Asceticism denotes a system of practices that aims at the development of virtue and strength of character through self-denial and mortification.禁欲主义是指系统的做法，着眼于发展的凭借和力量的性格，通过自我否定和mortification 。 It has been an aspect of most religious traditions and of many philosophies, such as Stoicism.它一直的一个方面，最宗教传统和许多哲学，如生活俭朴。 Methods of asceticism generally include exercises such as celibacy, fasting, upright posture, periods of silence, performance of unpleasant tasks, and withdrawal from human companionship.禁欲主义的方法一般包括演习，如独身，斋戒，正直的姿态，保持沉默的时期，表现不愉快的任务，并撤出人类同伴。 It is thought that these practices gradually free a person's spiritual element from the body's demands.据认为，这些做法逐步免费一个人的精神要素，从身体的需求。 Once control has been achieved, a harmony of the whole person is experienced.一旦控制已经达到，和谐，整个人是经验丰富。 Forms of self-mutilation, flagellation, and castration have been used in extreme practices of asceticism.形式的自我残害， flagellation ，及去势已用于在极端的做法，禁欲主义。 Adherents of Jainism in India sometimes even starve themselves to death in striving for sainthood.耆那教信徒在印度，有时甚至挨饿，自己死刑，在争取圣人。 In most religious traditions some persons, individually or in groups, follow an entirely ascetic way of life; they are called ascetics.在大多数宗教传统，有些人，以个人名义或团体，请按照下列一个完全的禁欲生活的方式，他们是所谓的修道者。
| BELIEVE 相信 Religious 宗教 Information 信息 Source 来源 web-site 网址： |
| Our List of 1,000 Religious Subjects 我们所列出的1000名宗教科目 |
| E-mail 电子邮箱 |
Bibliography
参考书目
Chadwick, Owen,
ed., Western Asceticism (1958; repr. 1979); Colliander, Tito, The Way of
Ascetics (1976; repr. 1985); Sheils, WJ, ed., Monks, Hermits, and the Ascetic
Tradition (1985).查德威克，欧文，教育署，西方的禁欲主义（ 1958年; repr 。 1979年）
;科利安德，铁托，方式的修道者（ 1976年; repr 。 1985年） ; sheils ， WJ通信公司，海关，僧侣，隐士，和苦行的传统（ 1985年）
。
The word asceticism comes from the Greek askesis which means practice, bodily exercise, and more especially, atheletic training.字禁欲来自希腊askesis这意味着实践中，身体运动，更特别是， atheletic培训。 The early Christians adopted it to signify the practice of the spiritual things, or spiritual exercises performed for the purpose of acquiring the habits of virtue.初期基督徒通过它意味的实践精神的东西，或精神演习，表现为目的的收购习惯的美德。 At present it is not infrequently employed in an opprobrious sense, to designate the religious practices of oriental fanatics as well as those of the Christian saint, both of whom are by some placed same category.目前，这是不是不常受聘于一opprobrious意义上讲，指定的宗教习俗东方的狂热分子以及那些基督教圣，他们两人是由一些放在同一类别。 It is not uncommonly confounded with austerity, even by Catholics, but incorrectly.这不是不寻常混淆与紧缩，即使是天主教徒，但不正确。 For although the flesh is continuously lusting against the spirit, and repression and self-denial are necessary to control the animal passions, it would be an error to measure a man's virtue by the extent and character of his bodily penances.虽然肉体是不断lusting对精神，镇压和自我否定是必要的控制动物的激情，这将是一个错误，来衡量一个人的美德，由程度和性质，他的身体penances 。 External penances even in the saints, are regarded with suspicion.外部penances ，即使在圣人，被认为是与猜疑。 St. Jerome, whose proneness to austerity makes him an especially valuable authority on this point, thus writes to Celantia:圣杰罗姆，其倾向性的紧缩使他成为一个特别的宝贵管理局关于这一点，因此写信给celantia ：
Be on your guard when you begin to mortify your body by abstinence and fasting, lest you imagine yourself to be perfect and a saint; for perfection does not consist in this virtue.就可以在您的民警卫队当您开始mortify你的身体由禁欲和禁食，以免您的想象自己是完美的和圣;完美并不在这方面的美德。 It is only a help; a disposition; a means though a fitting one, for the attainment of true perfection.这只是一个帮助;处置;的一种手段，虽然装修一，为实现真正的完美。
Thus asceticism according to the definition of St. Jerome, is an effort to attain true perfection, penance being only an auxiliary virtue thereto.因此，禁欲，根据定义，圣杰罗姆，是一个努力实现真正的完美， penance只是一个辅助的美德情况。 It should be noted also that the expression "fasting and abstinence" is commonly used in Scripture and by ascetic writers as a generic term for all sorts of penance.还应当指出，该表达的“禁食和禁欲”是普遍使用的经文和苦行作家作为一个通用术语，为各种penance 。 Neither should asceticism be identified with mysticism.也不应禁欲确定与神秘主义。 For although genuine mysticism can not exist without asceticism, the reverse is not true.虽然真正的神秘主义不能存在，禁欲主义，反向是不正确的。 One can be an ascetic without being a mystic.一可以是一个苦行，没有作为一个神秘的。 Asceticism is ethical; mysticism, largely intellectual.禁欲主义是道德;玄学，主要是智力。 Asceticism has to do with the moral virtues; mysticism is a state of unusual prayer or contemplation.禁欲主义已经做与道德;神秘主义是一个国家不寻常的祈祷或沉思。 They are distinct from each other, though mutually co-operative.他们是有别于对方，虽然双方合作的执行。 Moreover although asceticism is generally associated with the objectionable features of religion, and is regarded by some as one of them, it may be and is practised by those who affect to be swayed by no religious motives whatever.此外，虽然禁欲是一般与不良的特点宗教，被认为是一些人，其中一人，它可能是那些实行谁影响，以左右没有宗教的动机，无论。
Natural Asceticism自然禁欲
If for personal satisfaction, or self interest, or any other merely human reason, a man aims at the acquisition of the natural virtues, for instance, temperance, patience, chastity, meekness, etc., he is, by the very fact, exercising himself in a certain degree of asceticism.如果个人满意度，或自我的利益，或任何其他原因，只是人类，一名男子的目的是在收购自然的美德，举例来说，节制，耐心，贞节， meekness等，他是由非常事实上，行使本人在一定程度上的禁欲主义。 For he has entered upon a struggle with his animal nature; and if he is to achieve any measure of success, his efforts must be continuous and protracted.因为他已进入后的斗争，与他的动物性;如果他是要达到任何程度的成功，他的努力必须持续和长期的。 Nor can he exclude the practice of penance.也不能排除他的做法penance 。 Indeed he will frequently inflict upon himself both bodily and mental pain.事实上，他会经常造成自己后，双方的身体和精神痛苦。 He will not even remain within the bounds of strict necessity.他不会，甚至保持的界限，严格的必要性。 He will punish himself severely, either to atone for failures, or to harden his powers of endurance, or to strengthen himself against furure failures.他将严厉惩罚自己，无论是赎罪，失败，或硬化，他的权力，耐力，或加强自己对furure失败。 He will be commonly described as an ascetic, as in fact he is.他将普遍形容为一苦修，事实上，他是。 For he is endeavouring to subject the material part of his nature to the spiritual, or in other words, he is striving for natural perfection.因为他是努力受到材料的一部分，其性质精神，或在其他换句话说，他是争取自然完美。 The defect of this kind of asceticism is that, besides being prone to error in the acts it performs and the means it adopts, its motive is imperfect, or bad.的缺陷，这种禁欲的是，除了容易出错，在它执行的行为和手段，它采用，其动机是不完美的，还是坏。 It may be prompted by selfish reasons of utility, pleasure, aetheticism, ostentation, or pride.它可能会出现提示自私的原因，公用事业，很高兴， aetheticism ，排场，或骄傲。 It is not to be relied upon for serious efforts and may easily give way under the strain of weariness or temptation.这是不依靠认真努力，并可能轻易退让下的应变厌战情绪或诱惑。 Finally, it fails to recognize that perfection consists in the acquisition of something more than natural virtue.最后，它不承认构成的完善，在收购的东西，更比自然的美德。
Christian Asceticism基督教禁欲主义
