Monasticism (from the Greek monos, meaning "single" or "alone") usually refers to the way of life - communitarian or solitary - adopted by those individuals, male or female, who have elected to pursue an ideal of perfection or a higher level of religious experience through leaving the world.修道（从希腊monos ，意思是“单一”或“独立” ）通常是指以生活的方式-c ommunitarian或孤立-通过这些个人，男或女，谁已当选为追求一个理想的完美或更高水平宗教的经验，通过离开世界。 Monastic orders historically have been organized around a rule or a teacher, the activities of the members being closely regulated in accordance with the rule adopted.寺院的命令，在历史上已举办了周围的规则或教师，成员的活动正密切监管，在按照规则通过。 The practice is ancient, having existed in India almost 10 centuries before Christ.这种做法是古代，存在于印度近10世纪前基督。 It can be found in some form among most developed religions: Hinduism, Buddhism, Jainism, Taoism, the Sufi branch of Islam, and Christianity.它可以找到某种形式的，其中最发达的宗教：印度教，佛教，耆那教，道教，苏菲分行的伊斯兰教和基督教。 In the time of Christ, the Essenes at Qumran were Jewish monks.在的时候，基督， essenes在库姆兰是犹太人的僧人。
Technically, monasticism embraces both the life of the hermit, characterized by varying degrees of extreme solitude, and the life of the cenobite, that is, the monk living in a community offering a limited amount of solitude.在技术上，修道包含了双方生活的隐士，其特点是不同程度的极端孤独和生活的cenobite ，即是僧人生活在一个社会提供数量有限的孤独。 Monasticism always entails Asceticism, or the practice of disciplined self - denial.修道生活总是需要禁欲主义，或实践的纪律的自我-拒绝。 This asceticism may include fasting, silence, a prohibition against personal ownership, and an acceptance of bodily discomfort.这可能包括禁欲斋戒，沉默，禁止个人所有制，并接受身体不适。 Almost always it includes poverty, celibacy, and obedience to a spiritual leader.几乎总是它包括贫穷，单身，和服从的精神领袖。 The goal of such practices is usually a more intense relationship with God, some type of personal enlightenment, or the service of God through prayer, meditation, or good works such as teaching or nursing.的目标，这种做法，通常是更激烈的与天主的关系，某些类型的个人的启示，或为天主服务的，通过祈祷，冥想，或好的作品，如教学或护理。
Christian monasticism began in the deserts of Egypt and Syria in the 4th century AD.基督教修道开始在沙漠埃及和叙利亚在第四世纪的广告。 Saint Anthony the Great was connected with the first Egyptian hermits; Saint Pachomius (d. 346), with the first communities of cenobites in Egypt.圣安东尼的伟大是与第一埃及隐士;圣pachomius （四346 ） ，与第一社区cenobites在埃及。 Saint Basil the Great (fl. 379), bishop of Caesarea, placed monasticism in an urban context by introducing charitable service as a work discipline.圣罗勒的伟大（ fl. 379 ） ，主教撒利亚，放在修道生活在一个城市的背景下推出的慈善服务作为工作纪律。
| 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 |
Monasticism has flourished both in the Roman Catholic church and in the Eastern Orthodox churches from earliest Christian times to the present, being reformed and renewed periodically by dynamic individuals with new emphases or departures from current practice.修道蓬勃发展，无论是在罗马天主教会和在东部的东正教教堂，从最早的基督教时代到现在，正在改革和重新定期动态的个人与新的侧重点或偏离目前的做法。 Although Protestantism rejected monasticism in the 16th century, the Anglican church since the 19th century has sponsored a number of monastic orders.虽然基督教拒绝修道早在十六世纪，圣公会自十九世纪以来已举办了多项寺院的订单。 In its present - day form, Christian monasticism is often adapted to the cultures or settings where it is located.在其目前的-天的形式，基督教修道往往是相适应的文化或设置的地方，这是位于。 Buddhist monks, for their part, continue to play an important social as well as religious role in contemporary Southeast Asia and Japan.佛教僧侣，为他们的一部分，继续发挥重要的社会以及宗教的作用，在当代东南亚和日本。
Cyprian Davis塞浦路斯戴维斯
Bibliography
参考书目
F Biot, The Rise
of Protestant Monasticism (1961); H Dumoulin, and JC Maraldo, eds., Buddhism in
the Modern World (1976); D Knowles, Christian Monasticism (1969); J Leclereq,
The Love of Learning and the Desire for God: A Study of Monastic Culture (1961);
T Merton, The Monastic Journey, ed. f毕，崛起的新教修道（ 1961年） ; h dumoulin ，和JC
maraldo编，佛教在现代世界（ 1976条） ， d诺尔斯，基督教修道（ 1969年） ; j leclereq ，热爱学习和愿望，上帝：研究了寺院的文化（
1961年） ;吨默顿，寺院的征程中，教育署。 by P Hart (1977), and The Silent Life
(1975); DM Miller, and DC Wertz, Hindu Monastic Life (1976); E Nishimura, and G
Sato, Unsul: A Diary of Zen Monastic Life (1973); MB Penningtonl, ed., One Yet
Two: Monastic Tradition East and West (1976); JS Trimingham, The Sufi Orders in
Islam (1971); HB Workman, The Evolution of the Monastic Ideal
(1913).以P哈特（ 1977 ） ，和沉默的生活（ 1975年） ;马克米勒，和DC wertz ，印度教寺院的生活（ 1976年）
，电子商务西村，克佐藤， unsul ：一本日记的禅宗寺院的生活（ 1973年） ; MB的penningtonl ，教育署，一但两个：寺院的传统，东方与西方（
1976年） ; js trimingham ，苏菲的订单在伊斯兰教（ 1971年） ;血红蛋白工人，演变寺院的理想（ 1913 ） 。
The first Christian hermits seem to have established themselves on the shores of the Red Sea, where in pre-Christian times the Therapeutae, an order of Jewish ascetics, had been established.第一基督教隐士，似乎已建立了自己对海岸红海，凡在预基督教倍therapeutae ，命令犹太人的修道者，已成立了。 Not long afterward the desert regions of Upper Egypt became a retreat for those who fled from the persecutions of the Christians so frequent in the Roman Empire during the 3rd century, and for those who found the vices of the world intolerable.不久沙漠地区的上埃及成为一个务虚会为那些谁逃离，从迫害基督徒，所以经常在罗马帝国期间，第三世纪，对于谁发现了罪恶的世界是不能容忍的。 The earliest form of Christian monasticism was, probably, that of the anchorites or hermits; a later development is found in the pillar saints, called Stylites, who spent most of their time on the tops of pillars in order to separate themselves from the world and to mortify the flesh.最早形式的基督教修道是，可能，即该anchorites或隐士;稍后发展，是发现在支柱圣人，所谓stylites ，谁用了他们的大部分时间对毛条的支柱，为了自己单独的，从世界和以mortify ，肉中刺。 After a time, however, the necessities of the religious life itself led to modifications.经过一段时间，不过，生活必需品的宗教生活本身导致的修改。 In order to combine the personal seclusion of individuals with the common exercise of religious duties, the early hermits had an aggregation of separate cells called laura, to which they could retire after their communal duties had been discharged.在以结合个人隐居的个人与共同行使宗教职责，早日隐士了聚集的单独细胞所谓的劳拉，它们可以退休后，自己部族的职责，已出院。 From the union of the common life with personal solitude is derived the name cenobite (Greek koinos bios,"common life"), by which a certain class of monks is distinguished.从联盟的共同生活与个人的孤独是衍生的名称cenobite （希腊koinos的BIOS ， “共同生活” ） ，其中某一个阶层的僧侣是尊敬。
St. Anthony, who embraced solitude, established himself at Alexandria, and the fame of his sanctity, as well as his gentleness and learning, drew many disciples to him.圣安多尼，谁拥抱孤独，建立了自己在亚历山大，和名利，他的神圣性，以及他的温柔和学习，提请许多弟子给他。 Most of his followers accompanied him when he retired to the desert.他的大部分追随者陪同他时，他退休到沙漠。 One of his disciples, St. Pachomius, who established a great monastery on an island in the Nile River, is regarded as the founder of the cenobitic manner of living.他的一名弟子，圣pachomius ，谁建立了一个伟大的修道院的一个岛屿，在尼罗河，被视为是创始人之一， cenobitic的方式生活。 Pachomius drew up for his subjects a monastic rule, the first regulations of the kind on record. pachomius制定了为他的科目一寺院的规则，首先规定的种类记录在案。 Many thousands of disciples flocked to him, and he founded several other monasteries for men and one for women under the direction of his sister.许多成千上万的信徒涌向他，和他创立了其他几个寺庙为男子及一名妇女的指导下，他的姐姐。 All of these houses recognized the authority of a single superior, an abbot or archimandrite.所有这些房子公认的权威，一个单一的优势，一住持或修士。 They constitute the original type of the religious order.它们构成了原始类型的宗教秩序。
