决定性的时刻是在800年。所以，再说一次 ，如果你想知道他们担任罗马主教的确切日期，你可以查一下。 Leo comes later, and then the defining moment is in the year 800. So, again, if you want their exact dates that they were bishops of Rome, you can look it up.
嗯，是的，好的。 Well, yeah, okay.
我不一定对此非常精确。 I'm not necessarily being real precise about that.
但从这个意义上说，值得澄清。 But it's worth clarifying in this sense.
所有的教宗都是罗马主教。 All popes are the bishop of Rome.
但从技术上讲，并不是所有的罗马主教都是教宗，你 知道，因为在开始时，这个职位并没有那样的权威。 But it's not technically true that all bishops of Rome are the pope, you know, because at the beginning, the office just didn't have that authority.
那么，罗马主教是什么时候成为教宗的？ And so, when did the bishop of Rome become the pope?
嗯，大约在这个时候。 Well, somewhere around here.
在那之后，这些术语变得可以互换。 After that, the terms become interchangeable.
罗马主教就是教宗，教宗就是罗马主教，这种情况今天仍然存在。 The bishop of Rome is the pope, and the pope is the bishop of Rome, and that condition exists today.
那么利奥是如何改变的？ So then how does Leo change?
他没有改变。 He's not.
他是罗马主教。 He's the bishop of Rome.
国王是，嗯，首先是丕平短躯，然后是查理曼。 The king is, well, first Pepin the Short and then Charlemagne.
利奥为查理曼加冕。 Leo crowns Charlemagne.
所以，你知道，再次说明，根据故事的不同版本，查理曼是否参与其中，你知道，我的意 思是，如果你想把查理曼描述成，你知道，谦卑的基督徒战士，他没有预料到这一点。 So, you know, again, depending on the version of the story, was Charlemagne in on this or not, you know, I mean, if you want to present Charlemagne as, you know, the humble Christian warrior, he didn't see it coming.
你知道，他跪下祈祷，哇，他头上戴着一顶王冠。 You know, he kneels to pray and, wow, there's a crown on his head.
但是，你知道，我的意思是，重点是，再次说明，如果一个 教宗可以立王废王，现在的重点是教宗可以立一个皇帝。 But, you know, I mean, the point is that, again, if a pope can make or break a king, Now the point is that the pope can make an emperor.
所以现在教宗在社会阶梯上，在社会等级制度中处于顶端，甚至高于皇帝。 So now the pope is on the social ladder, the social hierarchy, at the top, even above an emperor.
因为教宗为皇帝加冕，教宗创造了皇帝。 Because the pope crowned the emperor, the pope created the emperor.
这说得通吗？ Does that make sense?
查理曼称他的帝国为第三罗马。 Charlemagne called his emperor the Third Rome.
记住，罗马是最初的罗马，君士坦丁堡是新罗马。 Remember, Rome was the original Rome, and Constantinople was the new Rome.
这现在被认为是第三个罗马。 This is now meant to be the third Rome.
所以，再次说明，正如我所说，重点是教宗现在甚至高于皇帝，但这将疏远东方的 皇帝，因为当教宗为查理曼加冕为神圣罗马帝国皇帝，并说，啊，我们现在在欧洲 有了一个帝国，顺便说一下，「欧洲」这个词在这个时候出现来描述这个东西。 And so, again, as I said, the point is that the Pope is now above even an emperor, but this is going to alienate the Eastern emperors, because when the Pope crowns Charlemagne, Holy Roman Emperor, and says, ah, we now have An empire in Europe, and by the way, the word Europa emerges at this time to describe this thing.
我们现在有了重生的罗马帝国，而拜占庭基督徒，东方 帝国说，你好，我们没有去任何地方，我们还在这里。 We now have the reborn Roman Empire and the Byzantine Christians, the Eastern Empire, saying, hello, we didn't go anywhere, we're still here.
所以这疏远了东方，因为这被视为对东方皇帝的拒绝。 And so this alienates the East because it was seen as a rejection of the Eastern emperors.
查理曼本人统治时期，让我写下来，从768年到814年。所以 他在768年成为法兰克人的国王，在800年成为神圣罗马帝国 皇帝，统治到814年。他的统治时期常被称为加洛林文艺复兴。 Charlemagne himself reigned from, let me write it down, From 768 to 814. So he becomes King of the Franks in 768, he becomes Holy Roman Emperor in 800, and he reigns until 814. And his reign is often referred to as the Carolingian Renaissance.
加洛林文艺复兴。 Carolingian Renaissance.
再次说明，这种复兴的部分内容是君士坦丁帝国辉煌时期重生的想法。 Again, part of that renaissance is this idea of the rebirth of the glory days of the Constantinian Empire.
但除此之外，查理还想改善他所看到的教会问题，教会纪律，神职人员的滥用职权。 But on top of that, Charles wanted to improve what he saw as problems in the church, church discipline, clergy abuses.
他想改善神职人员的教育。 He wanted to improve the education of clergy.
修道院在某些方面成为了学校，他在他的首都建立了 一所宫廷学校，以防你在记分，他的首都在亚琛城。 The monasteries in some ways became schools He set up a court school in his capital, in case you're keeping score, his capital is in the city of Aachen.
但他想改善这一点，然后他还想在整个帝国标准化教会实践和礼仪。 But he wanted to improve this, and then he also wanted to standardize church practice and liturgy across the empire.
换句话说，他在想，如果我要拥有这个帝国，我不能让 一个地方的教会做的事情与另一个地方的教会不同。 In other words, he's thinking, if I'm going to have this empire, I can't have the church in one place doing things differently than the church in another place.
所以他想标准化礼仪，试图使罗马礼仪对所有西方教会普遍适用，在这样做 的过程中，这就是信经中添加「和子」条款成为西方教会强制性的地方。 And so he wanted to standardize the liturgy, tried to make the Roman liturgy universal for all of the Western Church, and in doing this, this is where the addition of the filioque clause in the Creed becomes mandatory for the Western Church.
记住，简要回顾，「和子」，我们是由奥古斯丁引入这个概念的，它进入了西班牙教会的 信经，从那里表达出来，但基本上是查理曼，我们认为是他使所有西方教会强制使用它。 Remember, brief review, filioque, we kind of are introduced to the idea by Augustine, it comes into the Creed in the Spanish Church, expressed from there, But Charlemagne basically is the one we credit for making it mandatory that all of the Western Church use it.
