Iconoclasm (Greek eikon,"image"; klaein,"to break"), any movement against the religious use of images, especially the one that disturbed the Byzantine Empire in the 8th and 9th centuries. iconoclasm （希腊语eikon ， "形象" ; klaein " ，突破" ） ，任何运动对宗教使用的图像，尤其是一个不安拜占庭帝国在第8和第9个世纪。 In 726 and 730 Emperor Leo III, the Isaurian, promulgated a decree forbidding the veneration of images.在726和730皇帝利奥三世， isaurian ，颁布了一项法令，禁止敬仰的图象。 This decision was condemned by the pope, but the iconoclastic doctrine was rigorously enforced at Constantinople (present-day Ýstanbul) by Leo and even more by his son and successor Constantine V, who had the worship of images condemned as idolatry at the church council held in the suburban palace of Hieria in 754.这项决定是谴责教宗，但iconoclastic学说是严格执行，在君士坦丁堡（即现在的天ýstanbul ）利奥更由他的儿子和继任者君士坦丁五人崇拜的图像谴责，因为偶像崇拜，在教会举行在郊区宫hieria在754 。 The accession of Empress Irene brought with it a change in policy, and the iconoclasts were condemned in turn at the second Council of Nicaea, in 787.加入皇后艾琳带来了一个政策上的改变，以及iconoclasts被谴责，又在第二届理事会的尼西亚，在787 。 A second period of iconoclasm was inaugurated under imperial auspices in the first half of the 9th century; it ended with the final condemnation of iconoclasm at the Council of Orthodoxy, held in 843 under the patronage of Empress Theodora II.第二期iconoclasm上台后，根据皇主持，在上半年的9世纪时，它结束了与最后的谴责iconoclasm在安理会的正统，在843的赞助下，慈禧theodora二。
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In addition to its theological aspects, the iconoclastic movement seriously affected Byzantine art.除了它的神学思想建设方面， iconoclastic运动，严重影响了拜占庭艺术。 Furthermore, the movement weakened the position of the empire by fomenting internal quarrels and splitting with the papacy, which began to abandon its Byzantine allegiance and seek alliance with the Franks.此外，运动减弱的立场与帝国所挑起内部的争吵和分裂，与教宗，开始放弃自己的拜占庭效忠，并寻求同盟关系法兰克斯。 Despite its victory in the theological sphere, the Eastern church was not successful in its challenge of imperial authority, even with John of Damascus's assertion that the emperor had no right to interfere in matters of faith.尽管它的胜利，在神学领域中，东部教会并不成功，在其挑战的帝国权威，甚至与约翰大马士革的论断，即皇帝无权干涉事项的信仰。 Both the introduction of iconoclasm and its condemnation at the councils of 787 and 843 were ultimately the result of imperial rather than ecclesiastical decisions, because the councils met only on imperial orders.既引进iconoclasm和谴责，在议会的787和843人，最终的结果，帝国，而不是教会的决定，因为议会开会不仅对皇命令。 Consequently, the authority of the emperor in both the spiritual and the secular spheres, and his control of the church, emerged from the controversy perceptibly strengthened.因此，权威，皇帝在这两个精神与世俗领域，由他控制的教会，涌现出争议perceptibly加强。
Iconoclasm (Eikonoklasmos, "Image-breaking") is the name of the heresy that in the eighth and ninth centuries disturbed the peace of the Eastern Church, caused the last of the many breaches with Rome that prepared the way for the schism of Photius, and was echoed on a smaller scale in the Frankish kingdom in the West. iconoclasm （ eikonoklasmos ， "形象违规" ）的名字，这一异端，在第八和第九世纪以来困扰，和平的东区教堂，造成了最后的许多违反与罗马准备，就是为分裂的photius ，并呼应对规模较小，在法兰克王国在西部地区。 The story in the East is divided into two separate persecutions of the Catholics, at the end of each of which stands the figure of an image-worshipping Empress (Irene and Theodora).故事在东部分为两个独立的迫害天主教徒，在每年年底的主张的数字图像崇拜慈禧（伊雷娜和theodora ） 。
I. THE FIRST ICONOCLAST PERSECUTION一首孤星叛逆者迫害
The origin of the movement against the worship (for the use of this word see IMAGES, VENERATION OF) of images has been much discussed.起源运动反对崇拜（为使用这个字看图像，敬仰的）的形象已被广泛讨论。 It has been represented as an effect of Moslem influence.它已经派了一个效果穆斯林的影响力。 To Moslems, any kind of picture, statue, or representation of the human form is an abominable idol.以伊斯兰教，任何形式的图片，雕像，或陈述人的形式，是一个令人憎恶的偶像。 It is true that, in a sense, the Khalifa at Damascus began the whole disturbance, and that the Iconoclast emperors were warmly applauded and encouraged in their campaign by their rivals at Damascus.这是事实，在某种意义上说，哈利法在大马士革开始，整个骚乱，并表示，孤星叛逆者皇帝，全场响起热烈的掌声和鼓励，在他们的竞选，由他们的对手在大马士革。 On the other hand it is not likely that the chief cause of the emperor's zeal against pictures was the example of his bitter enemy, the head of the rival religion.在另一方面，它的可能性不高，行政事业皇帝的热情，对被拍照的例子，他的惨痛的敌人，因此头部的对手宗教。 A more probable origin will be found in the opposition to pictures that had existed for some time among Christians.一个更可能的原产地会被发现，在反对派的照片已经存在一段时间，其中基督徒。 There seems to have been a dislike of holy pictures, a suspicion that their use was, or might become, idolatrous among certain Christians for many centuries before the Iconoclast persecution began.似乎已不喜欢神圣的照片，怀疑其使用，或者可能成为idolatrous某些基督徒许多世纪以前孤星叛逆者迫害开始了。 The Paulicians, as part of their heresy held that all matter (especially the human body) is bad, that all external religious forms, sacraments, rites, especially material pictures and relics, should be abolished.该paulicians ，作为其歪理邪说，认为所有的事（尤其是人体） ，是坏，所有对外的宗教形式，圣礼，礼仪，特别是材料的图片和文物，应该予以取消。 To honour the Cross was especially reprehensible, since Christ had not really been crucified.尊敬的十字架特别是应受谴责的，因为基督并没有真的被钉在十字架上。 Since the seventh century these heretics had been allowed to have occasional great influence at Constantinople intermittently with suffering very cruel persecution (see PAULICIANS).自公元7世纪，这些异端已获准偶尔有很大的影响力，在君士坦丁堡间歇性与痛苦，非常残酷迫害（见paulicians ） 。 But some Catholics, too shared their dislike of pictures and relics.但一些天主教徒，也分享了他们不喜欢的图片和文物。 In the beginning of the eighth century several bishops, Constantine of Nacolia in Phrygia, Theodosius of Ephesus, Thomas of Claudiopolis, and others are mentioned as having these views.在一开始的八世纪的几个主教，君士坦丁的nacolia在phrygia ， theodosius的伸出手，托马斯claudiopolis ，另一些则提到过这些意见。 A Nestorian bishop, Xenaeas of Hierapolis, was a conspicuous forerunner of the Iconoclasts (Hardouin IV, 306). 1景教主教， xenaeas的hierapolis ，是一个突出的先行者的iconoclasts （ hardouin四， 306 ） 。 It was when this party got the ear of the Emperor Leo III (the Isaurian, 716-41) that the persecution began.它的时候，这个政党获得的耳朵皇帝利奥三（ isaurian ， 716-41 ）说，迫害开始了。
The first act in the story is a similar persecution in the domain of the Khalifa at Damascus.第一行事故事是一个类似迫害中域的哈利法在大马士革。 Yezid I (680-683) and his successors, especially Yezid II (720-24), thinking, like good Moslems, that all pictures are idols, tried to prevent their use among even their Christian subjects.耶西德我（ 680-683 ）和他的继任者，尤其是耶西德二（ 720-24 ） ，有思想，想好穆斯林，所有照片都是偶像，试图阻止其使用当中，甚至他们的基督教科目。 But this Moslem persecution, in itself only one of many such intermittent annoyances to the Christians of Syria, is unimportant except as the forerunner of the troubles in the empire.但这个穆斯林迫害，本身只有一个许多这类间歇性烦恼，以基督徒的叙利亚，是不重要的，除了为先导的麻烦，在帝国。 Leo the Isaurian was a valiant soldier with an autocratic temper.利奥该isaurian是一个英勇的战士与一个专制的脾气。 Any movement that excited his sympathy was sure to be enforced sternly and cruelly.任何运动，激发他的同情，是肯定会被强迫严厉和残酷地。 He had already cruelly persecuted the Jews and Paulicians.他已在残酷地迫害犹太人和paulicians 。 He was also suspected of leanings towards Islam.他还涉嫌倾向对伊斯兰教。 The Khalifa Omar II (717-20) tried to convert him, without success except as far as persuading him that pictures are idols.本哈利法奥马尔二（ 717-20 ） ，试图使他，但没有成功，除尽量说服他表示，照片是偶像。 The Christian enemies of images, notably Constantine of Nacolia, then easily gained his ear.基督教敌人的形象，尤其是君士坦丁的nacolia ，则很容易取得他的耳朵。 The emperor came to the conclusion that images were the chief hindrance to the conversion of Jews and Moslems, the cause of superstition, weakness, and division in his empire, and opposed to the First Commandment.皇帝得出的结论是，图像行政障碍，以转换犹太人和穆斯林，其原因迷信的弱点，并进行记名表决时，他的帝国，并反对向第一诫。 The campaign against images as part of a general reformation of the Church and State.运动图像作为一个组成部分，一般的改造，教会和国家。 