Carmelites are members of a Roman Catholic religious order founded during the 12th century by a group of hermits on Mount Carmel (in present-day Israel). carmelites加入了一个罗马天主教宗教命令创立，在12世纪由一群隐士山佳美（在现今以色列） 。 They were apparently inspired by the prophets Elijah and Elisha, who had lived there, but much of their early history is unknown.他们显然是受到先知以利亚和以利沙，谁曾住在这里，但是他们的大部分早期历史是未知之数。 In the 13th century, the Carmelites migrated to Europe, where they became friars.在13世纪， carmelites迁移到欧洲，在那里成了方济各会士。 Because their habit was a brown tunic and scapular with an ample white cape and hood, they became known as "white friars."因为他们的习惯，是一个棕色中山装和肩胛骨与充足的白角和引擎盖，他们后来被称为"白方济各会士" 。
During the 16th century, the mystics St. Teresa of 臀ila and St. John of the Cross helped establish a reformed branch of the order known as the Discalced Carmelites.在16世纪，神秘主义者圣德肋撒的臀国际法协会和圣约翰的十字架帮助建立一个经过改革的分行，该命令被称为该discalced carmelites 。 Today both branches engage in preaching, retreat work, and education.今日两间分行从事传道，撤退工作，并教育。 The Carmelite nuns live cloistered lives of prayer.该carmelite尼姑住cloistered的生命祈祷。 Other famous Carmelites include St. Therese and the Renaissance artist Fra Filippo Lippi.其他著名carmelites包括圣（ Therese和文艺复兴时期的艺术家FRA的菲利普里皮。
The popular Roman Catholic devotion of Our Lady of Mount Carmel is based on the revelations of Simon Stock, and English Carmelite said to have lived in the 13th century.热门罗马天主教奉献圣母山佳美的基础上，所揭露的西蒙股票，和英语carmelite说，以住在十三世纪。
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Bibliography
参考书目
Rohrbach,
Peter-Thomas, Journey to Carith: The Story of the Carmelite Order (1966).
rohrbach ，彼得-托马斯，西游记carith ：故事的carmelite令（ 1966 ） 。
Carmelites, popular name for members of the Order of Our Lady of Mount Carmel, a Roman Catholic religious order founded as a community of hermits in Palestine during the 12th century by the French hermit St. Berthold. carmelites ，通俗名称为成员的顺序圣母山焦糖，一名罗马天主教宗教秩序创立作为一个社会的隐士，在巴勒斯坦，在12世纪由法国隐士，圣berthold 。 The original rule, written for them in 1209 by the Latin patriarch of Jerusalem, Albert of Vercelli, was severe, prescribing poverty, abstinence from meat, and solitude.原来的规则，以书面为他们在1209年由拉丁语牧耶路撒冷，何俊仁的Vercelli的，是严重的，处方贫困，吃斋，和孤独。 It was approved in 1226 by Pope Honorius III.它的批准，在1226年由罗马教皇honorius三。
After the Crusades, the 13th-century Englishman St. Simon Stock reorganized the Carmelites as mendicant friars.经过十字军东征， 13世纪，英国人圣西蒙存量重组carmelites作为乞讨方济各会士。 Under him, a change of rule was made to facilitate a more active apostolate.根据他的，改变的规则是，以促进一个更积极的使徒。 Offshoot communities quickly sprang up in Cyprus, Messina, Marseille, and parts of England, where they were known as White Friars.支流社区迅速兴起，在塞浦路斯，墨西拿，马赛，以及部分英格兰，他们被称为白方济各会士。
During the 16th century two independent branches of the order were created: the Calced Carmelites, who were permitted to wear shoes and followed the mitigated rule of St. Simon Stock; and the Discalced Carmelites, who went without shoes as a sign of austerity and followed the reforms of the Spanish mystic St. John of the Cross.在16世纪的两个独立的分公司，该命令创建： calced carmelites ，谁允许穿鞋并遵循减轻了法治的圣西蒙股票及discalced carmelites ，也没能无鞋，作为一种标志的紧缩政策，并遵循改革的西班牙语神秘圣约翰的十字架。 This reform endeavored to restore the spirit of the original rule of Albert of Vercelli.这项改革的努力，以恢复原文的精神统治的阿尔伯特Vercelli的。 The main purpose of the order is contemplation, missionary work, and theology.主要目的的命令是沉思后，其传教工作，和神学。
Among the several orders of Carmelite nuns, the best known is the Order of Discalced Carmelites, founded during the 16th century by the Spanish mystic St. Teresa of 臀ila. The life of a Carmelite nun is completely contemplative, consisting of prayer, penance, hard work, and silence. The nuns are strictly enclosed, or cloistered; they never eat meat, and from the feast of the Exaltation of the Cross (September 14) until Easter, no milk, cheese, or eggs are allowed on Fridays and during Lent, except for the sick.其中几个命令carmelite尼姑，最出名的是秩序discalced carmelites ，创立在16世纪由西班牙人神秘圣德肋撒的臀国际法协会。 生命一个carmelite尼姑是完全contemplative ，构成的祷告，忏悔，辛勤工作，并保持沉默。修女们都是严格封闭的，或者cloistered ，他们从来没有吃肉，从宴的提升两岸（九月十四日）起至复活节了，没有牛奶，乳酪，蛋或获准于每星期五及期间封斋期，除为患病的。 The order has produced some of the greatest Roman Catholic mystics.该命令产生了一些最伟大的罗马天主教神秘主义者。
{ah'-vee-lah} （ ah' V型- lah ）
Saint Teresa of Avila, b.圣德肋撒的阿维拉，乙 Mar. 28, 1515, d. 1515年3月28日，四 Oct. 4, 1582, was a Spanish Carmelite and mystic who was declared a doctor of the church in 1970. 1582年10月4日，这是一个西班牙语carmelite和神秘人被宣布为是一位医生，教会于1970年。 The daughter of a noble Spanish family, she was originally named Teresa de Cespeda y Ahumada.女儿的一个崇高的西班牙语的家庭，她原名德肋撒德cespeda y阿乌马达。 In 1535 she entered the Carmelite monastery of the Incarnation at Avila, where the nuns observed the rules of the order in a relaxed ("mitigated") way.在1535年，她进入carmelite寺的化身，在阿维拉，那里的修女遵守规则的命令，在一个轻松的（ "缓解" ）的方式。 After a serious illness and a prolonged period of spiritual apathy Teresa experienced (1555) a spiritual reawakening that convinced her of the need for strict observance of the austere Carmelite rule.经过重病，并在经历了长时期的精神态度冷淡德肋撒经历（ 1555 ）的精神唤醒表示深信，她的必须严格遵守的过紧carmelite统治。 Despite strong opposition, she succeeded (1562) in opening the Convent of Saint Joseph in Avila, the first of the reformed Carmelite houses.尽管强烈反对，但她成功（ 1562 ）在开放修道院的圣约瑟夫在阿维拉，首先改革后carmelite房子。 Until her death she led the way in reforming both the male and female branches of the Carmelite order.直到她去世，她率领的方式在改革无论男性和女性分行的carmelite秩序。 Along with Saint John of the Cross, she is considered the founder of the Discalced ("shoeless") Carmelites.随着圣约翰的十字架上，她被认为是创始人之一discalced （ " shoeless " ） carmelites 。
Besides her activity in directing the reform of her order, which involved extensive travel and communication with nobility and church officials, Teresa wrote many works, among which are some of the greatest classics of mystical literature.除了她的活动，在指导改革的她命令，其中涉及了广泛的旅行和通讯与贵族和教会官员，德肋撒，写下了许多作品，其中包括一些最伟大的经典之文学。 A mystic of great stature who achieved the rare state of union referred to as mystical marriage, she wrote advice and direction for others, especially her nuns, with unusual beauty and equally unusual practical wisdom.一神秘的伟大地位，他们实现了难得的状态，联盟被称为神秘婚姻中，她写道意见和方向，为其他人，尤其是她的修女们，不寻常的美丽和同样不同寻常的实践智慧。 She is considered an authority on spirituality in the Western world, and her writings are read and studied today as much as ever.她被认为是权威和灵性，在西方世界，和她的著作，是阅读和研究了今天之多前所未有。 Teresa's best-known works are The Way of Perfection (1583), The Interior Castle (1588), The Book of Foundations (1610), and her Life (1611).德肋撒最知名的作品是单程的完善（ 1583 ） ，内部城堡（ 1588 ） ，这本书的基础（ 1610 ） ，和她的生活（ 1611 ） 。 Feast day: Oct. 15.盛宴的日子： 10月15日。
Joan A. Range邓务滋女士答范围
Bibliography
参考书目
Beevers, John,
Storm of Glory (1977); Hatzfeld, HA, Santa Teresa di Avila (1969).
