In the New Testament, the Holy Innocents were those children of Bethlehem put to death by Herod the Great in his attempt to kill the Christ child.在新约圣经，圣无辜的是那些孩子的伯利恒置于死亡的，由被希律伟大，在他企图杀死基督的孩子。 This episode in the infancy narrative (Matthew 2) has a parallel in the account of Pharaoh's massacre of Jewish male babies at the time of Moses' birth (Exodus 1-2).这小小的插曲，在起步阶段，叙事（马太2 ）有一个平行于帐户内的法老王的屠杀犹太人的男性婴儿的时候，摩西出生（出埃及记1-2 ） 。 Feast day: Dec. 28 (Western), Dec. 29 (Eastern).盛宴的日子： 12月28日（西部） ， 12月29日（东区） 。
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The children mentioned in St. Matthew 2:16-18:孩子们提到，在圣马太2:16-18 ：
Herod perceiving that he was deluded by the wise men, was exceeding angry; and sending killed all the men children that were in Bethlehem, and in all the borders thereof, from two years old and under, according to the time which he had diligently inquired of the wise men.希律感知他所蒙骗智者，是超越愤怒;派遣杀死所有的男人孩子，在伯利恒，并在所有的边界时，从两个周岁以下的，根据我的时候，他认真地询问了的智者。 Then was fulfilled that which was spoken by Jeremias the prophet, saying: A voice in Rama was heard, lamentation and great mourning; Rachel bewailing her children, and would not be comforted, because they are not.当时履行了它曾讲jeremias的先知，他说：一个声音在拉玛被听到，哀叹和伟大莫宁;雷切尔怨声载道她的孩子，并不能得到安慰，因为他们是没有意义的。
The Greek Liturgy asserts that Herod killed 14,000 boys (ton hagion id chiliadon Nepion), the Syrians speak of 64,000, many medieval authors of 144,000, according to Apoc., xiv, 3.希腊礼仪中声称，被希律杀害14000男孩（吨hagion身份证chiliadon nepion ） ，叙利亚人发言的有64000名，有很多中世纪的作者144000 ，据载脂蛋白C ，十四， 3 。 Modern writers reduce the number considerably, since Bethlehem was a rather small town.现代作家人数减少相当大的，因为伯利恒是一个相当小的城市。 Knabenbauer brings it down to fifteen or twenty (Evang. S. Matt., I, 104), Bisping to ten or twelve (Evang. S. Matt.), Kellner to about six (Christus and seine Apostel, Freiburg, 1908); cf. knabenbauer带来削减至15个或20个（ evang.第马特。来说，我和104 ） ，比斯平到10或12个（ evang.第马特） ， kellner约六（基督和塞纳河阿波斯特尔，弗赖堡， 1908年） ;比照。 "Anzeiger kath. Geistlichk. Deutschl.", 15 Febr., 1909, p. " anzeiger kath 。 geistlichk 。 deutschl " ， 15 febr ， 1909年，页 32. 32 。 This cruel deed of Herod is not mentioned by the Jewish historian Flavius Josephus, although he relates quite a number of atrocities committed by the king during the last years of his reign.这一残酷的契约希律没有提到犹太历史学家约瑟夫flavius ，虽然他涉及相当多的暴行，由国王，在过去几年他的统治。 The number of these children was so small that this crime appeared insignificant amongst the other misdeeds of Herod.有多少这些孩子这么小，这个犯罪似乎微不足道，其中包括其他劣迹斑斑的希律。 Macrobius (Saturn., IV, xiv, de Augusto et jocis ejus) relates that when Augustus heard that amongst the boys of two years and under Herod's own son also had been massacred, he said: "It is better to be Herod's hog [ous], than his son [houios]," alluding to the Jewish law of not eating, and consequently not killing, swine.克罗比亚斯（ saturn. ，四，十四，月德等jocis ejus ）表示，当奥古斯都听说，其中男生为两年，根据希律王的自己的儿子也被屠杀，他说： "最好是被希律王的猪[ ous ] ，比他的儿子[ houios ] " ，暗指犹太法律，不吃饭，并因此没有杀害，家猪。 The Middle Ages gave faith to this story; Abelard inserted it in his hymn for the feast of Holy Innocents:中世纪了信仰，以这个故事;阿贝拉尔插在他的圣歌，为节日的圣地无辜：