It is prompted by the desire to do the will of God, any personal element of self-satisfaction which enters the motive vitiating it more or less.这是提示的愿望，这样做将上帝的，任何个人因素，自我满意度进入的动机vitiating它更多或更少。 Its object is the subordination of the lower appetites to the dictates of right reason and the law of God, with the continued and necessary cultivation of the virtues which the Creator intended man to possess.其对象是处于从属较低的胃口，以支配权的理由和法律赋予的神，继续和必要的培养的美德，而创作者的用意男子拥有。 Absolutely speaking, the will of God in this matter is discoverable by human reason, but it is explicitly laid down for us in the Ten Commandments, or Decalogue, which furnishes a complete code of ethical conduct.绝对来说，将上帝在这件事是发现人类的原因，但它是明确订定，我们在10诫命，或十诫，这提供了一个完整的道德行为守则。 Some of these commandments are positive; others, negative.一些这些诫命，是积极的;他人的，消极的。 The negative precepts, "thou shalt not kill", "thou shalt not commit adultery", etc., imply the repression of the lower appetites, and consequently call for penance and mortification; but they intend also, and effect, the cultivation of the virtues which are opposed to the things forbidden.负面的戒律， “你不可杀人” ， “你不可奸淫”等，意味着镇压较低的胃口，因此呼吁penance和mortification ，但他们打算同时，和效果，培养的美德，这是反对的东西，被禁止的。 They develop meekness, gentleness, self-control, patience, continence, chastity, justice, honesty, brotherly love, which are positive in their character, magnanimity, liberality, etc.; while the first three which are positive in their character, "thou shall adore thy God", etc., bring into vigorous and constant exercise the virtues of faith, hope, charity, religion, reverence and prayer.他们发展meekness ，温柔，自我控制，耐心，可控，贞节，公正，诚实，兄弟般的爱，这是积极的在他们的性格，大度， liberality等;的同时，首三个是积极在他们的性格， “你应崇拜你的上帝“等，把积极和不断的行使的美德，信仰，希望，慈善，宗教，崇敬和祈祷。 Finally the fourth insists on obedience, respect for authority, observance of law, filial piety, and the like.最后，第四，坚持服从，尊重权威，遵守法律，孝道等。 Such were the virtues practised by the mass of the people of God under the Old Law, and this may be considered as the first step in true asceticism.这种人的美德，实行质量人民的上帝的根据旧法，这可被视为第一步，在真正的禁欲主义。 For apart from the many instances of exalted holiness among the ancient Hebrews, the lives of the faithful followers of the Law, that is the main body of the ordinary people must have been such as the Law enjoined and although their moral elevation might not be designated as asceticism in the present restricted and distorted meaning of the term, yet it probably appeared to the pagan world of those times very much as exalted virtue does to the world today.因为除了从许多实例崇高圣洁之间的古代希伯来人，生活的忠实追随者法，即是主体的普通民众，必须是被如法律，并责成虽然他们的道德海拔可能不会指定作为禁欲主义在目前的限制和扭曲一词的含义，但它可能出现异教的世界，那些时代十分，作为崇高的美德，并以当今世界。 Even the works of penance to which they were subjected in the many fasts and abstinences, as well as the requirements of their ceremonial observances were much more severe than those imposed up the Christians who succeeded them.即使工程penance使他们受到了在许多fasts和abstinences ，以及要求他们典礼庆祝活动更为严重，比那些强加给了基督徒谁成功。
In the New Dispensation the binding force of the Commandments continued, but the practice of virtue took on another aspect, in as much as the dominant motive presented to man for the service of God was not fear, but love, though fear was no means eliminated.在新的豁免约束力的诫命继续，但实践的美德了对另一个方面，在多为主导的动机，向男子为天主服务的不是恐惧，但爱情，虽然没有恐惧的手段淘汰。 God was to be the Lord indeed, but He was at the same time the Father and men were His children.上帝是要勋爵确实，但他在同一时间，父亲和男子被他的子女。 Again, because of this sonship the love of one's neighbour ascended to higher plane.再次，因为这sonship爱一个人的邻居跻身更高的飞机。 The "neighbour" of the Jew was one of the chosen people, and even of him rigorous justice was to be exacted; it was an eye for an eye and tooth for a tooth. “邻居”犹太人是一所选择的人，甚至对他的严格的司法是要exacted ;这是一个以眼还眼，并以牙还牙。 In the Christian dispensation the neighbour is not only one of the true faith, but the schismatic, the outcast, and the pagan.在基督教的豁免邻居不仅是一本真正的信仰，但裂，抛弃，和异教的。 Love is extended even to one's enemies, and we are bidden to pray for, and to do good to them who revile and persecute us.爱情是延长，甚至一个人的敌人，我们正bidden祈祷，并做好他们谁revile和迫害我们。 This supernatural love for even the vilest and most repellent representatives of humanity constitutes one of the distinctive marks of Christian asceticism.这超自然的爱，甚至vilest和最涂在代表人类构成的一个鲜明的标志，基督教禁欲主义。 Moreover, the more extended and luminous revelation of Divine things, coupled with the greater abundance of spiritual assistance conferred chiefly through the instrumentality of the sacraments, make practice of virtue easier and more attractive at the same time more elevated, generous, intense and enduring, while the universality of Christianity lifts the practice of asceticism out of the narrow limitations of being the exclusive privilege of a single race into a common possession of all nations of the earth.此外，更多的扩展和发光的启示神圣的东西，再加上更大的丰富的精神所赋予的援助，主要是通过工具的圣礼，实践以德治国更容易，更具吸引力的在同一时间，更多的升高，慷慨的，尖锐性和持久的，而普遍性的基督教升降机的做法，禁欲主义走出狭隘的限制，被排斥的特权，一个单一的种族纳入一个共同的藏有所有国家的地球。 The Acts of the Apostles show the transformation immediately effected among devout Jews who formed the first communities of Christians.该使徒行传显示转型立即生效，其中虔诚的犹太人谁，形成了第一社区的基督教徒。 That new and elevated form of virtue has remained in the Church ever since.新的高架形式的美德，一直留在教会至今。
Wherever the Church has been allowed to exert her influence we find virtue of the highest order among her people.而教会一直让她施加影响，我们找到凭借最高的，为了她的人。 Even among those whom the world regards as simple and ignorant there are most amazing perceptions of spiritual truths, intense love of God and of all that relates to Him, sometimes remarkable habits of prayer, purity of life both in individuals and in families, heroic patience in submitting to poverty, bodily suffering, and persecution, magnanimity in forgiving injury, tender solicitute for the poor and afflicted, though they themselves may be almost in the same condition; and what most characteristic of all, a complete absence of envy of the rich and powerful and a generally undisturbed contentment and happiness in their own lot; while similar results are achieved among the wealthy and great, though not to the same extent.即使是那些世界上就这么简单和愚昧落后的有最惊人的看法，真理的精神，激烈的上帝的爱和所有涉及到他，有时是显着的习惯，祈祷，纯度的生活无论是在个人和家庭中，英雄的耐心在提交给贫穷，身体的痛苦，和迫害，在大度原谅损伤，招标solicitute为穷人和困扰，虽然他们本身可能几乎在相同的条件下;什么最具特色的一切，完全没有令人羡慕的有钱人和强大的和普遍原状知足和幸福，在他们自己很多，而类似的结果之间取得富裕和伟大的，虽然不是在相同的程度。 In a word, there is developed an attitude of soul so much at variance with the principles and methods generally obtaining in the pagan world that, from the beginning, and indeed throughout, under the Old Law, it was commonly described and denounced as folly.在一个Word中，有发达的态度的灵魂，这么多的差异与原则和方法，普遍获得在异教的世界，从一开始，而事实上，全国各地，根据旧法，这是常见的描述，并谴责蠢事。 It might be classified as very lofty asceticism if its practice were not so common, and if the conditions of poverty and suffering in which these virtues are most frequently practised were not the result of physical or social necessity.它可能被列为非常崇高的禁欲主义，如果它的做法并不普遍，如果条件的贫困和痛苦，在这些美德，是最常见的做法，不是结果，身体或社会的必要性。 But even if these conditions are not voluntary, the patient and uncomplaining acceptance of them constitutes a very noble kind of spirituality which easily develops into one of a higher kind and may be designated its third New Law we have not merely the reaffirmation of the precepts of the Old, but also the teachings and example of Christ Who, besides requiring obedience to the Commandments, continually appeals to His followers for proofs of personal affection and a closer imitation of His life than is possible by the mere fulfilment of the Law.但即使这些条件不自愿的，病人和uncomplaining接受他们构成了一个非常崇高的种灵性，这很容易发展成一个较高的种类和可能指定的其第三个新的法律，我们不只是重申戒律旧的，但也教义和例如基督谁，除了要求服从诫命，不断呼吁他的追随者为证明个人感情和密切的模仿他的生命比是有可能的，由仅仅是履行法律。 The motives and the manner of this imitation are laid down in the Gospel, which as the basis taken by ascetical writers for their instructions.动机和方式，这是仿制所订下的福音，以此为基础所采取的ascetical作家为他们的指示。 This imitation of Christ generally proceeds along three main lines, viz.: mortification of the senses, unworldliness, and detachment from family ties.这模仿基督的普遍收益沿三个主要线路，即： mortification的感官， unworldliness ，脱离家庭关系。