beevers ，约翰，风暴的荣耀（ 1977年） ; hatzfeld ，医管局，圣特雷莎迪阿维拉（ 1969 ） 。
Saint Teresa of 臀ila (1515-82) was a Spanish mystic, influential author, and founder of the religious order of Discalced, or Barefoot, Carmelites, also known as Teresa of Jesus.圣德肋撒的臀国际法协会（ 1515年至1582年）是一个西班牙语神秘的，有影响力的作者，并创办人的宗教秩序的discalced ，或赤脚， carmelites ，又称为德肋撒的耶稣。
Teresa de Cepeda y Ahumada was born in 臀ila on March 28, 1515.德肋撒德塞佩达y阿乌马达出生于臀国际法协会于1515年3月28日。 She was educated in an Augustinian convent and, about 1535, entered the local Carmelite Convent of the Incarnation.她曾就读于一个augustinian修道院，以及约1535 ，进入当地carmelite修道院的化身。 In 1555, after many years marked by serious illness and increasingly rigorous religious exercises, she experienced a profound awakening, involving visions of Jesus Christ, hell, angels, and demons; at times she felt sharp pains that she claimed were caused by the tip of an angel's lance piercing her heart. Long troubled by the slack discipline into which the Carmelites had relapsed, she determined to devote herself to the reform of the order. Through papal intervention in her behalf, she overcame the bitter opposition of her immediate ecclesiastical superiors and in 1562 succeeded in founding at 臀ila the Convent of St. Joseph, the first community of reformed, or Discalced, Carmelite nuns. She enforced strict observance of the original, severe Carmelite rules at the convent. Her reforms won the approbation of the head of the order, and in 1567 she was authorized to establish similar religious houses for men.在1555 ，经过多年的标志大病和日益严格的宗教演习中， 她经历了一场深刻的觉醒，所涉及的愿景耶稣基督，地狱，天使，天使与魔鬼;时候，她感到尖锐的痛苦，她声称因尖端一个天使的兰斯刺耳，她的心。 长期以来困扰，由纪律松弛到其中carmelites复发了，她决心以自己全身心地扑在这项改革的议事程序，通过教皇干预，她的代表，她克服了痛苦的反对，她立刻教会上级和1562成功地创始于臀国际法协会修道院的圣若瑟，第一所社区的改革，或discalced ， carmelite尼姑， 她被强迫严格遵循原著，严重carmelite规则，在修道院，她的改革，赢得了赞许的头部该命令的，而在1567年，她被授权建立类似的宗教之家为男性。
Teresa organized the new branch of the old order, with the aid of St. John of the Cross, the Spanish mystic and Doctor of the Church.德肋撒举办了新的分支旧秩序，借助圣约翰的十字架，西班牙的神秘和医生的教会。 Although she was harassed at every step by powerful and hostile church officials, she helped to establish 16 foundations for women and 14 for men.虽然她被骚扰的每一个步骤，是由强大的敌对和教会官员，她帮助建立了16个基础，为妇女和14个男子。 Two years before her death the Discalced Carmelites received papal recognition as an independent monastic body.二年前，她的死因有关discalced carmelites得到教皇的承认，作为一个独立的寺院机构。 Teresa died in Alba de Tormes on October 4, 1582.德肋撒死在阿尔巴德tormes于1582年10月4日。
Teresa was a gifted organizer endowed with common sense, tact, intelligence, courage, and humor, as well as a mystic of extraordinary spiritual depth.德肋撒是一个天才的组织者，赋予了普通常识，机智，智慧，勇气和幽默，而且是一个神秘的不平凡精神引向深入。 She purified the religious life of Spain and, in a period when Protestantism gained ground elsewhere in Europe, strengthened the forces that reformed the Roman Catholic church from within.她净化了宗教生活的西班牙，并在一个时期内，当新教抬头，在欧洲其他地方，加强了力量，改革了罗马天主教会从内部产生。
Teresa's writings, all published posthumously, are valued as unique contributions to mystical and devotional literature and as masterpieces of Spanish prose.德肋撒的写作中，所有出版死后，价值是作为独特贡献，以神秘和灵修文学，作为大师的西班牙语散文。 Among her works are a spiritual autobiography; The Way of Perfection (after 1565), advice to her nuns; The Interior Castle (1577), an eloquent description of the contemplative life; and The Foundations (1573-82), an account of the origins of the Discalced Carmelites.其中她的作品是一种精神的自传;方式的完善（ 1565年后） ，向她的修女;内政城堡（ 1577 ） ，雄辩地说明了contemplative生活和基础（ 1573年至1582年） ，户口本起源的discalced carmelites 。 English translations of her complete works appeared in three volumes in 1946.英语翻译，她完成工程出现三册于1946年。
Teresa was canonized in 1622; she was proclaimed a Doctor of the Church, the first woman to be so named, in 1970.德肋撒被册封的，在1622年，她被宣布为是一位医生，教会，第一女被如此命名，于1970年。 Her feast day is October 15.她盛宴一天是10月15日。
Saint John of the Cross, b.圣约翰的十字架，乙 June 24, 1542, d. 1542年6月24日，四 Dec. 14, 1591, a Spanish mystic and poet, is considered by many the greatest Western authority on Mysticism and one of Spain's finest lyric poets. 1591年12月14日，一名西班牙的神秘和诗人，是被许多人最大的西方权威的神秘主义和一个西班牙最优秀的抒情诗人。 He entered a Carmelite monastery in 1563 and was ordained a priest in 1567.他进入了一个carmelite寺在1563年被祝圣司铎在1567年。 Dissatisfied with the laxity of the order, he began to work for the reform of the Carmelites.不满与懈怠的一声令下，他开始工作，为改革的carmelites 。 With Saint Teresa of 臀ila, he founded the Discalced Carmelites.与圣德肋撒的臀国际法协会，他创立discalced carmelites 。 Friction with the hierarchy led to his imprisonment (1577) in the monastery of Toledo.摩擦与层次导致了他的监禁（ 1577 ）在修道院的托莱多。 He escaped in 1578 and later served as prior of Granada (1582-88) and of Segovia (1588-91).他逃出，在1578年，后来担任过前的格拉纳达（ 1582年至1588年）和塞哥维亚（ 1588至1591年） 。
Saint John combined the imagination and sensitivity of a poet with the precision and depth of a theologian and philosopher trained in the tradition of Saint Thomas Aquinas.圣约翰结合的想象力和敏感的诗人与精度和深度，神学家和哲学家训练有素，在传统的圣托马斯阿奎那。 These two factors contributed toward making his writings powerfully descriptive and analytical of the mystical experience.这两个因素的贡献，使他的作品有力地描述和分析性的神秘经验。 His most important writings are The Spiritual Canticle, written during his imprisonment in 1578; The Ascent of Mt. Carmel and Dark Night of the Soul, written shortly afterward; and The Living Flame of Love, completed by 1583.他最重要的著作，是精神的canticle ，写在他被监禁在1578年;上升的摄影。焦糖和黑夜的灵魂，以书面紧接着，以及生活火焰的爱情，完成了1583年。 These poems deal with the purification of the soul--through detachment and suffering--in its mystical journey toward God and give a detailed description of the three stages of mystical union: purgation, illumination, and union.这些诗词处理净化灵魂-通过支队和苦难-在其神秘的征途神，并给予详细说明了三个阶段的神秘联盟：通便，照明，职工和工会。 Saint John was canonized in 1726 and declared a Doctor of the Church in 1926.圣约翰被册封的，在1726年，并声称是一位医生，教会于1926年。 Feast day: December 14.盛宴的日子： 12月14日。
Joan A. Range邓务滋女士答范围
Bibliography
参考书目
Brenan, Gerald,
St. John of the Cross (1973); Collings, Ross, John of the Cross (1990).