The cenobitic form of monasticism was first introduced into the West at Rome and in Northern Italy by St. Athanasius, in central North Africa by St. Augustine, and in Gaul by St. Martin of Tours.该cenobitic形式的修道生活中首次引入到西方在罗马和意大利北部的圣亚他那修，在华北中部非洲的圣奥古斯丁，并在高卢由圣马丁的旅行团。 The religious revival effected by St. Benedict of Nursia early in the 6th century gave Western monasticism its permanent form.宗教复苏的影响，圣本笃的努西亚早在6世纪了西方修道生活的永久形式。
Of monastic orders of the West, among the most prominent are the Benedictines, Carthusians, Cistercians, and Premonstratensians.对寺院的命令，西，其中最突出的是benedictines ， carthusians ，熙笃会，并premonstratensians 。
The origins of early Christian monasticism are not clearly known and are, therefore, subject to controversy.起源，早期基督教修道并不清楚知道，并，因此，受到的争议。 Some scholars believe that the monastic movement was prompted by late Jewish communal and ascetic ideals, such as those of the Essenes.有学者认为，该寺院的运动，促使年底犹太社区和禁欲主义理想信念，例如那些对essenes 。 Still others speculate that Manichaean and similar forms of dualism inspired extremes of asceticism within the Christian family.还有一些推测，摩尼教和类似形式的二元论的启发极端的禁欲主义与基督教家庭。 However, the first Christian commentators on monasticism believed that the movement had truly gospel origins.不过，第一基督教评论家对修道认为，这一运动真正的福音的起源。
Christian monastics drew their spiritual strength from Christ's emphasis on poverty (Mark 10:21) and on the "narrow way" (Matt.7:14) to salvation.基督教monastics提请他们的精神力量，从基督的重点放在贫困（马克10时21分）和关于“狭隘的方式” （ matt.7 ： 14 ） ，以救赎。 Early monastics believed that Paul preferred celibacy to marriage (1 Cor.7:8).早期monastics认为，保罗的首选独身的婚姻（ 1 cor.7 ： 8 ） 。 Indeed, the first nuns seem to have been widows of the late Roman period who decided not to remarry.事实上，第一修女似乎已遗孀后期古罗马时期谁决定不再婚。 From one point of view, the decision of some Christians to live separate from the community, both physically and spiritually, was regrettable.从一个角度来看，决定了一些基督徒的生活脱离社会，无论是身体上和精神上，是令人遗憾的。 From another, the commitment and service of the monastics made them the most valued people in early medieval society.从另一个，承诺和服务的monastics使他们成为最有价值的人，早在中世纪的社会。
The first monks of whom we have a good record represent an extreme phase in the evolution of monasticism.第一僧侣，其中我们有一个良好的纪录，代表了一个极端的阶段，在演变的修道生活。 These are the so - called desert fathers, hermits, living in the eremitical style in the deserts of Egypt, Syria, and Palestine.这些都是所以-所谓的沙漠的父亲，隐士，生活在该e remitical作风，在沙漠，埃及，叙利亚和巴勒斯坦。 Enraged by sin and fearful of damnation, they left the towns for a solitary struggle against temptation.被激怒的由单仲偕和害怕damnation ，他们离开该城镇的一个孤立的斗争诱惑。 Some, like Simeon Stylites, live very exotic lives and became tourist attractions.有些，像西蒙stylites ，生活很异国情调的生活，并成为旅游景点。 More typical, however, was Anthony of Egypt (c. 250 - 356), whose commitment to salvation led him back to the community to evangelize unbelievers.更典型的，不过，张炳良埃及（长250 -3 56） ，其承诺，以他为首的救国回到社会福传u nbelievers。 His extreme asceticism deeply touched the sensibilities of the age.他的极端的禁欲主义深受感动，感情的年龄。
The word "monk" is derived from a Greek word meaning "alone."单词“和尚”是来自希腊字，意思是“单独” 。 The question for the desert fathers was one of the lonely, individual struggle against the devil as opposed to the obvious support that came from living in some sort of community.问题是沙漠的父亲是一个孤独的，个别的斗争，魔鬼作为反对的明显支持，来自生活在某种形式的社会。 Pachomius (c. 290 - 346), an Egyptian monk, preferred the latter. pachomius （长290 -3 46） ，埃及和尚，倾向于后者。 He wrote a rule of life for monks in which he emphasized organization and the rule of elder monks over the newly professed.他写了法治的生活僧侣在其中他强调，组织和法治的老和尚超过新professed 。 The rule became popular, and the movement toward communal life was ensured.法治成为广受欢迎，和走向社区生活，保证了。 To the idea of community Basil the Great (c. 330 - 79) added another element.这一想法社区罗勒的伟大（长330 -7 9）补充的另一项重要元素。 In his writings, and especially in his commentaries on the Scriptures, this father of Eastern monasticism defined a theory of Christian humanism which he felt was binding on the monasteries.在他的著作，特别是在他的评论，圣经，这父亲东部修道确定了理论的基督教人文精神，他认为是有约束力的寺庙。 According to Basil, monastics were bound to consider their duty to the whole of Christian society.据罗勒， monastics必然要考虑他们的职责是向整个基督教社会。 They should care for orphans, feed the poor, maintain hospitals, educate children, even provide work for the unemployed.他们应该照顾孤儿，饲料穷人，维持医院，教育儿童，甚至提供工作，为失业人士。
During the fourth through the sixth centuries monasticism spread throughout the Christian world.在第四次通过六世纪修道院扩散到整个基督教世界。 From Asia Minor to Britain its ideal flourished.从亚洲小到英国，其理想的蓬勃发展。 However, the Celtic monks tended to espouse the old eremitical tradition, whereas Latin monasticism, under the Great Rule of Benedict of Nursia (c. 480 - c, 547), codified itself into a permanent, organized communal form.不过，凯尔特僧侣往往拥护旧eremitical传统，而拉美修道，根据伟大的法治笃的努西亚（长480 -○ ， 5 47） ，编纂本身成为一个永久性的，有组织的社区形式。 To the old promises of poverty, chastity, and obedience to Christ the Benedictines added stability.到旧的承诺，贫困，贞节，服从基督benedictines补充说：稳定。 Monks could no longer drift about from monastery to monastery but were bound to one for life.和尚可以不再漂移约从修道院到修道院，但难免一终身。 The essence of Benedict's rule is its sensible approach to Christian living.的本质，本笃的统治是其明智的做法，以基督教的生活。 It forbade excess and provided practical advice for every aspect of monastery life.它不准超出，并提供实际的意见，在各个方面对寺院的生活。 It gave an elaborate description of the role of each person in the community from the abbot, who represented Christ in the community, to the lowliest postulant.它详细阐述了作用的说明，每个人在社会上，由住持，谁代表基督，在社区内，向lowliest postulant 。 For this reason the Benedictine Rule became the standard in western Europe.为此，本笃会的规则，成为标准在西欧。 Because of their devotion to the rule, monks came to be known as the "regular" clergy, from the Latin regula, "rule."因为他们的奉献精神，以法治，僧侣后来被称为“定期”是神职人员，从拉丁美洲规范， “法治” 。
The great work of the monasteries of the Middle Ages was the opus Dei, the work of God, prayer and praise to the Almighty throughout the day and night.伟大的工作，该寺庙的中世纪是作品dei ，工作的上帝，祈祷和赞美万能的整个一天一夜。 This "work" was organized into the offices of the monastic day.这种“工作”组织成的办事处，该寺院的一天。 These varied somewhat according to place and season, but generally vigils, lauds, terce, sext, vespers, and compline were chanted throughout Christendom.这些不同的有点根据地方和季节，但一般来说，守夜，赞扬，泰尔塞， sext ，晚祷， compline人高唱整个基督教。 In addition, monks and nuns performed physical labor, provided charitable services, and kept learning alive.在此外，僧人和尼姑的表现体力劳动，提供慈善服务，以及不断学习的活着。 They studied and copied the Scriptures and the writings of the church fathers as well as classical philosophy and literature.他们的研究和复制的经文和著作教会的父亲，以及古典哲学和文学。 They were leaders in the so - called Carolingian Renaissance, during which time (eighth - ninth centuries) writing was reformed and the liberal arts defined.他们的领袖，所以-所谓的法兰克文艺复兴时期，在这段时间里（第八-第九世纪）以书面形式是改革和文科的界定。 In monastic hands writing became an art.在寺院手中的写作成为一种艺术。 The monasteries had a monopoly on education until the evolution of the cathedral school and the university in the High Middle Ages.寺院垄断了对教育，直至演变大教堂学校和大学在高的中世纪。
