Saint Veronica圣维罗妮卡

(Catholic Perspective) （天主教的角度）

(First Century) （第一世纪）

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In its origins the story seems to have been more concerned with the miraculous image of our Lord's face on the cloth with which it was wiped than with the love and charity that prompted the action.在其起源的故事似乎已经被更多的关注与神奇的形象，因为我们的上帝的面子上布，它被抹去比起与爱心和慈善机构，促使行动。 Thus in a widespread western version Veronica came to Rome and cured the Emperor Tiberius with the precious relic, which at her death she left to Pope St Clement.因此，在普遍的西方版维罗妮卡来到罗马，并治好皇帝提庇留与珍贵的舍利子，其中在她去世，她留给教宗圣克莱门特。 In France, on the other hand, she is called the wife of Zacchaeus (Luke 19:2-10), who when her husband becomes a hermit (under the name of Amadour at Rocamadour), helps to evangelize the south of France.在法国，但另一方面，她是所谓的妻子zacchaeus （路加福音19:2-10 ） ，他的时候，她的丈夫成为一个隐士（的名义下， amadour在rocamadour ） ，有利于在教化法国南部。 Other versions make her the same person as Martha, the sister of Lazarus, the daughter of the woman of Canaan (Matt. 15:22-28), a princess of Edessa, or the wife of an unknown Gallo-Roman officer.其它版本，使她为同一人的玛莎，妹妹的拉撒路，女儿，该名女子的迦南。 （ 15:22-28 ） ，一个公主的edessa ，或妻子的一个未知Gallo是罗马主任。 The earliest version of the Veronica story is found in a later Latin addition to the fourth or fifth-century apocryphal work The Acts of Pilate or Gospel of Nicodemus ; it is called there Cura Sanitatis Tiberii, and in it Veronica is identified with the woman who had an issue of blood (Matt. 9:20-22), and this identification occurs elsewhere.最早版本的维罗妮卡这样一个故事：后来拉丁语除了第四或第五世纪的猜测工作的行为比拉多或福音的尼哥底母 ，这是所谓的有cura sanitatis tiberii ，并在它维罗妮卡是确定与该名女子的人有问题的血液。 （ 9:20-22 ） ，这是识别发生在其他地方。

The name Veronica has been the subject of a good deal of speculation.名称维罗妮卡一直受到了很多猜测。 It has been suggested and widely received that among several alleged authentic likenesses of our Lord (generally "not-made-with-hands") the one on the handkerchief of the kind woman was distinguished as vera icon, the "true image"; this became veronica and was transferred to the woman as a personal name.曾有人建议，并广泛收到几个指称正宗肖像我们的主（一般"不发了言-与-手" ）一对手帕的那种女子被尊敬的维拉图标时， "真实影像" ，这成为维罗妮卡和被转移到女子看成是个人的名字。 Certainly such images were and are called holy-veronica, corrupted in Middle English to "vernicle".当然这样的图像，被称为圣-维罗妮卡，败坏了中英文" vernicle " 。 But it is significant that in the East the haemorrhiossa was called by the name Berenike (victory-bringer) before ever there was any indication of an association with a miraculous image.但重要的是，在东部haemorrhiossa被称为由名称berenike （胜利- bringer ）之前，有必要把任何迹象协会神奇的形象。 Origen, in the first quarter of the third century, in his polemic Contra Celsum , speaks of the Valentinians regarding the haemorrhoissa as a type of Wisdom under the name of Prounike, whom Celsus had confounded into a Christian virgin.渊源，在今年第一季的第三个世纪，在他的论战矛盾celsum ，讲的valentinians关于haemorrhoissa ，作为一种智慧的名义下， prounike ，其中celsus了混淆成为一个基督教处女。

St Veronica is not mentioned in any of the earliest historical martyrologies, nor is she named in the Roman Martyrology today, and St Charles Borromeo removed her feast and office from the church of Milan.圣维罗妮卡都没有提及任何的最早历史martyrologies ，也不是叫她在罗马martyrology今天，和圣查尔斯borromeo拆除她的盛宴和办公室，从教堂的米兰。 A house of Veronica was pointed out at Jerusalem in the early fifteenth century, when the devotion of the stations of the cross was beginning to take its present form; but the Veronica incident, in common with several others, only gradually became a permanent station in the series.一所房子的维罗妮卡有人指出，在耶路撒冷，在早期15世纪，当奉献的车站的十字架开始采取以目前的形式，但维罗妮卡事件中，与其他若干因素，才逐渐成为香港永久性站该系列。 It was omitted in Vienne so late as 1799.它被遗漏在维埃纳省，所以迟至1799年。