再次说明，这疏远了东方基督徒，因为他们说，嘿，我们在两次大公会议上写了那个信经。 Again, this alienates the Eastern Christians because they're saying, hey, we wrote that creed at two ecumenical councils.
你没有权利改变任何内容。 You don't have the right to change any.
对吧？ Right?
我的意思是，你可以看到这一点。 I mean, you can kind of see the point.
所以，查理曼使其成为强制性的。 So, Charlemagne makes that mandatory.
现在，是的，问题。 Now, yeah, question.
嗯，因为他希望每个人都保持一致。 Well, because he wants everybody to be on the same page.
他希望每个人都使用相同的信经。 He wants everybody to be using the same creed.
所以对他来说，让一些人使用而其他人不使用是行不通的。 So it's not going to work for him to have some people using it and other people not using it.
实际上，在这个时候，还有一些亚略主义的残余。 And actually, at this time, There's still some Arianism lingering.
所以，你知道，为了安全起见，如果我们必须在所有人使用和所 有人不使用之间做选择，让我们所有人都使用它，以确保安全。 So, you know, just to be safe, if we have to choose between everybody using it and everybody not using it, let's everybody use it just to be on the safe side.
但这更多是关于统一性。 But it was more about uniformity.
嗯，你知道，查理曼想成为新的君士坦丁。 Well, you know, Charlemagne wants to be the new Constantine.
他某种程度上实现了愿望，因为就像君士坦丁去世后 他的儿子们无法和睦相处一样，同样的事情发生了。 He kind of got his wish because, just like what happened when Constantine died and his sons couldn't get along, same thing happens.
当查理曼去世时，帝国在他儿子们之间的内战中分裂了。 When Charlemagne died, the empire breaks up in civil war between his sons.
正如我所说，他在814年去世。因此帝国分裂了，由 此产生的条约在许多方面成为欧洲国家边界的开始。 As I said, he died in the year 814. And so the empire is broken up and the resulting treaties are, in many ways, the beginning of the boundaries of the countries of Europe.
但从中产生的是，不仅罗马主教在某种意义上成为一个国王，拥有自己的土地和军队，而 且其他主教也变得像地主一样，控制土地，控制军队，即使只是志愿者，控制大量资金。 But what emerges out of this is that not only is now the Bishop of Rome, sort of a king in a sense, with his own lands and armies, but bishops, other bishops, also become like landlords, controlling land, controlling armies, if only volunteer, controlling large sums of money.
所以，你可以想象，当这些主教拥有这种权力时，除了教会权力 之外，他们还拥有土地所有权和军事权力，问题就会悄然而至。 And so, as you might imagine, problems are going to creep in when These bishops have this kind of power, in addition to ecclesiastical power, they have the power of land ownership and the power of military.
现在，在这一点上我们有一个小小的休息，因为下 周我们将讨论东方教会和西方教会之间的分裂。 Now, at this point we have a bit of a break, because next week we're going to talk about the split between the Eastern Church and the Western Church.
这种分裂导致了东正教会和西方罗马公教会的形成。 A split that results in an Eastern Orthodox Church and a Western Roman Catholic Church.
这种分裂在1054年基本上最终确定。我们下周会讨论这个，但我现在提 到它是因为我将继续讨论教宗制度，但从现在开始我要讨论的一切都发生在 1054年之后。所以这是在那次分裂之后，因此这只与西方教会有关。 That split is more or less finalized in the year 1054. Now we're going to talk about that next week, but I mention it now because I'm going to keep talking about the papacy, but everything I'm going to talk about from here on out happens after 1054. So this is after that split, and so this is relevant only for the Western Church.
这说得通吗？ Does that make sense?
所以1054年是那个分裂点，我今天剩下的时间要讨论的一切只与西方有关。 So 1054 is that split point, and everything I'm going to talk about now for the rest of today is only relevant for the West.
我想提到的下一位罗马主教，或教宗，是格列高利七世。格列高利七世从107 3年到1085年担任罗马主教。再次说明，你会注意到我们已经过了1054 年。格列高利写了一份文件，将到目前为止教宗制度的所有权威编纂成法。 The next Bishop of Rome, or Pope, that I want to note is Gregory VII. Gregory VII was bishop of Rome from 1073 to 1085. Again, so you'll notice we're after 1054. Gregory wrote a document that codifies all of the authority, Building authority of the papacy up till this point.
它被称为《教宗训令》。 It's called the Dictatum Popi.
不是像大力水手那样的Popeye，而是标记的。 Not like Popeye the sailor, but flagged.
《教宗训令》定义了教宗的权力。 And the Dictatum Popi defines what the power of the Pope is.
所以我要列出一个清单，我会重复自己，如果我说得太快，就告诉我。 So I'm going to run down a list, and I'll repeat myself, so if I go too fast, just tell me.
这里的很多内容不仅涉及教宗的权力是什么，还涉及只有教宗才有这些权力，对吧？ And a lot of this has to do with not just what the power of the pope is, but that only the pope has these powers, right?
所以，只有罗马主教可以被称为普世或大公主教。 So, only the bishop of Rome can be called the universal or ecumenical bishop.
所以只有罗马主教可以被称为普世或大公主教，全球主教。 So only the bishop of Rome can be called universal or ecumenical bishop, worldwide bishop.
再次强调，重点是罗马主教被认为是社会等级制度的顶端，对全世界所有主教都有权威。 Again, the point being that the bishop of Rome is meant to be the top of the social hierarchy and has authority over all of their bishops all over the whole world.
当然，除了东方所有的主教都在说，是啊，随便吧，因为东方已经分裂了。 Except, of course, the fact that all the bishops in the East are going, yeah, whatever, because the East has split already.
只有罗马主教可以罢免或恢复其他主教的职位。 Only the bishop of Rome can depose or reinstate other bishops.
只有罗马主教可以罢免一位主教或恢复一位主教的职位。 Only the bishop of Rome can remove a bishop from office or reinstate a bishop.
这可以追溯到像亚他那修这样的人物引发的争议。 This goes back to the controversies over people like Athanasius.
只有罗马主教可以调动一位主教。 Only the bishop of Rome can transfer a bishop.