Ad mandatum regis datum generale专案由mandira 。 Regis基准面generale
nec ipsius infans tutus est a caede. NEC公司ipsius婴儿是安全的是一caede 。
Ad Augustum hoc delatum risum movit,专案augustum责delatum日松movit ，
et rex mitis de immiti digne lusit:等獭缓德immiti digne lusit ：
malum, inquit, est Herodis esse natum. malum ， inquit ，预计参加herodis本质纳图姆。
prodest magis talis regis esse porcum. prodest更多talis 。 Regis本质porcum 。
(Dreves, "Petri Abaelardi Hymnarius Paracletensis", Paris, 1891, pp. 224, 274.) （德雷夫斯"的Petri abaelardi hymnarius paracletensis " ，巴黎， 1891年，第224 ， 274 ） 。
But this "infant" mentioned by Macrobius, is Antipater, the adult son of Herod, who, by command of the dying king was decapitated for having conspired against the life of his father.但这个"婴儿"所提到的克罗比亚斯，是antipater ，成人的儿子希律，世卫组织，指挥的垂死国王被砍头后，密谋对生命的他的父亲。
It is impossible to determine the day or the year of the death of the Holy Innocents, since the chronology of the birth of Christ and the subsequent Biblical events is most uncertain.这是不可能的，以确定一天或一年执行死刑的圣地无辜的，因为时序耶稣的诞生，以及随后圣经中的事件，是最不确定的。 All we know is that the infants were slaughtered within two years following the apparition of the star to the Wise Men (Belser, in the Tübingen "Quartalschrift", 1890, p. 361).我们所知道的是，婴儿被屠杀，在两年后， apparition的明星，以智者（ belser ，在蒂宾根" quartalschrift " ， 1890年，页361 ） 。 The Church venerates these children as martyrs (flores martyrum); they are the first buds of the Church killed by the frost of persecution; they died not only for Christ, but in his stead (St. Aug., "Sermo 10us de sanctis").教会venerates这些儿童为烈士（弗洛雷斯martyrum ） ，他们是第一芽的教会杀害结霜的迫害;死了，不仅为基督，但在他而起（圣8月， " sermo 10us德sanctis " ） 。 In connection with them the Apostle recalls the words of the Prophet Jeremias (xxxi, 15) speaking of the lamentation of Rachel.涉嫌与他们传道者回忆的话，该先知jeremias （三十一， 15岁）在谈到哀叹，雷切尔。 At Rama is the tomb of Rachel, representative of the ancestresses of Israel.在拉玛是墓的雷切尔，具有代表性的ancestresses以色列。 There the remnants of the nation were gathered to be led into captivity.有残存的民族聚集闹事，被领导者到圈养。 As Rachel, after the fall of Jerusalem, from her tomb wept for the sons of Ephraim, so she now weeps again for the men children of Bethlehem.作为雷切尔，沦陷后，耶路撒冷，从她哭墓，为儿子的艾弗冷，所以她现在又啜泣，为男性儿童的伯利恒。 The ruin of her people, led away to Babylon, is only a type of the ruin which menaces her children now, when the Messias is to be murdered and is compelled to flee from the midst of His own nation to escape from the sword of the apparitor.废墟时，她的人，带出去巴比伦，只是一种类型的废墟中，其中危害，她的孩子现在，当messias是被谋杀的，是被迫逃离处于自己的民族脱离剑的apparitor 。 The lamentation of Rachel after the fall of Jerusalem receives its eminent completion at the sight of the downfall of her people, ushered in by the slaughter of her children and the banishment of the Messias.哀叹，雷切尔沦陷后，耶路撒冷获得知名完成在视线范围以外的下台，她的人，迎来了由屠宰她的孩子和流放的messias 。