brenan ，杰拉德，圣约翰的十字架（ 1973年） ; collings ，罗斯，约翰的十字架（ 1990 ） 。
Saint Teresa was a Spanish mystic, born Teresa de Cepeda y Ahumada at Avila on March 28, 1515.圣德肋撒是西班牙的一个神秘的，出生德肋撒德塞佩达y阿乌马达在阿维拉于1515年3月28日。 Her stepmother died when Teresa was thirteen years of age.她的继母去世时，德肋撒是十三年岁。 Three years later, upon the marriage of her oldest sister, she was sent to the Augustinian convent in Avila, but illness forced her to leave.三年后的今天，当婚姻对她的姐姐，她被送往该augustinian修道院在阿维拉，但病情逼迫她离开。 After a prolonged spiritual struggle, accompanied by poor health, she entered the Carmelite Convent of the Incarnation at Avila on November 2, 1535.经过长时间的精神斗争中，伴随着健康状况不佳，她进入carmelite修道院的化身，在阿维拉于1535年11月2日。 Here she was treated with deference because of her personality and family status.在这里，她是治疗顺从，因为她的性格和家庭地位。 However, in 1555, her spiritual pilgrimage took a more serious turn.然而，在1555 ，她的精神朝圣了较严重的好转。 This second conversion, as it is sometimes called, was marked by "mental prayer" and estatic visions.这第二次转换，因为它有时也被称为，主要标志是"精神祈祷" ，并estatic愿景。 Some of her spiritual advisors thought her visions were diabolical, but others reassured her that they were, indeed, from the Lord.她的一些精神顾问认为她愿景，被凶残的，但其他人放心，她说，他们分别为，事实上，从上主。 She found support from the Jesuits, particularly her father confessor, Baltasar Alvarez.她发现，支持，从耶稣会士，特别是她的父亲忏悔， baltasar阿尔瓦雷斯。
In 1559, Teresa reported a remarkable vision known as the "transverberation of her heart," in which an angel with a fire-tipped lance pierced her heart. 1559年，德肋撒报了不起的愿景称为" transverberation她的心" ，其中一位天使与火尖枪，戳穿了她的心。 Growing increasingly disillusioned with her own Carmelite order, Teresa felt compelled to launch a reform movement with Carmelite nuns who would follow an austere rule.越来越幻灭，她自己的carmelite秩序，德肋撒认为有必要推出一项改革运动与carmelite修女会跟随过紧统治。 Her plans met with stiff resistance from a number of sources, including the city of Avila.她的计划遭到激烈的抵抗，从若干来源，包括市阿维拉。 However, wealthy friends offered their support.然而，富裕的朋友们提供了他们的支持。 In spite of stout opposition, Teresa sought and found approval from Pope Paul IV.尽管粗壮反对，德肋撒寻求和发现批准，由教皇保罗四。 Her convent was to be small, numbering no more than thirteen, following the rule prepared by Fray Hugo in 1248.她的女修道院是小，不超过13个，以下规则编写卷入旋涡雨果在1248年。 Thus on August 24, 1562, the resolute nun founded the convent of Discalced ("barefoot") Carmelite Nuns of the Primitive Rule of St. Joseph.因此，对1562年8月24日，坚决尼姑创立修道院的discalced （ "赤脚" ） carmelite尼姑原始法治的圣若瑟。 After a visit by the General of the Carmelites, she was encouraged in her work and given permission to form other houses of the Discalced Carmelites, not only for nuns, but for monks also.在查访后，由一般的carmelites ，使她深受鼓舞，在她的工作，并获准以其他形式房子的discalced carmelites ，不仅为尼姑，但对于僧侣也。 With the backing of Philip II, she managed to escape the Inquisition, and spent the remainder of her life establishing new convents all over Spain.与后盾弘第二，她设法逃脱了宗教裁判所，并度过了余下的一生树立新的修道院都超过西班牙。
Teresa was a remarkable person, combining mystic contemplation and a fervent activism with a literary career.德肋撒是一个了不起的人，结合神秘的沉思和热切的积极性与文学生涯。 She wrote two autobiographical works, the Life and the Book of Foundations.她写了两本自传式作品，生活与书本的基础。 Two were written for her nuns: The Way of Perfection and The Interior Castle.两个人写给她的修女们：未来路的完善和内部城堡。 It was her conviction that contemplation should lead to action, not lethargy.这是她的信念，即沉思应该带头行动，而不是昏昏欲睡。 In spite of a frail body, beset by continuing bouts of illness, she became the personification of this conviction.尽管纤弱身体，困扰不断出现的疾病，她成了人格化的这个信念。 Teresa was canonized by Gregory XV in 1622.德肋撒被册封格雷戈里十五，在1622年。
WR Estep,
Jr.西铁estep前些日子
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
EA Peers,
Handbook to the Life and Times of St. Teresa and St. John of the Cross; "Teresa
of Jesus, Saint," Catholic Encyclopedia, XIV.环境同行，手册，以生命和时代的圣德肋撒和圣约翰的十字架"
;德肋撒的耶稣，圣" ，天主教百科全书，十四。
(1542-1591) （ 1542年至1591年）
John of the Cross was one of the leading teachers of Christian contemplation or the mystical way, as well as a founder of the Discalced Carmelite order.约翰的十字架是一个起主导作用的教师，基督教沉思或神秘的方式，以及作为创始人之一discalced carmelite秩序。 Born Juan de Yepes y Alvarez in Old Castile, Spain, to a poor family of noble stock, he entered the Carmelite order in 1563 and, after a study of theology at Salamanca, was ordained in 1567.出生胡安yepes y阿尔瓦雷斯在旧卡斯蒂利亚，西班牙，向家境贫寒的高尚的股票，他进入carmelite为了在1563年，在经过研究神学，在萨拉曼卡，是受戒于1567年。 At that time the discipline of the Carmelite Order was relatively lax, and many of its leaders favored the mitigated observance.在那个时候，纪律的carmelite秩序相对宽松，它的许多领导人，主张减轻了纪念活动。 John, distressed by their laxity, came under the influence of Teresa of Avila and, following her advice, attempted to introduce reform into the order.约翰，痛心，他们的懈怠，来的影响下德肋撒的阿维拉和之后，她的意见，试图在国内引进的改革纳入议事程序。 While in and out of office and prison because of his combination of great ability and reforming zeal (which his superiors mistrusted and feared), he produced some of the greatest mystical theological literature in the history of the church.而在进出办公室和监狱，因为他相结合的伟大能力和改革的热情（他的上级mistrusted害怕） ，他制作了一些最伟大的神秘主义神学文献，在教会的历史。 The order itself eventually split into Calced and Discalced branches, as the stricter group withdrew in 1578 under the leadership of Teresa and John.该命令本身，最终分裂成calced和discalced分行，为更严格的集团撤回了在1578年的领导下，特里萨以及约翰。 His death was the result of privations suffered in these struggles.他的去世是因遭受privations在所有这些斗争。
While John of the Cross is best known for his Dark Night of the Soul, that work is but the second part of Ascent of Mount Carmel.而约翰的交叉是最出名的，他黑夜的灵魂，这项工作，不过是第二部分，登上摩佳美。 This latter work deals with the purgative way, while the former instructs in the illuminative and unitive ways.后者的工作待遇与泻下的方式，而前者则指示，在照明和统一的途径。 Through the progressive stages of purgation (the night of the senses) and spiritual growth (the night of the spirit) the soul is prepared for union with God, described in terms of marriage (The Living Flame of Love).通过逐步阶段的下法（夜的感官）及心灵成长（夜的精神）的灵魂，是准备为联盟与神，叙述的角度婚姻（居住火焰的爱） 。 While John was a strict monastic and a philosopher in the Thomistic tradition, and while he fed on Scripture, especially the hard sayings of Jesus and Paul, his poetic gentleness is evident in The Spiritual Canticle (begun while in prison), and his wisdom as a spiritual guide and counselor shines through his work, which is important to pastors in many traditions but is invaluable to people interested in more mystical spiritual experience of the nonimaged type.而约翰是一个严格的寺院和一位哲人在thomistic传统，而他喂养的经文，特别是硬熟语的耶稣和保罗，他的诗歌温柔，是明显地体现在精神canticle （开始，而在监狱中） ，并且他的智慧一种精神，引导和辅导员斜照通过他的工作，这是很重要的牧者，在许多传统而且是非常宝贵的人，有兴趣的更神秘的属灵经验的nonimaged类型。
PH Davids
pH值戴维斯
(Elwell
Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
参考书目
A. Cugno, St.
John of the Cross; L. Christiani, St. John of the Cross; B. Frost, St. John of
the Cross; EA Peers, Spirit of Flame and Handbook of the Life and Times of Saint
Teresa and Saint John of the Cross.答： cugno ，圣约翰的十字架;属christiani
，圣约翰的十字架;乙霜冻，圣约翰的十字架;环境同辈，是精神的火焰和手册的生活和历史的圣特里萨以及圣约翰的十字架。
One of the mendicant orders.其中的乞讨命令。
Origin原产地