Early medieval monasticism may have reached its height in the foundation of the abbey of Cluny in Burgundy in the tenth century.早在中世纪的修道院，可能已达到其高度在基础修道院cluny在勃艮第在10世纪。 Cluny set a new standard of liturgical splendor. cluny树立了新标准的礼仪光彩。 It also sought to escape corruption by establishing its independence from the feudal system in which all medieval institutions were rooted.它也设法逃脱腐败，建立其独立性，从封建主义制度，使所有中世纪的机构植根。 Cluny and its "daughters" (houses which it founded and disciplined) exercised enormous spiritual authority in the eleventh century. cluny和它的“女儿” （房子，它缔造和纪律）行使巨大的精神管理局在11世纪。 Though it is no longer acceptable to draw direct connections between the Cluniac reform movement and the reform papacy of Gregory VII(1073 - 85), both represent institutional responses to the rapid changes in medieval society.虽然它不再是可以接受的制订直接连接之间的克吕尼改革的改革运动和改革的教皇格雷戈里第七章（ 1073 -8 5） ，双方代表机构的反应迅速的变化，在中世纪的社会。
By 1100 monasticism was on the defensive.由1100年修道是对处于守势。 It was no longer clear that monastic service to God and society was commensurate with the praise and gifts which society had lavished on the monasteries.它不再是明确表示，寺院的服务，向上帝和社会相称的赞美和礼物，其中社会慷慨的对寺庙的。 Great donations of land and other forms of wealth made monks rich at a time when other medieval institutions were assuming societal duties formerly the responsibility of the monasteries.伟大的捐款，土地和其他形式的财富作出了丰富的僧侣在的时候，其他中世纪的机构承担的社会职责，以前的责任寺庙。 The popularity of the monasteries attracted less than devout postulants, and the aristocracy used the great houses as a repository for spinster daughters and younger sons.受欢迎的寺庙，吸引了不少于虔诚的postulants ，和贵族使用的伟大房子作为存放spinster女儿和小儿子。
Yet even as monasticism approached its crisis, new reformed orders appeared.然而，即使作为修道接近它的危机，新的改革，出现了订单。 The Cistercians, under their most influential leader Bernard of Clairvaux, sought a new life of evangelical purity.该熙笃会，根据他们的最有影响力的领导人伯纳德的克莱尔沃，寻求新生活的福音事工促进会，纯洁性。 They confined membership to adults, simplified services, abandoned all feudal obligations, and tried to restore the contemplative life.他们的成员只限于成年人，简化服务，所有被遗弃的封建义务，并试图恢复沉思的生活。 The Carthusians tried to recapture the old eremitical spirit of the desert fathers.该carthusians试图夺回旧eremitical的精神沙漠的父亲。 They retreated from society and became an important feature of the medieval frontier, cutting down forests and opening new ground for agriculture.他们退出社会，成为一个重要特点中世纪前，减少森林和开辟新的地面用于农业。 Their role in the evolution of sheep farming and the wood industry was invaluable.他们的作用的演变，羊养殖和木材工业是非常宝贵的。
Perhaps the last great revival of monastic spirit came in the autumn of the Middle Ages with the appearance of the mendicant orders.也许最后的伟大复兴，寺院的精神来在秋天中世纪与外观的mendicant命令。 The Dominicans and Franciscans captured the collective imagination of a society in crisis.多米尼加和方济会，抓获了集体想象，一个社会的危机中。 Francis of Assisi represented the perfection of both monastic and Christian idealism in his effort to imitate the life of Christ in all its purity and simplicity.方济各亚西西为代表的完善双方的寺院和基督教的理想主义在他的努力模仿基督的生命在其所有的纯洁和简单。 By taking the apostolic ideal outside the monastery, Francis gave it one last flowering in the culture which had given it birth.以使徒的理想以外的修道院，弗朗西斯了它最后一项开花，在文化，已给予它的诞生。
In modern history monasticism has suffered three great blows; the Reformation, the Enlightenment, and twentieth century secularism.在近代历史上遭受了修道的三个伟大的冲击;改革，启蒙运动，和二十世纪的世俗主义。 Generally, the leaders of the Reformation believed that the monastics did not in fact conform to a simple gospel rule of life, that their repetitive prayers, fasts, and ceremonies were meaningless and that they had no real value to society.一般来说，领导人对改革认为， monastics没有在事实上符合一个简单的福音法治的生活，他们的重复祈祷， fasts ，和仪式，毫无意义的，他们没有真正的价值的社会。 The vast wealth which they had accumulated seemed better spent on general public needs.广大的财富，他们积累了似乎更好地用于对一般市民的需要。 Those monastics who had kept their vows were seen as cut off from true Christian freedom in lives that were futile and unfulfilled.这些monastics谁一直他们的誓言被看作是切断从真正的基督徒的自由，生命，是徒劳的和没有兑现。 Wherever the Reformation was triumphant, the monasteries were disestablished.而改革是战无不胜的，寺庙被解散。 In different terms the eighteenth century Enlightenment would also argue that the monasteries were useless.在不同的条款，十八世纪的启示也将争辩说，寺庙被无用的。 Liberals saw them as corrupt and unnatural, preserving the superstition of the old regime.自由派人士看到他们的腐败和不自然，维护迷信的旧政权。 The twentieth century has seen the rapid decline of religious orders.二十世纪已经看到了快速下降的宗教命令。
CT
Marshall马歇尔的CT
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
C Brooke, The
Monastic World; EC Butler, Benedictine Monachism; O Chadwick, Western
Asceticism; K Hughes, The Church in Early Irish Society; D Knowles, Christian
Monasticism; J Leclercq, The Love of Learning and the Desire for God; LJ Lekai,
The Cistercians: Ideals and Reality; W Nigg, Warriors of God.
c布鲁克，寺院的世界;欧共体巴特勒，本笃会monachism ; o查德威克，西方禁欲主义; k休斯，教会在早期爱尔兰社会; d诺尔斯，基督教修道;
j勒克莱尔，热爱学习和愿望，为上帝; LJ ， lekai ，熙笃会：理想与现实;瓦特nigg ，勇士神。
Monasticism or monachism, literally the act of "dwelling alone" (Greek monos, monazein, monachos), has come to denote the mode of life pertaining to persons living in seclusion from the world, under religious vows and subject to a fixed rule, as monks, friars, nuns, or in general as religious.修道或monachism ，从字面上的行为“单独居住” （希腊文monos ， monazein ， monachos ） ，来指模式的生活有关的人生活在与世隔绝，从世界，根据宗教誓言，并受到一个固定的规则，作为僧侣， friars ，尼姑，或在一般的宗教。 The basic idea of monasticism in all its varieties is seclusion or withdrawal from the world or society.基本理念修道在其所有品种的是隐居，或退出世界或社会。 The object of this is to achieve a life whose ideal is different from and largely at variance with that pursued by the majority of mankind; and the method adopted, no matter what its precise details may be, is always self-abnegation or organized asceticism.的对象，这是实现人生的理想是不同和差异，主要是在与所追求的人类的大多数，以及所采用的方法，无论什么其确切的细节可能，永远是自我abnegation或有组织的禁欲主义。 Taken in this broad sense monachism may be found in every religious system which has attained to a high degree of ethical development, such as Brahmin, Buddhist, Jewish, Christian, and Moslem religions, and even in the sytem of those modern communistic societies, often anti-theological in theory, which are a special feature of recent social development especially in America.在这方面采取的是广义的monachism可能会发现在每一个宗教系统，从而达到高度的道德发展，如婆罗门，佛教，犹太教，基督教，穆斯林和宗教，甚至在系统的这些现代共产社会，往往反神学的理论，这是一个特殊的功能，最近的社会发展，特别是在美国。 Hence it is claimed that a form of life which flourishes in environments so diverse must be the expression of a principle inherent in human nature and rooted therein no less deeply than the principle of domesticity, though obviously limited to a far smaller portion of mankind.因此，这是声称某种形式的生活，蓬勃的环境中如此多样化，必须表达的一个原则，在人类固有的性质和根源有不低于深深比的原则，家务，但显然有限，对于一个遥远的小部分人类。 This article and its two accompanying articles, EASTERN MONASTICISM and WESTERN MONASTICISM, deal with the monastic order strictly so called as distinct from the "religious orders" such as the friars, canons regular, clerks regular, and the more recent congregations.此文章及其两个陪同的文章，东区修道和西方修道生活，处理与寺院秩序，严格所谓有别于“宗教命令” ，例如作为friars ，炮，定期，文员，定期，和较近期的毕业典礼。 For information as to these see RELIGIOUS ORDERS, and the article on the particular order or congregation required.作为资料的这些见宗教的订单，以及一篇关于特定的顺序或聚集需要。