The Latin Church instituted the feast of the Holy Innocents at a date now unknown, not before the end of the fourth and not later than the end of the fifth century.拉丁美洲教会提起该盛宴的圣地无辜举行，日期，现在未知，而不是在年底前第四次不得迟于去年底五世纪。 It is, with the feasts of St. Stephen and St. John, first found in the Leonine Sacramentary, dating from about 485.它是与宴圣士提反湾和圣约翰，首次发现在leonine sacramentary ，可以追溯到约485 。 To the Philocalian Calendar of 354 it is unknown.向philocalian日历354 ，它是未知之数。 The Latins keep it on 28 December, the Greeks on 29 December, the Syrians and Chaldeans on 27 December.该拉丁人保持它于12月28日，希腊12月29日，叙利亚人和迦勒底于12月27日。 These dates have nothing to do with the chronological order of the event; the feast is kept within the octave of Christmas because the Holy Innocents gave their life for the newborn Saviour.这些日期有什么事都与时间顺序排列的事件;盛宴，保持在八度圣诞佳节，因为教廷无辜者谈了自己的生活，为新生的救世主。 Stephen the first martyr (martyr by will, love, and blood), John, the Disciple of Love (martyr by will and love), and these first flowers of the Church (martyrs by blood alone) accompany the Holy Child Jesus entering this world on Christmas day.斯蒂芬第一烈士（烈士所将人，爱护人，和血） ，约翰，弟子的爱情（烈士所将与爱） ，这首鲜花的教会（烈士的鲜血所仅）伴随着神圣的耶稣儿童进入这个世界圣诞日。 Only the Church of Rome applies the word Innocentes to these children; in other Latin countries they are called simply Infantes and the feast had the title "Allisio infantium" (Brev. Goth.), "Natale infantum", or "Necatio infantum".只有罗马教会适用字无辜这些儿童，在其他拉丁美洲国家，他们是所谓的纯粹婴儿和宴被各级评为" allisio infantium " （ brev.哥特） ， " natale infantum " ，或" necatio infantum " 。 The Armenians keep it on Monday after the Second Sunday after Pentecost (Armenian Menology, 11 May), because they believe the Holy Innocents were killed fifteen weeks after the birth of Christ.亚美尼亚人继续对周一之后，第二个周日后五旬（亚美尼亚menology ， 5月11日） ，因为他们相信教廷无辜者被杀害15个星期后，耶稣的诞生。
In the Roman Breviary the feast was only a semi-double (in other breviaries a minor double) up to the time of Pius V, who, in his new Breviary (1568), raised it to a double of the second class with an octave (G. Schober, "Expl. rit. brev. rom.", 1891, p. 38).在罗马breviary节日只是一个半增加一倍（在其他breviaries小双）最多的时候，比约五人，在他的新breviary （第1568 ） ，提高到一个双重的第二级与倍频（ g. Schober ） ， " expl 。 rit 。 brev 。光碟" ， 1891年，第38页） 。 He also introduced the two hymns "Salvete flores martyrum" and "Audit tyrannus anxius", which are fragments of the Epiphany hymn of Prudentius.他还介绍了两个圣歌" salvete弗洛雷斯martyrum "和"审计tyrannus anxius行为" ，这是片段的顿悟圣歌的普顿修。 Before Pius V the Church of Rome sang the Christmas hymns on the feast of the Holy Innocents.之前，比约五罗马教会是唱圣诞赞美诗对盛宴的圣地无辜者。 The proper preface of the Gelasian Sacramentary for this feast is still found in the Ambrosian Missal.正确的序言是gelasian sacramentary为这个节日仍然发现在ambrosian missal 。 We possess a lengthy hymn in honour of the Holy Innocents from the pen of the Venerable Bede, "Hymnum canentes martyrum" (Dreves, "Analecta hymnica") and a sequence composed by Notker, "Laus tibi Christe", but most Churches at Mass used the "Clesa pueri concrepant melodia" (Kehrein, "Sequenzen", 1873, p. 348).我们拥有了一个漫长圣歌纪念圣地无辜者从用笔的老贝代， " hymnum canentes martyrum " （德雷夫斯， " analecta hymnica " ）和一个序列组成，由notker ， " laus tibi christe " ，但大多数人的教堂于大众用" clesa pueri concrepant口风琴" （克赖因， " sequenzen " ， 1873年，页348 ） 。 