The date of the foundation of the Order of Our Lady of Mount Carmel has been under discussion from the fourteenth century to the present day, the order claiming for its founders the prophets Elias and Eliseus, whereas modern historians, beginning with Baronius, deny its existence previous to the second half of the twelfth century.日期的立党之本，为了我们的夫人迦密山一直在讨论从14世纪到现在的一天，为了要求赔偿，其创始人先知们Elias和eliseus ，而现代历史学家，开始与巴若尼，否认它的存在以往到下半年的12世纪。 As early as the times of the Prophet Samuel there existed in the Holy Land a body of men called Sons of the Prophets, who in many respects resembled religious institutes of later times.早在时代的先知塞缪尔存在着在圣地的一个机构，对男人所谓先知的子民，他们在很多方面都类似于宗教研究所稍后的时间。 They led a kind of community life, and, though not belonging to the Tribe of Levi, dedicated themselves to the service of God; above all they owed obedience to certain superiors, the most famous of whom were Elias and his successor Eliseus, both connected with Carmel, the former by his encounter with the prophets of Baal, the latter by prolonged residence on the holy mountain.他们过着一种社会生活，而且，虽然不属于该部落的利维，投身天主服务;上述所有欠款，他们以服从某些上级，最有名的人Elias和他的继任者eliseus ，无论是连接与焦糖，前者是他遭遇的先知巴力，而后者是由长期居住于圣山。 With the downfall of the Kingdom of Israel the Sons of the Prophets disappear from history.与没落的王国以色列先知的子民消失，从历史中。 In the third or fourth century of the Christian Era Carmel was a place of pilgrimage, as is proved by numerous Greek inscriptions on the walls of the School of the Prophets: "Remember Julianus, remember Germanicus", etc. Several of the Fathers, notably John Chrystostom, Basil, Gregory Nazianzen, and Jerome, represent Elias and Eliseus as the models of religious perfection and the patrons of hermits and monks.在第三或第四世纪的基督教时代，佳美是一个地方的朝圣活动，为的是证明了无数希腊碑文上的墙壁，学校的先知们说： "记住，尤里安，记住军曼尼古斯"等几个的父亲，尤其是约翰chrystostom ，罗勒，格雷戈里nazianzen ，杰罗姆，代表Elias和eliseus作为型号的宗教完善和食客的隐士和僧侣。 These undeniable facts have opened the way to certain conjectures.这些无可否认的事实已经开辟了道路，以一定的猜测。 As St. John the Baptist spent nearly the whole of his life in the desert, where he gathered around him a number of disciples, and as Christ said he was endowed with the spirit and virtue of Elias, some authors think that he revived the institute of the Sons of the Prophets.正如圣施洗约翰花了将近整他的生命在沙漠中，他在那里聚集在他周围的一批弟子，并作为基督说，他是得天独厚的精神和美德，埃利亚斯，一些作者认为他复活研究所对先知的子民。
The glowing descriptions given by Pliny, Flavius Josephus, and Philo, of the manner of life of the Essenes and Therapeutes convinced others that these sects belonged to the same corporation; unfortunately their orthodoxy is open to serious doubts.发光说明给予普林尼， flavius约瑟夫，斐洛，在该地生活了essenes和therapeutes说服别人认为这些支派属于同一公司，可惜他们的正统，是开放严重怀疑。 Tacitus mentions a sanctuary on Carmel, consisting "neither of a temple, nor an idol, but merely an altar for Divine worship"; whatever its origin may have been, it certainly was at the time of Vespasian in the hands of a pagan priest, Basilides.塔西佗提到一个避难所对焦糖，构成"既不是一个庙，也不是偶像，而仅仅是一个供奉神崇拜" ;不论其来源可能有，它肯定是当时的vespasian在政府手中一个异教徒祭司， basilides 。 Pythagoras (500 BC) is represented by Jamblichus (AD 300) as having spent some time in silent prayer in a similar sanctuary on Carmel, a testimony of greater force for the time of Jambilichus himself than for that of Pythagoras.毕达哥拉斯（公元前500年）是代表jamblichus （公元300 ） ，因为用了一段时间默祷在一个类似的庇护所对焦糖，也证明了更大的力量的时候， jambilichus自己比作是毕达哥拉斯。 Nicephorus Callistus (AD 1300) relates that the Empress Helena built a church in honour of St. Elias on the slopes of a certain mountain. nicephorus callistus （公元1300 ）表示，慈禧赫勒拿岛建造一所教堂的荣誉圣埃利亚斯对斜坡的某个山区。 This evidence is, however, inadmissible, inasmuch as Eusebius is witness to the fact that she built only two churches in the Holy Land, at Bethlehem and at Jerusalem, not twenty, as Nicephorus says; moreover the words of this author show clearly that he had in view the Greek monastery of Mar Elias, overhanging the Jordan valley, and not Carmel as some authors think; Mar Elias, however, belongs to the sixth century.这方面的证据，但不能允许的，因为尤西比乌斯是见证了一个事实，她只能建立在两个教会在圣地，在伯利恒，并在耶路撒冷，而不是二十一，作为nicephorus说，而且的话，笔者则表明他有鉴于希腊的修道院三月埃利亚斯，悬垂约旦谷地，而不是佳美，因为有些作者认为;三月爱丽丝，但属于第六世纪。 These and other misunderstood quotations have enfeebled rather than strengthened the tradition of the order, which holds that from the days of the great Prophets there has been, if not an uninterrupted, at least a moral succession of hermits on Carmel, first under the Old Dispensation, afterwards in the full light of Christianity, until at the time of the Crusades these hermits became organized after the fashion of the Western orders.这些和其他人误解的报价已enfeebled而不是强化传统的一声令下，其中认为，从几天的伟大先知已，如果不是一个不间断的，至少在道义上继承隐士对焦糖，首先根据旧省却随后，在充分肯定的是基督教，直到当时的十字军东征这些隐士成为有组织后，时装的西部命令。 This tradition is officially laid down in the constitutions of the order, is mentioned in many papal Bulls, as well as in the Liturgy of the Church, and is still held by many members of the order.这一传统在正式写在宪法中的一声令下，是中提到的许多教皇公牛，以及在礼仪中的教会，仍然被许多委员的命令。
The silence of Palestine pilgrims previous to AD 1150, of chroniclers, of early documents, in one word the negative evidence of history has induced modern historians to disregard the claims of the order, and to place its foundation in or about the year 1155 when it is first spoken of in documents of undoubted authenticity.沉默的巴勒斯坦朝圣者前至公元1150的编年史家，早期文件，在一个词的负面证据的历史，引起了现代历史学家不顾索赔的一声令下，并把其基础或对， 1155年时，它首先发言的，在文件的真实性不容置疑的。 Even the evidence of the order itself was not always very explicit.即使是证据的命令本身并不总是很明确。 A notice written between 1247 and 1274 (Mon. Hist. Carmelit., 1, 20, 267) states in general terms that "from the days of Elias and Eliseus the holy fathers of the Old and the New Dispensation dwelt on Mount Carmel, and that their successors after the Incarnation built there a chapel in honour of Our Lady, for which reason they were called in papal Bulls "Friars of Blessed Mary of Mount Carmel". The General Chapter of 1287 (unedited) speaks of the order as of a plantation of recent growth (plantatio novella). More definite are some writings of about the same time. A letter "On the progress of his Order" ascribed to St. Cyril of Constantinople, but written by a Latin (probably French) author about the year 1230, and the book "On the Institution of the First Monks" connect the order with the Prophets of the Old Law. This latter work, mentioned for the first time in 1342, was published in 1370 and became known in England half a century later. It purports to be written by John, the forty-fourth (more accurately the forty-second) Bishop of Jerusalem (AD 400). However, as Gennadius and other ancient bibliographers do not mention it among the writings of John, and as the author was clearly a Latin, since his entire argument is based upon certain texts of the Vulgate differing widely from the corresponding passages of the Septuagint, and as he in many ways proves his entire ignorance of the Greek language, and, moreover, quotes or alludes to writers of the twelfth century, he cannot have lived earlier than the middle of the thirteenth. A third author is sometimes mentioned, Joseph, a Deacon of Antioch, whom Possevin assigns to about AD 130. His work is lost but its very title, "Speculum perfect疆 milit疆 primitiv疆 ecclesi疆", proves that he cannot have belonged to the Apostolic Fathers, as indeed he is entirely unknown to patristic literature. His name is not mentioned before the fourteenth century and in all probability he did not live much earlier.公告书面之间的1247,1410和1274 （周一历史。 carmelit ， 1 ， 20 ， 267 ）国家一般条款" ，从天Elias和eliseus圣教父的新和旧省却白景富对摩焦糖，并他们的接班人后，化身建有一个小教堂，在荣誉的圣母，因此它们被称为在教皇公牛"的方济各会士的祝福玛丽的摩佳美" 。总务章1287 （未编辑）谈到了经济秩序作为一项人工林的近期增长（ plantatio中篇小说） 。作出更明确的是一些著作的大约同一时间举行。一封信"的进度，他命令"归因于圣西里尔的君士坦丁堡，但写的一个拉丁（可能是法语）作者有关一年1230 ，和一本名为"关于事业单位的第一和尚"的连接，以便与先知的旧法，这后者的工作，第一次提到了在1342发表在1370年，并成为众所周知的，在英格兰半世纪后来，它意图借此予以书面约翰，第四十四届（更准确第四十二届）主教在耶路撒冷（公元400 ） ，但由于gennadius和其他古代bibliographers不提它其中的著述约翰，并作为作者显然是一个拉丁语，因为他的整个论点，是基于某些文本的不同vulgate广泛，从相应通道的septuagint ，因为他在很多方面证明了他的整个的无知，希腊语，更行情或提到作家的12世纪，他也不能住了早中的第十三一个第三作者有时提到，约瑟夫，执事安提，其中possevin委派至约公元130 。他的工作失去了，但它很称号" speculum完善疆milit疆primitiv疆ecclesi疆" ，证明他不可能有属于教廷的父亲，事实上，他是完全陌生的教父的著作，他的名字是不是以前所说的14世纪，并在所有的概率，他不生活要早得多。