第一次大公会议，尼西亚会议的一条教规是不允许调动主教，对吧？ that one of the canons of the first ecumenical council, the Council of Nicaea, was no translating bishops, right?
主教不应该从一个地方移动到另一个地方，因为 使徒传承的缘故，他们应该留在自己的位置上。 Bishops are not supposed to move from one place to the other, because of apostolic succession, they're supposed to stay in their spot.
但是，几乎立即，主教们开始四处移动，因为在 持续的亚略主义争议期间，他们在争夺权力。 But, almost immediately, bishops start moving around, because during the continuing Arian controversy, they're vying for power.
所以《教宗训令》现在说主教可以被调动，但只能由教宗调动。 So the Dichotomy of Popeye now says that bishops can be transferred, but only by the Pope.
只有罗马主教可以分割一个教区或创建一个新的教区。 Only the bishop of Rome can divide a see or create a new one.
记住，教区这个词指的是主教的影响范围。 Remember, the word see refers to the bishop's sphere of influence.
所以，你知道，如果一个人是某个大都市的主教，那就是他的教区。 So, you know, if a person is the bishop of a certain metropolitan city, that is his see.
所以，你知道，乔治枢机主教的教区是大芝加哥地区，对吧？ So, you know, Cardinal George's see is Greater Chicago, right?
只有罗马主教可以将一个教区分成两个或创建新的教区。 Only the Bishop of Rome can divide up a scene into two or create new ones.
只有罗马主教可以召集总会议。 Only the Bishop of Rome can call a general council.
显然，在1054年之后，不会再有包括东西方在内的大公会议了。 Now obviously, after 1054, there are not going to be any more ecumenical councils that include both East and West.
但当我们看西方教会的持续历史时，将会有其他旨在具有权威 性的总会议。罗马主教通过的任何判决都不能被其他人推翻。 But as we look at the continuing history of the Western Church, there will be other general councils that are meant to be authoritative Any sentence passed by the bishop of Rome cannot be reversed by anyone else.
他的话是有约束力的，是最终的。 His word is binding and final.
他是教会事务的最终裁判，没有人可以审判他。 He is the ultimate judge in church matters, and he may be judged by no one.
他是教会事务的最终裁判，没有人可以审判他。 He's the ultimate judge in church matters, and he may be judged by no one.
所以，我之前说的，就是罗马主教通过的任何判决都不能被其他人推翻。 So, what I said before, that is, any sentence passed by the Bishop of Rome cannot be reversed by anyone else.
所以，在教会事务上，他是最高权威，不受任何人的权威约束，至少不受任何人类的约束。 So, when it comes to church matters, he is the ultimate authority, and is under the authority of no one, at least no human person.
罗马主教可以废黜一个皇帝或国王，并使臣民免于国王的统治。 The bishop of Rome can depose an emperor or a king and free the subjects from a king's reign.
你很快就会看到这是如何被使用的。 And you'll see how this gets used in a few minutes.
所以，你知道，教宗可以罢免皇帝和国王。 So, you know, the pope can remove emperors and kings.
王室成员必须亲吻罗马主教的脚。 Royal persons must kiss the feet of the bishop of Rome.
所以，如果你不确定罗马主教是否处于等级制度的顶端，国王必须亲吻他的脚。 So, in case you weren't sure that the bishop of Rome is at the top of the hierarchy, kings have to kiss his feet.
任何与罗马教会不和的人都不是公教会信徒。 Whoever is not at peace with the Roman Church is not Catholic.
现在，让我再说一遍。 Now, let me say that again.
任何与罗马教会不和的人都不是公教会信徒。 Whoever is not at peace with the Roman Church is not Catholic.
现在，你可能听到这个会说，嗯，我想这是有道理的。 Now, you might hear that and say, well, I guess that makes sense.
但重点是，这里的「公教会」一词仍然在普世主义的意义上使用。 But the point is that the word Catholic here is still being used in the sense of universalism.
所以即使在1054年的分裂之后，西方教会会说，我们是公教会 ，你们不是，而东方教会会说，我们是正统的，你们不是，对吧？ So even after the split in 1054, the Western Church is going to say, we're Catholic and you're not, and the Eastern Church is going to say, we're Orthodox and you're not, right?
但这里的「公教会」一词仍然在普世的意义上使用。 But the word Catholic here is still being used in that sense of universal.
所以这就好像在说，任何不受罗马教会青睐的人都不是基督徒。 So it's as if to say that whoever is not in the good graces of the Roman Church is not Christian.
这确实是它的意思。 It's really what it means.
因为在这一点上，我们在诺瓦提安派那里短暂看到的观点几乎 没有空间，即可能有一些基督徒是基督徒但不是公教会信徒。 Because at this point there is little or no room for the idea that we saw briefly with the Novationists that there could be some Christians who are Christian but not Catholic.
最后，罗马教会不可能错。 Finally, the Roman Church cannot be wrong.
罗马教会不可能错。 The Roman Church cannot be wrong.
现在，再次注意这里的用语。 Now, again, notice the language here.
我实际上要给你这一条的确切措辞。 And I'm actually going to give you the exact wording of this one.
但注意，这种说法并没有说罗马主教不可能错。 But notice that the language does not say the Bishop of Rome cannot be wrong.
它说的是罗马教会，所以是指这个职位，而不是个人。 It says the Roman Church, so it's the office, not the person.
所以这一条的确切措辞是这样的。 So the exact wording of this one goes like this.
罗马教会从未犯错，也永远不会犯错，圣经为此作证。 The Roman Church has never erred, nor will it err to all eternity, the Scripture bearing witness.
我再重复一遍。 I'll repeat that.
罗马教会从未犯错，也永远不会犯错，圣经为此作证。 The Roman Church has never erred, Nor will it err to all eternity, the Scripture bearing witness.
哪段圣经说了这个？ What Scripture says that?
嗯，这与彼得有关，但更重要的是，它与...嗯，有 人知道当教义这样说时，我们心中想的是哪段圣经吗？ Well, it has to do with Peter, but even more than that, it has to do with, well, does anybody know what Scripture we have in mind when the doctrine says this?
罗马教会从未犯错，也永远不会犯错，圣经为此作证。 The Roman Church has never erred, nor will it err to all eternity, the Scripture bearing witness.