It is here especially that asceticism comes in for censure on the part of its opponents.正是在这里尤其是禁欲主义来在谴责对部分其对手。 Mortification, unworldliness, and detachment are particularly obnoxious to them. mortification ， unworldliness ，支队特别厌恶性的给他们。 But in answer to their objection it will be sufficient to note that condemnations of such practices or aspirations must fall on Holy Scripture also, for it gives a distinct warrant for all three.但在回答他们的反对，这将有足够地注意到，谴责这种做法，或诉求，必须跌倒在圣经也，因为它提供了独特的令所有三。 Thus we have, as regards mortification, the words of St. Paul, who says: "I chastise my body and bring it into subjection: lest perhaps when I have preached to others I myself should be castaway" (1 Corinthians 9:27); while Our Lord Himself says: "He that taketh not up his cross, and followeth Me, is not worthy of Me" (Matthew 10:38).因此，我们有，至于mortification ，的话，圣保禄，谁说： “我责备我的身体，并把它纳入隶属：否则，也许当我传福音给别人，我自己应该castaway ” （ 1哥林多前书9时27分）而我们的主自己说： “他认为， taketh不能达到他的十字架，和followeth我，是不值得我” （马太10时38分） 。 Commending unworldliness, we have: "My kingdom is not of this world" (John 18:36); approving detachment, there is the text, not to cite others: "if any man come to Me and hate not his father, and mother, and wife, and children, and brethren and sisters, yea, and his own life also, he cannot be My disciple" (Luke 14:26).赞扬unworldliness ，我们已： “我的英国是不是这个世界” （约翰福音18:36 ） ;审批支队，是有文字，而不是举他人： “如果任何人到我这里来，和仇恨的不是他的父亲和母亲，和妻子和子女，兄弟姐妹，雅，和他自己的生命，另外，他不能作我的门徒“ （路加福音14时26分） 。 It is scarcely necessary to note however, that the word "hate" is not to be taken in its strict sense, but only as indicating a greater love for God than for all things together.这是几乎要注意，不过，字“恨”是不是将要采取的严格意义上，但只作为显示更大的对上帝的爱，比所有的东西在一起。 Such is the general scheme of this higher order of asceticism.这是一般的计划，这高阶的禁欲主义。
The character of this asceticism is determined by its motive.的性质，这禁欲主义是取决于它的动机。 In the first place a man may serve God in such a way that he is willing to make any sacrifice rather than commit a grievous sin.摆在首位，一名男子可能上帝在这样一种方式，他愿意作出任何牺牲，而不是犯下的严重罪孽。 This disposition of soul, which is the lowest in the spiritual life, is necessary for salvation.这处置的灵魂，这是最低的精神生活，是必要的救赎。 Again, he may be willing to make such sacrifices rather than offend God by venial sin.再次，他可能愿意作出这种牺牲，而不是得罪上帝venial单。 Lastly he may, when this no question of sin at all, be eager to do whatever will make his life harmonize with that of Christ.他最后可能时，这毫无疑问的单仲偕，都渴望为所欲为，会令他的生命，协调与基督的。 It is this last motive which the highest kind of asceticism adopts.这是去年的动机，其中最高的种禁欲采用。 These three stages are called by St. Ignatius "the three degrees of humility", for the reason that they are the three steps in the elimination of self, and consequently three great advances towards union with God, who enters the soul in proportion as self is expelled.这三个阶段是所谓的圣伊格内修斯“三个程度的谦卑” ，为理由，他们是三个步骤：在消除自我，因此，三个伟大的进步对联盟与上帝，谁进入灵魂的比例，作为自我是驱逐出境。 It is the spiritual state of St. Paul speaks when he says: "And I live, now not I ; but Christ liveth in me" (Galatians 2:20).这是精神状态的圣保禄发言时，他说： “和我住，现在我未能;但基督liveth在我” （加拉太书2时20分） 。 Other ascetic writers describe them as states or conditions of the beginners the proficient and the perfect.其他苦行作家形容他们作为国家或条件初学者熟练和完善。 They are not, however, to be considered chronologically distinct; as if the perfect man had nothing to do with the methods of the beginner, or vice versa.他们不是，不过，要考虑的顺序截然不同的;犹如完人无关，与方法的初学者，或反之亦然。 "The building of the spiritual edifice", says Scaramelli, "is simultaneous in all its parts. The roof is stretched while the foundations are being laid. "Hence the perfect man, even with his sublime motive of imitation, has always need of the fear of damnation, in order that, as St. Ignatius expresses it, if ever the love of God grows cold, the fear of Hell may rekindle it again. “建设精神文明大厦” ，说斯卡拉梅利， “是同时在其所有的部分。屋顶是伸展的同时，基础正在奠定了基础。 ”因此，完人，甚至与他的崇高的动机，仿制，一直需要的恐惧damnation ，为了使，圣伊格内修斯表示，如果以往任何时候都上帝的爱增长冷，害怕地狱，可能重燃一遍。 On the other hand, the beginner who has broken with mortal sin has already started in his growth to perfect charity.在另一方面，初学者谁打破了与凡人单已开始在他的成长，完善的慈善机构。 These states are also described as the purgative, illuminative, and unitive ways.这些国家也被描述为泻，照明，和统一的方法。 It is evident that the practice of unworldliness, of detachment from family and other ties, must be or the greatest number not the actual performance of those things, but only the serious disposition or readiness to make such sacrifices, in case God should require them, which, as a matter of fact in their case, He does not.很显然，实践unworldliness ，脱离家庭和其他关系，必须或最大的数目，而不是实际的表现，这些事情，但只有严重的处置或愿意作出这种牺牲，在上帝的情况下，应要求他们，其中，作为一个问题，事实上在他们的情况下，他不。 They are merely affective, and not effective, but none the less they constitute a very sublime kind of spirituality.他们只是情感，而不是有效，但没有少，他们构成了一个非常崇高种灵性。 Sublime as it is, there are many examples of it in the Church, nor is it the exclusive possession of those who have abandoned the world or are about to do so, but it is the possession also of many whom necessity compels to live in the world, married as well as single, of those who are in the enjoyment of honour and wealth and of responsibility as well as of those who are in opposite conditions.崇高的，因为这是有很多的例子，它在教会里，它也不是独家拥有的那些谁已经放弃了世界或即将这样做，但它是藏，也有很多人的必要性，迫使居住在该世界，已婚，以及单一的，那些是谁在享受荣誉和财富和责任，以及那些是谁在对面的条件。 They cannot effectively realize their desires or aspirations but their affections take that direction.他们不能有效地实现自己的愿望或诉求，但他们的感情，采取这个方向前进。 Thus there are multitudes of men and women who though living in the world are not of it, who have no liking or taste for worldly display, though often compelled by their position, social or otherwise, to assume it, who avoid worldly advancement or honour not out of pusillanimity, but out of unconcern, or contempt, or knowledge of its danger; who, with opportunities for pleasure, practise penance, sometimes of the most rigorous character who would willingly, if it were possible, give up their lives to works of charity or devotion, who love the poor and dispense alms to the extent of, and even beyond, their means, who have strong attraction for prayer, and who withdraw from the world when it is possible for the meditation of divine things; who frequent the sacraments assiduously; who are the soul of every undertaking for the good of their fellow -men and the glory of God; and whose dominant preoccupation in the advancement of the interest of God and the Church.因此有众多的男人和女人谁，虽然生活在世界上是没有的，谁不喜欢或品味为世俗显示，虽然往往强迫他们的立场，社会或否则，承担它，谁避免世俗的提高或荣誉并非出于pusillanimity ，而是出于漠不关心，或蔑视，或了解其危险;谁，有机会很高兴，实行penance ，有时最严格的性格谁会心甘情愿地，如果有可能，放弃他们的生命工程慈善或奉献，谁爱穷人和免除施舍来的程度，甚至超越，他们的手段，谁有强烈的吸引力，祈祷，以及谁退出，世界时，是有可能的冥想神圣的事情，谁频繁圣礼刻苦;谁是灵魂，每一个承诺为好，他们的同胞男子和神的荣耀，而且其优势专注在提高的利益，上帝和教会。 Bishops and priests especially enter into this category.主教和司铎，特别是进入这个类别。 Even the poor and humble, who, having nothing to give, yet would give if they had any possessions, may be classed among such servants of Christ.即使是穷人和谦虚的，谁，有没有给，但会给，如果他们有任何财产，可归类，例如公务员之间的基督。