That a compassionate woman wiped the face of our suffering Lord may well have happened, and Christians do well to ponder her action and revere her traditional memory.一个富有同情心的女子擦面对我们的痛苦，上帝很可能已发生的，和基督徒做好想一想，她的行动和敬畏，她的传统记忆。 The existence of a cloth claimed to be the original veil of Veronica in St Peter's at Rome is a greatly venerated witness to the tradition, but from the nature of the case there can be no guarantee of its authenticity.存在着一个布自称为原来的面纱维罗妮卡在梵蒂冈圣伯多禄在罗马是一个极大崇敬见证传统，面向未来，但是，从案件性质不能保证其真实性。

The Bollandists discuss this legend in two different places, first in February, vol.该bollandists讨论这个传说，在两个不同的地方，首先是在二月，第二卷。 i, and then again in July, vol.我，然后又在7月，第二卷。 iii, dealing with the supposed identity of Veronica with the woman whom our Lord healed of an issue of blood.三，处理与假定的身份维罗妮卡与该名女子，其中我们的主愈合，是一个问题的血液。 A considerable literature has grown up in connection with the Veronica legend.相当文学已经长大了，怀疑他与维罗妮卡传奇故事。 After KP Pearson, Die Fronika (1887), we have the excellent investigation of von Dobschultz in his Christusbilder , continued in his article "Das Shweisstuch der Veronica" in Monatschrift fh Kunst (1909); and see P. Perdrizet "De la Veronique et de Ste Veronique", in Seminarium Kondakoviarum (1932), pp.金伯利进程后，皮尔逊， 模具fronika （ 1887 ） ，我们有优秀的调查冯dobschultz在他的christusbilder ，继续在他的文章"之shweisstuch明镜维罗妮卡" monatschrift跳频艺术 （ 1909 ） ;见页佩德里泽"去香格里拉（ Veronique等德（ Veronique您" ，在seminarium kondakoviarum （ 1932 ） ，页。 1-16. 1-16 。 See also H. Leclercq in DAC., Vol.也见每小时勒克莱尔在发展援助委员会，第一卷。 vii, cc.七，消委会。 224-225 and 2458-2459. 224-225和2458年至2459年。 The suggestion that Veronica = vera icon has sometimes been attributed to Mabillon, but it is found already in the Speculum Ecclesiae of Giraldus Cambrensis: see Thurston, Holy Year of Jubilee (1900), pp.有人认为维罗妮卡= 浑图标有时被归咎于mabillon ，但它是发现已经在speculum ecclesiae的giraldus cambrensis ：看到瑟斯顿，圣洁，今年的银禧 （ 1900 ） ，页。 58, 152-153 and 193-195, where the passage is quoted in full. 58 ， 152-153和193-195 ，凡通过引述足额发放。 In the time of Dante and Petrarch an immense devotion centred in this supposed relic kept in St Peters; there is some evidence that the cloth, the lineaments depicted upon which are now completely effaced, has been preserved there ever since the time of Pope John VII, AD 7O5-707.在时间的但丁和彼得拉克一个巨大的奉献都集中在这个假设的遗迹保存在圣彼得斯;有一些证据显示布，轮廓描绘后，目前正全面effaced ，一直保存自从那个时候开始的时候，教宗若望七，专案7o5 - 707 。 For the sixth station in Jerusalem, see Revue biblique, ti (1892), pp.为第六站，在耶路撒冷，看到杂志biblique ，德州仪器（ 1892 ） ，页。 584 seq., and H. Vincent in Le Lien , February 1951, pp. 584条，每小时郑海泉在Le连战 ， 1951年2月，页。 18-26. 18-26 。

Saint Veronica圣维罗妮卡

(Protestant Perspective) （新教透视）

Saint Veronica圣维罗妮卡

In several regions of Christendom there is honored under this name a pious matron of Jerusalem who, during the Passion of Christ, as one of the holy women who accompanied Him to Calvary, offered Him a towel on which he left the imprint of His face.在几个地区的基督教有很荣幸在这个名字是一种虔诚的护士长耶路撒冷的人，在激情的基督，作为全球其中一个最神圣的妇女陪同他到calvary ，向他一条毛巾，对他留下的印记了他的脸上。 She went to Rome, bringing with her this image of Christ, which was long exposed to public veneration.她到罗马，带着她的这种形象的基督，这是长期暴露在公众敬仰。 To her likewise are traced other relics of the Blessed Virgin venerated in several churches of the West.她同样是追查其他文物的小圣崇敬的几个教堂的西方国家。 The belief in the existence of authentic images of Christ is connected with the old legend of Abgar of Edessa and the apocryphal writing known as the "Mors Pilati".信仰的存在，真实的形象基督是与老传说阿布加尔的edessa和猜测写作称为"基准pilati " 。 To distinguish at Rome the oldest and best known of these images it was called vera icon (true image), which ordinary language soon made veronica. It is thus designated in several medieval texts mentioned by the Bollandists (eg an old Missal of Augsburg has a Mass "De S. Veronica seu Vultus Domini"), and Matthew of Westminster speaks of the imprint of the image of the Savior which is called Veronica: "Effigies Domenici vultus quae Veronica nuncupatur".区别在罗马最古老和最有名的这些形象被称为浑图标 （真实图像） ，其中普通语言，很快就维罗妮卡。因此，它是在指定的几个中世纪文本所bollandists （如旧missal的奥格斯堡有开展群众性的"德第维罗妮卡您看多米尼" ） ，和马修的西敏寺说话的印记的形象救世主，即所谓维罗妮卡说： "美国家庭，高盼望quae维罗妮卡nuncupatur " 。 By degrees, popular imagination mistook this word for the name of a person and attached thereto several legends which vary according to the country.由度，较受欢迎的想象误以为这两个字为名称的一个人，附在其后的几个传说，其中各有不同，按照国家。