I. ITS GROWTH AND METHOD一，其增长和方法
(1) Origin （ 1 ）原产地
Any discussion of pre-Christian asceticism is outside the scope of this article.任何讨论前基督教禁欲主义是范围以外的这篇文章。 So too, any question of Jewish asceticism as exemplified in the Essenes or Therapeutae of Philo's "De Vita Contemplativa" is excluded.也是如此，任何问题的犹太禁欲主义的例子，在essenes或therapeutae的斐洛的“时点简历contemplativa ”是被排除在外。
It has already been pointed out that the monastic ideal is an ascetic one, but it would be wrong to say that the earliest Christian asceticism was monastic.它已经指出，该寺院的理想是一个苦行，但将是错误的说，最早的基督教禁欲主义是寺院。 Any such thing was rendered impossible by the circumstances in which the early Christians were placed, for in the first century or so of the Church's existence the idea of living apart from the congregation of the faithful, or of forming within it associations to practise special renunciations in common was out of the question.任何这类的事情是不可能通过在何种情况下，早期基督信徒被放置，在第一世纪，或使该教会的存在的思想，生活，除了聚集的信徒，或形成内部的资讯科技组织执业特别放弃在共同失控的问题。 While admitting this, however, it is equally certain that monasticism, when it came, was little more than a precipitation of ideas previously in solution among Christians.虽然承认这一点，然而，这同样可以肯定，修道，当它来到，略多于降水的想法以前在解决方案之间的基督徒。 For asceticism is the struggle against worldly principles, even with such as are merely worldly without being sinful.为禁欲主义是斗争的世俗原则，即使如只是世俗而不罪孽深重。 The world desires and honours wealth, so the ascetic loves and honours poverty.世界上的愿望和荣誉的财富，所以修行爱和荣誉贫困。 If he must have something in the nature of property then he and his fellows shall hold it in common, just because the world respects and safeguards private ownership.如果他必须有一些在性质上的财产，然后，他和他的研究员应举行，这是共同的，只是因为世界尊重和保障私有产权。 In like manner he practises fasting and virginity that thereby he may repudiate the licence of the world.在喜欢的方式，他奉行空腹和童贞，从而认为他可能会否定牌照的世界。
Hereafter the various items of this renunciation will be dealt with in detail, they are mentioned at this time merely to show how the monastic ideal was foreshadowed in the asceticism of the Gospel and its first followers.以下的各个项目的放弃，这将涉及详细的，他们提到，在这个时候只是为了显示如何寺院的理想是预示，在禁欲主义的福音和它的第一追随者。 Such passages as I John, ii, 15-17: "Love not the world, nor the things that are in the world. If any man love the world, the charity of the Father is not in him. For all that is in the world is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life, which is not of the father but is of the world. And the world passeth away and the concupiscence thereof. But he that doeth the will of God abideth forever" -- passages which might be multiplied, and can bear but one meaning if taken literally.这样的通道，正如我在约翰一，二， 15日至17日： “爱不是世界，也不是事情，是在世界上，如果任何人爱的世界里，慈善的父亲是不是在他为所有这一切都是在世界是concupiscence的肉体，和concupiscence的眼睛，和骄傲的生活，这是不是父亲，而是整个世界。和世界passeth远离和concupiscence 。但他认为， doeth的意志上帝abideth永远“ -通道，这可能是成倍增加，并能承受，但其中的含义，如果按字面解释。 And this is precisely what the early ascetics did.而这正是早期的修道者也。 We read of some who, driven by the spirit of God, dedicated their energies to the spread of the Gospel and, giving up all their possessions passed from city to city in voluntary poverty as apostles and evangelists.我们读到的一些谁，驱使上帝的精神，致力于他们的精力蔓延的福音，并放弃其所有财产，通过城市与城市之间在自愿贫困作为使徒和福音。 Of others we hear that they renounced property and marriage so as to devote their lives to the poor and needy of their particular church.其他我们所听到的，他们放弃了财产和婚姻等，以用于他们的生活向穷人和有需要的，特别是他们的教会。 If these were not strictly speaking monks and nuns, at least the monks and nuns were such as these; and, when the monastic life took definite shape in the fourth century, these forerunners were naturally looked up to as the first exponents of monachismm.如果这些人，严格来说，并不僧人和尼姑，至少僧人和尼姑被如这些;时，寺院的生活了一定的形状，在第四世纪，这些先行者自然翻查，以作为第一指数monachismm 。 For the truth is that the Christian ideal is frankly an ascetic one and monachism is simply the endeavour to effect a material realization of that ideal, or organization in accordance with it, when taken literally as regards its "Counsels" as well as its "Precepts" (see ASCETICISM; COUNSELS, EVANGELICAL).对于事实的真相是，基督教的理想是坦白一苦修一和monachism只不过是努力的效果的物质实现这一理想，或组织，按照它，当字面至于其“大律师” ，以及作为其“戒律“ （见禁欲主义;律师，福音事工促进会） 。
Besides a desire of observing the evangelical counsels, and a horror of the vice and disorder that prevailed in a pagan age, two contributory causes in particular are often indicated as leading to a renunciation of the world among the early Christians.此外愿望观察福音事工促进会，律师，和一个恐怖的副主席和无序普遍存在的在一个异教的年龄，两个款式的原因，特别是经常表示，作为领导要放弃的世界当中，初期基督徒。 The first of these was the expectation of an immediate Second Advent of Christ (cf. 1 Corinthians 7:29-31; 1 Peter 4:7, etc.) That this belief was widespread is admitted on all hands, and obviously it would afford a strong motive for renunciation since a man who expects this present order of things to end at any moment, will lose keen interest in many matters commonly held to be important.上述第一是期望立即秒的来临，基督（见哥林多前书7:29-31 ;一彼得4时07分，等） ，这是普遍的信仰是承认在所有的手，显然它将负担强烈的动机放弃，因为一名男子谁，预计目前这个秩序的东西，结束在任何时候，就会失去浓厚的兴趣，在很多问题上常见的举行是重要的。 This belief however had ceased to be of any great influence by the fourth century, so that it cannot be regarded as a determining factor in the origin of monasticism which then took visible shape.这个信念，但已不再是任何重大影响，由第四世纪，因此它不能被视为一个决定性因素，在原产地的修道生活，而当时采取了有形的形状。 A second cause more operative in leading men to renounce the world was the vividness of their belief in evil spirits.第二个原因更在执行领导的男子放弃世界是生动的信仰，在邪灵。 The first Christians saw the kingdom of Satan actually realized in the political and social life of heathendom around them.第一基督徒，看到英国的撒旦其实是在实现政治和社会生活中的heathendom他们周围。 In their eyes the gods whose temples shone in every city were simply devils, and to participate in their rites was to join in devil worship.在他们眼中神的庙宇照耀在每一个城市，只是魔鬼，并参与他们的仪式是为了参加在魔鬼崇拜。 When Christianity first came in touch with the Gentiles the Council of Jerusalem by its decree about meat offered to idols (Acts 15:20) made clear the line to be followed.当基督教首先来到在接触外邦人安理会对耶路撒冷的法令，其肉提供给偶像（行为15时20分） ，明确了路线应遵循的。
Consequently certain professions were practically closed to believers since a soldier, schoolmaster, or state official of any kind might be called upon at a moment's notice to participate in some act of state religion.因此某些专业几乎封闭的信徒自一名士兵，校长，或国家的官方任何形式的可能被要求在一个时刻的公告，参加在某些国家行为的宗教。 But the difficulty existed for private individuals also.但困难的存在，个人也。 There were gods who presided over every moment of a man's life, gods of house and garden, of food and drink, of health and sickness.有神明谁主持的每一刻一个人的生命，神府及花园，食品和饮料，健康和疾病。 To honour these was idolatry, to ignore them would attract inquiry, and possibly persecution.履行这些是偶像崇拜，忽略他们，会吸引调查，并在可能的迫害。 Ans so when, to men placed in this dilemma, St. John wrote, "Keep yourselves from idols" (I John,v,21) he said in effect "Keep yourselves from public life, from society, from politics, from intercourse of any kind with the heathen", in short, "renounce the world".答因此，当，男子放置在这个两难的，圣约翰写道： “保持自己从偶像” （约翰一，五， 21 ）他说，在效应“ ，保持自己在公共生活之外，从社会，从政治，从交往任何形式的与heathen “ ，简而言之， ”放弃世界“ 。