That this asceticism is not only attainable but attained by laymen serves to bring out the truth which is sometimes lost sight of, viz., that the practice of perfection is not restricted to the religious state.这禁欲主义不仅是可以达到的，但所达到的外行，以带出的真理，有时是抛诸脑后，即，实践的完善，并不限于宗教的国家。 In fact, though one may live in the state of perfection, that is, be a member of a religious order, he may be surpassed in perfection by a layman in the world.在事实上，虽然有人可能会住在国的完善，即是成为会员的一项宗教命令，他可能会被突破，在完善由一个门外汉，在世界上。 But to reduce these sublime dispositions to actual practice, to make them not only affective but effective to realize what Christ meant when, after having told the multitude on the Mount of the blessedness of poverty of spirit, He said to the Apostles, "Blessed are you who are poor", and to reproduce also the other virtues of Christ and the Apostles, the Church has established a life of actual poverty, chastity, and obedience.但是，以减少这些崇高的处分权，以实际的做法，使他们不仅情感，但有效的实现是什么意思时，基督后，告诉千头万绪，对山的幸福贫穷的精神，他说，以使徒“ ，是有福的你谁是穷人“ ，并重现，也是其他的美德，耶稣和使徒，教会已成立一个实际的生活贫穷，贞洁，服从。 For that purpose, it has founded religious orders, thus enabling those who are desirous and able to practise this higher order of asceticism, to do so with greater facility and in greater security.用于这一目的的，它成立宗教的订单，从而使那些谁是渴望，并能实行，这高阶的修炼，这样做有更大的设施和在更大的安全。
Monastic or Religious Asceticism寺院或宗教的禁欲主义
The establishment of religious orders was not the result of any sudden or mandatory legislation by the Church.设立宗教命令，没有结果，任何突然或强制性法规由教会。 On the contrary, the germs of religious life were implanted in it by Christ Himself from the very beginning.与此相反，病菌的宗教生活被植入在它的基督本人从一开始。 For in the Gospel we have repeated invitations to follow the evangelical counsels.为在福音中我们已多次邀请按照福音事工促进会，律师。 Hence in the first days of the Church, we find that particular kind of asceticism widely practised which later developed into the form adopted by the Religious Orders.因此，在第一天的教会，我们发现，特别是种修炼广泛实行，后来发展成的形式，所通过的宗教命令。 In the "History of the Roman Breviary" by Batiffol (tr. Bayley), 15, we read: "In proportion as the Church in extending itself had grown colder, there had taken place within its bosom a drawing together of those souls which were possessed of the greatest zeal and fervour. These consisted of men and women, alike, living in the world without severing themselves from the ties and obligations of ordinary life, yet binding themselves by private vow or public profession to live in chastity all their life, to fast all the week, to spend their days in prayer. They were called in Syria Monazonites and Parthenae, ascetics and virgins. They formed, as it were, a third order, a confraternity. In the first half of the fourth century, we find these associations of ascetics and virgins established in all the great Churches of the East, at Alexandria, Jerusalem, Antioch, Edessa."在“历史的罗马breviary ” batiffol （ tr. bayley ） ， 15 ，我们读到： “在比例作为教会在扩大本身增加了寒冷，有发生在其bosom图纸一起，这些灵魂，其中拥有最大的热情和热潮，这些构成的男人和女人，无论是生活在世界上没有切断自己从关系和义务的普通生活，但自己有约束力的由私人或公共的誓言界人士住在贞节所有他们的生活，快速所有的一周内，用他们的天在祈祷中，他们被称为在叙利亚monazonites和parthenae ，修道和处女，他们形成的，因为它被，第三个命令， confraternity ，在上半年的第四个世纪，我们找到这些协会的修道者和处女成立于所有伟大的教堂东，在亚历山大，耶路撒冷，安提阿，伊得撒“ 。 Men like Athanasius, Clement of Alexandria, John Chrysostom, and others wrote and legislated for them.男性喜欢亚他那修，克莱门特在亚历山大，约翰金口，和其他人撰写并通过立法为他们。 They had a special place in the church services and it is noteworthy also that at Antioch "the ascetics there formed the main body of the Nicene or orthodox party".他们有一个特殊的地位，在教会内服务和值得注意的是，也是在安提阿“的修道者有形成的主体部分尼西亚或正统党” 。 But "dating from the reign of Theodosius and the time when Catholicism became the social religion of the world, comes the movement when a deep cleavage in religious society manifested itself. These ascetics and virgins, who, till now, have mingled with the common body of the faithful, abandon the world and go forth into the wilderness. The Church of the multitude is no longer a sufficiently holy city for these pure ones; they go forth to build in the desert the Jerusalem which they crave."但“约会从统治和狄奥多的时候，天主教，成为社会的宗教世界，来运动，当了深刻的卵裂在宗教的社会表现出来，这些修道和新妇，谁，到目前为止，相互交织，与共同机构的忠诚，放弃世界去，提出了到旷野。教堂众多不再是一个充分圣城为这些纯林;他们提出了建立在沙漠中的耶路撒冷，他们渴望“ 。 (Cf. Duchesne, Christian Worship.) （参见duchesne ，基督教崇拜） 。
The time when these foundations began is said by Batiffol to be "when Catholicism became the social religion".的时候，这些基础开始，是由batiffol说，要“时，天主教，成为社会的宗教” 。 Previous to that, with their pagan surroundings, such establishments would have been out of the question.以前，与他们的异教徒的环境，这类场所将已出的问题。 The instinct for monastic institutions was there, but its realization was delayed.本能为寺院的机构是有，但是它的实现被推迟。 Those who enter a religious order take the three vows of poverty, chastity, and obedience, which are considered here only in as much as they differentiate a particular kind of asceticism from other forms.这些谁进入一个宗教秩序采取的三个誓言贫困，贞节，服从，这是考虑到在这里只在高达他们区别，特别是种修炼从其他形式。 They are called substantial vows because they are the basis of a permanent and fixed condition or state of life, and affect, modify, determine, and direct the whole attitude of one who is bound by them in his relations to the world and to God.他们是所谓的大量誓言，因为他们是根据一个永久的和固定的条件，或国家的生活，并影响，修改，确定，并直接整个的态度，一谁是约束他们在他的关系，向世界和上帝。 They constitute a mode of existence which has no other purpose than that some of these penitents may have the attainment of the highest spiritual perfection.它们构成了模式的存在，已没有其他的目的，超过的部分，这些penitents可能实现最高的精神上的完美。 Being perpetual, they ensure permanence in practice of virtue and prevent it from being intermittent and sporadic; being an absolute, free, (irrevocable), and complete surrender of the most precious possessions of man, their fulfilment creates a spirituality, or a species of asceticism, of the most heroic character.被永久的，持久性，确保他们在实践以德治国和防止它被间歇性和零星的;作为一个绝对的，免费，自由， （不可撤销） ，并完成移交最宝贵的财产的男子，他们的实现创造了灵性，或1种禁欲主义，最英勇的性格。 Indeed it is inconceivable what more one can offer to God, or how these virtues of poverty, chastity, and obedience can be exercised in a higher degree.事实上，这是不可思议的是什么更多的人可以提供给上帝，或如何将这些美德，贫穷，贞洁，服从可以行使在一个较高的程度。 That the observance of these vows is a reproduction of the manner of life of Christ and the Apostles, and has, as a consequence, given countless saints to the Church, is a sufficient answer to the accusation that the obligations they impose are degrading, inhuman, and cruel, a reproach often urged against them.认为遵守这些誓言是一个复制的方式生活，基督和使徒，并已作为一个后果，鉴于无数的圣人，以教会，是一个足够的答案的指控所承担的义务强加给有辱人格的，不人道，和其他残忍，一非议，往往要求对他们的。
While concurring in the practice of the same fundamental virtues, the religious bodies are differentiate from one another by the particular object which prompted their separate formation, namely, some need of the Church, some new movement which had to be combated, some spiritual or corporal aid that had to be brought to mankind, etc. From this there resulted that besides the observance of the three main virtues of poverty, chastity, and obedience some special virtue is cultivated by each.虽然同意在实践中相同的基本美德，宗教团体是区分从一个另一个由特定对象促使各自形成，即一些有需要的教堂，一些新的运动，不得不予以打击，一些精神或下士援助要带来的人类，等从这个有导致，除了遵守三个主要的美德，贫穷，贞洁，服从和一些特殊的美德，是培养每个。 Thus the beginning of Christianity, when labour was considered a badge of slavery, the great, the learned, the noble, as well as the humble, the ignorant, and the poor, filled the deserts of Egypt and suppoted themselves by manual labour, their withdrawal from the world being also a protest against the corruption of paganism.因此，开始了基督教，当劳工被认为是一个标志，奴隶制，伟大的，据悉，高尚的，以及为谦卑，无知，和穷人，填补了沙漠，埃及和suppoted自己的体力劳动，他们的从世界正在也是一个抗议的腐败异教。 After the destruction of the Roman Empire the Benedictines taught the barbarians agriculture, the arts, letters, architecture, etc., while inculcating the virtues of Christianity; the poverty of the Fransciscans was a condemation of the luxury and extravagance of the age in which they originated; the need of protecting the faithful from heresy gave rise to the Order of Preachers; rebellion against authority and defection from the Pope called for special emphasis on obedience and loyalty to Holy See by the Society of Jesus, the defence the Holy Land created the Military Orders; redemption of captives, the care of the sick and poor, education, missionary work, etc. all called into existence an immense variety of congregations, whose energies were directed along one special line of good works, with the consequent development to an unusual degree of the virtues which were needed to attain that special end.之后，销毁了罗马帝国的该benedictines教野蛮人农业，艺术，信件，建筑等，而灌输的美德，基督教;贫穷的fransciscans是一个condemation的奢侈品和奢侈的年龄他们在其中源自;需要保护的忠实从邪教产生了秩序的传教士;反抗权威和叛逃从教宗呼吁特别强调服从和效忠罗马教廷受到社会的耶稣，辩护圣地创造了军事命令;赎回的俘虏，照顾病人和扶贫，教育，其传教工作，等一切所谓的存在是一个巨大的各种各样的毕业典礼，其能量指示沿一专用线的优秀作品，与相应的发展一不寻常的程度的美德，这需要为实现这一特殊目的。 Meantime, the rules, covering every detail and every moment of their daily lives, called for the practice of all the other virtues.与此同时，规则，涵盖每一个细节和每一个时刻，他们的日常生活，所谓的为实践的所有其他的美德。