当耶稣说，这又回到马太福音，当耶稣对彼得说，记得那个故事，「你说我是 谁」，彼得回答正确，是的，你说得对，不是血肉之躯向你启示这个，等等， When Jesus says, again this goes back to Matthew, when Jesus says to Peter, remember the story, who you say that I am, Peter gets it right, yes, you're right, and it's not flesh and blood that reveals this to you, etc.,
等等， etc.,
「我要把我的教会建造在这磐石上。」 and on this rock I will build my church.
他接下来说什么？ What does he say next?
「阴间的门不能胜过它。」 And the gates of hell will not prevail against it.
这被视为耶稣的应许。 And this is taken as Jesus' promise.
教会不可能偏离到不再是教会的程度。 that the church cannot go astray to such an extent that it ceases to be a church.
因为如果真的那样，地狱就赢了。 Because if it did, hell wins.
所以，无论如何，这就是心中想的那段圣经。 So, anyway, that's the scripture that's in mind.
现在，再说一遍，这里的很多内容，如果不是大部分的话，都不是新的。 Now, again, much of this, if not most of it, was not new.
这不是他编造出来的。 It's not like he made this stuff up.
他只是把它写下来。 He was just putting it in writing.
《教宗训令》中的一些内容甚至连罗马公教会现在都不再遵循了。 Some of the Dictatus of Popeye is no longer followed, even by the Roman Catholic Church.
其中有一条说所有教宗自动成为圣人。 There's a line in there that All popes are automatically saints.
但是，从格列高利七世开始，教宗制度变得越来越像一个君主制，有宫 廷、银行、律师和大使等。所以，教宗的功能就像一个皇帝或国王。 But, starting with Gregory VII, the papacy becomes even more and increasingly like a monarchy, with a court, and a bank, and lawyers, and ambassadors, etc. So, the Pope functions like an emperor or a king.
事实上，你知道，皇帝，教宗有点像皇帝中的皇帝。 In fact, you know, the emperor, the Pope is kind of like the emperor of emperors.
我不打算说另一个。 I'm not going to say the other one.
因为只有耶稣是万王之王，但你明白这个意思。 Because only Jesus is the king of kings, but you get the idea.
因此，不仅教宗，主教们也变得像拥有土地和军队的地主。 And so, not only the Pope, but also bishops have become like landlords with land and with armies.
现在想象一下，如果你是欧洲某个小王国的国王，毫无疑问你的 领地内会有主教，而这些主教就是地主，他们有土地，有军队。 Now imagine if If you are the king of some smaller kingdom in Europe, there are no doubt going to be bishops within your realm, and those bishops then are landlords, they have land, and they have armies.
那么你如何确保你王国内的主教不会用他们的军队对付你呢？ And how do you ensure that the bishops within your kingdom won't use their armies against you?
嗯，开始发生的是国王们会自己选择主教，这些主教会在他们的领地内担任教区职务。 Well, What would start happening is the kings would choose the bishops themselves who would take up the seas within their realm.
有时，国王会在授权仪式上亲自给主教一把剑。 Sometimes the bishops were literally given a sword by the king in a ceremony that conferred the power.
但这被视为一个问题，对吧？ But this was seen as a problem, right?
如果你是格列高利七世，这是个问题，因为你不能让世俗国王决定谁将成为主教。 If you're Gregory VII, this is a problem because you can't have secular kings deciding who's going to be the bishop.
有时甚至可能是一个还不是神父或对教会不太感兴趣的人。 Sometimes even perhaps a person who wasn't already a priest or even very interested in the church.
但你不能让世俗国王决定谁将成为主教。 But you can't have the secular kings deciding who's going to be the bishop.
顺便说一下，这被称为俗人授职。 By the way, this is referred to as lay investiture.
这就是俗人授职争议。 This is the lay investiture controversy.
换句话说，俗人，世俗国王，在授予宗教权威。 In other words, lay people, secular kings, are investing religious authority.
所以格列高利七世对此提出挑战，并废黜了那些由世俗统治者任命的主教和修道院院长。 So Gregory VII challenged this and deposed bishops and abbots who were given their position by secular rulers.
他与一个国王对抗，当时的神圣罗马帝国皇帝是亨利四世，不要 与英格兰的亨利四世混淆，所以我们不需要太在意这里的名字。 And he came up against A king, well the Holy Roman Emperor at the time was Henry IV, not to be confused with Henry IV of England, so we don't need to worry too much about the names here.
但重点是神圣罗马帝国皇帝要求格列高利辞去教宗职位。 But the point is that the Holy Roman Emperor demanded that Gregory step down from his office as Pope.
所以格列高利废黜了一些主教，神圣罗马帝国皇帝要求格列高利下台。 So Gregory deposes some bishops, the Holy Roman Emperor demands that Gregory step down.
格列高利反击，废黜亨利的皇帝身份，并允许任何人作为皇帝服侍他。 Gregory countered by deposing Henry as the emperor and permitting anyone to serve him as emperor.
换句话说，他的意思是，你知道，他在打他的王牌 ，那就是他有能力使臣民摆脱国王或皇帝的统治。 In other words, what he's saying is, you know, he's playing his trump card, which is his ability to free subjects from the reign of a king or an emperor.
他在说，哦，你们所有人，那个人不再是你们的皇帝了。 He's saying, oh, all you folks, all you people, that guy is no longer your emperor.
所以他在做的是呼吁人民效忠。 And so what he's doing is he's calling the allegiance of the people.
效忠于他而不是皇帝。 to himself as opposed to the emperor.
在打这张牌时，你认为人们会站在谁那边？ And in playing that card, who do you think the people are going to side with?
我的意思是，你知道，他把人们置于一个必须在教宗和皇帝之间做出选择的境地。 I mean, you know, he's putting the people in a spot where they have to choose between the pope or the emperor.
他们会选择谁？ Who are they going to choose?
是的，我的意思是，皇帝可能会杀了你，但教宗可以把你逐出教会。 Yeah, I mean, the emperor might kill you, but the pope can excommunicate you.
而被逐出教会可能会使你的救赎面临风险。 And excommunication can put your salvation at risk.
所以他们站在教宗一边，皇帝去了教宗所在的堡垒 ，据说，他在雪地里光着脚站了三天，乞求宽恕。 So they side with the Pope, and the Emperor went to the fortress where the Pope was hanging out, and, according to the story, stood there for three days in the snow, barefoot, begging for mercy.