Leo III's idea was to purify the Church, centralize it as much as possible under the Patriarch of Constantinople, and thereby strengthen and centralize the State of the empire.利奥三的想法是，以净化教堂，它集中尽可能多地根据元老的君士坦丁堡，从而加强和集权国家的帝国。 There was also a strong rationalistic tendency among there Iconoclast emperors, a reaction against the forms of Byzantine piety that became more pronounced each century.此外，还有一个强大的理性主义倾向，其中有孤星叛逆者皇帝，反应对形式的拜占庭式的虔诚变得更为突出，每个世纪。 This rationalism helps to explain their hatred of monks.这种理性主义有助于解释他们的仇恨的僧侣。 Once persuaded, Leo began to enforce his idea ruthlessly.一旦说服了，利奥开始执行他的主张，决不手软。 Constantine of Nacolia came to the capital in the early part of his reign; at the same time John of Synnada wrote to the patriarch Germanus I (715-30), warning him that Constantine had made a disturbance among the other bishops of the province by preaching against the use of holy pictures.君士坦丁的nacolia来到首都，在早期的一部分，他的统治;在同一时间，约翰的synnada写信给牧germanus一（ 715-30 ） ，并警告他说，君士坦丁作出了骚乱之中等主教的省鼓吹反对用神圣的照片。 Germanus, the first of the heroes of the image-worshippers (his letters in Hardouin, IV 239-62), then wrote a defence of the practice of the Church addressed to another Iconoclast, Thomas of Claudiopolis (lc 245-62). germanus ，首英雄的形象-善信（他的信，在hardouin ，四239-62 ） ，然后写了辩护的做法，教会给另一个孤星叛逆者，托马斯claudiopolis （立法会245-62 ） 。 But Constantine and Thomas had the emperor on their side.但君士坦丁和托马斯曾皇帝站在他们的一方。 In 726 Leo III published an edict declaring images to be idols, forbidden by Exodus, xx, 4, 5, and commanding all such images in churches to be destroyed.在726利奥三公布的一项法令，宣布画面可偶像，禁止外流，第二十条，第4 ，第5和指挥全部此种图像在教堂被摧毁。 At once the soldiers began to carry out his orders, whereby disturbances were provoked throughout the empire.在当士兵开始进行他的命令，让动乱挑起了整个帝国。 There was a famous picture of Christ, called Christos antiphonetes, over the gate of the palace at Constantinople.有一个著名的图片基督的，所谓克里斯托antiphonetes ，超过门的宫殿在君士坦丁堡。 The destruction of this picture provoked a serious riot among the people.销毁这张照片挑起严重骚乱人民内部矛盾。 Germanus, the patriarch, protested against the edict and appealed to the pope (729). germanus ，牧，抗议这项法令，并呼吁教宗（ 729 ） 。 But the emperor deposed him as a traitor (730) and had Anastasius (730-54), formerly syncellus of the patriarchal Court, and a willing instrument of the Government, appointed in his place.但皇帝被废黜，他是一个汉奸（ 730 ） ，并已anastasius （ 730-54 ） ，前身为syncellus的宗法法院，并愿意文书的政府，任命了他的位置。 The most steadfast opponents of the Iconoclasts throughout this story were the monks.最坚定的反对者的iconoclasts整个故事都是和尚。 It is true that there were some who took the side of the emperor but as a body Eastern monasticism was steadfastly loyal to the old custom of the Church.这是事实，有部分人代为一方的皇帝，但作为一个机构，东方修道，是坚定不移地忠于旧习俗的教会。 Leo therefore joined with his Iconoclasm a fierce persecution of monasteries and eventually tried to suppress monasticism altogether.利奥，因此加入与他的iconoclasm激烈迫害的寺庙，并最终试图压制修道共有。
The pope at that time was Gregory II (713-31).教宗当时格雷戈里二（ 713-31 ） 。 Even before he had received the appeal of Germanus a letter came from the emperor commanding him to accept the edict, destroy images at Rome, and summon a general council to forbid their use.甚至之前他曾接获上诉的germanus一封信来自皇帝指挥他接受了这份公告，销毁图像在罗马，并传召一般会禁止其使用。 Gregory answered, in 727, by a long defence of the pictures.格雷戈里回答，在727时，由长期辩护的照片。 He explains the difference between them and idols, with some surprise that Leo does not already understand it.他解释道之间的差别，和偶像，有些惊讶利奥并不早已明白。 He describes the lawful use of, and reverence paid to, pictures by Christians.他形容合法使用，并虔敬支付，图片由基督徒。 He blames the emperor's interference in ecclesiastical matters and his persecution of image-worshippers.他指责皇帝的干涉教会事务和他的迫害的形象做礼拜。 A council is not wanted; all Leo has to do is to stop disturbing the peace of the Church.安理会是不想要了;所有利奥已经做的是停止扰乱治安的教会。 As for Leo's threat that he will come to Rome, break the statue of St. Peter (apparently the famous bronze statue in St. Peter's), and take the pope prisoner, Gregory answers it by pointing out that he can easily escape into the Campagna, and reminding the emperor how futile and now abhorrent to all Christians was Constans's persecution of Martin I. He also says that all people in the West detest the emperor's action and will never consent to destroy their images at his command (Greg. II, "Ep. I ad Leonem").至于利奥的威胁，他将前来罗马，打破雕像圣彼得（显然是著名的青铜塑像，在圣伯多禄） ，并采取教宗囚犯，格雷戈里答案，它指出，他可以轻易避过进入campagna ，并提醒皇帝如何徒劳的和可恶的，现在所有的基督徒是常数的迫害马丁一，他也说，所有的人都在西方讨厌这个皇帝的行动，绝不会同意销毁其形象在他的指挥（ greg.二号"的EP ，我的广告leonem " ） 。 The emperor answered, continuing his argument by saying that no general council had yet said a word in favour of images that he himself is emperor and priest (basileus kai lereus) in one and therefore has the right to make decrees about such matters.皇帝回答，继续他的论点，他说没有总理事会还没有说过一句话，赞成的影像，他自己是皇帝和牧师（新启莱雷乌斯）在一，因此也有权提出法令等事宜。 Gregory writes back regretting that Leo does not yet see the error of his ways.格雷戈里写回遗憾地表示利奥还没有看到错误的，他的方法。 As for the former general Councils, they did not pretend to discuss every point of the faith; it was unnecessary in those days to defend what no one attacked.至于前省议会，但它们并没有假装讨论的每一点与信仰，这是不必要的，在那些日子捍卫什么，没有人攻击。 The title Emperor and Priest had been conceded as a compliment to some sovereigns because of their zeal in defending the very faith that Leo now attacked.标题天皇和牧师已作出让步，作为补充，一些统治者，因为他们的热情，在捍卫非常真诚利奥现在攻击。 The pope declares himself determined to withstand the emperor's tyranny at any cost, though he has no defence but to pray that Christ will send a demon to torture the emperor's body that his soul be saved, according to 1 Corinthians 5:5.教宗宣布他决心要顶住皇帝的暴政，不惜任何代价，虽然他没有辩护，但以祈求基督将派遣一个妖魔，以酷刑皇帝的遗体，他的灵魂得救，根据哥林多前书5:5 。
Meanwhile the persecution raged in the East.与此同时迫害肆虐于世界东方。 Monasteries were destroyed, monks put to death, tortured, or banished.寺庙被毁，和尚把死刑，酷刑，或被放逐。 The Iconoclasts began to apply their principle to relics also, to break open shrines and burn the bodies of saints buried in churches.该iconoclasts开始运用他们的原则，以文物，同时，为了打破开放神龛和焚烧尸体的圣人埋在教堂。 Some of them rejected all intercession of saints.他们中的一些人拒绝了所有干涉的圣人。 These and other points (destruction of relics and rejection of prayers to saints), though not necessarily involved in the original programme are from this time generally (not quite always) added to Iconoclasm.这些和其他各点（毁坏文物和拒绝祈祷圣人） ，虽然不一定是在原来的方案是从这个时候，一般（不太总是）加入iconoclasm 。 Meanwhile, St. John Damascene (d. 754).同时，圣约翰大马士革（四754 ） 。 safe from the emperor's anger under the rule of the Khalifa was writing at the monastery of St Saba his famous apologies "against those who destroy the holy icons".保险柜从皇帝的愤怒统治下的哈利法是写在修道院的圣萨巴其著名的道歉" ，对付那些破坏圣地图标" 。 In the West, at Rome, Ravenna, and Naples, the people rose against the emperor's law.在西方，在罗马，拉文纳，那不勒斯，人民奋起反对皇帝的法律。 This anti-imperial movement is one of the factors of the breach between Italy and the old empire, the independence of the papacy, and the beginning of the Papal States.这个反帝国主义运动，是其中一个因素的违约意大利与旧帝国，是独立的教宗，并开始教皇国。 Gregory II already refused to send taxes to Constantinople and himself appointed the imperial dux in the Ducatos Romanus.格雷戈里二已经拒绝送税项，以君士坦丁堡，并亲自任命帝国dux在ducatos romanus 。 From this time the pope becomes practically sovereign of the Ducatus.从这个时候，教宗变得几乎主权的ducatus 。 The emperor's anger against image-worshippers was strengthened by a revolt that broke out about this time in Hellas, ostensibly in favour of the icons.皇帝的愤怒，对图像做礼拜是加强了一场左右发生在这个时候，在希腊，表面上赞成该图标。 A certain Cosmas was set up as emperor by the rebels.某科斯马斯成立了皇帝，由叛军。 The insurrection was soon crushed (727), and Cosmas was beheaded.叛乱很快就被压死（ 727 ） ，并科斯马斯被砍头。 After this a new and severer edict against images was published (730), and the fury of the persecution was redoubled.之后，这是一个新的和更严厉的法令，对图像出版（ 730 ） ，和愤怒的迫害变本加厉。