In some of the orders the rules make no mention of corporal penance at all, leaving that to individual devotion; in others great austerity is prescribed but excess is provided against both by the fact the rules have been subjected to pontifical approval and because superiors can grant exceptions.在一些命令的规则没有提及下士penance在所有，留给个人的奉献;在其他伟大的紧缩，是明，但过剩的是提供对双方由事实上的规则一直受到教廷的批准和，因为上级可以补助金例外的情况。 That such penitential practices produce morbid and gloomy characters is absurd to those who know the lightheartedness that prevails in strict religious communities; that they are injurious to health and abbreviate life cannot be seriously maintained in view the remarkable longevity noted among the members of very austere orders.这种penitential做法产生的病态和黯淡的字符，是荒谬的那些谁知道lightheartedness普遍存在，在严格的宗教社区;他们是损害健康和缩写的生活不能维持在认真查看了显着长寿指出，各成员之间的非常艰苦的订单。 It is true the lives of the saints we meet with some very extraordinary and apparently extravagant mortifications; but in the first place, what is extraordinary, extravagant, and severe in one generation may not be so in another which is ruder and more inured to hardship.这是真正的生命的圣人，我们会见了一些非常不平凡的，而且显然奢侈mortifications ，但摆在首位，什么是不平凡的，奢华，和严重的在一代人可能不那么在另一这是粗鲁和更inured艰苦。 Again, they are not proposed for imitation, nor that the biographer was not exaggerating, or describing as continual what was only occasional; and on the other hand it is not forbidden to suppose that some of the penitents may have been prompted by the Spirit of God to make themselves atoning victims for the sins of others.再次，他们不建议模仿，也不是说，传记并非夸大，或描述为不断什么，只是偶尔;和在另一方面，这是没有明令禁止的假设部分的penitents可能已经提示所体现的精神，上帝使自己atoning受害者为捷联惯导系统他人。 Besides it must not be forgotten that these practices went hand to hand with the cultivation of the sublimest virtues, that they were for the most part performed in secret, and in no case for ostentation and display.此外，它绝不能忘记这些做法去手，一方面与栽培的sublimest美德，他们为大部份表现在秘密，在任何情况下，排场和显示。 But even if there was abuse, the Church is not responsible for the aberrations of individuals, nor does her teaching become wrong if misunderstood or misapplied, as might have been done inadvertently or unconsciously, even by the holiest of her children, in the exaggerated use of corporal penance.但即使有滥用的情况，该教堂是不负责为畸变的个人，也不是她的教学成为错误的，如果误解或误用，可能已做不经意地或不自觉地，甚至是神圣的孩子，在夸张的使用体penance 。 The virtue of prudence is a part of asceticism.美德，是一个审慎的一部分，禁欲主义。 The reformation or abolition of certain orders because of corruption only emphasizes the truth that monastic asceticism means an organized effort to attain perfection.改革或取消某些订单，因为腐败只强调真理寺院的禁欲主义手段，有组织，努力实现和完善。 If that purpose is kept in view, the order continues to exist; if it ceases to be ascetic in its life, it is abolished.如果目的是存放在认为，为了继续存在;如果它不再是苦修者在其生命，这是取消。
A common accusation against religious asceticism is that it is synonymous with idleness.一个共同的指控，宗教修炼的是，这就是闲置。 Such a charge ignores all past and contemporary history.这样的收费忽略所有过去和当代的历史。 It was the ascetic monks who virtually created our present civilizations by teaching the barbarian tribes the value and dignity of manual labour; by training them in the mechanical arts, in agriculture, in architecture, etc.; by reclaiming swamps and forests, and forming industrial centres from which great cities developed, not to speak of the institutions of learning which they everywhere established.这是苦行僧侣谁，几乎创造了我们目前的文明教学野蛮的部落的价值和尊严的体力劳动;培训，他们在机械艺术，在农业方面，在建筑等;由开垦沼泽和森林，形成了工业中心从哪个最伟大的城市发展，不要说机构的学习，他们到处设立的。 Omitting the especially prominent instances now before the world, namely the vast amount of industry and toil implied in the establishment, organization, management, and support of tens of thousands of asylums, hospitals, refuges, and schools in civilized lands by men and women who are wearing themselves out in labouring for the good of humanity, there are hundreds of thousands of men and women bound by vows and practising religious asceticism who, without any compensation to themselves except the supernatural one of sacrificing themselves for others, are at the present moment labouring among savage tribes all over the world, teaching them to build houses, till their fields, work at trades, care for their families while at the same time imparting to them human learning in the drudgery of schools, and leading them in the way of salvation.省略了特别突出的事例，现在在世界面前，即大量的工业和泪水中隐含的设立，组织，管理和支持，数以万计的asylums ，医院，庇护所，和学校在文明的土地由男人和女人谁穿着自己列于劳苦，为良好的人类，有成千上万的男人和女人的约束，誓言和执业宗教修炼谁，没有任何补偿，以自己的除外超自然之一，牺牲自己为他人，是目前劳苦之间的野蛮部落遍布世界各地，教学他们盖房子，到他们的领域，工作在各行各业，照顾他们的家人，而在同一时间，向他们传授人类的学习，在drudgery学校，和他们在领导方式救赎。 Idleness and asceticism are absolutely incompatible with each other, and the monastic institution where idleness prevails has already lost its asceticism and, if not swept away by some special upheaval, will be abolished by ecclesiastical legislation.闲置和禁欲主义，是绝对互不兼容，以及寺院的机构闲置普遍存在，已失去其禁欲主义，如果没有冲走一些特殊的动乱，将取消教会的法例。 The precept which St. Paul laid down for ordinary Christians has always been a fundamental principle of genuine asceticism: "If any man will not work, neither let him eat" (2 Thessalonians 3:10).该信条，其中圣保禄定为普通的基督徒，一直是一个基本原则，真正的禁欲主义： “如果任何人不会工作，既不让他吃” （ 2帖撒罗尼迦3时10分） 。 But, as a matter of fact, the Church has seldom had to resort to such a drastic measure as destruction.但是，作为一个问题，事实上，教会已很少不得不求助于这种急剧的措施，销毁。 She has easily reformed the religious orders which, while giving her many of her most learned men and illustrious saints, have been ever a source of pride because of the stupendous work they have achieved, not only for the honour of God and the advancement of the Church, but in uplifting; humanity leading it in the ways of virtue and holiness, and establishing institutions of benevolence and charity for every species of human suffering and sorrow.她很容易改革的宗教命令，这些命令，而给她，她的许多最了解男人和杰出的圣人，已不断的根源感到自豪，因为该了不起的工作，他们取得的成就，不仅是为了履行上帝和提高的教会，但在向上;人类在它的领导方式和圣洁的美德，建立机构，善，慈善为每个物种的人类的苦难和悲伤。