当然，格列高利在他服从教宗权威的条件下原谅了他。 Of course, Gregory forgave him on the condition that he submit to the authority of the Pope.
所以这些挑战教宗权威的事情出现了，但当事态紧急时，教宗的权威胜出了。 So these things come up that challenge the Pope's authority as it's presented, and when push comes to shove, The Pope's authority wins out.
为了强化俗人、世俗权威不应选择教会领袖这一观念，还做 了另一件事，那就是规定俗人不能参与教会领袖的选举。 Another thing that was done to reinforce this idea that lay people, secular authorities, should not be choosing church leaders, a ruling was made that no lay people could be involved in the election of church leaders.
当选举神职人员，选举主教时，俗人被排除在选举之外。 When clergy were elected, when bishops were elected, laypeople were excluded from the elections.
事实上，从1179年的第三次拉特兰会议开始，只有枢机 主教才被允许在选举新的罗马主教，也就是新教宗时投票。 And, in fact, from the Third Lateran Council in 1179, the only people who were allowed to vote in an election for the new bishop of Rome, the new pope, were the cardinals.
我们还没有讨论过枢机主教是什么。 And we haven't talked about what the cardinals are.
也许我可以简单快速地告诉你，什么是枢机主教？ Maybe I'll just give you the quick and dirty, what is a cardinal?
罗马主教是一个大都市主教，对吧？ The bishop of Rome is a metropolitan bishop, right?
所以，凭借这个权威，他对他的大都市区内的其他主教有权威。 So, by that authority, he has authority over the other bishops in his metropolitan area.
所以这就像如果芝加哥有一个主教，但埃文斯顿也有一个 主教，埃文斯顿的主教就必须服从芝加哥主教的权威。 So it would be like if Chicago had a bishop, but Evanston had a bishop too, and the bishop of Evanston would be, you know, sort of have to submit to the authority of the bishop of Chicago.
有点像这样。 Kind of like that.
嗯，罗马大都市区内的其他主教开始像罗马主教的顾问内阁一样运作。 Well, the other bishops within the metropolitan area of Rome began to function Like a cabinet of advisors to the bishop of Rome.
但随着时间的推移，罗马主教想要选择自己的顾问，而不是仅仅局限于周边的主教。 But over time, the bishops of Rome wanted to choose their advisors, as opposed to just being stuck with whoever the neighboring bishops were.
所以教宗的顾问变成了无论在哪里，只要是教宗选择的主教都可以成为他的顾问。 So the advisors to the pope came to be whatever bishops, no matter where they are, the pope chose as his advisors.
这最终成为了枢机主教团。 And this eventually becomes the College of Cardinals.
所以，到这时，只有枢机主教才被允许在教宗选举中 投票，这就是现在仍然沿用的方式，你可能知道。 And so, by this time, only the Cardinals are allowed to vote in elections for pope, which is how it still is today, as you probably know.
但有时他们无法做出决定，或者无法达成一致。 But sometimes they can't decide, or they can't agree.
在13世纪初，有一段三年的时间没有选出新的教宗。 And in the early 13th century, there was a period of three years with no election of a new pope.
枢机主教们无法做出决定，所以一群俗人把枢机主教锁在一个房间里，说 ，在你们做出决定之前，在你们选出新教宗之前，我们不会让你们出来。 And so the cardinals couldn't make up their minds, and so a bunch of laypeople locked the cardinals in a room and said, we're not letting you out until you decide, until you elect a new pope.
事实上，房间是从外面用钥匙锁上的，所以他们出不来，用钥匙，在拉丁 语中，「用钥匙」这个短语是「conclave」，这就是我们说的「 选举会议」这个词的由来，我们用它来指选举新教宗的枢机主教集会。 And in fact, the room was locked from the outside with a key, so they couldn't get out, with a key, and in Latin the phrase, with a key, His conclave, or conclave, and that's where you get the word conclave, which is how we talk about the assembly of cardinals that elects a new pope.
所以，选举会议，选举会议的概念最终成为了选举教宗的规则。 So, the conclave, the idea of the conclave eventually became the rule for how popes are elected.
无论如何，这只是一个题外话。 Anyway, that's just a bit of an aside.
好的，让我们继续。 Alright, let's move on.
让我们谈谈英诺森三世。我在谈论方济各时已经向你介绍过英诺森三世了。 Let's talk about Innocent III. I already introduced you to Innocence III when we were talking about Francis.
英诺森三世是那个给予方济各权利，让他把他的 团体转变为一个有规则和一切的宗教修会的人。 Innocence III is the one who gave Francis the right to turn his community into a religious order, with a rule and everything.
英诺森三世，他从1198年到1216年担任 罗马主教。这位教宗的任期是教皇权力的巅峰。 Innocence III, and he was Bishop of Rome from 1198 to 1216. This pope's pontificate was the peak of papal power.
跟我一起说。 Say it with me.
这位教宗的任期是教皇权力的巅峰。 This pope's pontificate was the peak of papal power.
换句话说，当我们谈论教宗制度的兴衰时，这是权威方面的最高点。 In other words, when we talk about the rise and fall of the papacy, this is the high point in terms of the authority.
英诺森之后的任何教宗都不会拥有英诺森所拥有的那种权力。 No pope after Innocent will ever have quite the power that Innocent had.
1201年，法国国王腓力二世想要摆脱一个只有一天的婚姻。 In the year 1201, King Philip II of France wanted to get out of a marriage that was one day old.
所以我猜他想要让这个婚姻无效，他得到了法国主教们的批准，而他的妻子向教宗上诉。 And so he wanted to have this marriage annulled, I guess, and he got the French bishops to approve of it, and his wife appealed to the Pope.
所以英诺森对法国实施了所谓的禁令，禁令基本上是在说 ，好吧，所有的法国人，那个腓力不再是你们的国王了。 So Innocent placed the country of France under what is called the Interdict, The Interdict is basically saying, okay, all you French people, that Philip guy is not your king anymore.
你们没有义务服侍他。 You have no obligation to serve him.
你们不必听他说的任何话。 You don't have to listen to a thing he says.
哦，顺便说一下，所有的英国人，如果你们曾经想过 攻击法国，现在是个好时机，因为他们没有国王。 Oh, and by the way, all you English people, if you were ever thinking of attacking France, now would be a good time because they don't have a king.