By certain writers the communitarian element seen in the Church of Jerusalem during the years of its existence (Acts 4:32) has sometimes been pointed to as indicating a monastic element in its constitution, but no such conclusion is justified.某些作家的communitarian元看到在教会的耶路撒冷期间年其存在的（行为4时32分）有时被指出，作为显示寺院的元素，在其宪法中，但没有这样的结论是有道理的。 Probably the community of goods was simply a natural continuation of the practice, begun by Jesus and the Apostles, where one of the band kept the common purse and acted as steward.大概是社会的商品只是一个自然延续的做法，开始由耶稣和使徒，其中一名乐队保持共同的钱包，并担任董事。 There is no indication that such a custom was ever instituted elsewhere and even at Jerusalem it seems to have collapsed at an early period.目前并无迹象显示，这种习俗是以往任何时候都建立在其他地方，甚至在耶路撒冷，它似乎已经崩溃，在早期时期。 It must be recognized also that influences such as the above were merely contributory and of comparatively small importance.我们必须承认，还影响，例如上述的只是款式，以及相对较小的重要性。 The main cause which begot monachism was simply the desire to fulfill Christ's law literally, to imitate Him in all simplicity, following in His footsteps whose "kingdom is not of this world".最主要的原因，其中begot monachism是很简单的愿望，履行基督的法律从字面上看，模仿他在所有简单，以下在他的后尘，其“英国是不是这个世界” 。 So we find monachism at first instinctive, informal, unorganized, sporadic; the expression of the same force working differently in different places, persons, and circumstances; developing with the natural growth of a plant according to the environment in which it finds itself and the character of the individual listener who heard in his soul the call of "Follow Me".因此，我们找到monachism在第一本能的，非正式的，无组织的，零星的;表达相同的部队不同的工作在不同的地方，人，和情况;发展与自然增长的一种植物，根据所处的环境，它发现自己和性格的个别听众听到谁在他的灵魂的号召， “大家跟我来” 。
(2) Means to the End （ 2 ）目的的手段
It must be clearly understood that, in the case of the monk, asceticism is not an end in itself.它必须清楚明白的是，在案件和尚，禁欲是本身并不是目的。 For him, as for all men, the end of life is to love God.对他来说，对于所有男人，结束生命是上帝的爱。 Monastic asceticism then means the removal of obstacles to loving God, and what these obstacles are is clear from the nature of love itself.寺院的禁欲主义，然后是指消除障碍，爱上帝，什么这些障碍是明确的，从性质爱情本身。 Love is the union of wills.爱情是联盟的遗嘱。 If the creature is to love God, he can do it in one way only; by sinking his own will in God's, by doing the will of God in all things: "if ye love Me keep my commandments".如果动物是上帝的爱，他可以做的，它以某种方式只;下沉，由他自己的意愿，在上帝的，这样做的意愿，上帝在一切事上： “如果你们爱我守我诫命的” 。 No one understands better than the monk those words of the beloved disciple, "Greater love hath no man than this that a man lay down his life", for in his case life has come to mean renunciation.没有人理解优于那些和尚的话，心爱的弟子， “大爱祂所没有比这名男子，一名男子放下他的生命” ，因为在他的案件的生活已经到了放弃的意思。 Broadly speaking this renunciation has three great branches corresponding to the three evangelical counsels of poverty, chastity, and obedience.大致来说，这放弃有三个很大的党支部相应的三个福音事工促进会，律师的贫穷，贞洁，服从。
(a) Poverty （一）贫困
There are few subjects, if any, upon which more sayings of Jesus have been preserved than upon the superiority of poverty over wealth in His kingdom (cf. Matthew 5:3; 13:22; 19:21 sq.; Mark 10:23 sq.; Luke 6:20; 18:24 sq., etc.), and the fact of their preservation would indicate that such words were frequently quoted and presumably frequently acted upon.有几个科目，如有的话后，更多的说法耶稣已保存较后的优越性，贫困的财富在他的王国（参见马修5时03分; 13时22分; 19时21平方米;马克10时23分平方米;卢克6时20分; 18时24平方等） ，以及事实上，他们的保存将表明，这样的话，被经常引用和推测，经常采取行动。 The argument based on such passages as Matthew 19:21 sq., may be put briefly thus.论点基于这样的通道，作为马修19时21平方，可提出简短因此。 If a man wish to attain eternal life it is better for him to renounce his possessions than to retain them.如果一个男人想达到永恒的生命，这是更好地为他放弃他的财产比留住他们。 Jesus said, "How hardly shall they that have riches enter into the kingdom of God", the reason being no doubt that it is difficult to prevent the affections from becoming attached to riches, and that such attachment makes admission into Christ's kingdom impossible.耶稣说， “如何难以应他们有财富，进入上帝的王国” ，因为毫无疑问，这是难以避免的情感成为重视财富，这种实习，使获准进入基督的英国不可能的。 As St. Augustine points out, the disciples evidently understood Jesus to include all who covet riches in the number of "the rich", otherwise, considering the small number of the wealthy compared with the vast multitude of the poor, they would not have asked, "Who then shall be saved"?正如圣奥古斯丁指出，弟子显然理解耶稣，以包括所有谁觊觎的财富在数量上“有钱人” ，否则，考虑到少数富人相比，与广大众多的穷人，他们也不会问“是谁，然后应保存”呢？ "You cannot serve God and Mammon" is an obvious truth to a man who knows by experience the difficulty of a whole-hearted service of God; for the spiritual and material good are in immediate antithesis, and where one is the other cannot be. “你不能服务于上帝和玛蒙”便是一个明显的事实，一名男子谁知道经验的困难，整个心为天主服务的;精神上和物质上的好是在即时的对立面，其中一人是其他是不可能的。 Man cannot sate his nature with the temporal and yet retain an appetite for the eternal; and so, if he would live the life of the spirit, he must flee the lust of the earth and keep his heart detached from what is of its very nature unspiritual.人不能sate他的性质与时间，但保留了胃口的永恒;所以，如果他会活的生命精神，他必须逃离的欲望，地球和保住自己的心脏脱离了什么是其本身的性质unspiritual 。 The extent to which this spiritual poverty is practised has varied greatly in the monachism of different ages and lands.在何种程度上，这精神贫困是实行有很大的差别，在monachism不同年龄的地政。 In Egypt the first teachers of monks taught that the renunciation should be made as absolute as possible.在埃及的第一教师，和尚告诉我们，放弃应作出绝对越好。 Abbot Agathon used to say, "Own nothing which it would grieve you to give to another".住持阿加松用来说， “自己无关，它将伤心，你给另一个” 。 St. Macarius once, on returning to his cell, found a robber carrying off his scanty furniture.圣米加利阿斯一次，就回到他的牢房，发现了劫匪进行了他微薄的家具。 He thereupon pretended to be a stranger, harnessed the robber's horse for him and helped him to get his spoil away.他于是假装是一个陌生人，利用匪徒的马为他和帮助他得到他的破坏消失。 Another monk had so stripped himself of all things that he possessed nothing save a copy of the Gospels.另一个和尚，所以剥夺自己的一切事情，他拥有任何保存一份副本福音。 After a while he sold this also and gave the price away saying, "I have sold the very book that bade me sell all I had".之后，虽然他出售，这也给价格以外的话说： “我已卖掉了非常书籍八德我卖我” 。
As the monastic institute became more organized legislation appeared in the various codes to regulate this point among others.作为寺院的研究所，成为更有组织的立法中出现的各种守则，以规管，这点等等。 That the principle remained the same however is clear from the strong way in which St. Benedict speaks of the matter while making special allowance for the needs of the infirm, etc. (Reg. Ben., xxxiii).这一原则维持不变，不过是明确的从强烈的以何种方式圣本笃谈到此事，而作出的特别津贴的需要，老弱等（注册本， XXXIII ）号决议。 "Above everything the vice of private ownership is to be cut off by the roots from the monastery. Let no one presume either to give or to receive anything without leave of the abbot, nor to keep anything as his own, neither book, nor writing tablets, nor pen, nor anything whatsoever, since it is unlawful for them to have their bodies or wills in their own power". “高于一切的副私有制的是要切断由根从修道院，让没有人假定不是给予或接受任何未经批准的住持，也不让任何作为他自己，无论是图书，也没有以书面片中，也没有笔，什么也没有什么，因为它是非法的，他们有他们的尸体或遗嘱在自己的权力“ 。 The principle here laid down, viz., that the monk's renunciation of private property is absolute, remains as much in force today as in the dawn of monasticism.的原则，在这里订定，即，即和尚的放弃私人财产是绝对的，仍然是很多在部队今天在黎明的修道生活。 No matter to what extent any individual monk may be allowed the use of clothing, books, or even money, the ultimate proprietorship in such things can never be permitted to him.不管在何种程度上的任何个人和尚，可获准使用的衣物，书籍，或什至金钱，最终所有权在这类事情绝不能容许他。 (See POVERTY; MENDICANT FRIARS; VOW.) （见贫穷; mendicant friars ;发誓） 。