The tradition of the order, while admitted by many of the medieval Schoolmen, was contested by not a few authors.传统的一声令下，同时也承认，许多中世纪schoolmen ，是有争议的，没有几个作家。 Hence the Carmelite historians neglected almost completely the history of their own times, spending all their energy on controversial writings, as is evident in the works of John Baconthorpe, John of Chimeneto, John of Hildesheim, Bernard Olerius, and many others.因此carmelite历史学家忽略几乎完全史上自己的时候，这方面的开支全部精力具争议性的著作，这一点在工程的约翰baconthorpe ，约翰的chimeneto ，约翰的希尔德斯海姆，伯纳德olerius ，以及其他许多人。 In 1374 a disputation was held before the University of Cambridge between the Dominican John Stokes and the Carmelite John of Horneby; the latter, whose arguments were chiefly taken from canon law, not from history, was declared victorious and the members of the university were forbidden to question the antiquity of the Carmelite Order.在1374年1纠纷之前举行了大学，剑桥大学之间的多米尼加约翰斯托克斯和carmelite约翰的horneby ;后者，其论据主要都是从教会法，而不是从历史中，被宣布为战胜国和成员，大学被禁止质疑古代的carmelite秩序。 Towards the end of the fifteenth century this was again ably defended by Trithemius (or whoever wrote under his name), Bostius, Palæonydorus, and many others who with a great display of learning strove to strengthen their thesis, filling in the gaps in the history of the order by claiming for it numerous ancient saints.在接近年底的15世纪，这是干练又悍里特米乌斯（或谁写下他的名字） ， bostius ， palæonydorus ，和许多其他人一样怀着极大的展示学习奋斗，以加强他们的论文，填补空白的历史该命令称，因为众多的古代圣人。 Sts. STS对。 Eliseus and Cyril of Alexandria (1399), Basil (1411), Hilarion (1490), and Elias (in some places c. 1480, in the whole order from 1551) had already been placed on the Carmelite calendar; the chapter of 1564 added many more, some of whom were dropped out twenty years later on the occasion of a revision of the Liturgy, but were reintroduced in 1609 when Cardinal Bellarmine acted as reviser of Carmelite legends. eliseus和西里尔亚历山大（ 1399 ） ，罗勒（ 1411 ） ，希拉容（ 1490 ） ，和爱丽丝（在一些地方，长1480 ，在整个秩序，从1551 ）已被放置于carmelite日历;本章的第1564补充说：许多人，其中有些人是退出了二十年后，在纪念修订的礼仪中，但被重新提出，在1609年时，枢机bellarmine担任审校的carmelite传说。 He, too, approved with certain reservations the legend of the feast of Our Lady of Mount Carmel, 16 July, which had been instituted between 1376 and 1386 in commemoration of the approbation of the rule by Honorius III; it now (1609) became the "Scapular feast", was declared the principal feast of the order, and was extended to the whole Church in 1726.他也批准了若干保留的传说，这个节日的圣母山焦糖， 7月16日，已被提起之间的第1376和第1386纪念认同的法治honorius三;现在（ 1609年）成为"肩胛骨盛宴" ，被宣布为主要盛宴的命令，并扩展至整个教会在1726年。 The tendency of claiming for the order saints and other renowned persons of Christian and even classical antiquity came to a climax in the "Paradisus Carmelitici decoris" by MA Alegre de Casanate, published in 1639, condemned by the Sorbonne in 1642, and placed on the Roman Index in 1649.趋势声称该命令圣人和其他著名人士的基督徒，甚至古典古代来到了高潮，在" paradisus carmelitici decoris " ，由马alegre德casanate ，发表在1639谴责索邦大学，在1642年，并放置于罗马指数在1649年。 Much that is uncritical may also be found in the annals of the order by J.-B.许多应该批判，可能也见诸于史册的命令由j.-b. de Lezana (1645-56) and in "Decor Carmeli" by Philip of the Blessed Trinity (1665).德lezana （ 1645至1656年）和"装饰卡尔梅利"弘的祝福三一（ 1665 ） 。 On the publication, in 1668, of the third volume of March of the Bollandists, in which Daniel Papebroch asserted that the Carmelite Order was founded in 1155 by St. Berthold, there arose a literary war of thirty years' duration and almost unequaled violence.对违规出版， 1668年，第三卷三月的bollandists ，其中丹尼尔papebroch宣称carmelite为了创立于11时55分由圣berthold ，因而产生了一位文学战争的三十年期几乎无与伦比的暴力行为。 The Holy See, appealed to by both sides, declined to place the Bollandists on the Roman Index, although they had been put on the Spanish Index, but imposed silence on both parties (1698).罗马教廷，呼吁双方的共同努力下，拒绝把bollandists对罗马指数中，他们虽然也提上了西班牙语指数，但所施加的沉默，对双方（ 1698 ） 。 On the other hand it permitted the erection of a statue of St. Elias in the Vatican Basilica among the founders of orders (1725), towards the cost of which (4064 scudi or $3942) each section of the order contributed one fourth part.在另一方面，它允许竖立一尊塑像，圣埃利亚斯在梵蒂冈大教堂之间的缔造者令（ 1725 ） ，对成本的，其中（ 4064 scudi或3942美元）每一节的命令作出贡献的四分之一部分。 At the present time the question of the antiquity of the Carmelite Order has hardly more than academical interest.在目前这个时间的问题，古物的carmelite秩序已难以以上学术兴趣。
Foundations in Palestine基金会在巴勒斯坦
The Greek monk John Phocas who visited the Holy Land in 1185 relates that he met on Carmel a Calabrian (ie Western) monk who some time previously, on the strength of an apparition of the Prophet Elias, had gathered around him about ten hermits with whom he led a religious life in a small monastery near the grotto of the prophet.希腊的僧侣约翰phocas访问圣地，在1185年表示，他会见了焦糖一calabrian （即西方）僧侣一段时间以前，对强度的一个apparition的先知埃利亚斯，聚集在他周围的大约10名隐士与谁他率领一个宗教生活中的一小寺附近石窟的先知。 Rabbi Benjamin de Tudela had already in 1163 reported that the Christians had built there a chapel in honour of Elias.拉比本杰明德图德拉已在1163年报告说，基督徒已建有一个小教堂，在荣誉的爱丽丝。 Jacques de Vitry and several other writers of the end of the twelfth and the beginning of the thirteenth centuries give similar accounts.雅克德vitry及其他几个作家的结束第十二届并开始第十三百年作出类似的账户。 The exact date of the foundation of the hermitage may be gathered from the life of Aymeric, Patriarch of Antioch, a relative of the "Calabrian" monk, Berthold; on the occasion of a journey to Jerusalem in 1154 or the following year he appears to have visited the latter and assisted him in the establishment of the small community; it is further reported that on his return to Antioch (c. 1160) he took with him some of the hermits, who founded a convent in that town and another on a neighbouring mountain; both were destroyed in 1268.确切日期的立党之本，冬宫，可搜集到的生活aymeric ，牧安提，相对的" calabrian "和尚， berthold ;值此之旅耶路撒冷第1154或次年他似乎已先后拜访了后者，并协助他建立的小社区，它是进一步报告说，就他回到安提（约1,160个） ，他与他部分的隐士，他们创立了修道院，在城市和另一对邻近山;都被摧毁，在二五五五一二六八。 Under Berthold's successor, Brocard, some doubts arose as to the proper form of life of the Carmelite hermits.根据berthold的继任者， brocard ，有些怀疑是由于以适当的形式，生命的carmelite隐士。 The Patriarch of Jerusalem, Albert de Vercelli, then residing at Tyre, settled the difficulty by writing a short rule, part of which is literally taken from that of St. Augustine (c. 1210).宗主教在耶路撒冷，何俊仁德Vercelli的，那么，居住在轮胎，解决了困难，以书面形式由短期统治，其中一部分是从字面上采取从圣奥古斯丁（丙第1210 ） 。 The hermits were to elect a prior to whom they should promise obedience; they were to live in cells apart from one another, where they had to recite the Divine Office according to the Rite of the church of the Holy Sepulchre, or, if unable to read, certain other prayers, and to spend their time in pious meditation varied by manual labour.该修士都选出之前，他们应承诺服从，他们被生活在细胞中，除了彼此，他们在那里朗诵神圣办公室根据该成年礼的圣墓教堂，或者，如果无法阅读，还有其他一些祈祷，是为了消磨时间，在虔诚默祷多样，由体力劳动。 Every morning they met in chapel for Mass, and on Sundays also for chapter.每天早上，他们会见了在教堂作弥撒，并于星期日，也为一章。 They were to have no personal property; their meals were to be served in their cells; but they were to abstain from flesh meat except in cases of great necessity, and they had to fast from the middle of September until Easter.他们有没有个人财产;吃饭被曾任职于自己的牢房，但他们投弃权肉肉类除非发生很大的必要性，并已迅速从9月中旬，直到复活节。 Silence was not to be broken between Vespers and Terce of the following day, while from Terce till Vespers they were to guard against useless talk.沉默不是要被打破之间的晚祷和泰尔塞的翌日，而从泰尔塞直到晚祷他们，以防止无用之谈。 the prior was to set a good example by humility, and the brothers were to honour him as the representative of Christ.事先是要树立好榜样，谦卑，和兄弟们履行他作为英国的代表基督。
Migration to Europe迁移到欧洲
As will be seen from this short abstract no provision was made for any further organization beyond the community on Carmel itself, whence it must be inferred that until 1210 no other foundation had been made except those at and near Antioch, which were probably subject to the patriarch of that city.作为中可以看出，从这次简短摘要没有为任何进一步的组织之外，社会上对焦糖本身，何时必须推断，直到12时10分，没有其他基金会已经取得了除那些与近安提，这很可能是受了牧该城。 After that date new communities sprang up at Saint Jean d'Acre, Tyre, Tripoli, Jerusalem, in the Quarantena, somewhere in Galilee (monasterium Valini), and in some other localities which are not known, making in all about fifteen.该日期后新社区兴起，在圣让-英亩，轮胎，的黎波里，耶路撒冷，在q uarantena，某处在加利利（ m onasteriumv alini） ，并在其他一些地方，其中不为人所知，使各约1 5名。 Most of these were destroyed almost as soon as they were built, and at least in two of them some of the brothers were put to death by the Saracens.这些措施大部分已几乎毁坏，尽快为他们修建的，至少在他们二人的一些兄弟被处死，由这部电影。 Several times the hermits were driven from Carmel, but they always found means to return; they even built a new monastery in 1263 (in conformity with the revised rule) and a comparatively large church, which was still visible towards the end of the fifteenth century.数倍隐士被逐出焦糖，但是他们总是发现手段，以回报，他们甚至建立了一个新的修道院，在1263 （符合修订后的规则） ，以及在相对较大的教堂，仍看得见，在接近年底的15世纪。 However, the position of Christians had become so precarious as to render emigration necessary.然而，地位的基督徒已变得如此岌岌可危的，以使移民必要的。 Accordingly colonies of hermits were sent out to Cyprus, Sicily, Marseilles, and Valenciennes (c. 1238).因此殖民地的隐士发送到塞浦路斯，西西里岛，马赛，并瓦朗西（丙第1238 ） 。 Some brothers of English nationality accompanied the Barons de Vescy and Grey on their return journey from the expedition of Richard, Earl of Cornwall (1241), and made foundations at Hulne near Alnwick in Northumberland, Bradmer (Norfolk), Aylesford, and Newenden (Kent).一些兄弟的英语国籍陪同大亨德vescy和灰色他们回程时，由远征的理查德，伯爵的歌（ 1241 ） ，并作了基金会在hulne近阿尼克在诺森伯兰， bradmer （诺福克） ， aylesford ， newenden （肯特） 。 St. Louis, King of France, visited Mount Carmel in 1254 and brought six French hermits to Charenton near Paris where he gave them a convent.圣路易斯，法国国王，参观迦密山，在1254年，并带来了6名法国隐士，以charenton在巴黎附近的地方，他给了他们修道院。 Mount Carmel was taken by the Saracens in 1291, the brothers, while singing the Salve Regina, were put to the sword, and the convent was burnt.摩焦糖是由这部电影在1291 ，兄弟，而唱抚慰里贾纳，分别向宝剑，和修道院被烧毁。
