St. Benedict, 480-547, was an Italian monk who founded the Benedictines.圣本笃， 480-547 ，是一个意大利僧侣创立benedictines 。 The rule that he wrote for his monks became a model monastic rule.规则，即他写他的僧侣成为示范寺院统治。 The only source for his life is the second book of The Dialogues written by Gregory I (the Great).唯一来源，为他的生命，是第二本书的对话写的格雷戈里我（大） 。 After being a hermit for three years, Benedict gathered disciples around him, first at Subiaco and later at Monte Cassino.之后，作为一个隐士，为3年来，本笃弟子聚集在他身边，先是在subiaco后来的Monte cassino 。 Recent scholarship has shown that many passages from the Rule of Benedict were copied from an older monastic rule known as the Rule of the Master, dating from the beginning of the 6th century.最近奖学金表明，许多段落，从法治的本笃照搬从老式的寺院统治称为法治的船长，约会从一开始的6世纪。 Benedict's rule, however, was more spiritual, more person-oriented, and less narrow in its approach.本笃的统治下，但是，更精神，更以人为本，少狭窄，其做法。 Feast day: July 11 (Western); March 14 (Eastern).盛宴的日子： 7月11日（西部） ; 3月14日（东区） 。
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Bibliography:
参考书目：
Chadwick, Owen, Western Asceticism
(1958); De Waal, Esther, Seeking God: The Way of Saint Benedict (1984); Saint
Gregory I, Life and Miracles of Saint Benedict, trans.查德威克，欧文，西方禁欲主义（
1958年） ;德waal ，埃丝特，求上帝：未来路的圣本笃（ 1984年） ;圣格雷戈里，我的生命和创造奇迹的圣本笃，跨。 by OJ Zimmerman and BR Avery (1969);
Lindsay, TF, Saint Benedict: His Life and Work (1949); Maynard, Theodore, Saint
Benedict and His Monks (1964); Von Matt, L., and Hilpisch, S., Saint Benedict
(1961).由梗黄齐默尔曼和Br埃弗里（ 1969年） ;赛，转铁蛋白，圣本笃：他的生活和工作（ 1949 ） ;
Maynard公司，西奥多，圣本笃和他的僧侣（ 1964 ） ;冯亚光，研究，并hilpisch ，美国，圣本笃（ 1961年） 。
The Order of St. Benedict (OSB) is the oldest order of monks in the West. 该命令的圣本笃（定向结构刨花板）是历史最悠久的命令僧侣在西部地区。 There are both Roman Catholic and Anglican Benedictines, men and women who base their way of life on the rule written by St. Benedict. 有两个罗马天主教和英国国教benedictines ，男人和女人谁基地，他们的生活方式对法治所作的圣本笃。
Unlike other religious orders, the Benedictines are not a centralized organization.有别于其他宗教的命令， benedictines是不是一个集权组织。 Each monastery is independent.每一个修道院是独立的。 A large monastery is an Abbey headed by an Abbot or an abbess.一个大修道院是一个修道院，由一名住持或住持。 A small monastery is a priory headed by a Prior or a prioress.小寺是一个（ Priory为首事先或prioress 。 Individual Benedictine houses are joined with others to form a congregation.个人隐修院的房子与其他国家一道加入，以形成聚集。 The various congregations together form a confederation at the head of which is the abbot primate, first among equals of the various abbots.各教会共同组成邦联，在总的是住持的灵长类动物，首先平等者之间的各种方丈都很。 A few houses belong to no congregation and are directly subject to the abbot primate.少数住房不属于任何聚集，并直接受住持的灵长类动物。
The Benedictine life is led within a community in the context of personal recollection and work, interspersed with the public recitation or singing of the Divine Office. 隐修院的生活，是领导的一个社区内语境中的个人记忆与工作，穿插与市民朗诵或歌唱的神圣办公室。 Public worship is performed with solemnity and beauty. 公众崇拜的是演出的严肃性和美感。 Work is essential; it can be manual, intellectual, or service-oriented. Each monastery may vary in its stress on prayer and its type of work without changing the basic orientation. 工作是至关重要的，它可以是手动，智育，或以服务业为主，每个修道院可能会有所变动，在其胁迫对祈祷和其类型的工作，但不改变基本取向。 The Benedictine habit is generally black, composed of tunic, belt, scapular, and hood, and a large flowing garment called the cowl for public worship.隐修院的习惯，一般是黑色，组成的中山装，皮带，肩胛骨，引擎盖，并有大量流向服装称为罩供公众崇拜。 During the Middle Ages, the Benedictines were called the Black Monks.在中世纪， benedictines ，被称为黑色僧侣。