(b) Chastity （二）贞节
If the things to be given up be tested by the criterion of difficulty, the renunciation of material possessions is clearly the first and easiest step for man to take, as these things are external to his nature.如果事情被放弃的检验标准的困难，放弃物质财产，显然是第一次和最容易的一步，男子采取，因为这些东西是他对外的性质。 Next in difficulty will come the things that are united to man's nature by a kind of necessary affinity.明年在困难来的东西，是团结人的本质是由一种必要的亲和力。 Hence in the ascending order chastity is the second of the evangelical counsels, and as such it is based upon the words of Jesus, "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 soul also, he cannot be my disciple" (Luke 14:26).因此，在排列的贞节是第二次的福音事工促进会，律师，因此，它是根据的话，耶稣， “如果任何人到我这里来，和仇恨的不是他的父亲和母亲及妻子和儿女和兄弟姐妹和雅他自己的灵魂，此外，他不能作我的门徒“ （路加福音14时26分） 。 It is obvious that of all the ties that bind the human heart to this world the possession of wife and children is the strongest.这是很明显，所有的联系，约束人类心脏这个世界拥有妻子和孩子是实力最强。 Moreover the renunciation of the monk includes not only these but in accordance with the strictest teaching of Jesus all sexual relations or emotion arising therefrom.此外，放弃僧人不仅包括这些，但在按照严格的教学耶稣的所有性关系或情感由此而产生的。 The monastic idea of chastity is a life like that of the angels.寺院的想法贞节是一个生命一样的天使。 Hence the phrases, "angelicus ordo", "angelica conversatio", which have been adopted from Origen to describe the life of the monk, no doubt in reference to Mark, xii, 25.因此，词组， “安杰利卡斯诉讼” ， “当归conversatio ” ，已通过由俄来形容生活的和尚，毫无疑问，在参考马克，第十二章， 25 。 It is primarily as a means to this end that fasting takes so important a place in the monastic life.它主要是作为一种手段，为此，需空腹如此重要的地方，在寺院的生活。 Among the early Egyptian and Syrian monks in particular fasting was carried to such lengths that some modern writers have been led to regard it almost as an end in itself, instead of being merely a means and a subordinate one at that.其中早期埃及和叙利亚的僧人，特别是空腹进行，以这样的长度，一些现代作家已导致把它几乎本身作为一种目的，而非仅仅是一种手段和下属的一个。 This error of course is confined to writers about monasticism, it has never been countenanced by any monastic teacher.这个错误当然是局限于作家约修道，一直没有得到countenanced任何寺院的教师。 (See CELIBACY OF THE CLERGY; CHASTITY; CONTINENCE; FAST; VOW.) （见单身的神职人员;贞节;可控;快速;发誓） 。
(c) Obedience （三）服从
"The first step in humility is obedience without delay. This benefits those who count nothing dearer to them than Christ on account of the holy service which they have undertaken...without doubt such as these follow that thought of the Lord when He said, I came not to do my own will but the will of Him that sent me" (Reg. Ben.,v). “的第一步，是谦卑的顺从，毫不拖延地，这好处那些谁指望什么昂贵他们比基督对帐户的圣地的服务，他们已承诺...毫无疑问，如这些遵循这一思想的主时，他说，我不这样做我自己的意愿，但意愿，他说，送我“ （注册本，五） 。 Of all the steps in the process of renunciation, the denial of a man's own will is clearly the most difficult.所有的步骤，在这个过程中放弃，剥夺一个人的自己的意愿，显然是最困难的。 At the same time it is the most essential of all as Jesus said (Matthew 16:24), "If any man will come after me, let him deny himself and take up his cross and follow me".在同一时间，这是最重要的一切，因为耶稣说： （马太16时24分） ， “如果任何人会来我之后，让他否认自己，并采取了他的十字架跟从我” 。 The most difficult because self-interest, self-protection, self-regard of all kinds are absolutely a part of man's nature, so that to master such instincts requires a supernatural strength.最困难的，因为自身利益，自我保护，自我方面的各种形式的，是绝对的一部份人的本质，从而掌握这种本能需要一个超自然的力量。 The most essential also because by this means the monk achieves that perfect liberty which is only to be found where is the Spirit of the Lord.最重要的，也因为这意味着和尚达到完美的自由，这是唯一可以找到的地方，是精神的上帝。 It was Seneca who wrote, "parere deo libertas est", and the pagan philosopher's dictum is confirmed and testified on every page of the Gospel.这是塞涅卡谁写， “ parere教育署各分区办事处libertas预测” ，和异教的哲学家的名言是确认和证明，在每个网页上的福音。 In Egypt at the dawn of monasticism the custom was for a young monk to put himself under the guidance of a senior whom he obeyed in all things.在埃及在即将进入修道的习俗是一个年轻僧人，以把自己的指导下，一位资深的人，他听从在一切事上。 Although the bond between them was wholly voluntary the system seems to have worked perfectly and the commands of the senior were obeyed without hesitation.虽然债券它们之间是完全自愿的制度似乎已完全和工作的指挥高层均服从毫不迟疑地。 "Obedience is the mother of all virtues": "obedience is that which openeth heaven and raiseth man from the earth": "obedience is the food of all the saints, by her they are nourished, through her they come to perfection": such sayings illustrate sufficiently the view held on this point by the fathers of the desert. “顺从是母亲的所有美德” ： “服从是其中openeth天堂与raiseth男子从地球上” ： “顺从是食物的所有的圣人，她是滋养，她通过他们来完善” ：如熟语，说明充分的意见，举行了在这一点上，由父亲的沙漠。 As the monastic life came to be organized by rule, the insistence on obedience remained the same, but its practice was legislated for.作为寺院的生活来举办法治，坚持服从维持不变，但其做法是立法。 Thus St. Benedict at the very outset, in the Prologue to his Rule, reminds the monk of the prime purpose of his life, viz., "that thou mayest return by the labour of obedience to Him from whom thou hast departed by the sloth of disobedience".因此，圣本笃在很首先，在序幕他的统治，提醒和尚的主要目的，他的生命，即， “你mayest返回由劳工服从他从谁祢离开由懒惰的抗命“ 。 Later he devotes the whole of his fifth chapter to this subject and again, in detailing the vows his monks must take, while poverty and chastity are presumed as implicitly included, obedience is one of the three things explicitly promised.后来，他用了整个他的第五章，这一主题再次，在详述他的誓言僧侣必须采取，而贫困和贞节被推定为含蓄地包括，服从就是其中的三件事，明确承诺。
Indeed the saint even legislates for the circumstance of a monk being ordered to do something impossible.事实上，圣，甚至立法为的情况下，一名僧人被勒令做一些不可能的。 "Let him seasonably and with patience lay before his superior the reasons of his incapacity to obey, without showing pride, resistance or contradiction. If, however, after this the superior still persist in his command, let the younger know that it is expedient for him, and let him obey the law of God trusting in His assistance" (Reg. Ben.,lxviii). “让他seasonably和耐心奠定之前，他的上司的原因，他丧失工作能力的服从，没有显示自豪感，抵抗或矛盾。但是，如果经过这次上级仍坚持在他的指挥，让年轻的知道这是权宜之计，为他，让他遵守法律，上帝的信任，在他的援助“ （注册本， lxviii ） 。 Moreover "what is commanded is to be done not fearfully, tardily, nor coldly, nor with murmuring, nor with an answer showing unwillingness, for the obedience which is given to superiors is given to God, since He Himself hath said, He that heareth you heareth Me" (Reg. Ben., v).此外“什么是指挥的是要做到不fearfully ， tardily ，也不冷淡，也没有与murmuring ，也与一不愿回答显示，顺从这是给上级给上帝，因为他自己祂所说，他认为， heareth您heareth我“ （注册本，五） 。 It is not hard to see why so much emphasis is laid on this point.这是不难看出，为什么这么多的重点是奠定在这一点上。 The object of monasticism is to love God in the highest degree possible in this life.对象的修道生活，是上帝的爱在最高程度可能在这方面的生活。 In true obedience the will of the servant is one with that of his master and the union of wills is love.在真正的服从意愿的仆人是一个与他的师父和联盟的遗嘱是爱。 Wherefore, that the obedience of the monk's will to that of God may be as simple and direct as possible, St. Benedict writes (ch. ii) "the abbot is considered to hold in the monastery the place of Christ Himself, since he is called by His name" (see OBEDIENCE; VOW). wherefore ，即顺从和尚的意愿，即上帝，可作为简单和直接，尽可能圣本笃写道： （ ch.二） “的住持被认为是举行在修道院的地方基督本人，因为他是所谓由他的名字“ （见顺从;发誓） 。 St. Thomas, in chapter xi of his Opusculum "On the Perfection of the Spiritual Life", points out that the three means of perfection, poverty, chastity, and obedience, belong peculiarly to the religious state.圣托马斯，在第十一章他的小品“关于完善的精神生活” ，指出这三个手段的完善，贫穷，贞洁，服从，属于peculiarly到宗教的国家。 For religion means the worship of God alone, which consists in offering sacrifice, and of sacrifices the holocaust is the most perfect.宗教的手段崇拜上帝的单，其中包括在提供牺牲，牺牲大屠杀是最完美的。 Consequently when a man dedicates to God all that he has, all that he takes pleasure in, and all that he is, he offers a holocaust; and this he does pre-eminently by the three religious vows.因此，当一个人专给上帝，所有他，所有他很高兴，和所有他是，他提供了大屠杀;这和他前遥不可及，由三个宗教誓言。