In apparent contradiction with the assertion that the highest expression of asceticism is to be found in monastic life is the fact that monasticism not only exists in the pagan religions of India, but is associated with great moral depravity.在明显的矛盾与断言的最高表现禁欲主义是要发现在寺院生活的事实是，修道不是只存在于异教的宗教，印度，但与伟大的道德堕落。 Attempts have been made to show that these Hindu institutions are merely travesties of Christian monasteries, probably those of the old Nestorians, or the result of primitive Christian traditions.企图已作出显示，这些印度教的机构，只不过是travesties基督教寺庙，可能是那些旧nestorians ，或结果，原始基督教传统。 But neither of these suppositions can be accepted.但无论这些假设是可以接受的。 For, although, doubtless, Indian monasticism in the course of ages borrowed some of its practices from Nestorianism, the fact is that it existed before the Coming of Christ.为，虽然，毫无疑问，印度的修道生活在这个过程中借来的年龄它的一些做法，从景教，事实是，它以前存在的未来基督。 The explanation of it is that it is nothing else than the outcome of the natural religious instinct of man to withdraw from the world for meditation, prayer, and spiritual improvement instances of which might be cited among the ancient Greeks and Hebrews, and among ourselves in the Brook Farm and other American experiments.的解释是，这是没有其他比的结果，自然宗教的本能男子退出，为世界的冥想，祈祷，和精神文明改善的实例可能引之间的古希腊人和希伯来人，和我们之间在小溪农场和其他美国实验。 But they were merely imitations or the promptings of a natural instinct, it only goes to show, in the first place, that monastic seclusion is not unnatural to man; and secondly, that some Divinely constituted authority is new to guide this natural propensity and to prevent it from falling into those extravagances to which religious enthusiasm is prone.但他们只是模仿，或promptings的一种自然的本能，只是正好说明，摆在首位，寺院的隐居是不自然的人类;第二，有些神构成管理局是一个新的引导，这自然倾向，并防止它落入那些extravagances ，以宗教的热情很容易。 In other words, there must be an acknowledged and absolute spiritual power to legislate for it along the lines of truth and virtue, to censure and condemn and punish what is wrong in individuals and associations; a power able to determine infallibly what is morally right and wrong.在其他换言之，必须有一个公认的和绝对的精神动力，以立法为它大致相同的真理和美德，谴责，并谴责和惩罚什么是错的，在个人和团体;权力能够确定infallibly什么是道义上的权利和错误的。 The Catholic church alone claims that power.天主教教会的重叠索赔的权力。 It has always recognized the ascetic instinct in man, has approved associations for the cultivation of religious perfection, has laid down minute rules for their guidance, has always exercised the strictest surveillance over them, and has never hesitated to abolish them when they were intended.它始终认识到苦行的本能在男子，已批准协会为培养宗教的完善，奠定了分钟的规则为指导，始终行使严格的监督他们，并从来没有犹豫过取消他们时，他们的原意。 Moreover, as genuine asceticism does not rest satisfied with natural, but aims at supernatural, perfection, and as the supernatural in the New Dispensation is in the guardianship of the Catholic Church, under its guidance alone is asceticism secure.此外，由于真正的禁欲主义并不感到满意，其余的与自然，但目的是超自然，完善，并作为超自然在新的豁免是在监护天主教教会，根据其指导，单是禁欲主义的安全性。
Jewish Asceticism犹太禁欲
Besides the ordinary observers of the Old Law, we have the great Hebrew saints and prophets whose deeds are recorded in the Holy Bible.除了普通的观察员旧法，我们有伟大的希伯来语圣人和先知的事迹都记录在圣经。 They were ascetics who practised the loftiest virtue, who were adorned with remarkable spiritual gifts, and consecrated themselves to the service of God and their fellow-men.他们的修道者实行谁最崇高的美德，谁被点缀了显着的精神礼物，和consecrated自己的服务，上帝和他们的同胞的男子。 As to the Schools of the Prophets, whatever they may have been, it is admitted that one of the objects intended was the practice of virtue, and in that respect they may be regarded as schools of asceticism.至于学校的先知，无论他们可能已，这是承认其中的物体的打算是实践以德治国，在这方面，他们可能被视为学校的禁欲主义。 The Nazarites were men who consecrated themselves by a perpetual or temporary vow to abstain all the days of their Nazariteship, that is, during their separation from the rest of the people, from the use of wine and all other intoxicating drink, from vinegar formed from wine or strong drink, from any liquor of grapes, from grapes dried or fresh, and indeed from the use of anything produced from the vine.该nazarites男子谁consecrated自己由一个永久的或暂时的誓言投弃权票，所有的日子，他们nazariteship ，那就是在他们的分离，从其余的人，从使用的葡萄酒和其他所有陶醉的饮料，从醋形成葡萄酒或强烈的酒后，从任何酒的葡萄，葡萄干燥或新鲜的，而事实上从使用任何产生的葡萄。 Other observances which were of obligation, such as letting the hair grow, avoiding defilement, etc., were ceremonial rather than ascetic.其他纪念活动，其中的义务，如让头发成长，避免污辱等，典礼，而非修行。 The Nazarites were exclusively men, and there is said to be no instance in the Old Testamant of a female Nazarite.该nazarites人完全是男性，有说是没有，例如在旧testamant一名女把拿细耳人。 They were a class of persons "holy to the Lord" in a special sense, and made their vow of abstinence an example of self-denial and moderation and a protest against the indulgent habits of the Chanaanites which were invading the people of Israel.他们一类的人“归耶和华为圣”在一个特别意义，并作出了自己的誓言禁欲的一个例子，自我否定和温和的抗议和反对放纵的习惯，该chanaanites被入侵的以色列人民的。 Samson and Samuel were consecrated by their mothers to this kind of life.萨姆森和塞缪尔分别为consecrated由他们的母亲，这样的生活。 It is not certain that they lived apart in distinct communities; like the Sons of the Prophets, though there is an instance of three hundred of them being found together at the same time.这是不能肯定他们住，除了在不同的社区;一样的儿子，先知，虽然有一个实例300 ，他们被发现一起在同一时间举行。
The Rechabites该rechabites
The Rechabites, whom, however, Josephus does not mention, appear to have been a normal tribe, distinguished chiefly by their abstinence from wine, though it is not certain that other intoxicants were forbidden, or that such abstinence was prompted by motives of penance.该rechabites ，其中，不过，约瑟夫并没有提及，似乎已经正常的部落，尊敬的，主要是由他们的禁欲葡萄酒，虽然这是不能肯定其他intoxicants被禁止，或这种禁欲是提示的动机penance 。 It may have been merely to prevent the culture of the vine in order to keep them in their normadic state, the better to escape corruption from their Chanaanitish neighbours.它可能已被只是为了防止文化的藤蔓，以保持他们在其normadic国家，更好地逃脱腐败chanaanitish从他们的邻居。 There were also Essenes who lived a communal life, possessed no individual property, affected an extreme simplicity in diet and dress, and lived apart from great cities to preserve themselves from contamination.也有essenes谁生活社区生活，拥有没有个人财产，受影响的一个极端简单，在饮食和衣着，居住，除了最伟大的城市，以维护自己免受污染。 Some of them abjured marriage.他们中的一些abjured婚姻。 They devoted themselves to the sick, and for that purpose made a special study of the curative qualities of herbs and boasted of possessing medical recipes handed down from Solomon.他们投身患病，并为此作出了特殊的研究治疗素质的药草和吹嘘拥有医疗食谱传世从所罗门。 Hence their name, Essenes, or Healers.因此，他们的名字， essenes ，或医士。 Finally come the Pharisees, who were the Puritans of the Old law, but whose virtues and austerities we know to have been often only pretence, although there were, doubtless, among them some who were in earnest in the practice of virtue.终于法利，谁被清教徒的旧法，但其品德和austerities我们知道，已为幌子，往往只，虽然有，毫无疑问，其中一些人谁在认真地在实践中的美德。 St. Paul describes himself as a Pharisee of the Pharisees.圣保禄形容自己作为一个pharisee的法利。 Outside of Judea, there were said to be a certain number of Jews, men and women, living on the shores of Lake Mareotis, near Alexandria, who mingled their own religious observances with those of the Egyptians, and who lived a life of voluntary poverty, chastity, labour, solitude, and prayer.以外的朱迪亚，有说是有一定数目的犹太人，男人和女人，生活在海岸湖玛瑞提斯，近亚历山大，谁交融，他们自己的宗教庆祝活动，这些埃及人，和谁住的生活，自愿贫困，贞节，劳工，孤独，和祈祷。 They were called Therapeutae, which, like Essenes, means Healers.它们被称为therapeutae ，其中，像essenes ，是指医师。 Rappoport, in his "History of Egypt" (XI. 29), says that a certain class of the Egyptian priesthood led a similar kind of life. rappoport ，在他的“历史的埃及” （ xi. 29日）说，一定阶级的埃及神职人员，导致了类似的种生活。 We know of the Therapeutae only from Philo.我们知道的therapeutae只有从斐洛。 How true his descriptions are not be determined.如何真正的他的说明是不能确定。
Heretical Asceticism邪教禁欲