At Bethlehem the feast is a Holy Day of obligation.在伯利恒节日是一个神圣的一天的义务。 The liturgical colour of the Roman Church is purple, not red, because these children were martyred at a time when they could not attain the beatific vision.礼仪色彩的罗马教会是紫色的，而不是红色，因为这些孩子们烈属，在这个时候，他们无法达到beatific视野。 But of compassion, as it were, towards the weeping mothers of Bethlehem, the Church omits at Mass both the Gloria and Alleluia; this custom, however, was unknown in the Churches of France and Germany.但同情，因为它被，对哭泣的母亲的伯利恒，教会忽略了大众都凯莱和哈里路亚;这种习俗，但是，不知在教堂的法国和德国。 On the octave day, and also when the feast falls on a Sunday, the Roman Liturgy, prescribes the red colour, the Gloria, and the Alleluia.关于倍频的一天，也当盛宴瀑布上周日，罗马教会礼仪，明红色，凯莱和哈利路亚。 In England the feast was called "Childermas".在英国这个节日被称为" childermas " 。
The Roman Station of 28 December is at St. Paul's Outside the Walls, because that church is believed to possess the bodies of several of the Holy Innocents.罗马站， 12月28日，是在圣保罗的外墙面，因为该教堂被认为是具备机构的几个圣地无辜者。 A portion of these relics was transferred by Sixtus V to Santa Maria Maggiore (feast on 5 May; it is a semi-double).部分这些文物被转移，由Sixtus的五圣玛丽亚马格里奥（宴5月5日，它是一个半双） 。 The church of St. Justina at Padua, the cathedrals of Lisbon and Milan, and other churches also preserve bodies which they claim to be those of some of the Holy Innocents.教会的圣太在帕多瓦，大教堂的里斯本和米兰，和其他教会也保存机构，他们自称是那些部分的圣地无辜者。 In many churches in England, Germany, and France on the feast of St. Nicholas (6 December) a boy-bishop was elected, who officiated on the feast of St. Nicholas and of the Holy Innocents.在许多教堂在英国，德国和法国就宴的圣尼古拉斯（ 12月6日）一名男童-主教当选，他主持对这个节日的圣尼古拉斯和圣无辜者。 He wore a mitre and other pontifical insignia, sang the collect, preached, and gave the blessing.他身穿米特雷和其他宗座奖章，唱起了收集，鼓吹过，并给予祝福。 He sat in the bishop's chair whilst the choir-boys sang in the stalls of the canons.他坐在新辅理主教的主持，而合唱团-桑男孩在档位的大炮。 They directed the choir on these two days and had their solemn procession (Schmidt, "Thesaurus jur eccl.", III, 67 sqq.; Kirchenlex., IV, 1400; PL, CXLVII, 135).他们指示合唱团就在这两天，有其庄严游行（施密特， "词库eccl法学" ，三， 67 sqq ; kirchenlex ，四， 1400个;特等， cxlvii ， 135 ） 。
Publication information Written by Frederick G. Holweck.出版信息撰稿冯g. holweck 。 Transcribed by Robert B. Olson.转录罗伯特乙奥尔森。 Offered to Almighty God for the protection of children in the womb and the conversion of people who promote, vote for, and carry out abortions.提供给全能的上帝，为保障儿童在子宫和转化有人推动，投票支持，并进行人工流产。 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
Bibliography参考书目
HELMLING IN Kirchenlex., XII, 369-71; NILLES, Kal.黑尔姆林在kirchenlex ，第十二， 369-71 ; nilles ，大韩航空公司。 man.男子。 utriusque eccl.了两个eccl 。 (Innsbruck, 1897); TONDINI, Calendrier de la nation armenienne (Rome, 1906); HAMPSON, Calendarium medii aevi (London, 1857); HOEYNCK, Augsburger Liturgie (Augsburg, 1889); ROCK, Church of Our Fathers (London, 1905). （因斯布鲁克， 1897年） ;通迪尼， calendrier de la Nation广场armenienne （罗马， 1906年） ;汉普森calendarium medii aevi （伦敦， 1857年） ;赫因克， augsburger liturgie （奥格斯堡， 1889年） ;摇滚乐，教会我们的父亲（伦敦， 1905年） 。
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