(3) The Different Kinds of Monks （ 3 ）各种不同的僧人
It must be clearly understood that the monastic order properly so-called differs from the friars, clerks regular, and other later developments of the religious life in one fundamental point.它必须清楚明白，寺院为了妥善，所以所谓的不同，从friars ，文员，定期，和其他后来的发展，宗教生活在一个根本出发点。 The latter have essentially some special work or aim, such as preaching, teaching, liberating captives, etc., which occupies a large place in their activities and to which many of the observances of the monastic life have to give way.后者基本上是一些特殊的工作或目的，如说教，教学，解放俘虏等，占有较大的地方，在他们的活动和其中很多的纪念活动，该寺院的生活给予的方式。 This is not so in the case of the monk.事实并非如此，在案件和尚。 He lives a special kind of life for the sake of the life and its consequences to himself.他生命的一类特殊的生活，为生活及其后果自己。 In a later section we shall see that monks have actually undertaken external labours of the most varied character, but in every case this work is extrinsic to the essence of the monastic state.在以后的节中，我们应看到，僧侣，其实承诺外部劳动力的最不同的性格，但在任何情况下这方面的工作是外在到本质，寺院的国家。 Christian monasticism has varied greatly in its external forms, but, broadly speaking, it has two main species (a) the eremitical or solitary, (b) the cenobitical or family types.基督教修道有很大的差别，在其外部形式，但大致来说，它有两个主要树种（一） eremitical或孤立， （二） cenobitical或家庭类型。 St. Anthony may be called the founder of the first and St. Pachomius of the second.圣安东尼可能是所谓的创始人，第一和圣pachomius的第二次。
(a) The Eremitical Type of Monasticism （一） eremitical类型的修道
This way of life took its rise among the monks who settled around St. Anthony's mountain at Pispir and whom he organized and guided.这样的生活了它的崛起之间的僧侣谁解决了周围的圣安东尼的山pispir和他组织和引导。 In consequence it prevailed chiefly in northern Egypt from Lycopolis (Asyut) to the Mediterranean, but most of our information about it deals with Nitria and Scete.在它的后果，普遍存在的，主要是在北部的埃及从lycopolis （艾斯尤特）到地中海，但我们大部分的信息处理nitria和scete 。 Cassian and Palladius give us full details of its working and from them we learn that the strictest hermits lived out of earshot of each other and only met together for Divine worship on Saturdays and Sundays, while others would meet daily and recite their psalms and hymns together in little companies of three or four. cassian和帕拉第阿斯给我们的全部细节，其工作和从他们，我们知道，严格的隐士生活走出earshot对方和只达到共同为神的崇拜星期六和星期日，而另一些将满足每天背诵他们的诗篇和赞美诗一起在不大的公司，三个或四个。 There was no Rule of Life among them but, as Palladius says, "they have different practices, each as he is able and as he wishes".有没有法治的生活当中，但是，正如帕拉第阿斯说， “他们有不同的做法，每个，因为他是能和像他的意愿” 。 The elders exercised an authority, but chiefly of a personal kind, their position and influence being in proportion to their reputation for greater wisdom.长老一行使权力，但主要是一个个人的一种，其地位和影响力，正在按比例其声誉更大的智慧。 The monks would visit each other often and discourse, several together, on Holy Scripture and on the spiritual life.僧人将访问对方往往与话语，几个在一起，对圣经和对精神生活。 General conferences in which a large number took part were not uncommon.大会在其中了一大批参加者并不罕见。 Gradually the purely eremitical life tended to die out (Cassian, "Conf.", xix) but a semi-eremitical form continued to be common for a long period, and has never ceased entirely either in East or West where the Carthusians and Camaldolese still practise it.逐步纯粹eremitical生活趋于灭亡（ cassian ， “设置” ，十九） ，但一个半eremitical形式继续得到共同在相当长的时期，从来没有停止过，完全无论在东方或西方的地方carthusians和camaldolese仍执业。 It is needless here to trace its developments in detail as all its varieties are dealt with in special articles (see ANCHORITES; ANTHONY,ST.; ANTHONY, ORDERS OF ST.; CAMALDOLESE; CARTHUSIANS; HERMITS; LAURA; MONASTICISM, EASTERN; STYLITES OR PILLAR SAINTS; PAUL THE HERMIT, ST.).这是不用在这里追寻其发展的详细其所有品种的处理在特殊的文章（见anchorites ;安东尼，圣;张炳良，命令圣; camaldolese ; carthusians ;隐士;劳拉;修道，东区; stylites或支柱圣人;保禄二世的隐士，圣） 。
(b) The Cenobitical Type of Monasticism This type began in Egypt at a somewhat later date than the eremitical form. （二） cenobitical类型的修道生活，这类型开始在埃及举行的有点稍后日期比eremitical形式。 It was about the year 318 that St. Pachomius, still a young man, founded his first monastery at Tabennisi near Denderah.它是关于318年，圣pachomius ，还是很年轻的男子，他创立的第一寺tabennisi近denderah 。 The institute spread with surprising rapidity, and by the date of St. Pachomius' death (c. 345) it counted eight monasteries and several hundred monks.该研究所的蔓延与令人惊讶的速度，以及由之日起，圣pachomius死亡（长345 ）计数8寺庙和几百名僧侣。 Most remarkable of all is the fact that it immediately took shape as a fully organized congregation or order, with a superior general, a system of visitations and general chapters, and all the machinery of a centralized government such as does not again appear in the monastic world until the rise of the Cistercians and Mendicant Orders some eight or nine centuries later.最引人注目的是事实，即它立即形成了作为一个完全有组织的聚集或命令，上级一般而言，系统的参观和一般章节，和所有机械一个集中的政府，如不再次出现在寺院直到世界的崛起，该熙笃会和mendicant命令，一些8或9世纪后。 As regards internal organization the Pachomian monasteries had nothing of the family ideal.至于内部组织pachomian寺庙无关的家庭理想。 The numbers were too great for this and everything was done on a military or barrack system.有多少人太大，这一切做一个军事或军营制度。 In each monastery there were numerous separate houses, each with its own praepositus, cellarer, and other officials, the monks being grouped in these according to the particular trade they followed.在每个寺院有许多单独的房子，每个国家都有它自己的praepositus ， cellarer ，和其他官员，僧侣，被归类在这些根据特定的贸易，他们遵循的。 Thus the fullers were gathered in one house, the carpenters in another, and so on; an arrangement the more desirable because in the Pachomian monasteries regular organized work was an integral part of the system, a feature in which it differed from the Antonian way of life.因此， fullers人聚集在一所房屋，木匠在另一，等等;安排更可取的，因为在pachomian寺庙定期组织工作不可分割的一部分的制度，功能，它从不同的是安东尼的方式生命。 In point of austerity however the Antonian monks far surpassed the Pachomian, and so we find Bgoul and Schenute endeavouring in their great monastery at Athribis, to combine the cenobitical life of Tabennisi with the austerities of Nitria.在点的紧缩不过是安东尼僧人远远超过了pachomian ，所以我们找到bgoul和schenute努力在他们的伟大寺athribis ，结合cenobitical生活tabennisi与austerities的nitria 。