Pope Gregory II died in 731.罗马教皇格雷戈里二，死亡731 。 He was succeeded at once by Gregory III, who carried on the defence of holy images in exactly the spirit of his predecessor.他的成功，在一次由格雷戈里第三，他们进行辩护的神圣形象到底的精神，他的前任。 The new pope sent a priest, George, with letters against Iconoclasm to Constantinople.新教宗发出了一个牧师，乔治，与信iconoclasm以君士坦丁堡。 But George when he arrived, was afraid to present them, and came back without having accomplished his mission.但乔治当他到达时，也很害怕，以目前他们，回来后不需完成他的使命。 He was sent a second time on the same errand, but was arrested and imprisoned in Sicily by the imperial governor.他随即被送往第二次就同一差事，但被警方拘捕，并囚禁在西西里岛，由帝国总督。 The emperor now proceeded with his policy of enlarging and strengthening his own patriarchate at Constantinople.皇帝，现在又进行了他的政策，扩大和加强自己的东正教会在君士坦丁堡。 He conceived the idea of making it as great as all the empire over which he still actually ruled.他所构思的想法，使之大，因为所有的酬劳，他实际上仍然统治。 Isauria, Leo's birthplace, was taken from Antioch by an imperial edict and added to the Byzantine patriarchate, increasing it by the Metropolis, Seleucia, and about twenty other sees. isauria ，古巨基的发祥地，是采取由Antioch由一个帝国法令，并添加到拜占庭牧，增加它的大都市，塞琉西亚，约二十个其他地区看到。 Leo further pretended to withdraw Illyricum from the Roman patriarchate and to add it to that of Constantinople, and confiscated all the property of the Roman See on which he could lay his hands, in Sicily and Southern Italy.利奥进一步假装撤回伊利里库姆从罗马牧首，并以将它添加到即君士坦丁堡，并没收全部财产的罗马看到，他可以奠定他的手中，在西西里岛和意大利南部。 This naturally increased the enmity between Eastern and Western Christendom.这自然增加了敌意，东部和西部基督教。 In 731 Gregory III held a synod of ninety-three bishops at St. Peter's in which all persons who broke, defiled, or took images of Christ, of His Mother, the Apostles or other saints were declared excommunicate.在731格雷戈里三召开主教会议的93主教们在圣彼得大教堂的，其中所有的人打破了，玷污，或上台图像基督的，他的母亲，使徒或其他圣人被宣告excommunicate 。 Another legate, Constantine, was sent with a copy of the decree and of its application to the emperor, but was again arrested and imprisoned in Sicily.另一legate ，君士坦丁，被送到同一份拷贝的法令和它的应用，以皇帝，但被再次被捕，并被监禁在西西里岛。 Leo then sent a fleet to Italy to punish the pope; but it was wrecked and dispersed by a storm.利奥然后派出一个船队前往意大利惩治教宗，但它是破坏和分散的风波。 Meanwhile every kind of calamity afflicted the empire; earthquakes, pestilence, and famine devastated the provinces while the Moslems continued their victorious career and conquered further territory.同时每一种灾难折磨帝国;地震，瘟疫和饥荒蹂躏的省份，而穆斯林继续他们的事业取得胜利，并征服了进一步的领土。
Leo III died in June, 741, in the midst of these troubles, without having changed policy.利奥三死在6月， 741人，在复杂多变的这些麻烦，而无需改变政策。 His work was carried on by his son Constantine V (Copronymus, 741-775), who became an even greater persecutor of image-worshippers than had been his father.他的工作是进行了对他的儿子君士坦丁五（ copronymus ， 741-775 ） ，他成为一个更大的persecutor的图像比善信已被他的父亲。 As soon as Leo III was dead, Artabasdus (who had married Leo's daughter) seized the opportunity and took advantage of the unpopularity of the Iconoclast Government to raise a rebellion.尽快利奥三世死了， artabasdus （曾结婚利奥的女儿） ，抓住机遇，利用其不受欢迎的孤星叛逆者政府提出一个叛乱。 Declaring himself the protector of the holy icons he took possession of the capital, had himself crowned emperor by the pliant patriarch Anastasius and immediately restored the images.宣布自己的保卫神圣的图标，他占有了这些资本，有自己加冕皇帝所pliant牧anastasius ，并立即恢复图象。 Anastasius, who had been intruded in the place of Germanus as the Iconoclast candidate, now veered round in the usual Byzantine way, helped the restoration of the images and excommunicated Constantine V as a heretic and denier of Christ. anastasius ，已侵入我在犯罪地点germanus作为孤星叛逆者候选人，现在转向轮在正常拜占庭的方式，帮助恢复国家的形象和驱逐君士坦丁五，邪教组织和丹尼的喊声。 But Constantine marched on the city, took it, blinded Artabasdus and began a furious revenge on all rebels and image-worshippers (743).但君士坦丁游行，对城市，又把它，利欲熏心artabasdus ，并开始了疯狂报复，对所有叛军和图像善信（ 743 ） 。 His treatment of Anastasius is a typical example of the way these later emperors behaved towards the patriarchs through whom they tried to govern the Church.他的治疗anastasius ，是一种典型的方式，这后来皇帝不乖对patriarchs通过他们，他们试图统治教会。 Anastasius was flogged in public, blinded, driven shamefully through the streets, made to return to his Iconoclasm and finally reinstated as patriarch. anastasius被鞭打在公共，利欲熏心，驱使可耻通过街道，取得有权返回他的iconoclasm并最终恢复了，因为老人家。 The wretched man lived on till 754.这个可怜的人住到754 。 The pictures restored by Artabasdus were again removed.照片恢复artabasdus再次拆除。 In 754 Constantine, taking up his father's original idea summoned a great synod at Constantinople that was to count as the Seventh General Council.在754君士坦丁，侵占了他的父亲原来的想法召见了一个伟大主教在君士坦丁堡，那就是让算作第七次总理事会。 About 340 bishops attended; as the See of Constantinople was vacant by the death of Anastasius, Theodosius of Ephesus and Pastilias of Perge presided.约340主教出席;正如看到的君士坦丁堡出缺，由死亡anastasius ， theodosius的伸出手和pastilias的佩尔盖主持了会议。 Rome, Alexandria, Antioch, and Jerusalem refused to send legates, since it was clear that the bishops were summoned merely to carry out the emperor's commands.罗马，亚历山大，安提和耶路撒冷拒绝送legates ，因为它清楚地表明主教被传唤只是进行了皇帝的命令。 The event showed that the patriarchs had judged rightly.一旦发现该patriarchs曾判断是正确的。 The bishops at the synod servilely agreed to all Constantine's demands.主教们在主教servilely同意所有君士坦丁的需求。 They decreed that images of Christ are either Monophysite or Nestorian, for -- since it is impossible to represent His Divinity -- they either confound or divorce His two natures.他们命令图像基督要么monophysite或景教， -因为这是不可能的，以代表他的神性-要么是混淆或离婚，他的两个性质。 The only lawful representation of Christ is the Holy Eucharist.唯一合法的代表，是基督圣体圣事。 Images of saints are equally to be abhorred; it is blasphemous to represent by dead wood or stone those who live with God.图象的圣人，同样要引起一片哗然，这是亵渎神明，以代表由枯木或石材那些生活与上帝。 All images are an invention of the pagans -- are in fact idols, as shown by Ex xx, 4, 5; Deut.所有图片都是一个发明的异教徒-其实都是偶像，如图所示，由前某， 4日， 5日; d eut。 v, 8; John iv, 24; Rom.五， 8 ;约翰四， 24岁;光碟。 i, 23-25.一， 23-25 。 Certain texts of the Fathers are also quoted in support of Iconoclasm.某些文本的父亲也引述支持iconoclasm 。 Image-worshippers are idolaters, adorers of wood and stone; the Emperors Leo and Constantine are lights of the Orthodox faith, our saviours from idolatry.形象信徒盲目崇拜者， adorers的木器和石器;皇帝利奥和君士坦丁是灯的正教信仰，我们的救星，从偶像崇拜。 A special curse is pronounced against three chief defenders of images -- Germanus, the former Patriarch of Constantinople, John Damascene, and a monk, George of Cyprus.一个特殊的诅咒，是针对突出三个行政维护者的形象-g ermanus，前元老的君士坦丁堡，约翰大马士革，一名僧人，乔治的塞浦路斯。 The synod declares that "the Trinity has destroyed these three" ("Acts of the Iconoclast Synod of 754" in Mansi XIII, 205 sq.).主教宣称"三位一体摧毁了这三大" （下称"行为孤星叛逆者主教会议的754个"曼西十三， 205平方） 。
The bishops finally elected a successor to the vacant see of Constantinople, Constantine, bishop of Sylaeum (Constantine II, 754-66), who was of course a creature of the Government, prepared to carry on its campaign.主教们最后选了一位继任者，以空置见的君士坦丁堡，君士坦丁主教sylaeum （君士坦丁二， 754-66 ） ，他是当然是一个造物的政府，准备履行其竞选。 The decrees were published in the Forum on 27 August, 754.该法令被公布在论坛上8月27日， 754 。 After this the destruction of pictures went on with renewed zeal.经过这次销毁的照片，又重新狂热。 All the bishops of the empire were required to sign the Acts of the synod and to swear to do away with icons in their dioceses.所有的主教们帝国的人必须签署该行为的主教，并发誓要取消图标，在其教区。 The Paulicians were now treated well, while image-worshippers and monks were fiercely persecuted.该paulicians现在良好的待遇，而图像善信和僧侣被猛烈的迫害。 Instead of paintings of saints the churches were decorated with pictures of flowers, fruit, and birds, so that the people said that they looked like grocery stores and bird shops.不是画的圣徒教堂装饰的照片，鲜花，水果，鸟类，让人民群众说，他们看上去像杂货店和鸟店。 A monk Peter was scourged to death on 7 June, 761; the Abbot of Monagria, John, who refused to trample on an icon, was tied up in a sack and thrown into the sea on 7 June, 761; in 767 Andrew, a Cretan monk, was flogged and lacerated till he died (see the Acta SS., 8 Oct.; Roman Martyrology for 17 Oct.); in November of the same year a great number of monks were tortured to death in various ways (Martyrology, 28 Nov.).