Character and Name性格和姓名
With the migration of the Carmelites to Europe begins a new period in the history of the order.随着移民的carmelites向欧洲开始了一个新的阶段，在历史上的秩序。 Little more than the bare names of the superiors of the first period has come down to us: St. Berthold, St. Brocard, St. Cyril, Berthold (or Bartholomew), and Alan (1155-1247).略多于裸姓名的上司，第一期已回落至美：圣berthold ，圣brocard ，圣西里尔， berthold （或巴尔多禄茂一世） ，以及梁家杰（ 1155至1247年） 。 At the first chapter held at Aylesford, St. Simon Stock was elected general (1247-65).在第一章中举行aylesford ，圣西蒙股票当选为秘书长（ 1247年至1265年） 。 As the oldest biographical notice concerning him dates back only to 1430 and is not very reliable, we must judge the man from his works.作为最古老的传记公告涉及他可以追溯到只有14时30分，是不是很可靠的，我们必须判断该名男子从他的作品中。 He found himself in a difficult position.他发现自己处于一个困难的位置。 Although the rule had been granted about 1210 and had received papal approbation in 1226, many prelates refused to acknowledge the order, believing it to be founded in contravention of the Lateran Council (1215) which forbade the institution of new orders.虽然规则已获得约12时10分，并收到了教皇的赞许，在1226年，不少主教拒绝承认该命令，认为这是建立在违反该lateran会（ 1215年） ，其中禁止该机构的新订单。 In fact the Carmelite Order as such was only approved by the Second Council of Lyons (1274), but St. Simon obtained from Innocent IV an interim approbation, as well as certain modifications of the rule (1247).事实上carmelite秩序作为这种只通过了第二届理事会莱昂斯（ 1274 ） ，但圣西蒙获得无辜四，中期的赞许，以及对某些变通的法治（ 1247名） 。 Henceforth foundations were no longer restricted to deserts but might be made in cities and the suburbs of towns; the solitary life was abandoned for community life; meals were to be taken in common; the abstinence, though not dispensed with, was rendered less stringent; the silence was restricted to the time between Compline and Prime of the following day; donkeys and mules might be kept for traveling and the transport of goods, and fowls for the needs of the kitchen.从此基金会已不再局限于沙漠，但可能提出的在城市和郊区的城镇;孤独的生活是被遗弃的社区生活;膳食，以采取共同的;禁欲，虽然没有配，作出了较为宽松;沉默是限于之间的时间compline和总理的翌日凌晨驴和骡子可能是存放期为旅行和货物运输，以及家禽，为有需要的厨房。 Thus the order ceased to be eremitical and became one of the mendicant orders.因此，为了不再成为eremitical ，并成为其中的乞讨命令。 Its first title, Fratres eremitæ de Monte Carmeli, and, after the building of a chapel on Carmel in honour of Our Lady (c. 1220), Eremitæ Sanctæ Mariæ de Monte Carmeli, was now changed into Fratres Ordinis Beatissimæ Virginis Mariæ de Monte Carmeli.它的第一个冠军， fratres eremitæ德蒙特卡尔梅利，并在之后建立一个礼拜堂焦糖纪念圣母（丙1220 ） ， eremitæ sanctæ mariæ德蒙特卡尔梅利，现在却改为fratres ordinis beatissimæ virginis mariæ德蒙特卡尔梅利。 By an ordinance of the Apostolic Chancery of 1477 it was further amplified, Fratres Ordinis Beatissimæ Dei Genitricus semperque Virginis Mariæ de Monte Carmeli, which title was rendered obligatory by the General Chapter of 1680.由一个条例的使徒chancery的1477年又进一步放大， fratres ordinis beatissimæ dei genitricus semperque virginis mariæ德蒙特卡尔梅利，它的标题是，使强制由一般章1680 。 Having obtained the mitigation of the rule, St. Simon Stock, who was altogether in favour of the active life, opened houses at Cambridge (1249), Oxford (1253), London (about the same time), York (1255), Paris (1259), Bologna (1260), Naples (date uncertain), etc. He strove especially to implant the order at the universities, partly to secure for the religious the advantages of a higher education, partly to increase the number of vocations among the undergraduates.在获得缓解的法治，圣西蒙股票，他们是完全赞成的，积极的生活，打开房子在剑桥（ 1249 ） ，牛津大学（ 1253 ） ，伦敦（大约同一时间） ，纽约（ 1255名） ，巴黎（ 1259 ） ，博洛尼亚（ 1260 ） ，那不勒斯（日期不确定）等，他更是特别植入的命令，在各大学，这部分是要争取到宗教的优势，受过高等教育，这部分增加的数目职业之一本科生。 Although the zenith of the mendicant orders had already passed he was successful in both respects.虽然天顶的乞讨订单已经过去了，他的成功在这两方面。 The rapid increase of convents and novices, however, proved dangerous; the rule being far stricter than those of St. Francis and St. Dominic, discouragement and discontent seized many of the brothers, while the bishops and the parochial clergy continued to offer resistance to the development of the order.急速增加的修道院与生手，但事实证明是危险的;法治远远低于那些圣弗朗西斯和圣星，挫折和不满，并检获的许多兄弟，而主教和狭隘的神职人员继续提供阻力开发该命令。 He died a centenarian before peace was fully restored.他死百岁之前，和平是完全恢复。 With the election of Nicholas Gallicus (1265-71) a reaction set in; the new general, being much opposed to the exercise of the sacred ministry, favoured exclusively the contemplative life.随着选举的尼古拉gallicus （ 1265至1271年）的反应定;新的一般，被很多反对行使神圣部，则主张完全contemplative生活。 To this end he wrote a lengthy letter entitled "Ignea sagitta" (unedited) in which he condemned in greatly exaggerated terms what he called the dangerous occupations of preaching and hearing confessions.为此，他写了一长信，题为" ignea三趾跳鼠" （未编辑） ，他在谴责极为夸张的条款他所谓危险职业的说教和听觉的供述。 His words remaining unheeded, he resigned his office, as did also his successor, Radulphus Alemannus (1271-74), who belonged to the same school of thought.他的话剩下的重视，他辞去了他的办公室，因为当时也是他的继任者， radulphus alemannus （ 1271至1274年） ，他们属于同一所学校的思路。
Habit习惯
The approbation of the order by the Second Council of Lyons secured its permanent position among the mendicant orders, sanctioned the exercise of the active life, and removed every obstacle to its development, which thenceforth went on by leaps and bounds.认同该命令的，由第二届理事会里昂担保其永久职位之间的乞讨命令，批准了演习的积极的生活，并取消一切障碍，它的发展，其中此后又突飞猛进。 Under Peter de Millaud (1274-94) a change was made in the habit.根据彼得德millaud （ 1274至1294年）的改变是在习惯。 Hitherto it had consisted of a tunic, girdle, scapular, and hood of either black, brown or grey colour (the colour became subject to numberless changes according to the different subdivisions and reforms of the order), and of a mantle composed of four white and three black vertical stripes or rays, whence the friars were popularly called Fratres barrati, or virgulati, or de pica (magpie).迄今它已构成一个中山装，肩带，肩胛骨，并遮光罩无论是黑色，棕色或灰色颜色（颜色成为受到无数的变化，根据不同的分支机构和改革的顺序） ，以及一个地幔组成的4名白人和三个黑色垂直条纹或射线，何时方济各会士被俗称fratres barrati ，或virgulati ，或异食癖（喜鹊） 。 In 1287 this variegated mantle was exchanged for one of pure white wool which caused them to be called Whitefriars.在1287年这个杂色地幔被换到一个纯白色的羊毛，导致他们被称为了Whitefriars 。
The Thirteenth Century 13世纪
Besides the generals already mentioned, the thirteenth century saw two saints of the order, Angelus and Albert of Sicily.此外，将军们已经说过， 13世纪看见两名圣徒的一声令下，三钟经与何俊仁的西西里岛。 Very little is known of the former, his biography, purporting to be written by his brother Enoch, Patriarch of Jerusalem, being a work of the fifteenth century; in those portions in which it can be controlled by contemporary evidence it is proved to be unreliable, eg when it establishes a whole Greek hierarchy at Jerusalem during the period of the Crusades; or when it gives the acts of an apocryphal Council of Alexandria together with the names of seventy bishops supposed to have taken part in it.很少人知道前者，他的简历，本意是写他的弟弟伊诺克，牧耶路撒冷，作为一个工作了15世纪，在这些部分中，它是可以控制的，由当代证据，而且事实证明这是不可靠例如，当它确立了整个希腊等级在耶路撒冷期间，十字军东征;或当它赋予行为的一种猜测会亚历山大连同姓名，七十主教假定有参与。 These and some other particulars being altogether unhistorical, it is difficult to say how much credence it deserves in other matters for which there is no independent evidence.这些和其他一些细节正在共有文保，这是很难说有多大可信度，值得在其他事项不存在任何独立的证据。 It is, however, worthy of notice that the Breviary lessons from 1458, when the feast of St. Angelus first appears, until 1579 represent him simply as a Sicilian by birth and say nothing of his Jewish descent, his birth and conversion at Jerusalem, etc. Nor is there any positive evidence as to the time when he lived or the year and cause of his martyrdom.