In the Pachomian monasteries it was left very much to the individual taste of each monk to fix the order of life for himself.在pachomian寺庙，这是左十分个别的味道，每个和尚定的顺序为自己的生活。 Thus the hours for meals and the extent of his fasting were settled by him alone, he might eat with the others in common or have bread and salt provided in his own cell every day or every second day.因此，时间为三餐和程度，他的空腹获得解决，由他单独负责，他可能吃与其他人共同或有面包和盐提供在他自己的细胞，每天或每第二天。 The conception of the cenobitical life was modified considerably by St. Basil.观的cenobitical生活改性相当圣罗勒。 In his monasteries a true community life was followed.在他的寺庙，一个真正的社区生活，其次是。 It was no longer possible for each one to choose his own dinner hour.它不再是尽可能为每一个选择自己的晚餐小时。 On the contrary, meals were in common, work was in common, prayer was in common seven times a day.与此相反，膳食共同的，工作是在共同的，祈祷是在常见的7倍， 1天。 In the matter of asceticism too all the monks were under the control of the superior whose sanction was required for all the austerities they might undertake.在这件事的禁欲主义太所有的和尚被控制下的优势，其制裁所需的所有austerities他们可能进行。 It was from these sources that western monachism took its rise; further information on them will be found in the articles BASIL THE GREAT; RULE OF SAINT BASIL; SAINT BENEDICT OF NURSIA; SAINT PACHOMIUS; SAINT PALLADIUS.这是从这些来源说，西方monachism了其上升趋势;进一步资料，他们会被发现在文章罗勒的伟大;法治圣罗勒;圣本笃的努西亚;圣pachomius ;圣帕拉第阿斯。
(4) Monastic Occupations （ 4 ）寺院的职业
It has already ben pointed out that the monk can adopt any kind of work so long as it is compatible with a life of prayer and renunciation.它已经贲指出，和尚可以采取的任何种类的工作，只要是兼容的生活，祈祷和放弃。 In the way of occupations therefore prayer must always take the first place.在方式的职业，因此祈祷必须始终把放在首位。
(a) Monastic PrayerFrom the very outset it has been regarded as the monk's first duty to keep up the official prayer of the Church. （一）寺院prayerfrom非常首先，它已被视为和尚的首要职责，以配合官方的祷告，教会。 To what extent the Divine office was stereotyped in St. Anthony's day need not be discussed here, but Palladius and Cassian both make it clear that the monks were in no way behind the rest of the world as regards their liturgical customs.在何种程度上神圣的办公室是定型在圣安东尼的天不必在这里讨论，但帕拉第阿斯和cassian都作出明确指出，僧侣分别在没有出路的背后世界其余地区至于他们的礼仪习俗。 The practice of celebrating the office apart, or in twos and threes, has been referred to above as common in the Antonian system, while the Pachomian monks performed many of the services in their separate houses, the whole community only assembled in the church for the more solemn offices, while the Antonian monks only met together on Saturdays and Sundays.实践庆祝办公室外，或在twos和三，已上文提到的，作为共同的，在安东尼安系统，而pachomian和尚演出的许多服务在其单独的房子，整个社会只有聚集在教堂为更庄严的办事处，而不仅是安东尼僧侣一起会见了星期六和星期日。 Among the monks of Syria the night office was much longer than in Egypt (Cassian, "Instit.", II,ii; III,i,iv,viii) and new offices at different hours of the day were instituted.其中僧侣叙利亚的夜间办公室得多的时间比在埃及（ cassian ， “ instit 。 ”第一，二，二;三，我，四，八）和新的办事处在不同时段的天宗。 In prayer as in other matters St. Basil's legislation became the norm among Eastern monks, while in the West no changes of importance have taken place since St. Benedict's rule gradually eliminated all local customs.在祈祷中，作为在其他事项圣罗勒的立法成为常态，其中东部地区僧侣，而在西方，没有变化的重要性，已采取以来发生的圣本笃的统治，逐步淘汰所有当地风俗。 For the development of the Divine office into its present form see the articles, BREVIARY; CANONICAL HOURS; and also the various "hours", eg, MATINS, LAUDS, etc.; LITURGY, etc. In the east this solemn liturgical prayer remains today almost the sole active work of the monks, and, though in the west many other forms of activity have flourished, the Opus Dei or Divine Office has always been and still is regarded as the preeminent duty and occupation of the monk to which all other works, no matter how excellent in themselves, must give way, according to St. Benedict's principle (Reg.Ben., xliii) "Nihil operi Dei praeponatur" (Let nothing take precedence of the work of God).为发展神圣的办公室到目前的形式见的文章， breviary ;典型小时;也是各种“小时” ，例如，晨祷，赞扬等;礼仪等，在东方的这个庄严的礼仪祈祷今天仍然是几乎唯一的积极工作僧众，和，虽然在西方的许多其他形式的活动已蓬勃发展，该作品dei或神的办公室，一直和仍然被视为是杰出的责任和占领和尚，这是所有其他工程，不管如何优秀，在自己的，必须给予的方式，根据圣本笃的原则（ reg.ben ， XLIII ）号“ nihil operi dei praeponatur ” （让没有优先考虑的工作上帝） 。 Alongside the official liturgy, private prayer, especially mental prayer, has always held an important place; see PRAYER; CONTEMPLATIVE LIFE.除了官方的礼仪，私人祈祷，特别是精神祈祷，一直举行了一次重要的地方;见祈祷;沉思的生活。
(b) Monastic labours （二）寺院的劳动
The first monks did comparatively little in the way of external labour.第一和尚却相对较少，在方法外部劳动力。 We hear of them weaving mats, making baskets and doing other work of a simple character which, while serving for their support, would not distract them from the continual contemplation of God.我们听到他们编织垫，使篮子和做其他的工作，一个简单的字，而服务，为他们的支持，不会分心，他们从不断沉思上帝。 Under St. Pachomius manual labour was organized as an essential part of the monastic life; and since it is a principle of the monks as distinguished from the mendicants, that the body shall be self-supporting, external work of one sort or another has been an inevitable part of the life ever since.根据圣pachomius体力劳动组织作为一个重要组成部分寺院生活;以来，这是一个原则的和尚，作为有别于乞丐，该机构应自支撑，对外工作的这种或那种已一个必然的一部分，生活至今。
Agriculture, of course, naturally ranked first among the various forms of external labour.农业，当然，自然居首位的各种形式的外来劳工。 The sites chosen by the monks for their retreat were usually in wild and inaccessible places, which were left to them precisely because they were uncultivated, and no one else cared to undertake the task of clearing them.该网站所选择的和尚为他们撤退，通常是在野生和交通不便的地方，这是留给他们，正是因为他们荒废，并没有其他人照顾，承担的任务结算。 The rugged valley of Subiaco, or the fens and marshes of Glastonbury may be cited as examples, but nearly all the most ancient monasteries are to be found in places considerable uninhabitable by all except the monks.崎岖的山谷subiaco ，或fens和沼泽的格拉斯顿伯里可引为例子，但几乎所有的最古老的寺庙是要找到的地方，相当适合居住的所有除僧侣。 Gradually forests were cleared and marshes drained, rivers were bridged and roads made; until, almost imperceptibly, the desert place became a farm or a garden.逐步清除了森林和湿地排水，河流桥和道路;为止，几乎是潜移默化地，沙漠的地方，成为一个农场或花园。 In the later Middle Ages, when the black monks were giving less time to agriculture, the Cistercians reestablished the old order of things; and even today such monasteries as La Trappe de Staoueli in northern Africa, or New Nursia in western Australia do identically the same work as was done by the monks a thousand years ago.在后来的中世纪，当黑色的和尚被给予的时间更少，农业，熙笃会重新确立了旧秩序的事情;即使在今天，这样的寺庙，像过La Trappe ;德斯塔韦利在非洲北部，或新努西亚在澳大利亚西部的做相同的同工作做了和尚一千多年前。 "We owe the agricultural restoration of a great part of Europe to the monks" (Hallam, "Middle Ages", III,436); "The Benedictine monks were the agriculturists of Europe" (Guizot, "Histoire de la Civilisation", II,75); such testimony, which could be multiplied from writers of every creed, is enough for the purpose here (see Cistercians). “我们欠农业恢复一个伟大的欧洲的一部分，以和尚” （海兰姆， “中世纪” ，三， 436 ） ; “本笃会僧侣被agriculturists ，欧洲” （基佐， “历史学德香格里拉文明” ，第二章， 75 ） ;此种证词，这可能是乘以从作家的每一个信仰，是不够的目的，在这里（见熙笃会） 。
Copying of Manuscripts复制的手稿
Even more important than their services to agriculture has been the work of the monastic orders in the preservation of ancient literature.更重要的，比他们的服务，以农业已的工作，该寺院的命令，在保存古代文学。 In this respect too the results achieved went far beyond what was actually aimed at.在这方面也取得的成果远远超出了什么，实际上是旨在。