一名僧人彼得scourged死刑，于6月7日， 761 ;住持monagria ，约翰，他们拒绝践踏一个图标，被捆绑在一个布包，并扔进大海于6月7日， 761 ，在767郑家富， cretan和尚，被鞭打和撕脱，直至他去世（见学报五， 10月8日;罗马martyrology为10月17日） ，在同年11月的大量僧侣被折磨致死，在以各种方式（ martyrology ， 11月28日） 。 The emperor tried to abolish monasticism (as the centre of the defence of images); monasteries were turned into barracks; the monastic habit was forbidden; the patriarch Constantine II was made to swear in the ambo of his church that although formerly a monk, he had now joined the secular clergy.皇帝企图废除修道（为中心的辩护图像） ;寺庙变成军营;修道习惯被禁止;牧君士坦丁二是宣誓在ambo他的教会，虽然以前是和尚，他现在已加入了世俗教士。 Relics were dug up and thrown into the sea, the invocation of saints forbidden.遗迹已被挖起来，扔进海中，援引圣人禁止的。 In 766 the emperor fell foul of his patriarch, had him scourged and beheaded and replaced by Nicetas I (766-80), who was, naturally also an obedient servant of the Iconoclast Government.在766皇帝下跌臭他的元老，对他进行scourged斩首，而代之以尼亚得斯（ 766-80 ） ，他是的，当然也是一个听话的仆人孤星叛逆者政府。 Meanwhile the countries which the emperors power did not reach kept the old custom and broke communion with the Iconoclast Patriarch of Constantinople and his bishops.与此同时，国家君王的权力并没有达成保存旧习俗打破共融与孤星叛逆者元老的君士坦丁堡和他的主教。 Cosmas of Alexandria, Theodore of Antioch, and Theodore of Jerusalem were all defenders of the holy icons in communion with Rome.科斯马斯的亚历山德里亚，西奥多安提和西奥多耶路撒冷的人都捍卫神圣的图标，在与罗马的共融。 The Emperor Constantine V died in 775.皇帝君士坦丁v死亡775 。 His son Leo IV (775-80), although he did not repeal the Iconoclast law was much milder in enforcing them.他的儿子利奥四（ 775-80 ） ，虽然他没有废除孤星叛逆者法是比较温和的执行。 He allowed the exiled monks to come back, tolerated at least the intercession of saints and tried to reconcile all parties.他允许流亡僧侣回来时，不能容忍的，至少干涉的圣徒，并试图调和各方。 When the patriarch Nicetas I died in 780 he was succeeded by Paul IV (780-84), a Cypriote monk who carried on a half-hearted Iconoclast policy only through fear of the Government.当元老尼亚得斯i死亡， 780他是接替保罗四（ 780-84 ） ，塞浦路斯僧侣进行了一个半心半意孤星叛逆者的政策，只有通过恐惧的政府。 But Leo IV's wife Irene was a steadfast image-worshipper.但利奥四的妻子艾琳是一个坚定的形象媚。 Even during her husband's life she concealed ho}y icons in her rooms.即使是在她丈夫的生命，她隐瞒了何） y图标，在她的房间。 At the end of his reign Leo had a burst of fiercer Iconoclasm.在结束他的统治利奥了一阵更加激烈iconoclasm 。 He punished the courtiers who had replaced images in their apartments and was about to banish the empress when he died 8 September, 780.他惩处] Courtiers人已更换图像在他们的公寓和即将被放逐慈禧逝世时，他的9月8日， 780 。 At once a complete reaction set in.在一次完整的反应小巫见大巫。
II.二。 THE SECOND GENERAL COUNCIL (NICEA II, 787)第二次总理事会（ nicea二， 787 ）
The Empress Irene was regent for her son Constantine VI (780-97), who was nine years old when his father died.慈禧伊雷娜是摄政王，为她的儿子君士坦丁六（ 780-97 ） ，他是在9岁时，他的父亲去世。 She immediately set about undoing the work of the Iconoclast emperors.她立即着手打倒的工作孤星叛逆者皇帝。 Pictures and relics were restored to the churches; monasteries were reopened.图片和文物是恢复到了教堂;寺院重新开放。 Fear of the army, now fanatically Iconoclast, kept her for a time from repealing the laws; but she only waited for an opportunity to do so and to restore the broken communion with Rome and the other patriarchates.恐惧的军队，现在狂热地孤星叛逆者，她的，一时间，从废法，但她只是在等待一个机会，这样做，并恢复破碎与罗马的共融和其他patriarchates 。 The Patriarch of Constantinople, Paul IV, resigned and retired to a monastery, giving openly as his reason repentance for his former concessions to the Iconoclast Government.老人家的君士坦丁堡，保四，辞职，退休的一个修道院，使公开，因为他的原因，忏悔他的前优惠孤星叛逆者政府。 He was succeeded by a pronounced image-worshipper, Tarasius.他的继任者一个明确的形象媚， tarasius 。 Tarasius and the empress now opened negotiations with Rome. tarasius和慈禧现已开放的谈判与罗马。 They sent an embassy to Pope Adrian I (772-95) acknowledging the primacy and begging him to come himself, or at least to send legates to a council that should undo the work of the Iconoclast synod of 754.他们派出一名使馆教皇阿德里安一（ 772-95 ）承认的首要地位，并乞求他来自己的，或至少派遣legates向安理会应撤消工作孤星叛逆者主教会议的754 。 The pope answered by two letters, one for the empress and one for the patriarch.教皇回答了两封信，一本是关于慈禧一牧。 In these he repeats the arguments for the worship of images agrees to the proposed council, insists on the authority of the Holy See, and demands the restitution of the property confiscated by Leo III.在这些重复他的论点，为崇拜的图像，同意将建议安理会同意，坚持权威，教廷，并要求归还的财产被没收，由利奥三。 He blames the sudden elevation of Tarasius (who from being a layman had suddenly become patriarch), and rejects his title of Ecumenical Patriarch, but he praises his orthodoxy and zeal for the holy images.他指责突然升高tarasius （卫生组织从一个门外汉突然间成为元老） ，并拒绝了他的标题普世牧首，但他称赞他的正统和热情，为神圣的形象。 Finally, he commits all these matters to the judgment of his legates.最后，他要求所有这些事情的判断，他的legates 。 These legates were an archpriest Peter and the abbot Peter of St. Saba near Rome.这些legates一个archpriest彼得与住持彼得圣萨巴罗马附近。 The other three patriarchs were unable to answer, they did not even receive Tarasius's letters, because of the disturbance at that time in the Moslem state.其他三个patriarchs无法作答时，他们甚至没有得到tarasius的信件，由于扰动在那个时候，在穆斯林国家。 But two monks, Thomas, abbot of an Egyptian monastery and John Syncellus of Antioch, appeared with letters from their communities explaining the state of things and showing that the patriarchs had always remained faithful to the images.但两名僧人，托马斯，住持的一名埃及修道院和约翰syncellus安提，似乎与信从自己的社区，解释国家的东西，并显示该patriarchs一直保持忠实于影像。 These two seem to have acted in some sort as legates for Alexandria, Antioch and Jerusalem.这两个似乎都充当某种作为legates为亚历山德里亚，安提和耶路撒冷。
Tarasius opened the synod in the church of the Apostles at Constantinople. tarasius打开了主教在教会中的使徒于君士坦丁堡。 in August, 786; but it was at once dispersed by the Iconoclast soldiers.今年8月， 786 ，但它是在一旦分散，由孤星叛逆者士兵。 The empress disbanded those troops and replaced them by others; it was arranged that the synod should meet at Nicaea in Bithynia, the place of the first general council.慈禧解散这些部队取而代之别人，而是安排主教会面的尼西亚在bithynia ，取代了第一总理事会。 The bishops met here in the summer of 787, about 300 in number.主教们在这里会见了在今年夏天的787 ，大约300多。 The council lasted from 24 September to 23 October.安理会已于9月24日至10月23日。 The Roman legates were present; they signed the Acts first and always had the first place in the list of members, but Tarasius conducted the proceeding, apparently because the legates could not speak Greek.罗马legates人出席，他们签订了第一个行为，并一直摆在首位成员名单，但tarasius进行诉讼，这显然是因为该legates不能讲希腊语。 In the first three sessions Tarasius gave an account of the events that had led up to the Council, the papal and other letters were read out, and many repentant Iconoclast bishops were reconciled.在首三节tarasius了一个帐户的事件，这已经导致了向安理会提出，教皇和其他信件被读出，许多人表示忏悔孤星叛逆者主教被调和。 The fathers accepted the pope's letters as true formulas of the Catholic Faith.父亲接受教宗的信函作为真正的公式天主教信仰。 Tarasius, when he read the letters, left out the passages about the restitution of the confiscated papal properties, the reproaches against his own sudden elevation and use of the title Ecumenical Patriarch, and modified (but not essentially) the assertions of the primacy. tarasius ，当他读信，离开了通道，约归还被没收的教皇财产，但责备了对自己的突然升高和使用的标题普世牧首，改良（而不是实质上）断言的首要地位。 The fourth session established the reasons for which the use of holy images is lawful, quoting from the Old Testament passages about images in the temple (Exodus 25:18-22; Numbers 7:89; Ezekiel 41:18-19; Hebrews 9:5), and also citing a great number of the Fathers.第四次会议上确立的原因，而使用的神圣形象，是合法的，引用旧约旅费约图像在寺庙中（出埃及记25:18-22 ;号码7:89 ;以西结书41:18-19 ;希伯来9 ： 5 ） ，并列举了大量的父亲。 Euthymius of Sardes at the end of the session read a profession of faith in this sense. euthymius的撒得斯在会议结束时宣读了一份专业的信心，从这个意义上的。 In the fifth session Tarasius explained that Iconoclasm came from Jews, Saracens, and heretics; some Iconoclast misquotations were exposed, their books burnt, and an icon set up in the hall in the midst of the fathers.