但它是值得的通知指出， breviary教训， 1458年，当盛宴圣钟第一次出现，直到第1579代表他仅仅当作一种西西里出生无话可说，他的犹太血统，他出生和成果转化，在耶路撒冷，等，也没有任何正面的证据，以时间的时候，他住或后年，并导致他的心灵和思想。 According to some sources he was put to death by heretics (probably Manichæans), but, according to later authors, by a man whom he had publicly reproved for grave scandal.据一些消息来源说，他被处死异端（可能manichæans ） ，但据后来作家，由一个人，他曾公开谴责，严重的丑闻。 Again, the oldest legends of St. Francis and St. Dominic say nothing of a meeting of the three saints in Rome or their mutual prophecies concerning the stigmata, the rosary, and the martyrdom.再次，最古老的传说中的圣弗朗西斯和圣星无话可说，一个会议的三位圣人在罗马或其相互谶关于伤，念珠，以及殉难。 The life of St. Albert, too, was written a long time after his death by one who had no personal recollection of him and was more anxious to edify the reader by an account of numerous miracles (frequently in exaggerated terms), than to state sober facts.生命的圣何俊仁，也有人写了很长时间后，他的死亡是由一个人，他没有个人的记忆，他和更渴望陶冶读者所交代的无数奇迹（经常夸大计算） ，比国家清醒的事实。 All that can be said with certainty is that St. Albert was born in Sicily, entered the order very young, in consequence of a vow made by his parents, that for some time he occupied the position of provincial, and that he died in the odour of sanctity on 7 August, 1306.所有这可以说，可以确定的是，圣亚厘毕出生于西西里岛，进入命令非常年轻，在后果，我壮志激情作出他的父母，那一段时间，他住的位置，省，并说，他死在气味的神圣，对1306年8月7日。 Though he was never formally canonized, his feast was introduced in 1411.虽然他从来没有正式册封的，其宴是在1411 。
Foundations in the British Isles基金会在英伦三岛
The English province, to which the Irish and Scottish houses belonged until 1305, made rapid progress until about the middle of the fourteenth century, after which date foundations became less numerous, while from time to time some of the smaller houses were given up.英文省，而爱尔兰和苏格兰房子属于直到1305年，取得了长足的进展，直到约中的14世纪，在此日期之后，基金会已成为数量更少，而从不时一些较小的房子都被放弃。 The Carmelites enjoyed the favour of the Crown, which contributed generously towards several foundations, particularly that of Oxford, where the royal residence was handed over to the order.该carmelites享有赞成皇冠，这有助于慷慨若干基金会，尤其是牛津大学，那里的皇家住所被移交给该命令。 The site is now occupied by the Beaufort Hotel, but there may still be seen Friars' Walk, and the little church of St. Mary Magdalen which for a time was served by the Carmelites.该遗址现住在螺洲酒店，但还可以看到方济各会士'走路，和小圣母马利亚教堂magdalen其中，一时间送达，由carmelites 。 Other royal foundations were Hitchin, Marlborough, etc. John of Gaunt was a great benefactor of the order and chose his confessors from amongst its members; the House of Lancaster likewise almost always had Carmelites as royal confessors, a post which corresponded to some extent to that of royal almoner or minister of public worship.其他皇家基金会hitchin巨头等约翰爱德华三世是一个伟大的恩人的命令，选择了他的confessors ，由委员互;众议院兰卡斯特同样几乎总是有carmelites作为皇家师，一个职位它相当于在一定程度上，以这对皇家almoner或部长的公开崇拜。 These confessors were as a rule promoted to small bishoprics in Ireland or Wales.这些confessors被作为一项规则，以促进小bishoprics在爱尔兰或威尔士。 The order became very popular among the people.该命令成为很受群众欢迎的人。 The life was one of deep poverty, as is proved by various inventories of goods and other documents still extant.生命是一个严重的贫困，为的是证明了各种库存的商品及其他文件仍然尚存。 During the Wycliffite troubles the order took the leadership of the Catholic party, the first opponent of Wyclif being the Provincial of the Carmelites, John Cunningham.在wycliffite麻烦命令了领导的天主教党，首先对手的wyclif被省委的carmelites ，约翰坎宁安。 Thomas Walden was entrusted by Henry V with important missions abroad, and accompanied Henry VI to France.托马斯华登委托亨利五世与重要的海外任务，并陪同亨利六世到法国。 During the wars with France several French convents were attached to the English province, so that the number of English Carmelites rose to fifteen hundred.战争期间，与法国一些法国修道院被附着在英语省份，使多少英语carmelites上升至1500 。 But ultimately there remained only the house at Calais, which was suppressed by Henry VIII.但最终仍然存在，只有众议院的Calais ，其中被镇压，由亨利八世。 At the end of the fifteenth century the province had dwindled down to about six hundred religious.在去年底的15世纪，全省已缩减至约600宗教。
None of the various reforms seems to have been introduced into England, although Eugene IV and the general, John Soreth, took steps in this direction.上述各项改革，似乎已被介绍到英国，虽然尤金四和一般，约翰soreth ，采取步骤，在这个方向去做。 The peculiar constitutions in vigour in England, and the excellent organization of the province rendered the spread of abuses less to be feared than elsewhere.特有宪法魄力，在英国，并出色地组织了省内现货蔓延虐待少了，恐怕比其他地方。 At the beginning of the Reformation a number of the junior religious, affected by the new learning, left the order; the remainder were compelled to sign the Act of Supremacy, which they apparently did without hesitation, a fact not much to be wondered at if it be borne in mind that Cardinal Wolsey had already obtained power from the Holy See to visit and reform the Carmelite convents, a measure which left no alternative but blind submission to the royal will or suppression.在刚开始改革的一些初级宗教，受新的学习，离开了秩序;其余被强迫签署该法案的凌驾地位，而他们显然没有犹豫，其实没有太多可想知道，如果在它紧记的枢机wolsey已经获得的权力来源是教廷访问和改革carmelite修道院，这一措左别无选择，但盲目提交给皇家遗嘱或镇压。 Separated from the rest of the order, the Carmelites were for a time subjected to the rule of George Brown, general of all the mendicants, but gained a comparative independence under John Byrd, first provincial and then general of the English section of the order.脱离其余的一声令下， carmelites人，一时间受到法治的乔治布朗，一般的所有乞丐，但有了一个相对独立，根据约翰伯德，第一个省级，然后一般的英语科的命令。 At the time of the final suppression there were thirty-nine houses, including that of Calais.在时间的最后的镇压，有39家，包括了加来。 The suppression papers are very far from complete, exhibiting the names of only about 140 religious, and containing the inventories of less than a dozen houses.镇压论文还相差很远没有完成，参展的名称，大约只有140个宗教，并载有库存不足十几座房子。 These were in a state of abject poverty.这些都是在一个国家的赤贫。 At Oxford the friars had been obliged to sell the benches of the church and the trees in the road, and the commissioners stated that soon they would have to sell the tiles off the roof, to buy a few loaves of bread.在牛津的方济各会士不得不出售长凳的教堂和树木，在道路，和委员们表示，他们不久将有卖瓷砖离天台，购买数条面包。 Yet one of the novices, Anthony Foxton, nothing daunted by this trying situation, fled to Northallerton to continue his novitiate, whence a few weeks later he was expelled for the second time.然而，其中的生手，安东尼福，没有什么沮丧这一企图的情况，逃到northallerton继续他的novitiate ，何时会有数星期后，他被驱逐出境，为第二次。 The property of the order was squandered with the same recklessness as other ecclesiastical goods.该财产的安全秩序是挥霍与上年罔顾其他宗教物品。 The library of the London house, considered one of the finest in England (this applies in all probability to the building, not to its contents, which bear no comparison with other monastic libraries of that period), came into the possession of Dr. Butt.该图书馆在伦敦的房子，考虑的是一个最好的，在英格兰（这适用于所有的概率为建筑，而不是它的内容，而承担无法相比，与其他寺院的图书馆，这期间） ，进入藏博士对接。 The other buildings were sold in parcels.在其他建筑物被卖给在包裹上。 Only two Carmelites are known to have suffered death, Lawrence Cook and Reginald Pecock; others seem to have recanted in prison.只有两个carmelites已知有遭受死亡，劳伦斯和库克（ Reginald pecock ;别人似乎已经recanted在狱中。 But as practically nothing is known of the fate of a large number of convents, especially those of the North, it is more than probable that during the different risings some were burnt and their inmates hanged.但几乎没有人知道命运大批修道院，特别是那些北方，较有可能在不同risings一些烧焦，其犯人吊死。 Among the few remains of the English Carmelite convents must be mentioned the first two foundations, Hulne, now a ruin, and Aylesford, in a fairly good state of preservation, and also the beautiful cloister in what is now the workhouse for male paupers at Coventry.其中少数仍对英语carmelite修道院必须一提的头两个基金会， hulne ，现在是一家身败名裂，并aylesford ，在一个相当良好的保存状态，同时，也是美丽的回廊在现在workhouse男性贫民在考文垂。 An attempt to revive the English province during the reign of Queen Mary was unsuccessful.力求重振英语省统治期间，玛丽并没有成功。