In the second century of the Church appear the Encratites, or The Austere.在第二个世纪的教堂出现encratites ，或紧缩。 They were a section of the heretical Gnostics, chiefly Syrians, who, because of their erroneous views about matter, withdrew from all contact with the world, and denounced marriage as impure.他们的一段邪教gnostics ，主要是叙利亚人，谁，因为他们的错误看法的问题，退出所有接触世界，谴责婚姻不纯。 About the same period came the Montanists, who forbade second marriage, enjoined rigorous fasts, insisted on the perpetual exclusion from the Church of those who had ever committed grievous sin, stigmatized flight in time of persecution as reprehensible, protested that virgins should be always veiled, reprobated paintings, statuary, military service, theatres, and all worldly sciences.大约同一时期而来的montanists ，谁不准第二次婚姻，责成严格fasts ，坚持长期被排除在教会的那些谁曾经承诺他人单仲偕，蒙受耻辱的飞行时间，作为受迫害的谴责，抗议说，处女应始终含蓄， reprobated绘画，雕塑，兵役，剧院，和所有世俗的科学。 In the third century the Manichaeans held marriage to be unlawful and refrained from wine, meat, milk, and eggs; all of which did not deter them from the grossest immorality.在第三个世纪，摩尼教派举行的婚姻是非法的和不酒，肉类，牛奶和鸡蛋;所有这一切并没有阻止他们粗暴的不道德。 The Flagellants were a sect that began about 1260.该flagellants一节开始，约1260年。 They journeyed from place to place in Italy, Austria, Bohemia, Bavaria, and Poland, scourging themselves to blood, ostensibly to excite the populace to contrition for their sins, but they were soon prohibited by the ecclesiastical authorities.他们journeyed地方在意大利，奥地利，波西米亚，巴伐利亚州和波兰， scourging自己的血液，表面上，以激发民众对contrition为他们的罪孽，但他们尽快禁止教会当局。 They appeared again in the fourteenth century, in Hungary, Germany, and England.他们再次出现在14世纪，在匈牙利，德国，和英格兰。 Pope Clement VI issued a Bull against them in 1349, and the Inquisition pursued them with such vigour that they disappeared altogether.教宗克莱门特六世发出了牛市对他们在1349年，和宗教裁判所追求的，他们这样的魄力，他们完全消失。 They were bitter enemies of the Church.他们痛苦的敌人教会。 The Cathari of the twelfth century were, as their name implies, Puritans.该cathari的12世纪，正如他们顾名思义，清教徒。 Though teaching the doctrines of the Manichæans, they affected to live a purer life than the rest of the Church.虽然教学理论的manichæans ，他们受影响的过纯的生活比其余的教会。 Chief among them were the Waldenses, or "Poor Men of Lyons", who accepted evangelical poverty and then defied the Pope, who suppressed them.其中主要有waldenses ，或“穷人的男子里昂” ，谁接受福音事工促进会，贫穷，然后无视教宗，谁镇压他们。 Although Protestantism has been incessant in its denunciations of asceticism, it is amazing to note how many extreme instances of it the history of Protestantism furnishes.虽然基督教一直不断在其谴责禁欲主义，这是了不起的注意，有多少极端的实例，它的历史，提供了基督教。 The Puritans of England and New England, with their despotic and cruel laws which imposed all sorts of restrictions not only upon themselves, but upon others, are examples of misguided ascetics.清教徒的英格兰和新英格兰，与他们的专制和残酷的法律所施加的种种限制，不仅取决于本身，而是强加于他人，例子误导的修道者。 The early Methodists, with their denunciations of all amusements, dancing, theatres, card-playing, Sunday enjoyments, etc., were ascetics.初卫，与他们谴责所有娱乐，舞蹈，剧院，卡公平，周日享受等，修道者。 The numberless Socialistic colonies and settlements which have sprung up in all countries are illustrations of the same spirit.该有多少社会主义的殖民地和定居点，其中，涌现出在所有国家都说明了同样的精神。
Pagan Asceticism异教的禁欲主义
Among the Greeks, we have the school, or quasi-community of Pythagoras, whose object was to extirpate the passions, but it was philosophic rather than religious in its character and may be places in the category of Natural Asceticism.之间的希腊人，我们有学校，或准社会的毕达哥拉斯，其目的是extirpate激情，但它的哲学，而非宗教在其性质和可能的学额在该类别的自然禁欲主义。
Brahminical Asceticism brahminical禁欲
It is frequently contended that an asceticism exists among the Brahmins of India which in some respects is equal, if not superior, to that of Christianity.这是经常争论的一个禁欲主义之间存在的brahmins ，印度，其中在某些方面是平等的，如果不是上级，这是基督教。 It inculcates the virtues of truthfulness, honesty, self-control, obedience, temperance, alms-giving, care of the sick, meekness, forgiveness of injuries, returning good for evil, etc. It forbids suicide, abortion, perjury, slander, drunkenness, gluttony, usury, hypocrisy, slothfulness, and cruelty to animals.它inculcates的美德，真，善，诚实，自我控制，服从，戒酒，施舍给惠，照顾病人， meekness ，宽恕人受伤，回国好邪恶，等它禁止自杀，堕胎，伪证罪，诽谤，醉酒， gluttony ，盘剥，虚伪， slothfulness ，爱护动物。 Ten vows bind the Brahmin to the practice of some ot these virtues. 10誓言约束婆罗门到实践的一些酒店，这些美德。 Its practice of penance is extraordinary.其做法是不平凡的penance 。 Besides what is left to personal initiative, the Laws of Manu decree that: the Brahmin should roll himself on the ground or stand during the day tip-toe or alternately stand and sit.此外什么是留给个人的倡议，法律，法令，马努：婆罗门应辊自己在地面上还是立场，在白天的举报，脚趾或交替的立场和静坐。 In summer let him expose himself to the heat of five fires, during the rainy season, let him live under the open sky; and in winter be dressed in wet clothes, thus great increasing the rigour of his austerities." Protracted fasts of the most fantastic character are also enjoined. In all this, there is no asceticism. These suicidal penances, apart from their wickedness and absurdity, are based on a misconception of the purpose of mortification. They are not supposed to atone for sin or to acquire merit, but are prompt by the idea that the greater the austerity the greater the holiness, and that besides hastening absorption in the divinity they will help the penitent to obtain such a mastery over his body as to make it invisible at will, to float in the air, or pass with lighting speed from place to place. Being believers in metempsychosis, they regard these sufferings as a means of avoiding the punishment of new births under the form of other creatures. Their pantheism destroys the very essential idea of virtue, for there can be no virtue, as there can be no vice, where one is a part of the deity. Again, the belief that there is no reality outside of Brahma prevents the use or abuse of creatures from having any influence on the righteous or unrighteous condition of the soul. Finally, as the end of existence is absorption into Brahma, with its attendant loss of personality and its adoption of an unconscious existence for all future time, it holds out no inducement to the practice of virtue. The whole system is based on pride. The Brahmin is superior to all mankind, and contact with another caste than his own, especially the poor and humble, is pollution. It makes marriage obligatory, but compels the wife to adore the husband no matter how cruel he is, permitting him to reject her at will; it encourages poly- gamy, approves of the harem, and authorizes the burning of widows in the suttees which the Bntish Goverment has not yet succeeded in preventing. It abhors manual labour and compels the practice of mendicancy and idleness, and it has done nothing for the physical betterment of the human race, as the condition of India for many centuries clearly shows. Its spiritual results are no better. Its liturgy is made up of the most disgusting, childish, and cruel superstitions, and its contradictory combinations of pantheism, materialism, and idealism have developed a system of cruel divinities worse than those of pagan antiquity. It is consequently not real asceticism.在夏季，让他暴露了自己的热能5火灾，在雨季期间，让他下生活，开放天空;及在冬季可在穿着湿衣服，从而极大提高严谨，他austerities “ 。旷日持久的fasts的最神奇的性质，也责成，在所有这一切，是没有禁欲主义，这些自杀penances ，除了从他们的邪恶和荒谬的，是基于一种错觉的目的mortification ，他们是不是要赎罪，单仲偕或收购的好处，但提示的设想，即更大的紧缩越大，成圣，除了加速吸收，在神，他们将帮助忏悔，以取得这种掌握超过他的身体，以使它在将无形的，浮动在空气中，或通过与灯光的速度从地方。被信徒在metempsychosis ，他们把这些痛苦作为一种手段，避免处罚的新产下的形式，其他动物。泛神论他们破坏了非常重要的思想美德，为有可没有美德，不能有任何副，其中一个是部分的神。再次，相信是没有现实以外的布拉马禁止使用或滥用的动物有任何影响，对正义或unrighteous条件灵魂。最后，由于年底的存在是吸收到布拉马，与随之而来的损失，人格及其通过一项昏迷的存在，未来所有的时间，举行了没有诱因的实践的美德。整个系统是基于感到自豪。婆罗门是优于所有人类，并联系与另一种姓比他自己，特别是穷人和谦卑，是污染。它使婚姻义务，但迫使妻子崇拜的丈夫不管如何，他是残忍，允许他拒绝，她在会;它鼓励聚gamy ，批准该harem ，并授权焚烧寡妇，在suttees其中bntish政府至今仍未成功地防止它厌恶体力劳动和强迫的做法，乞讨和无所事事，和它做什么，为身体更美好的人类，作为条件，印度的许多世纪清楚地表明，其精神的结果是没有更好的，其礼仪是作出的最令人反感，是幼稚的，和残忍的迷信，其矛盾的组合，泛神论，唯物论与唯心论已开发了一个系统的残忍神不如那些异教徒的古物，这是因此就不是真正的禁欲主义。