在第五次会议tarasius解释说， iconoclasm来自犹太人，在这部电影，和异教徒;一些孤星叛逆者misquotations被曝光，他们的书籍烧毁，一个图标设在大厅中的父亲。 The sixth session was occupied with the Iconoclast synod of 754; its claim to be a general council was denied, because neither the pope nor the three other patriarchs had a share in it.第六届会议于被占领与孤星叛逆者主教会议的754个，其自称为一般会被拒绝，因为无论是教宗，也没有其他三个patriarchs了份额。 The decree of that synod (see above) was refuted clause by clause.该法令说，主教会议（见上文）被驳斥的条文。 The seventh session drew up the symbol (horos) of the council, in which, after repeating the Nicene Creed and renewing the condemnation of all manner of former heretics, from Arians to Monothelites, the fathers make their definition.第七届会议，制定了符号（ horos ）理事会，其中，经过反复尼西亚和革新谴责一切形式的前异端，从arians以monothelites ，父亲做出自己的定义。 Images are to receive veneration (proskynesis), not adoration (latreia); the honour paid to them is only relative (schetike), for the sake of their prototype.图像接收敬仰（ proskynesis ） ，而不是崇拜（ latreia ） ;荣幸地向他们支付，只有相对的（ schetike ） ，为求其原型。 Anathemas are pronounced against the Iconoclast leaders; Germanus, John Damascene, and George of Cyprus are praised. anathemas是突出对孤星叛逆者领导人; germanus ，约翰大马士革，和乔治的塞浦路斯是称赞。 In opposition to the formula of the Iconoclast synod the fathers declare: "The Trinity has made these three glorious" (he Trias tous treis edoxasen).在反对以公式孤星叛逆者主教的父亲宣布： "三位一体取得了这三个光荣" （他三叠系Tous的特赖斯edoxasen ） 。 A deputation was sent to the empress with the Acts of the synod; a letter the clergy of Constantinople acquainted them with its decision.团体被送往皇后与行为的主教;一封信神职人员的君士坦丁堡熟识，他们的决定。 Twenty-two canons were drawn up, of which these are the chief: 22门炮分别制定出台，其中，这些都是行政：
canons 1 and 2 confirm the canons of all former general councils;大炮一日及二日证实，该炮的所有前任总理事会;
canon 3 forbids the appointment of ecclesiastical persons by the State; only bishops may elect other bishops;佳能三戒任命主教的人，由国家，只有主教们可以选择其他的主教;
canons 4 and 5 are against simony;门炮，第4和第5对simony ;
canon 6 insists on yearly provincial synods;佳能六日坚持每年省主教会议;
canon 7 forbids bishops, under penalty of deposition, to consecrate churches without relics;佳能七日禁止主教，根据刑罚的沉积，以consecrate教会未经文物;
canon 10 forbids priests to change their parishes without their bishops consent;佳能十禁止神职人员，以改变他们的教区，没有他们的主教的同意;
canon 13 commands all desecrated monasteries to be restored;佳能13 Commands所有亵渎寺院得到恢复;
canons 18-20 regulate abuses in monasteries.大炮18-20规范行为在寺院中。
An eighth and last session was held on 23 October at Constantinople in the presence of Irene and her son.第八名的最后一次会议是10月23日举行，在君士坦丁堡在存在艾琳和她的儿子。 After a discourse by Tarasius the Acts were read out and signed by all, including the empress and the emperor.后一种话语所tarasius行为被读出，并签署了所有的人，包括皇后和皇帝。 The synod was closed with the usual Polychronia or formal acclamation, and Epiphanius, a deacon of Catania in Sicily, preached a sermon to the assembled fathers.主教被关闭与惯常polychronia或正式鼓掌，并epiphanius ，执事的卡塔尼亚在西西里，宣扬说教，以组装好的父亲。 Tarasius sent to Pope Adrian an account of all that had happened, and Adrian approved the Acts (letter to Charles the Great) and had them translated into Latin. tarasius送往教皇阿德里安交代所有已经发生和Adrian批准行为（写信给查尔斯伟大） ，并已翻译成拉丁文。 But the question of the property of the Holy See in Southern Italy and the friendship of the pope towards the Franks still caused had feeling between East and West; moreover an Iconoclast party still existed at Constantinople, especially in the army.但问题在于该物业的罗马教廷在意大利南部和友谊作出了教宗对弗兰克斯，还是引起了感觉，东方与西方之间，而且是一个孤星叛逆者党仍然存在于君士坦丁堡，特别是在军队。
III.三。 THE SECOND ICONOCLAST PERSECUTION第二孤星叛逆者迫害
Twenty-seven years after the Synod of Nicaea, Iconoclasm broke out again.二十七年后，主教的尼西亚， iconoclasm再次爆发。 Again the holy pictures were destroyed, and their defenders fiercely persecuted.再次圣地照片被摧毁，他们的维护者猛烈迫害。 For twenty-eight years the former story was repeated with wonderful exactness.为28年前的故事被反复与奇妙的正确性。 The places of Leo III, Constantine V, and Leo IV are taken by a new line of Iconoclast emperors -- Leo V, Michael II, Theophilus.地方的利奥三世君士坦丁V和利奥四是采取了全新的孤星叛逆者皇帝-利奥五，迈克尔二，西奥菲勒斯。 Pope Paschal I acts just as did Gregory II, the faithful Patriarch Nicephorus stands for Germanus I, St. John Damascene lives again in St. Theodore the Studite.教宗逾越i行为只是像格雷戈里二，信徒牧nicephorus主张germanus我，圣约翰大马士革的生命再一次在圣西奥多该studite 。 Again one synod rejects icons, and another, following it, defends them.再一个主教拒绝图标，另外，随着资讯科技，保卫他们。 Again an empress, regent for her young son, puts an end to the storm and restores the old custom -- this time finally.又是一个皇后，摄政王为她年幼的儿子，把结束这场风波，恢复旧风俗-这一次终于。
The origin of this second outbreak is not far to seek.起源，这第二次爆发，是不远处寻找。 There had remained, especially in the army, a considerable Iconoclast party.有依然存在，特别是在军队，有相当孤星叛逆者党。 Constantine V, their hero had been a valiant and successful general against the Moslems, Michael I (811-13), who kept the Faith of the Second Council of Nicaea, was singularly unfortunate in his attempt to defend the empire.君士坦丁五，他们的英雄一直是英勇和成功的普遍反对穆斯林，迈克尔（ 811-13 ） ，守信的信念，第二届理事会的尼西亚，不幸在他试图保卫帝国。 The Iconoclasts looked back regretfully to the glorious campaigns of his predecessor, they evolved the amazing conception of Constantine as a saint, they went in pilgrimage to his grave and cried out to him: "Arise come back and save the perishing empire".该iconoclasts回顾了无遗憾的向光辉的运动，他的前任，他们形成了惊人的构想君士坦丁作为一个圣人，他们在前往朝圣，以他的坟墓，并高喊对他说： "出现回来救亡帝国" 。 When Michael I, in June, 813, was utterly defeated by the Bulgars and fled to his capital, the soldiers forced him to resign his crown and set up one of the generals Leo the Armenian (Leo V, 813-20) in his place.迈克尔的时候，我在6月， 813 ，完全是败在了保加利亚人，逃往他的资本中，士兵们强迫他辞职，他的冠，并成立一个将军利奥亚美尼亚（利奥五， 813-20 ） ，在自己的位置。 An officer (Theodotus Cassiteras) and a monk (the Abbot John Grammaticus) persuaded the new emperor that all the misfortunes of the empire were a judgment of God on the idolatry of image-worship.一名干事（西奥多托斯cassiteras ）和一个和尚（住持约翰格拉默提克斯）说服了新的皇帝，这一切不幸的帝国是一个神的审判对偶像崇拜的形象崇拜。 Leo, once persuaded, used all his power to put down the icons, and so all the trouble began again.利奥，一旦说服了，用他的所有权力放下图标，使所有的麻烦就开始了。
In 814 the Iconoclasts assembled at the palace and prepared an elaborate attack against images, repeating almost exactly the arguments of the synod of 754.在814本iconoclasts聚集在王宫，并准备了一份详细阐述打击图像，重复几乎一模一样的论点主教会议的754 。 The Patriarch of Constantinople was Nicephorus I (806-15), who became one of the chief defenders of images in this second persecution.老人家的君士坦丁堡被nicephorus一（ 806-15 ） ，他成为其中的行政维护者的形象，在这第二次迫害。 The emperor invited him to a discussion of the question with the Iconoclasts; he refused since it had been already settled by the Seventh General Council.皇帝邀请他的问题进行过讨论与iconoclasts ;他拒绝了，因为它已经解决了第七次总理事会。 The work of demolishing images began again.工作拆毁图像开始。 The picture of Christ restored by Irene over the iron door of the palace, was again removed.该图片的基督恢复伊雷娜超过铁门的殿堂，又是拆除。 In 815 the patriarch was summoned to the emperor's presence.在815宗主教被传唤到皇帝的存在。 He came surrounded by bishops, abbots, and monks, and held a long discussion with Leo and his Iconoclast followers.他来到四周主教，方丈都很和僧侣，并进行了长时间的讨论与利奥和他的追随者孤星叛逆者。 Inn he same year the emperor summoned a synod of bishops, who, obeying his orders, deposed the patriarch and elected Theodotus Cassiteras (Theodotus I, 815-21) to succeed him.客栈他同一年，皇帝召集主教会议，世卫组织，服从他的命令，废黜主教，并选出西奥多托斯cassiteras （西奥多托斯，我815-21 ） ，以接替他。 Nicephorus was banished across the Bosporus. nicephorus被放逐全国博斯普鲁斯海峡。 Till his death in 829, he defended the cause of the images by controversial writings (the "Lesser Apology", "Antirrhetikoi", "Greater Apology", etc. in PG, C, 201-850; Pitra, "Spicileg. Solesm.", I, 302-503; IV, 233, 380), wrote a history of his own time (Historia syntomos, PG, C, 876-994) and a general chronography from Adam (chronographikon syntomon, in PG, C, 995-1060).