• In Italy Veronica comes to Rome at the summons of the Emperor Tiberius, whom she cures by making him touch the sacred image.在意大利维罗妮卡来到罗马，在传票的皇帝提庇留，其中她医治，使他接触的神圣形象。 She thenceforth remains in the capitol of the empire, living there at the same time as Sts.此后，她仍然在国会的帝国，住在同一时间，为的STS 。 Peter and Paul, and at her death bequeaths the precious image to Pope Clement and his successors.彼得和保罗，并在她的死因bequeaths珍贵的形象展现给教皇克莱门特和他的继任者。
• In France she is given in marriage to Zacheus, the convert of the Gospel, accompanies him to Rome, and then to Quiercy, where her husband becomes a hermit, under the name of Amadour, in the region now called Rocamadour.在法国，她是在结婚扎霍伊斯，转换的福音，伴随着他到罗马，然后quiercy ，她的丈夫成为一个隐士，名义下amadour ，在该地区，现在所谓的rocamadour 。 Meanwhile Veronica joins Martial, whom she assists in his apostolic preaching.与此同时维罗妮卡加入武术，其中她助攻，在他的传教布道。
• In the region of Bordeaux Veronica, shortly after the Ascension of Christ, lands at Soulac at the mouth of the Gironde, bringing relics of the Blessed Virgin; there she preaches, dies, and is buried in the tomb which was long venerated either at Soulac or in the Church of St. Seurin at Bordeaux.在该地区的波尔多维罗妮卡，不久阿森松基督的，土地上有soulac在嘴的吉伦特，使文物的圣方有她言行一致，模具，是埋在墓，其中被长期崇敬无论在soulac或在教会的圣seurin波尔多。 Sometimes she has even been confounded with a pious woman who, according to Gregory of Tours, brought to the neighboring town of Bazas some drops of the blood of John the Baptist, at whose beheading she was present.有时，她甚至被混淆了一个虔诚的女子，根据格雷戈里的旅行团，使周边城市的bazas几滴鲜血，施洗约翰，在其斩首，她出席了会议。
• In many places she is identified with the Haemorrhissa who was cured in the Gospel.在许多地方，她确定与haemorrhissa被治好了福音。

These pious traditions cannot be documented, but there is no reason why the belief that such an act of compassion did occur should not find expression in the veneration paid to one called Veronica, even though the name has found no place in the Hieronymian Martyrology or the oldest historical Martyrologies, and St. Charles Borromeo excluded the Office of St. Veronica from the Milan Missal where it had been introduced.这些虔诚的传统，不能记录，但实在没有理由认为这种行为的同情心，没有发生不应该仅仅表现在敬仰付给一个所谓的维罗妮卡，即使名字没有发现任何地方，在hieronymian martyrology或最古老的历史martyrologies ，和圣查尔斯borromeo排除厅圣维罗妮卡从米兰missal何处，它被引入。 The Roman Martyrology also records at Milan St. Veronica de Binasco, the Order of St. Augustine, on 13 January, and St. Veronica Giuliani on 9 July.罗马martyrology也记录在米兰圣维罗妮卡德binasco ，该命令的圣奥古斯丁， 1月13日，和圣维罗妮卡朱利安尼于7月9日。

Bibliography 参考书目
Acta SS.学报的SS 。 Bolland., Feb. I (Paris, 1863); Maury, Lettres sur l'etymologie du nom de Veronique, apotre de l'Aquitaine (Toulouse, 1877); Bourrieres, Saint Amadour et Sainte Veronique (Cahors, 1894); Palme, Die deutchen Veronicalegenden des XII Jahrh. bolland 。月（巴黎， 1863年） ; Maury的， lettres sur l' etymologie杜化名（ Veronique ， apotre德l'阿基坦（图卢兹， 1877年） ; bourrieres ，圣amadour等圣（ Veronique （ cahors ， 1894年） ;棕榈，模具deutchen veronicalegenden万第十二jahrh 。 (Prague, 1892) （布拉格， 1892 ）

Antoine Degert安托万德格特

The Catholic Encyclopedia, Volume XV 天主教百科全书，第十五卷

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