Buddhist Asceticism佛教禁欲主义
The ascetical practices of the Buddhists are monastic in their character, the devotees living in communities, whereas the Brahmins are mostly solitaries, though admitting pupils.该ascetical的做法，佛教寺院是在他们的性格，信徒生活在社区，而brahmins大多是孤独，虽然承认的学生。 The moral codes of both sects resemble each other in some respects.道德守则，双方的教派类似于对方在某些方面。 For the Buddhists, there are five great duties: not to kill any living creature, not to steal, not to act unchastely, not to lie, not to drink intoxicating liquor.为佛教徒，有5大职责：不要杀死任何生物，而不是为境外窃取，不采取行动的unchastely ，而不是谎言，不是喝烈酒。 The eight-fold path of virtues is: right beliefs, right aspiration, right speech, right conduct, right means of livelihood, right endeavour, right memory, right meditation. 8倍的路径的优点是：正确的信仰，权利的共同愿望，讲话的权利，权利的行为，正确的谋生手段，正确的努力，正确的记忆，冥想的权利。 The cultivation of meekness, both internal and external, is expressedly inculcated.培养meekness ，无论是内部和外部，是expressedly灌输。 In the monasteries, confession of faults, but only of external ones, is practised, and great importance is attached to meditation.在寺庙，供认故障，但只对外，是实行，并极为重视的冥想。 Their penances are comparatively moderate.他们penances是相对温和的。 Nevertheless, in spite of its glorification of virtue, this manner of life can not be regarded as asceticism.然而，尽管其歌颂美德，以这种方式生活，不能被视为禁欲主义。 While holding its indifferent to the pantheism and other errors of Brahmanism, it ignores God entirely, and is atheistic or agnostic, admitting no dependence on the Divinity and acknowledging no obligation of worship, obedience, love, gratitude, belief; consequently, eliminating all virtue.同时，举行了漠不关心，到泛神论及其他错误的婆罗门教，却忽视了神，完全是无神论或不可知论者，承认并没有依赖于神，并承认没有义务的崇拜，服从，爱，感谢，信仰;因此，消除所有的美德。 Its avoidance of sin is purely utilitarian viz., to escape its consequences.其避免单是纯粹功利的，即，以逃避其后果。 Its ultimate end is extinction in Nirvana, thus having no inducement to virtue, while it accords the lower state of Swarga, with its sensual delights, to those who were helpful to the Buddhas.其最终的结束是在灭绝的涅盘，因此，没有诱因，以德治国，而它较低的状态swarga ，其感官愉悦，对于谁都是有帮助的佛像。 Like its predecessor, its idea of ultimate extinction is an extension of the Brahminist absorption and leads logically to suicide.像它的前身，它的想法，最终灭绝是一个扩展的brahminist吸收，并导致在逻辑上自杀。 It holds marriage in abhorrence, and suppresses all legitimate desires forbidding all recreation, music, movie, scientific pursuits, etc. Industrial occupations are regarded with contempt, and the ideal state is beggary and idleness.它认为，婚姻的憎恶，并抑制一切合法的欲望，禁止所有娱乐，音乐，电影，科学的追求，工业等行业被认为是与蔑视，和理想状态是乞讨和无所事事。 Although insisting upon celibacy as the proper state of man, it tolerates polygamy and divorce.虽然坚持独身作为适当的国家的男子，它容忍一夫多妻制和离婚。 It speaks most complacently of Buddha's many hundred wives, before his conversion; lauds the extensive seraglio of Bimbissasa, its most distinguished royal convert, without hinting at its being any derogation from the standard of conduct of a Buddhist layman, while "the official head of Southern Buddhism at the present day, the King of Siam, exercises without scruple the privilege of maintaining a harem" (Aiken).它说，最complacently佛陀的许多百的妻子之前，他的转换;赞扬广泛seraglio的bimbissasa ，其最杰出的皇家转换，没有暗示在其被任何减损的标准，进行佛教门外汉，而“官方元首南传佛教在目前一天，暹罗国王，演习没有的特权，不惜维持harem “ （艾肯） 。 It did not abolish the caste system except in the monasteries.它没有废除种姓制度，除了在寺庙。 Finally, "in the spread of this religion to other lands it adopted the idolatrous and obscene worship of Nepal; gave its sanction to the degrading shamanistic worship of Thibet, and is overlaid with the superstitions peculiar to China, Mongolia and Thibet."最后， “在蔓延，这个宗教的其他土地，它通过idolatrous及色情的崇拜，尼泊尔，给予其制裁有辱人格的萨满教崇拜thibet ，是叠加与迷信特有的中国，蒙古和thibet ” 。 It is an abuse of terms to describe the practices of such a creed as asceticism.这是一个被滥用的术语来形容的做法，这样一个信条作为禁欲主义。 In conclusion, it may be said the difference between false and true asceticism is this: false asceticism starts out with a wrong idea of the nature of man, of the world, of God; it proposes to follow human reason, but soon falls into folly and become fanatical, and sometimes insane in its methods and projects.总括而言，可以说，之间的差别虚假的和真正的禁欲主义是这样的：虚假的禁欲主义出发，与一个错误的想法性质的男子，整个世界，上帝的;建议按照人类理性的，但很快落入蠢事并成为狂热的，有时甚至精神失常，在其工作方法和项目。 With an exaggerated idea of the rights and powers of the individual, it rebels against all spiritual control and, usurping a greater authority than the Church has ever claimed, leads its dupes into the widest extravagances.与夸大的想法的权利和权力的个人，叛军对所有的精神控制，并篡夺了更大的权力比以往任何时候都教会声称，导致其dupes到最广泛的extravagances 。 Its history is one of disturbance, disorder and anarchy, and is barren of results in the acquisition of truth or the uplifting of the individual and it works of benevolence or intellectual progress; and in some instances it has been the instrument of the most deplorable moral degradation.它的历史是一个干扰，秩序混乱和无政府状态，是贫瘠的结果，在收购的真相，或向上的个人和它的作品，善或智力的进步;而且在某些情况已文书最可悲的道德退化。 True asceticism, on the contrary, is guided by right reason, assisted by the light of revelation; it comprehends clearly the true nature of man, his destiny, and his obligations.真正的禁欲主义，相反，是指导正确的原因，协助因应的启示; comprehends清楚的真正性质的男子，他的命运，和他的义务。 Knowing that he has not been created in a merely natural condition, but elevated to a supernatural state, it seeks to illumine his mind and strengthen his will by supernatural grace.知道他尚未建立在一个纯粹的自然条件，但提升到一个超自然的国家，它旨在illumine他心中，并加强他的将是由超自然的宽限期。 Aware that he has to control his lower passions and withstand the assaults of the evil spirit and seductions of the world, it not only permits, but enjoins, the practice of penance, while by the virtue of prudence which it inculcates, it prevents excess.知道他已经控制其较低的激情和抵御攻击的邪恶的精神和seductions的世界，它不仅许可证，但责成，实践penance ，而由美德，为慎重起见，它inculcates ，它可以防止过剩。 Instead of withdrawing him from his fellow men and inducing moroseness and pride, it bestows on him joy and humility, inspires him with the greatest love for humanity, and cultivate that spirit of self-sacrifice which has, by its works of benevolence and charity, conferred countless benefits on the humance race.而不是撤回他从男同胞和诱导moroseness和自豪感，它赋予他的喜悦和谦卑，激发他最大的爱人类，培养这种精神，自我牺牲，其中已通过其工程仁和慈善事业，赋予了无数的好处就humance军备竞赛。 In a word, asceticism is nothing else than an enlightened method adopted in the observance of the law of God through all the various degrees of service, from the obedience of the ordinary believer to the absorbing devotion of the greatest saint, guiding each in accordance with the measure of grace imparted by the Spirit of Light and Truth.在一个Word中，禁欲主义是什么都没有比一个开明的方法，通过在遵守法律的上帝的所有不同程度的服务，从服从普通的信徒，以吸收奉献最大的圣，指导每个在按照这项措施的宽限期传授所体现的精神，轻型和真理。
Publication information Written by TJ Campbell.出版信息所作的TJ坎贝尔。 Transcribed by Joseph P. Thomas.转录由约瑟夫体育托马斯。 The Catholic Encyclopedia, Volume I. Published 1907.天主教百科全书，量一出版的1907年。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, March 1, 1907. nihil obstat ， 1907年3月1日。 Remy Lafort, STD, Censor.的Remy 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
See
also:也请看：
Ascetical
Theology ascetical神学
This subject presentation in the original English language这个课题介绍，在原有的英语语言
Send an e-mail question or comment to us: E-mail邮件发送问题或意见给我们： 电子邮箱
The main BELIEVE web-page (and the index to subjects) is at http://mb-soft.com/believe/beliecha.html主要相信网页（和索引科目） ，是在http://mb-soft.com/believe/beliecha.html