直到他去世，在829 ，他捍卫了事业的企业形象有争议的著作（ "较轻的道歉" ， " antirrhetikoi " ， "更大的道歉"等等，在编号，丙， 201-850 ; pitra ， " spicileg 。 solesm 。 " ，我想， 302-503 ;四， 233 ， 380页） ，写了历史，他自己的时间（历史syntomos ，编号，丙， 876-994 ） ，并概括地chronography从亚当（ chronographikon syntomon ，编号，丙， 995 -1060 ） 。 Among the monks who accompanied Nicephorus to the emperor's presence in 815 was Theodore, Abbot of the Studium monastery at Constantinople (d. 826).其中和尚陪同nicephorus以皇帝的存在，在815是西奥多，住持的studium寺君士坦丁堡（四826 ） 。 Throughout this second Iconoclast persecution St. Theodore (Theodorus Studita) was the leader of the faithful monks, the chief defender of the icons.在整个第二孤星叛逆者迫害圣西奥多（ theodorus studita ）是领先的忠实和尚，行政辩护人的图标。 He comforted and encouraged Nicephorus in his resistance to the emperor, was three times banished by the Government, wrote a great number of treatises controversial letters, and apologies in various forms for the images.他安慰和鼓励nicephorus在他的抵抗，以天皇为3倍放逐，由政府，写了大量的论文有争议的信件，和道歉以各种形式，为图像。 His chief point is that Iconoclasts are Christological heretics, since they deny an essential element of Christ's human nature, namely, that it can be represented graphically.他的主要的一点是iconoclasts是基督论异端，因为他们否认的一个基本要素基督的人的本质，即它可以用图表。 This amounts to a denial of its reality and material quality, whereby Iconoclasts revive the old Monophysite heresy.这等于否定了它的现实和物质的质量，让iconoclasts振兴老monophysite异端。 Ehrhard judges St. Theodore to be "perhaps the most ingenious [der scharfsinnigste] of the defenders of the cult of images" (in Krumbacher's "Byz. Litt.", p. 150). ehrhard法官圣西奥多被"或许是最巧妙[明镜scharfsinnigste ]捍卫邪教的图片" （在克伦巴赫尔的" byz 。利特" ，第150页） 。 In any case his position can be rivalled only by that of St. John Damascene.在任何情况下他的位置，可以互相斗，只有这圣约翰大马士革。 (See his work in PG, XCIX; for an account of them see Krumbacher, op. cit., 147-151, 712-715; his life by a contemporary monk, PG, XCIX, 9 sq.) His feast is on 11 Nov. in the Byzantine Rite, 12 Nov. in the Roman Martyrology. （见他的作品在编号， xcix ;交代，他们看到克伦巴赫尔，前引书， 147-151 ， 712-715 ，他的生活中，由当代高僧，编号， xcix ， 9平方）表示，他的盛宴，是11 11月，在拜占庭仪式， 11月12日在罗马martyrology 。
The first thing the new patriarch Theodotus did was to hold a synod which condemned the council of 787 (the Second Nicene) and declared its adherence to that of 754.第一件事，新牧西奥多托斯做的就是举行主教谴责安理会的787 （第二nicene ） ，并声称其坚持，即754 。 Bishops, abbots, clergy, and even officers of the Government who would not accept its decree were deposed, banished, tortured.主教，方丈都很，神职人员，甚至人员的，政府是不会接受它的法令被废黜，流放，酷刑。 Theodore of Studium refused communion with the Iconoclast patriarch, and went into exile.西奥多的studium拒绝共融与孤星叛逆者牧首，并进入放逐。 A number of persons of all ranks were put to death at this time, and his references; pictures of all kinds were destroyed everywhere.一些人的队伍被置于死亡的是在这个时候，和他的参照系的照片各种被摧毁，无处不在。 Theodore appealed to the pope (Paschal I, 817-824) in the name of the persecuted Eastern image-worshippers.西奥多呼吁教宗（逾越节， 817-824 ） ，在名称的迫害东部图像做礼拜。 At the same time Theodotus the Iconoclast patriarch, sent legates to Rome, who were, however not admitted by the pope, since Theodotus was a schismatical intruder in the see of which Nicephorus was still lawful bishop.在同一时间，奥多托斯孤星叛逆者牧，发送legates罗马人，但不承认教宗的，因为奥多托斯是一个schismatical入侵者在看到其中nicephorus仍是合法的主教。 But Paschal received the monks sent by Theodoret and gave up the monastery of St. Praxedes to them and others who had fled from the persecution in the East.逾越节，但收到了和尚派来theodoret放弃了修道院的圣普拉谢德斯向他们和其他人逃离迫害，在东部地区。 In 818 the pope sent legates to the emperor with a letter defending the icons and once more refuting the Iconoclast accusation of idolatry.在818教宗发出legates向皇帝一信捍卫图标，并再次批驳孤星叛逆者指控的偶像崇拜。 In this letter he insists chiefly on our need of exterior signs for invisible things: sacraments, words, the sign of the Cross.在这封信里，他坚持，主要是对我们需要的外部标志，无形的东西：圣礼，换句话说，标志在十字架上。 and all tangible signs of this kind; how, then, can people who a admit these reject images?和所有有形的迹象，这种;那么，如何才能的人谁承认这些拒绝影像？ (The fragment of this letter that has been preserved is published in Pitra, "Spicileg. Solesm.". II, p. xi sq.). （片段，此信已被保存下来，是发表在pitra ， " spicileg 。 solesm " ，第二页第十一平方米） 。 The letter did not have any effect on the emperor; but it is from this time especially that the Catholics in the East turn with more loyalty than ever to Rome as their leader, their last refuge in the persecution.信中并没有任何作用，对皇帝，但就是从这个时候尤其是天主教徒，在东部地区，从而有更多的忠诚度比以往任何时候都以罗马为他们的领袖，他们最后的避难所，在这场迫害。 The well-known texts of St. Theodore in which he defends the primacy in the strongest possible language -- eg, "Whatever novelty is brought into the Church by those who wander from the truth must certainly be referred to Peter or to his successor . . . . Save us, chief pastor of the Church under heaven" (Ep. i, 33, PG., XCIX, 1018); "Arrange that a decision be received from old Rome as the custom has been handed down from the beginning by the tradition of our fathers" (Ep. ii, 36; ibid., 1331 --were written during this persecution).著名的文本圣西奥多其中他辩护的首要地位，在最强烈的语言-例如， "什么新奇的是带进教会那些徘徊远离真理，就一定要被转介至彼得还是他的继任者。 … … 。救我们，首席牧师的教会下的天堂" （ ep.我， 33岁， 415-359-2454 ， xcix ， 1018年） ; " ，安排一项决定，并将收到的旧罗马作为习俗一直流传下来，从一开始就传统，我们的父亲" （ ep.二， 36 ，同上，第1331 -写在此迫害） 。
The protestations of loyalty to old Rome made by the Orthodox and Catholic Christians of the Byzantine Church at the time are her last witness immediately before the Great Schism.抗议忠于旧罗马由东正教和天主教教徒的拜占庭教堂的时候，是她最后的证人之前立即伟大裂。 There were then two separate parties in the East having no communion with each other: the Iconoclast persecutors under the emperor with their anti-patriarch Theodotus, and the Catholics led by Theodore the Studite acknowledging the lawful patriarch Nicephorus and above him the distant Latin bishop who was to them the "chief pastor of the Church under heaven".有那么两个不同的政党在东部地区没有共融与对方：孤星叛逆者迫害者，根据皇帝与他们的反华牧西奥多托斯和天主教徒为首西奥多该studite承认合法元老nicephorus以上，他对遥远的拉丁美洲主教的人是他们以"行政牧师的教会下的天堂" 。 On Christmas Day, 820, Leo V ended his tyrannical reign by being murdered in a palace revolution that set up one of his generals, Michael II (the Stammerer, 820-29) as emperor.圣诞节当日， 820 ，利奥v结束了他的独裁统治被谋杀在宫廷革命，成立了他的一名将军，迈克尔二（ stammerer ， 820-29 ）即皇帝位。 Michael was also an Iconoclast and continued his predecessors policy, though at first he was anxious not to persecute but to conciliate every one.迈克尔也是一个孤星叛逆者，并继续他的前任的政策，虽然起初他并不想迫害，但调解的每一位。 But he changed nothing of the Iconoclast law and when Theodotus the anti-patriarch died (821) he refused to restore Nicephorus and set up another usurper, Antony, formerly Bishop of Sylaeum (Antony I, 321-32).但他没有改变的孤星叛逆者法时，奥多托斯反元老死亡（ 821 ） ，他拒绝恢复nicephorus并成立另一篡权，阿松，原主教sylaeum （阿松，我321-32 ） 。 In 822 a certain general of Slav race, Thomas, set up a dangerous revolution with the help of the Arabs.在822某一般的斯拉夫种族，托马斯，成立了一个危险的革命与帮助的阿拉伯人。 It does not seem that this revolution had anything to do with the question of images.它似乎并不认为这场革命都没有问题的图象。 Thomas represented rather the party of the murdered emperor, Leo V. But after it was put down, in 824, Michael became much more severe towards the image-worshippers.托马斯代表，而不是党的谋杀皇帝利奥诉，但经过它放下，在824人，迈克尔成了更为严峻，对图像做礼拜。 A great number of monks fled to the West, and Michael wrote a famous letter full of bitter accusations of their idolatry to his rival Louis the Pious (814-20) to persuade him to hand over these exiles to Byzantine justice (in Manse, XIV, 417-22).大量的僧人逃到了西方国家，迈克尔写了著名的信中充满了痛苦的指控，他们的偶像崇拜，以他的竞选对手路易斯的虔诚（ 814-20 ） ，以说服他交出这些流亡者拜占庭正义（ manse ，第十四条， 417-22 ） 。 Other Catholics who had not escaped were imprisoned and tortured, among whom were Methodius of Syracuse and Euthymius, Metropolitan of Sardes.其他天主教徒，他们没有逃脱被囚禁和折磨，其中有methodius锡拉丘兹和euthymius ，大都市的撒得斯。 The deaths of St. Theodore the Studite (11 Nov., 826) and of the lawful patriarch Nicephorus (2 June, 828) were a great loss to the orthodox at this time.