让你退下。 Get you back down.
后来，英格兰国王约翰一世在关于谁将成为坎特伯雷大主教的争议中没收了一些教会财产。 Later, King John I of England Confiscated some church property in a dispute over who would be the Archbishop of Canterbury.
因此，英格兰被置于禁令之下。 And so it is in place, England under the Interject.
并说，顺便说一下，所有的英国人，约翰王，约 翰不再是你们的国王了，你们没有义务服侍他。 And said, all you English people, by the way, King John, John is not your king anymore, you have no obligation to serve him.
哦，顺便说一下，所有的法国人，如果你们曾经想 过攻击英格兰，现在是个好时机说我不是国王。 And oh, by the way, all you French people, if you're ever thinking of attacking England, now would be a good time to say I'm no king.
所以再次，在这两种情况下，国王都向教宗屈服。 And so again, in both cases, the king submits to the Pope.
所以当事态紧急时，教宗获胜，并且处于上风。 So when push comes to shove, The Pope wins, and it comes out on top.
英诺森三世也是，我猜他的权威要么被证明，要 么因为他推动十字军东征而得到更多的授权。 Innocent III also was, I guess his authority was either demonstrated or perhaps granted even more by the fact that he promoted the Crusade.
再次说明，我们不会过多讨论十字军东征，但在西方，他因此而受欢迎。 And again, we're not going to talk too much about the Crusade, but in the West, he was popular for that.
他建立了一个宗教裁判所，不是西班牙宗教裁判所，那是 后来的事，但他建立了一个旨在搜寻异端的宗教裁判所。 He instituted an inquisition, not the Spanish Inquisition, that comes later, but he instituted an inquisition that was meant to search out heretics.
他心中有两个特定的异端群体。 And there were two specific groups of heretics that he had in mind.
一个被称为，我想我得擦掉这些家伙，一个群体被称为瓦勒度派。 One is known as, I guess I gotta erase these guys, One group is known as the Waldensians.
你听说过这些人吗？ Have you heard of these guys?
瓦勒度派是欧洲内部的一个分离主义或分裂主义运动，他们拒绝教会的圣事。 The Waldensians was a movement within Europe that was a separatist or schismatic movement that rejected the sacraments of the Church.
他们实际上是新教改革的某种先驱。 They really are sort of a precursor to the Protestant Reformation.
另一个群体被称为阿尔比派。 The other group is known as the Albigensians.
或者也被称为卡塔里派，这是一个在理解基督方面基本上是幻影说的群体。 Or, also known as the Cathars, this was a group that was basically docetic in its understanding of Christ.
记住幻影说。 Remember docetism.
有一些理论认为，这种思想是由一些返回的十字军从东方带回来的。 And there's some theory that this sort of thing was brought back from the East by some of the Crusaders who were returning.
但无论如何，我们在欧洲有这两个被视为异端的群体。 But at any rate, we have these two groups within Europe who were seen as heretical.
所以英诺森三世创建了一个宗教裁判所，有趣的是，主要由托钵修士组成，比如 多明我会，他们直接向教宗报告，因为他们中的一些人认为主教们太宽松了。 And so Innocent III created an inquisition made up primarily of, interestingly, mendicants, like the Dominicans, who reported directly to the Pope because some of them thought the bishops were too lenient.
所以这个想法是，这些人所在地区的主教们没有处理好这些 事务，所以英诺森三世创建了这个宗教裁判所来直接处理。 So the idea was that the bishops in these areas where these guys were were not taking care of business, so Innocent III creates this inquisition to deal with it directly.
再次说明，这不是，你知道，所以，在谈到他的权威时，英诺森三 世说基督给予彼得的权柄不仅是治理教会，而是治理整个世界。 Again, this is not, you know, So, in talking about his authority, Innocent III said that Christ gave to Peter authority to govern not just the church, but the whole world.
而且王权是源自教皇权力的，就像月光来自太阳一样。 And that royal power is derived from papal power, like moonlight from the sun.
换句话说，就像月亮发出的光其实不是来自月亮，你知道，它是从太 阳反射的，国王或皇帝拥有的任何权力都只是罗马主教授予他们的。 So in other words, just like the light that comes from the moon is not really from the moon, you know, it's reflected from the sun, any power that kings or emperors have is only granted to them by the bishop of Rome.
因此，当然教宗凌驾于法律之上，但即使是神职人员也凌驾于法律之上，只受教会管辖。 And so, certainly the pope is above the law, but even Even clergy are above the law, subject only to the church.
所以如果神职人员有问题，他们只向教会负责。 So if there are issues with the clergy, they answer only to the church.
好的，这就是权威和权力方面的最高点。 Alright, so that is the high point in terms of the authority and power.
现在我们必须谈谈衰落。 Now we have to talk about the decline.
我们在谈论教宗制度的兴衰，现在我们必须谈谈衰落。 We're talking about the rise and fall of the papacy, now we have to talk about the decline.
1305年，一位法国教宗被选出。 In the year 1305, a French pope was elected.
1309年，他将教宗职位从罗马迁到法国的阿维尼翁。 In 1309, he moved the office of the papacy out of Rome to France, to Avignon.
所以阿维尼翁教宗时期，从技术上讲，教宗仍然是罗马主教，只是不必再待在罗马了。 So the Avignon papacy, now technically, the pope is still the bishop of Rome, just doesn't have to be in Rome anymore.
阿维尼翁教宗时期从1309年到1377年。这位法国教宗对 成为精神领袖没有兴趣，只对世俗权力感兴趣，并将教宗职位迁 到阿维尼翁，那里的法国统治者在合作，腐败可以自由横行。 The Avignon Papacy is from 1309 to 1377. This French Pope had no interest in being a spiritual leader, was interested only in secular power, and moved the papacy to Avignon where the French rulers were collaborating and where corruption could reign free.
所以罗马主教与罗马几乎或完全没有关系了。 So the Bishop of Rome has little or nothing to do with Rome anymore.
1370年，一位意大利教宗被选出。 In 1370, an Italian Pope was elected.
让我们看看，让我们这样做。 Let's see, let's do this.
所以，克莱门斯... So, Clemens...
