This essay highlights the role played by Pope Gregory VII (r. 1073–85) in the confessional historiography of the sixteenth and seventeenth centuries. A pivotal figure in ecclesiastical history, this medieval pope was the subject of lively historical debate. The Lutheran Magdeburg Centuries assessed Gregory as the best example of the increasing dominion of the Antichrist’s spirit in the Latin Church, and this view was generally shared by all Protestant scholars. The eleventh volume of the Annales ecclesiastici (Ecclesiastical Annals, 1605) by Caesar Baronio was the major attempt to rehabilitate Gregory’s status, in particular broadening the richness of contemporary sources. Baronio succeeded in creating a new critical account of Gregory. Contrary to the Protestant apocalyptic view, Gregory was not the symbol of the end of the first Christian millennium; instead, he safeguarded the apostolic purity of the Church. Baronio became a spokesman for the Doctrina Hildebrandina, a doctrine sanctioned by the decrees of the Council of Trent (1545–63) and reinforced by subsequent Catholic theologians. What emerges is, above all, a certain uniformity of historical method in all confessional parties. In addition, the pontificate of Gregory VII represented a crucial turning point in the Catholic interpretation of history as well as in the Protestant one.

中文翻译：

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重新格式化还是恢复？特伦特会议后天主教史学中的格雷戈里七世教皇的康复

本文着重介绍了格雷戈里七世教皇（1073-85年）在十六世纪和十七世纪的conf悔史学中的作用。这位中世纪教皇是教会历史上举足轻重的人物，是活跃的历史辩论的主题。路德教会的马格德堡世纪认为格雷戈里是拉丁教会中敌基督精神日渐盛行的最好例证，所有新教徒学者普遍认同这一观点。年鉴第十一卷凯撒·巴罗尼奥（Caesar Baronio）撰写的《基督教年鉴》（Ecclesiastical Annals，1605年）是恢复格雷戈里地位的主要尝试，尤其是拓宽了当代资源的丰富性。Baronio成功创建了新的Gregory批判帐户。与新教世界末日的观点相反，格雷戈里并不是第一个基督教千年结束的象征。相反，他捍卫了教会的使徒纯洁。Baronio成为Doctrina Hildebrandina的发言人，这是特伦特议会（1545-63）的法令所认可的学说，后来的天主教神学家也对此予以了强化。最重要的是，所有all悔党的历史方法都有一定的统一性。此外，格雷戈里七世的代表在天主教对历史以及新教徒的解释中都代表着关键的转折点。