死亡圣西奥多该studite （ 11月11日， 826 ）和合法元老nicephorus （ 6月2日， 828 ）是一个很大的损失东正教在这个时候。 Michael's son and successor, Theophilus, (829-42), continued the persecution still more fiercely.迈克尔的儿子和继任者，西奥菲勒斯， （ 829-42 ） ，继续迫害更加激烈地进行着。 A monk, Lazarus, was scourged till he nearly died; another monk, Methodius, was shut up in prison with common ruffians for seven years; Michael, Syncellus of Jerusalem, and Joseph, a famous writer of hymns, were tortured.一名僧人，拉撒路，是scourged直到他几乎死亡;另一个和尚， methodius ，被关在狱中，有着共同的歹徒为七年;迈克尔， syncellus的耶路撒冷，以及约瑟夫，一位著名作家的圣歌，被折磨。 The two brothers Theophanes and Theodore were scourged with 200 strokes and branded in the face with hot irons as idolaters (Martyrol. Rom., 27 December).两兄弟theophanes和西奥多被scourged 200招化和品牌化，在面对灼热的铁杆，因为盲目崇拜者（ martyrol.光碟， 12月27日） 。 By this time all images had been removed from the churches and public places, the prisons were filled with their defenders, the faithful Catholics were reduced to a sect hiding about the empire, and a crowd of exiles in the West.这个时候，所有的图片已被拆掉，从教堂和公共场所，监狱中都站满了他们的捍卫者，忠实的天主教徒被调低至节藏匿约帝国，和一群流亡西方。 But the emperor's wife Theodora and her mother Theoctista were faithful to the Second Nicene Synod and waited for better times.但皇帝的妻子theodora和她的母亲theoctista被忠于第二nicene主教，等待更好的时候。
Those times came as soon as Theophilus died (20 January, 842).那个时候来到尽快西奥菲勒斯死亡（ 1月20日， 842 ） 。 He left a son, three years old, Michael III (the Drunkard, who lived to cause the Great Schism of Photius, 842-67), and the regent was Michael's mother, Theodora.他留下一个儿子， 3岁了，迈克尔三（大醉侠，生活造成了很大的裂的photius ， 842-67 ） ，以及晶华迈克尔的母亲， theodora 。 Like Irene at the end of the first persecution, Theodora at once began to change the situation.像艾琳在去年底的第一次迫害， theodora立刻开始改变这一局面。 She opened the prisons, let out the confessors who were shut up for defending images, and recalled the exiles.轻轻打开监狱，让出confessors人都关起来，为捍卫影像，并回顾了流亡者。 For a time she hesitated to revoke the Iconoclast laws but soon she made up her mind and everything was brought back to the conditions of the Second Council of Nicea.今后一个时期，她毫不犹豫地撤销孤星叛逆者法律，但不久她提出了她的主意，一切都被带返条件的第二届理事会nicea 。 The patriarch John VII (832-42), who had succeeded Antony I, was given his choice between restoring the images and retiring.牧首约翰七（ 832-42 ） ，他们已成功地炮制的，我是考虑到他的选择之间恢复图象和退休。 He preferred to retire.他宁愿退休。 and his place was taken by Methodius, the monk who had already suffered years of imprisonment for the cause of the icons (Methodius I, 842-46).和他的位置是由methodius ，僧人，他们已经受到多年的监禁事业的图标（ methodius我， 842-46 ） 。 In the same year (842) a synod at Constantinople approved of John VII's deposition, renewed the decree of the Second Council of Nicaea and excommunicated Iconoclasts.在同一年（ 842 ）主教在君士坦丁堡批准的约翰七世的沉积，延长法令的第二届理事会的尼西亚和驱逐iconoclasts 。 This is the last act in the story of this heresy.这是最后一次行动中的故事，这个邪。 On the first Sunday of Lent (19 February, 842) the icons were brought back to the churches in solemn procession.关于第一个周日封斋期（ 2月19日， 842 ）的图标被带返教会，在庄严的游行。 That day (the first Sunday of Lent) was made into a perpetual memory of the triumph of orthodoxy at the end of the long Iconoclast persecution.这一天（第一次周日封斋）是一个永恒的记忆胜利正统于去年底从长远孤星叛逆者迫害。 It is the "Feast of Orthodoxy" of the Byzantine Church still kept very solemnly by both Uniats and Orthodox.明明是"盛宴的正统"的拜占庭教堂仍保存十分隆重，由双方uniats和东正教。 Twenty years later the Great Schism began. 20年后的大分裂开始的。 So large has this, the last of the old heresies, loomed in the eyes of Eastern Christians that the Byzantine Church looks upon it as a kind of type of heresy in general the Feast of Orthodoxy, founded to commemorate the defeat of Iconoclasm has become a feast of the triumph of the Church over all heresies.这么大了，过去的老邪说，在面临眼中的东方基督徒拜占庭教堂视它为一种类型的邪说，在一般的节日正统的创立是为了纪念打败iconoclasm已成为盛宴的胜利，教会所有的异端邪说。 It is in this sense that it is now kept.正是在这个意义上说，现在是兑现的。 The great Synodikon read out on that day anathematizes all heretics (in Russia rebels and nihilists also) among whom the Iconoclasts appear only as one fraction of a large and varied class.伟大synodikon读出这一天anathematizes所有异教徒（在俄国叛军和nihilists也） ，其中iconoclasts只出现一小部分有一个较大的和不同的阶层。 After the restoration of the icons in 842, there still remained an Iconoclast party in the East, but it never again got the ear of an emperor, and so gradually dwindled and eventually died out.修复后的图标842 ，仍有一个孤星叛逆者党在东部地区，但它永远不会再得到耳朵的是一个皇帝，所以逐渐减弱并最终消失。
IV.四。 ICONOCLASM IN THE WEST iconoclasm在西方
There was an echo of these troubles in the Frankish kingdom, chiefly through misunderstanding of the meaning of Greek expressions used by the Second Council of Nicaea.有一种呼应的这些麻烦，在法兰克王国，主要是通过误解的意思希腊语用语，由第二届理事会的尼西亚。 As early as 767 Constantine V had tried to secure the sympathy of the Frankish bishops for his campaign against images this time without success.早在767君士坦丁第五试图争取同情的法兰克主教为他的竞选对图像这一次没有成功。 A synod at Gentilly sent a declaration to Pope Paul I (757-67) which quite satisfied him.一主教在此地发出一项声明，教宗保禄二世（ 757-67 ） ，其中相当满意他。 The trouble began when Adrian I (772-95) sent a very imperfect translation of the Acts of the Second Council of Nicaea to Charles the Great (Charlemagne, 768-8l4).麻烦还是来了，当阿德里安一（ 772-95 ）发出了一个非常完美的翻译行为的第二届理事会的尼西亚查尔斯伟大（查理曼， 768 - 8l4 ） 。 The errors of this Latin version are obvious from the quotations made from it by the Frankish bishops.错误的，这拉丁语版本是显而易见的，由作出报价，从它由法兰克主教。 For instance in the third session of the council Constantine, Bishop of Constantia, in Cyprus had said: "I receive the holy and venerable images; and I give worship which is according to real adoration [kata latreian] only to the consubstantial and life-giving Trinity" (Mansi, XII, 1148).例如在第三次会议上，安理会君士坦丁主教constantia ，在塞浦路斯曾表示： "我接受了神圣和古老的图像，以及我崇拜这是根据真实崇拜[字latreian ]只向consubstantial和终身给予三位一体" （曼西，第十二章， 1148 ） 。 This phrase had been translated: "I receive the holy and venerable images with the adoration which I give to the consubstantial and life-giving Trinity" ("Libri Carolini", III, 17, PL XCVIII, 1148).这句话已被翻译说： "我接受了神圣和古老的图像与崇拜，我给了consubstantial并赋予生命的三位一体" （下称"本书卡罗利尼" ，第三章， 17条，特等xcviii ， 1148 ） 。 There were other reasons why these Frankish bishops objected to the decrees of the council.还有其他原因，这些法兰克主教反对这项法令的认识。 Their people had only just been converted from idolatry, and so they were suspicious of anything that might seem like a return to it.他们的人，才得以转化，从偶像崇拜，因此他们被怀疑任何可能看起来像一个返回。 Germans knew nothing of Byzantine elaborate forms of respect; prostrations, kisses, incense and such signs that Greeks used constantly towards their emperors, even towards the emperor's statues, and therefore applied naturally to holy pictures, seemed to these Franks servile, degrading, even idolatrous.德国人毫不知情的拜占庭阐述形式的尊重; prostrations ，亲吻，香，这种迹象表明，希腊人用不断地对他们的皇帝，甚至对皇帝的雕像，因此，适用于自然，进入神圣的照片，似乎这些弗兰克斯奴性，有辱人格，甚至idolatrous 。 The Franks say the word proskynesis (which meant worship only in the sense of reverence and veneration) translated adoratio and understood it as meaning the homage due only to God.该法兰克斯说，这个词proskynesis （这意味着崇拜不仅在意义上的崇敬和敬仰的）翻译adoratio和理解它的含义参拜因为只有上帝。 Lastly, there was their indignation against the political conduct of the Empress Irene, the state of friction that led to the coronation of Charlemagne at Rome and the establishment of a rival empire.最后，有自己的愤慨，对政治行为的慈禧伊雷，国家的摩擦，导致加冕的查理曼在罗马，并建立一个对手帝国。 Suspicion of everything done by the Greeks, dislike of all their customs, led to the rejection of the council did not mean that the Frankish bishops and Charlemagne sided with the Iconoclasts.怀疑一切，所做的希腊人，不喜欢的一切，他们的习俗和导致拒绝安理会并不意味着该法兰克主教和查理曼片面与iconoclasts 。 If they refused to accept the Nicene Council they equally rejected the Iconoclast synod of 754.如果他们拒绝接受nicene会，他们同样拒绝孤星叛逆者主教会议的754 。 They had holy images and kept them: but they thought that the Fathers of Nicaea had gone too far, had encouraged what would be real idolatry.他们神圣的形象和保持他们问：但是他们认为，父亲的尼西亚已经走得太远，鼓励了什么是真正的偶像崇拜。
