中世纪末期高卢主义的理论建构——科姆·基米耶《布尔日国事诏书注释》中的王权与教权

Constructing the Political Theory of Gallicanism in the Late Middle Ages:The Royal and Ecclesiastical Power in Cosme Guymier's Glosses to the Pragmatic Sanction of Bourges

1486年,巴黎教会法学家科姆·基米耶出版了《布尔日国事诏书》的注释本。在这部高卢主义理论经典中,基米耶阐明了高卢主义的王权与教权观念。就王权而言,基米耶主要论述了“法国国王不承认世俗上级”、男性世袭、王国不可让与、高等法院限制王权等原则。就教权而言,基米耶突出了公会议至上主义的立场,并努力将教会组织实践“司法化”。他反对教宗通过圣俸授任敛财,反对越级直诉教宗,但同时也反对王室司法官员通过“滥权上诉”攫取教会司法权,极力维护“教会自由”。通过对《注释》作系统梳理可以发现,基米耶的王权与教权观念存在同构性,但他并没有将公会议至上主义的教会学照搬到有关法兰西王权的论证之上,而是根据法国的情况作了适当的调整。《布尔日国事诏书注释》所反映的王权和教权理论建构有助于解释,16世纪法国为何没有推行类似于英国的基米耶宗教改革。

Cosme Guymier,a Parisian canonist,published his glosses to the Pragmatic Sanction of Bourges in 1486,in which he elaborated his conception of royal and ecclesiastical power.In terms of the royal power,Guymier put forward principles,such as Rex Francie in temporalibus superiorem non recognoscit,the male succession to the throne,the inalienability of the kingdom,and the Parlement as a limit on royal power.In terms of the ecclesiastical power,he adopted the position of conciliarism and advocated the judicialisation of the Church organisation.Although he was opposed to Pope's lucrative undertaking with regard to the benefices and the appeal omisso medio to the Pope,he was also a criticiser of royal judicial officers'usurpation of ecclesiastical jurisdiction by means of appel comme d'abus.A systematic study of Guymier's theoretical work shows that there indeed existed certain homogeneity between his conception of two powers.Nevertheless,he did not simply copy conciliarist ecclesiology to the French royal power,but made many adjustments according to the circumstances of the French monarchy.Guymier's theoretical construction of two powers in Glosses to the Pragmatic Sanction of Bourges may help to explain the reason that France did not promote a Reformation in the 16th century which was like the Reformation in England.