The history of the Irish and Scottish provinces has never been exhaustively studied, owing chiefly to the loss of many documents.历史上，爱尔兰和苏格兰省份从未彻底研究过，由于主要以丧失许多文件。 The total number of Irish convents is variously given as twenty-five or twenty-eight, but in all probability some of these had but a short-lived existence.总数爱尔兰修道院有各种考虑2005年或2008年，但在所有的概率部分这些，但对一个短命的存在。 The fact that the general chapters repeatedly appointed Englishmen as provincials for Ireland seems to indicate that the province was frequently troubled by disunion and strife.事实是，一般章节反复任命英国人作为provincials为爱尔兰似乎表明，全省经常困扰的分裂和内乱。 At an early epoch the Dublin house was designated a studium generale, but as it is never mentioned as such in the official lists it probably served only for the Irish students, foreign provinces not being required to send their contingent.在早期划时代都柏林房子被指定为studium generale ，但因为这是从来没有讲过这样，在正式名单中，它可能只是为爱尔兰的学生，外国省份没有被要求送他们的队伍。 For the pursuit of higher studies special faculties were given to the Irish and Scottish in London and at the English universities.为追求更高的研究，特别院系分别向爱尔兰和苏格兰，在伦敦和在英国的大学。 The Irish convents fell without exception under the iron hand of Henry VIII.爱尔兰修道院下跌，没有例外情况下，铁腕的亨利八世。 The Scottish province numbered at the utmost twelve convents, of which that of South Queensferry at the foot of the Forth Bridge is still extant.苏格兰全省在12个最大的修道院，其中即南queensferry在脚下第四大桥仍尚存。 Here again we have to content ourselves with stray notices, from which, however, it is manifest that the order was in high favour with the Crown.在这里我们再次向自己的内容与杂散告示，从这里，不过，这是显而易见的，该命令是在高赞成与皇冠。 Some Scottish Carmelites played an important part at the University of Paris, while others were among the chief promoters of the Reform of Albi.一些苏格兰carmelites起到了重要的一部分，在巴黎大学，而其他人则各行政推动者，改革的阿尔比。 At the suppression of the English convents many religious betook themselves to Scotland where convents were allowed to exist as best they could until 1564.在镇压的英语修道院许多宗教betook自己苏格兰修道院被允许存在，最好能到第1564 。
Constitutions宪法
The oldest constitutions that have come down to us are dated 1324, but there is evidence of a former collection begun about 1256 to supplement the rule, which lays down only certain leading principles.最古老的宪法，已回落到我们都是过时的1324 ，但有证据表明前开始收集约1256 ，以补充规则，其中规定了只有特定的领导的原则。 In 1324 the order was divided into fifteen provinces corresponding to the countries in which it was established.在第1324命令被分成15个省份相对应的国家，在它成立的。 At the head of the order was the general, elected in open scrutinium (ballot) by the general chapter; at each successive chapter he had to render an account of his administration and if no serious complaints were made he was confirmed in his office until he was removed by the nomination to a bishopric, or by death, or until he resigned of his own accord.在团长的命令一般，当选开放scrutinium （投票）由总章，在每章的连续他提供一个帐户的他的政府，如果不出现严重的投诉了，他被证实在他的办公室，直到他被拆除，由提名到一个bishopric ，或死亡，或直至他辞职，他自己的协议。 He chose his own residence which from 1472 was usually Rome.他选择了自己的居住地，其中从第1472通常是罗马。 He was given two companions (generally of his own choice) to accompany him on his journeys and to assist him with advice.他被两位同伴（通常是他自己的选择） ，陪同他对行程，并协助他的意见。 The whole order contributed annually a fixed amount towards the maintenance of the general and the costs of the administration.整个秩序作出贡献，每年固定数额，对维修的一般和管理费用。 In theory, at least, the power of the general was almost unlimited but in practice he could not afford to disregard the wishes of the provinces and provincials.至少从理论上说，权力的一般几乎是无限的，但在实践中他不能漠视的意愿，各省和provincials 。 The general chapter assembled fairly regularly every third year from 1247 to the end of the fourteenth century; but from that period onward the intervals became much longer, six, ten, even sixteen years.一般章组装相当定期每第三个年头，从1247名到去年底， 14世纪;但是，从这一时期开始的间隔时间变得更长，六年，十年，甚至16年。 The chapters had become a heavy burden, not only for the order but also for the towns which accorded them hospitality.章节已成为一个沉重的负担，不仅是为了秩序，而且为城镇户口，他们的盛情款待。 Each province (their number was constantly increasing) was represented by the provincial and two companions.每个省（他们的人数正在不断增加）的代表是省和两个同伴。 In addition to these there was a gathering of masters in divinity and promising students who held theological disputations, while the definitors discussed the affairs of the order; as the Holy See usually granted indulgences on the occasion of chapters, the pulpits of the cathedral and parochial and conventional churches were occupied several times a day by eloquent preachers; traveling being performed on horseback, each province sent a number of lay brothers to care for the horses.除了这些有一个聚会的主人，在神性与前途的学生，他们举行了神学disputations ，而definitors讨论事务的议事程序;教廷通常授予indulgences在纪念章， pulpits的大教堂和教区与传统教堂被占用数倍每天雄辩布道者;行正在骑马，每个省派了一些奠定兄弟照顾马匹。
Thus the general chapters were always attended by large numbers of friars, from five hundred to a thousand and more.因此，一般的章节都是出席了大批的方济各会士，从500到1000名以上。 To defray the costs each provincial was bound to ask his sovereign for a subsidy, the English Crown as a rule contributing ten pounds, while board and lodging for the members of the chapter were found in other religious houses and among the townspeople.以支付费用每个省级势必问他的宗主国的资助，英语皇冠作为一项规则贡献十磅，而旅费和食宿成员对章被发现在其他宗教之家，其中乡民。 In return the order used to grant the town letters of fraternity and to place its patron saints on the Carmelite calendar.在返回该命令用来补助金镇信访友爱并把其靠山圣人就carmelite日历。 For the election of the general all the provincials and their companions assembled, but the remaining business was entrusted to the definitors, one for each province; these were chosen at the provincial chapter in such a way that no one could act in this capacity in two successive chapters.为选举一般所有provincials和他们的同伴组装，但其余业务委托给definitors ，而每省，这些人选择了在省章这样一种方式，没有人能够在这方面的能力，在两历任章节。 The duty of the definitors was to receive reports on the administration of the provinces; to confirm provincials or to depose them, and elect the annual taxation; to nominate those who were to lecture on Scripture and the Sentences at the universities, especially Paris; to grant permission for the reception of academical honours at the expense of the whole order; to revise and interpret existing laws and add new ones; and finally, to grant privileges to deserving members, deal with those guilty of serious offenses by meting out adequate punishment, or, if cause were shown for leniency, by relaxing or condoning previous sentences.当值的definitors是接收报告，对政府当局的省份;证实provincials或废黜他们，并推选年度税收;提名人，以讲座的经文和判刑，在各大学，特别是巴黎;批准为接收学术荣誉不惜牺牲整个秩序;修改和解释现行法律，并增加新的;最后，给予特权，值得大家，对付那些犯有严重罪行，由罚没足够的处罚，或者，如果事业的人所表现出的宽容，放宽或纵容以前服刑。 This done, the whole chapter was again called together, he decisions of the definitors were published and handed in writing to each provincial.这做的，整章再次召集他的决定以及definitors被发表，并递交了书面向每一个省。 Of the records of the earlier chapters only fragments are now to be found, but from 1318 the acts are complete and have partly been printed.该记录的前几章，只有片段的，现在被发现，但是，从1318年该行为是否齐全，并有部分已加印。
The provincial chapters were held as a rule once a year, but there were complaints that some provincials held only two in three years.省分会举行了，作为一条规则，每年进行一次，但也有投诉，指有一些provincials只举行两次在三年内完成。 Each convent was represented by the prior or vicar and by one companion elected by the conventual chapter to take complaints against the prior.每一个修道院的代表是事前或副主教和一名同伴由民选产生conventual章采取投诉事先。 Out of the whole number of capitulars four definitors were chosen who together with the provincial performed much the same duties on behalf of the province as did the definitory of the general chapter on behalf of the whole order.出于整个人数capitulars四个definitors被选定人一起，与省委表现相同的职务，代表了以省为单位做definitory的一般章代表整个秩序。 Among other things they had full authority to depose priors and to elect new ones; they also selected students to be sent to the various studia generalia and particularia, and to the universities, and made adequate provision for their expenses.除其他事项外，他们有充分的权力，以废除先验，并选出新的，他们也挑选的学生将被送到各studia generalia和particularia ，以及各大学，并作出了适当的规定，他们的支出。 They decided--subject to the approval of the general and the Holy See--on the foundation of new convents.他们决定-批准的前提下，一般和罗马教廷-关于基金会新的修道院。 They dealt with delinquents.他们处理工作。 Attempts were made from time to time to limit the duration of the office of provincials, but so long as the general legislation of the church tolerated an indefinite tenure of office these endeavours were practically unavailing.也曾试图从时间，以时间来限制该办公室的任务期限的provincials ，但只要一般的立法教会不能容忍无限期地使用