"和平的保衛(wèi)者"和"帝國的變遷"

內容概要

　　《劍橋政治思想史原著系列（影印本）：“和平的保衛(wèi)者”和“帝國的變遷”》旨在使學生能夠獲得從古希臘到20世紀初期西方政治思想史方面所有最為重要的原著。它囊括了所有著名的經(jīng)典原著，但與此同時，它又擴展了傳統(tǒng)的評價尺度，以便能夠納入范圍廣泛、不那么出名的作品。而在此之前，這些作品中有許多從未有過現(xiàn)代英文版本可資利用。只要可能，所選原著都會以完整而不刪節(jié)的形式出版，其中的譯作則是專門為本叢書的目的而安排。《劍橋政治思想史原著系列（影印本）：“和平的保衛(wèi)者”和“帝國的變遷”》的最終目的是，為西方政治思想的整個發(fā)展脈絡提供一個清晰的輪廓。

作者簡介

作者：(法國)馬西利烏斯(Marsiglio)

書籍目錄

AcknowledgementsEditor 's introductionNote on texts and translationsBibliographical notePrincipal events in the life of Marsiglio of PaduaDefensor minor（translated by Cary J. Nederman）De translatione Imperii（translated by Fiona Watson and Cary J. Nederman）Table of biblical citationsIndex of proper namesIndex of subjects

章節(jié)摘錄

　　And once again， others infer from the above mentioned authority of the keys， and the plenitude of power owed especially to the bishop of Rome， the conclusion that the same bishop， and the rest of the bishops and priests to whom the Roman bishop wishes to concede or entrust it， can absolve any one of the faithful from a vow or the uttering of a vow， so that he is not at all bound to the observation of the vow.　　From the above， others infer on the basis of the aforementioned authority the conclusion that individual bishops or presbyters or the single assembly of bishops can excommunicate each one of the faithful for committing sin， such that they can deprive each one of these excommunicates and the communicates themselves of the decision of whom shall， by offering prayer in church， be present before God. They say that priests can deprive the disobedient sinner not only of this but also of other things and， in so far as their word prevails， they in fact deprive him of all civil association， since they deny the company of the faithful themselves to those not obediently performing the divine offices. They call the deprivation or denial of these and other sacraments of the church 'ecclesiastical interdicts'. In all these and in the remaining spiritual powers， they say that the Roman bishop above all others， by reason of succession to Saint Peter， has a plenitude of power. Modern Roman bishops along with their clerics who are called cardinals have proclaimed that what is owed to them on the basis of this plenitude of power extends to lordship over all principalities and as a consequence over all civil acts and also over all temporal goods.　　It is therefore the first conclusion which some people infer from the power of the keys previously claimed for and owed to priests that anyone faithful to Christ is bound out of the necessity of eternal salvation to confess to a priest the commission of mortal sins by himself. They ascribe this to what is said by the Holy Scripture in the last chapter of James which states： 'Confess your sins to one another'. Moreover， they assert this on the authority of Augustine and certain other holy men and learned teachers， whose words the Master of the 'Sentences' presents in Book 4， Distinction 17， Chapter 4　This set of quotations is omitted for reason of brevity and because those who might care can look at the same text.　　They also endeavour to demonstrate the same conclusion by an argument derived from absurdity or impossibility according to Scripture， for if the confession of such sins should not be necessary， then the authority or power of the sacerdotal keys would have been handed without reason to the apostles and their successors; this view is to be shunned as heretical.　　We say， however， that according to the Holy Scripture， one can never prove that such confession of sins is to be made out of necessity of eternal salvation， but only out of utility and perhaps expedience， as a counsel rather than a precept of Holy Scripture. Rather， it is sufficient to confess one's sins to God alone， namely， to acknowledge them and to pay a penalty for them with the intent of not committing such sins again in the future.　　……

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《"和平的保衛(wèi)者"和"帝國的變遷"》由中國政法大學出版社出版。

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