克莱门特五世是1305-1314年，然后格列高利十一世最终被选出，他是1370 -1378年的罗马主教。最终是锡耶纳的凯瑟琳说服格列高利十一世将教宗职位迁回罗 马，他在1377年尝试这样做。所以这就是为什么我把这个定在1377年。所以他在 1377年试图将教宗职位迁回罗马，再次说明，因为他被锡耶纳的凯瑟琳说服了。 Clemson V was 1305-1314, and then Gregory XI was finally elected, and he was the Bishop of Rome 1370-1378. And it was Catherine of Siena who finally convinced Gregory XI to move the papacy back to Rome, which he attempted to do in 1377. So that's why I've got this going for 1377. So he tries to move the papacy back to Rome in 1377, again, because he was convicted by Catherine of Siena.
但当他这样做时，法国人在阿维尼翁选出了他们自己的对立教宗。 But when he did that, the French elected their own rival pope in Avignon.
所以，从1378年到1409年，有两位教宗。 So, from 1378 to 1409, there are two popes.
一个在阿维尼翁，一个在罗马。 One in Avignon, one in Rome.
现在，这个时期基本上与一个叫约翰·威克里夫的人同时代。 Now, this time period is basically contemporary with a man named John Wycliffe.
如果你对宗教改革有所了解的话，威克里夫是最早想要制作英文圣经的人之一。 And if you know anything about the Reformation yet, Wycliffe was one of the first people who wanted to produce Bibles in English.
他确实是最早的改革者之一，甚至早于路德和其他人。 He was really one of the first reformers, even before Luther and the others.
所以，这真的是宗教改革开始的时候。 And so, this is really when the Reformation begins.
我假设你们也会在历史课上学习宗教改革，但我想指出 ，你可以看到为什么有人可能会认为需要一些改革。 I'm assuming you're going to learn about the Reformation in history too, but I want to point out that you can see why someone might think Some reform was needed.
所以我们有两位教宗。 So we got two popes.
有些人努力说，嗯，等一下，也许这整个教宗的事情并不太顺利。 And an effort was made by some to say, well, wait a minute, maybe this whole pope thing isn't working out so well.
让我们试试会议吧。 Let's try councils instead.
这被称为公会议运动。 It's known as the conciliar movement.
公会议运动是试图将权力交给会议而不是教宗的努力。 And the conciliar movement was an effort to put the power into councils rather than popes.
1409年在比萨举行了会议。选出了一位新教宗，但其他两位不肯退位。 The Council was held in Pisa, 1409. A new pope, but the other two wouldn't step down.
所以从1409年到1417年，有三位教宗。 So from 1409 to 1417, there are three popes.
有一段时间甚至可能有四位。 There might have even been four at one time.
1417年，又举行了一次会议，康斯坦茨会议。 In 1417, another council is held, the Council of Constance.
在康斯坦茨会议上，阿维尼翁和比萨的教宗被废黜，罗马的教宗 自愿辞职，一位新教宗被选出，他最终再次成为唯一的教宗。 And at the Council of Constance, the popes in Avignon and Pisa were deposed, the pope in Rome voluntarily resigned, and a new pope was elected who would finally again be the one and only pope.
这就是马丁五世。马丁五世从1417年开始担任教宗。但 你明白了，从1309年到1417年，这是一个大混乱。 This is Martin V. Martin V was a pope from 1417 But you get the point, that from 1309 to 1417, it was a big mess.
我看到你举手了，但让我说，你可以想象我们不必深入那些血腥的细节，但在这 期间被选为教宗或成为教宗的许多人，对成为教会的精神领袖并不那么感兴趣。 And I see your hand there, but let me just say, you can imagine that we don't have to go into the gory details, But many of these men elected Pope, or who became Pope during this time, were not that interested in being the spiritual leader of the church.
他们对其他事情感兴趣。 They were interested in other things.
是的，有问题吗？ Yeah, question?
哪些人辞职了？ Which ones resigned?
阿维尼翁的和比萨的辞职了吗？ The Avignon one and the Pisa one resigned?
阿维尼翁的和比萨的被废黜了。 The Avignon one and the Pisa ones were deposed.
他们被康斯坦茨会议赶出去了。 They were kicked out by the Council of Constance.
罗马的那位辞职了。 The one in Rome resigned.
被马丁·路德取代？ To be replaced by Martin Luther?
是的，被马丁·路德取代。 To be replaced by Martin Luther, yes.
所以基本上这个从1309年到1417年的时期标志着教宗制度的最低点。 So basically this period from 1309 to 1417 marks the lowest point of the papacy.
并不是说之后他们就再也没有问题了，但那是最低点。 Not that they never had any problems after that, but that's the low point.
现在这就是我们在历史上要讲到的地方，但我想以几句话来结束关于教宗 无误性概念的讨论，因为人们总是问这个问题，所以我们不妨讨论一下。 Now that's as far as we're going to go historically, but I want to end with just a few words on the concept of papal infallibility, because people always ask about it, so we might as well deal with it.
再次强调，使徒传承的观念是这整个事情的基础。 The idea of apostolic succession, again, is the basis for this whole thing.
具体来说，罗马主教是彼得的继承人。 Specifically, the Bishop of Rome is the successor of Peter.
事实上，罗马主教开始被称为彼得的代理人。 In fact, the Bishop of Rome comes to be called the Vicar of Peter.
现在，你知道代理人这个词是什么意思吗？ Now, you know what the word vicar means?
代理人这个词意味着替代者，代替品，就像我们说的替代性的。 The word vicar means a stand-in, a substitute, like our word vicarious.
如果你通过别人来替代性地生活，比如当你不能吃披萨时看着他们吃披萨之类的。 If you live vicariously through someone else, watching them eat a pizza when you can't have any or whatever.
所以，代理人就是代表。 So, vicar is standing.
所以，把罗马主教称为彼得的代理人就是说他代表彼得。 So, to talk about the bishop of Rome as the vicar of Peter is to say he stands for Peter.
所以，当他说话时，他是代表彼得说话。 So, when he speaks, he speaks for Peter.
最终，到了15世纪左右，罗马主教将被称为基督的代理人。 Eventually, by about the 15th century or so, the bishop of Rome will be called the vicar of Christ.
所以，使徒传承，这个观念演变了。到了中世纪，我们有了罗马主教是无误的这个观念。 So, apostolic succession, that idea evolves And into the Middle Ages, we have this idea that the bishops of Rome are infallible.