The answer to the decrees of the second Council of Nicaea sent in this faulty translation by Adrian I was a refutation in eighty-five chapters brought to the pope in 790 by a Frankish abbot, Angilbert.答案法令第二届理事会的尼西亚派在这个错误的翻译，由阿德里安我是一个驳在85章，提请教宗在790个由法兰克住持，安吉尔贝。 This refutation, later expanded and fortified with quotations from the fathers and other arguments became the famous "Libri Carolini" or "Capitulare de Imaginibus" in which Charlemagne is represented as declaring his convictions (first published at Paris by Jean du Tillet, Bishop of St-Brieux, 1549, in PL XCVIII, 990-1248).此一驳，后来又扩展和强化与报价从父亲和其他的论点，成为著名的"书卡罗利尼"或" capitulare德imaginibus "中，查理曼是派宣布他的信念（首次出版于巴黎由Jean杜tillet ，主教圣- brieux ， 1549年，在特等xcviii ， 990-1248 ） 。 The authenticity of this work, some time disputed, is now established.真伪这项工作，一些有争议的时候，现在成立。 In it the bishops reject the synods both of 787 and of 754.在它的主教们拒绝主教会议的两个787和754 。 They admit that pictures of saints should be kept as ornaments in churches and as well as relics and the saints themselves should receive a certain proper veneration (opportuna veneratio); but they declare that God only can receive adoration (meaning adoratio, proskynesis); pictures are in themselves indifferent, have no necessary connexion with the Faith, are in any case inferior to relics, the Cross, and the Bible.他们承认，拍照的圣人应保持作为饰物，在教堂和以及文物和圣人自己应该得到某种适当的敬仰（ opportuna veneratio ） ，但他们宣布，神是唯一可以接受朝拜（指adoratio ， proskynesis ） ;图片人本身无所谓，没有必要就此与信仰，是在任何情况下，以劣势的文物，在十字架上，与圣经。 The pope, in 794, answered these eighty-five chapters by a long exposition and defence of the cult of images (Hadriani ep. ad Carol. Reg." PL, XCVIII, 1247-92), in which he mentions, among other points, that twelve Frankish bishops were present at, and had agreed to, the Roman synod of 731. Before the letter arrived the Frankish bishop; held the synod of Frankfort (794) in the presence of two papal legates, Theophylactus and Stephen, who do not seem to have done anything to clear up the misunderstanding. This Synod formally condemns the Second Council of Nicea, showing, at the same time, that it altogether misunderstands the decision of Nicaea. The essence of the decree at Frankfort is its second canon: "A question has been brought forward concerning the next synod of the Greeks which they held at Constantinople [the Franks do not even know where the synod they condemn was held] in connexion with the adoration of images, in which synod it was written that those who do not give service and adoration to pictures of saints just as much as to the Divine Trinity are to be anathematized.教宗，在794名代表回答说，这些85章，由一个长期的论述和辩护的邪教的图像（ hadriani的EP 。专案卡罗尔条例"的特等， xcviii ， 1247年至1292年） ，他在其中提到，在其他各点，即12个法兰克主教团负责人出席，并已同意，罗马主教的731之前，信抵达法兰克主教，并多次召开主教会议的法兰克福（ 794 ） ，在存在两个教皇legates ， theophylactus和Stephen ，谁做似乎没有做过任何澄清误会，这主教正式谴责了第二届理事会nicea ，显示，在同一时间内，它完全误解，决定了尼西亚。精髓法令在法兰克福，是其第二佳能： "的问题，已提出了关于下次会议上的希腊人，他们举行君士坦丁堡[弗兰克斯甚至不知道那里主教谴责，他们举行了]在Connexion公司与崇拜的形象，在这种会议上，它写那些谁不给服务和朝拜的照片圣人一样，以神圣的三一，以anathematized 。 But our most holy Fathers whose names are above, refusing this adoration and serve despise and condemn that synod." Charlemagne sent these Acts to Rome and demanded the condemnation of Irene and Constantine VI. The pope of course refused to do so, and matters remained for a time as they were, the second Council of Nicaea being rejected in the Frankish Kingdom.但是，我们最圣洁的父亲名字以上，拒不执行此朝拜，并鄙视和谴责这种主教"查理曼发出的这些行为，以罗马，并要求谴责伊雷娜和君士坦丁六，教宗当然拒绝这样做，事情依然今后一个时期，因为他们，第二届理事会的尼西亚被拒绝在法兰克王国。
During the second iconoclastic persecution, in 824, the Emperor Michael II wrote to Louis the Pious the letter which, besides demanding that the Byzantine monks who had escaped to the West should be handed over to him, entered into the whole question of image-worship at length and contained vehement accusations against its defenders.在第二iconoclastic迫害，在824人，皇帝迈克尔第二写信给路易了虔诚的信中，他们除了要求拜占庭僧侣逃往西方应当移交给他，进入了整个形象的问题-崇拜在长度，并载有强烈指责其捍卫者。 Part of the letter is quoted in Leclercq-Hefele, "Histoire des conciles", III, 1, p.部份的信是引述勒克莱尔-黑弗勒， "史万conciles " ，三， 1页 612. 612 。 Louis begged the pope (Eugene II, 824-27) to receive a document to be drawn up by the Frankish bishops in which texts of the Fathers bearing on the subject should be collected.路易乞求教皇（尤金二， 824-27 ）接收文件需制定了由法兰克主教，其中文本的父亲轴承应就这个课题收集。 Eugene agreed, and the bishops met in 825 at Paris.尤金同意，并主教会面，在825人在巴黎。 This meeting followed the example of the Synod of Frankfort exactly.本次会议效法主教的法兰克福到底。 The bishops try to propose a middle way, but decidedly lean toward the Iconoclasts.主教们试图提出一个中间道路，但断然倾斜iconoclasts 。 They produce some texts against these, many more against image-worship.他们产生一些文本到这些因素，还有更多对形象崇拜。 Pictures may be tolerated only as mere ornaments.照片可能是不能容忍的，只有仅仅作为饰物。 Adrian I is blamed for his assent to Nicaea II.阿德里安i是责备他赞同给了尼西亚二。 Two bishops, Jeremias of Sens and Jonas of Orléns, are sent to Rome with this document; they are especially warned to treat the pope with every possible reverence and humility, and to efface any passages that might offend him.两位主教， jeremias的灵敏度和若的orléns ，全都送交给罗马与本文件;它们特别警告对待教皇与一切可能的敬畏和谦卑，并抹除任何段落可能冒犯他。 Louis, also, wrote to the pope, protesting that he only proposed to help him with some useful quotations in his discussions with the Byzantine Court; that he had no idea of dictating to the Holy See (Hefele, 1. c.).路易，还写信给教宗，抗议说，他只是建议，以帮助他一些有用的报价单，在他与拜占庭法庭说，他不知道发号施令，罗马教廷（黑弗勒， 1 。丙） 。 Nothing is known of Eugene's answer or of the further developments of this incident.什么是已知的尤金的答案或者有关这方面的进一步发展。 The correspondence about images continued for some time between the Holy See and the Frankish Church; gradually the decrees of the second Council of Nicaea were accepted throughout the Western Empire.函授约图像续一段时间，与罗马教廷和法兰克教会;逐渐法令第二届理事会的尼西亚被接受，在整个西方帝国。 Pope John VIII (872-82) sent a better translation of the Acts of the council which helped very much to remove misunderstanding.教宗若望八（ 872-82 ）发出了一个更好的翻译行为安理会帮助很大，以消除误解。
There are a few more isolated cases of Iconoclasm in the West.有少数地方更加孤立案件iconoclasm在西部地区。 Claudius, Bishop of Turin (d. 840), in 824 destroyed all pictures and crosses in his diocese forbade pilgrimages, recourse to intercession of saints, veneration of relics, even lighted candles, except for practical purposes.克劳狄斯，主教都灵（四840 ） ，在824销毁了所有的照片和十字架，在他的教区禁止朝圣人，诉诸干涉的圣人，敬仰的文物，甚至被点燃的蜡烛，除了实际用途。 Many bishops of the empire and a Frankish abbot, Theodomir, wrote against him (PL CV); he was condemned by a local synod.很多主教的帝国和法兰克住持， theodomir写道，对他（特等简历） ，他被谴责的，由当地主教。 Agobard of Lyons at the same time thought that no external signs of reverence should be paid to images; but he had few followers.艾戈巴德的里昂在同一时间，认为任何外部迹象崇敬要注重形象，但他很少有追随者。 Walafrid Strabo ("De. eccles. rerum exordiis et incrementis" in PL, CXIV, 916-66) and Hincmar of Reims ("Opusc. c. Hincmarum Lauden.", xx, in PL CXXVI) defended the Catholic practice and contributed to put an end to the exceptional principles of Frankish bishops. walafrid斯特拉博（ "时点。埃克勒斯（ Eccles 。 rerum exordiis等incrementis "特等， cxiv ， 916-66 ）和安克马尔的兰斯（ " opusc 。丙hincmarum lauden " ，第二十条，在特等cxxvi ）捍卫天主教的实践与贡献杜绝例外原则的法兰克主教。 But as late as the eleventh century Bishop Jocelin of Bordeaux still had Iconoclast ideas for which he was severely reprimanded by Pope Alexander II.但迟至11世纪的主教jocelin波尔多仍孤星叛逆者的想法，为此他受到了严重申斥，由教皇亚历山大二世。
Publication information Written by Adrian Fortescue.出版信息写的阿德里安Fortescue的。 Transcribed by Michael C. Tinkler.转录由Michael长tinkler 。 The Catholic Encyclopedia, Volume VII.天主教百科全书，体积七。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, June 1, 1910. nihil obstat ， 1910年6月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
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