你在格列高利七世那里看到了这一点。在《教宗训令》中，基本上也是这么说的。 And you saw it with Gregory VII. In the Dictatus Papi, it basically says as much.
它说，无论谁担任这个职位都不可能错，因为如果他可能 错，他就可能把教会引入歧途，以至于它不再是教会了。 It says that whoever holds this office cannot be wrong, because if he could, he could lead the Church astray to the point where it's not the Church anymore.
即使在所有这段时间里，这些人都忙于他们正在做的 事情，没有做任何导致整个教会走上错误道路的事。 And even during all of this time, these folks were all too busy with whatever they were doing to do anything that led the church as a whole down the wrong path.
但这个观念实际上是关于职位的，而不是那么多关于个人的。 But the idea is that it really is about the office and not so much the person.
这不像你有一罐糖豆，你要猜里面有多少颗。 It's not as though if you have one of those jars of jelly beans, you're supposed to guess how many.
就像，你知道，当教宗在那里时，他必须猜对，你知道。 Like, you know, when the Pope was there, he'd have to get it right, you know.
不是那样的，你知道。 It's not like, you know, like that.
但这是一种感觉，当他为教会说话时，这个想法是圣灵阻止他引导教会走上歧途。 But it is the sense that when he speaks for the Church, the idea being that the Holy Spirit prevents him from leading the Church astray.
所以这个概念被称为，我之前提到过，谕座。 So the concept is referred to as, and I've mentioned this before, ex cathedra.
谕座。 Ex cathedra.
谕座是宝座，或椅子，主教权威的座位。 The cathedra is the throne, or the chair, the seat of the bishop's authority.
所以当这位主教从他的宝座上，或从他权威的座位上说话时，他就是无误的。 So when this bishop speaks from the chair, or from the seat of his authority, then he is infallible.
现在，虽然教宗无误性的概念并没有真正以这种方式正式宣布。 Now, the concept of papal infallibility, though, was not really formally pronounced in this way.
直到1870年。1870年，当时的教宗庇护九世 基本上通过使用它来定义了教宗无误性的谕座概念。 until 1870. And it was in 1870 that the Pope at the time, Pius IX, basically defined the ex cathedra concept of papal infallibility by using it.
所以我会说，这是第一次使用当教宗特别从谕座上说话时他是无误的这个概念。 So I would say that This was the first use of the concept that when the Pope speaks specifically ex cathedra, he is infallible.
正如我上周告诉你的，它只被使用过一次，就是关于玛利亚升天的教义。 And as I told you last week, it's only been used one other time, with the assumption of Mary.
所以，1870年。1870年发生了什么？再次说明，你知道，为什么是那时？ So, 1870. What was happening in 1870? Again, you know, like, why then?
如果它总是被假定的，为什么要正式宣布呢？ If it's always assumed anyway, why make it a formal pronounciation?
1870年发生了什么，使庇护九世想要这样做。 What was happening in 1870 That would make Pius IX want to do this.
嗯，那是部分原因，但还有更大的事情。 Well, that's part of it, but there's a bigger thing.
对。 Right.
我之前告诉你的，教宗持有教皇国直到1870年。所以正在发生的是教宗正在失去. ..如果你想，我可以读...顺便说一下，1870年是第一次梵蒂冈会议的时候。 What I tell you earlier, the Pope held the papal states until 1870. So what was happening was that the Pope was losing If you want, I can read the By the way, 1870 was the time of the first Vatican Council.
这来自梵蒂冈第一次会议。我可以给你读一下梵蒂冈第一次 会议的措辞。我不期望你把它全部写下来或做类似的事情。 This comes out of Vatican I. And I can read you the verbiage here from Vatican I. I don't expect you to write it all down or anything like that.
我不期望你在你的论文中重复这些。 I don't expect you to regurgitate this on your essay.
但我会读它，这样你就可以听到梵蒂冈第一次会议的原话。圣灵被应许给彼得 的继承人，不是为了让他们通过他的启示宣布一些新的教义，而是为了让他们 在他的帮助下，虔诚地守护并忠实地阐释使徒传下来的启示或信仰宝库。 But I'll read it just so you can hear it in the words from Vatican I. For the Holy Spirit was promised to the successors of Peter Not so that they might, by his revelation, make known some new doctrine, but that, by his assistance, they might religiously guard and faithfully expound the revelation or deposit of faith transmitted by the apostles.
好的，我跳过了一些，但到目前为止你看到它在说什么。 Okay, so I'm skipping a bit, but so far you see what it's saying.
圣灵帮助罗马主教不是说任何新的东西，而是守护使徒给我们的东西。 The Holy Spirit assists the bishop of Rome not to say anything new, but to guard what the apostles had given us.
然后它继续往下说。 So then it goes on a little farther down.
当罗马教宗从谕座上说话时，也就是说，当他行使作为全体基督徒的牧者和教师的职责时， 凭借他的最高使徒权威，他定义整个教会应持有的关于信仰或道德的教义，他通过在蒙福的 彼得身上应许给他的神圣帮助，拥有神圣救赎者愿意他的教会享有的无误性。我想在这种语 言中指出的是，相信我，我知道这让很多人感到困扰，当时也是如此，但我想指出的是，这 里说的是，当教宗这样做时，他所做的是确认教会已经相信的东西，而不是创造新的东西。 When the Roman Pontiff speaks ex cathedra, that is, when in the exercise of his office as shepherd and teacher of all Christians, in virtue of his supreme apostolic authority, he defines the doctrine concerning faith or morals to be held by the whole Church, he possesses, by the divine assistance promised to him in blessed Peter, that infallibility which the divine Redeemer willed his Church to enjoy, And what I want to point out in that language, and believe me, I get that this bothers a lot of people and did at the time, but what I want to point out in there is that what it is saying here is that what a pope is doing when he does this is Confirming what the church already believes, not creating something new.
所以，不管怎样，这就是教宗无误性的情况。 And so, for what it's worth, that's what's going on there with papal infallibility.
现在，让我在这里停下来，看看是否有问题。 Now, let me stop there and see if there are questions.
好的。 Okay.
好吧，我们为什么不关掉摄像机呢？ Alright, well, why don't we turn off the camera?