Until the end of the 11th century, the Benedictines were the only monastic order in the West.直至本世纪末11世纪， benedictines是唯一寺院为了在西部地区。 They played important roles in apostolic activity, in education, and in the arts.他们发挥了重要的作用使徒活动，在教育，并在艺术领域。 Peter Abelard, the Venerable Bede, and Pope Gregory VII were Benedictines.彼得阿贝拉尔，老贝代，与罗马教皇格雷戈里第七benedictines 。
Cyprian Davis, OSB塞浦路斯戴维斯，定向结构刨花板
Bibliography:
参考书目：
Butler, Cuthbert, Benedictine
Monachism: Studies in Benedictine Life and Rule, 2d
ed.巴特勒，止于，本笃会monachism ：研究隐修院的生活和统治，二维海关。 (1924; repr. 1961); Daly, Lowrie J.,
Benedictine Monasticism (1965; repr. 1970); Meisel, Anthony C., and Del Mastro,
ML, trans., The Rule of St. Benedict (1975); Mork, Wulston, The Benedictine Way
(1987). （ 1924年; repr 。 1961年） ;达利， lowrie j. ，本笃修道（ 1965年; repr 。 1970年）
;梅色尔，安东尼长，并删除mastro ，毫升，转运，法治的圣本笃（ 1975年） ; mork ， wulston ，隐修院的方法（ 1987 ）
。
The Benedictine Order comprises monks living under the Rule of St. Benedict, and commonly known as "black monks".隐修院秩序包括僧侣生活的统治下，圣本笃，俗称"黑和尚" 。 The order will be considered in this article under the following sections:该命令将被视为在这篇文章下包括以下部分：
I. History of the Order;一，历史上的秩序;
II.二。 Lay brothers, Oblates, Confraters, and Nuns;奠定兄弟，献主会表示， confraters ，和尼姑;
III.三。 Influence and Work of the Order;的影响力和工作秩序;
IV.四。 Present Condition of the Order;目前的情况，该命令;
V. Benedictines of Special Distinction;五benedictines特别区分;
VI.六。 Other Foundations Originating from, or Based upon, the Order.其他基金会源自，或依据，该命令。
I. HISTORY OF THE ORDER一，历史的顺序
The term Order as here applied to the spiritual family of St. Benedict is used in a sense differing somewhat from that in which it is applied to other religious orders.任期经济秩序作为此适用于精神文明家庭的圣本笃，是用来在一定意义上有所不同，从文中，它是适用于其他宗教命令。 In its ordinary meaning the term implies one complete religious family, made up of a number of monasteries, all of which are subject to a common superior or "general" who usually resides either in Rome or in the mother-house of the order, if there be one.在普通的意思，顾名思义是一个完整的宗教家庭，弥补了许多寺庙，所有这一切都是受一个共同的上级或"一般" ，他们通常居住无论是在罗马还是在婆婆家的一声令下，如果有一个。 It may be divided into various provinces, according to the countries over which it is spread, each provincial head being immediately subject to the general, just as the superior of each house is subject to his own provincial.它可分为不同的省份，根据国家计算，它是传播，每个省头部被立即受到一般，正如上级各府是受他自己的省。 This system of centralized authority has never entered into the organization of the Benedictine Order.这个系统集中管理局从未进入该组织的隐修院秩序。 There is no general or common superior over the whole order other than the pope himself, and the order consists, so to speak, of what are practically a number of orders, called "congregations", each of which is autonomous; all are united, not under the obedience to one general superior, but only by the spiritual bond of allegiance to the same Rule, which may be modified according to the circumstances of each particular house or congregation.有没有一般或共同优于整体秩序以外，教宗本人，以及订单中，可以这么说的是什么，实际上一些订单，所谓的"毕业典礼" ，其中每个自治县，全都是美国，不能下的服从，以一个一般性能优越，但只有精神纽带效忠，以同样的规则，这可能会对其进行修改，按照情况而每个特定的房子或聚集。 It is in this latter sense that the term Order is applied in this article to all monasteries professing to observe St. Benedict's Rule.正是在这个意义上，后者说，香港长远的治安是应用在这篇文章中的所有寺庙空头观察圣本笃的统治。
Beginnings of the Order开端的命令
St. Benedict did not, strictly speaking, found an order; we have no evidence that he ever contemplated the spread of his Rule to any monasteries besides those which he had himself established.圣本笃没有，严格来说，找到了一种秩序;我们没有证据证明他以往争议蔓延，其统治的任何寺院，除了那些他曾亲自创办。 Subiaco was his original foundation and the cradle of the institute. subiaco是他原来的基础和摇篮研究所。 From St. Gregory we learn that twelve other monasteries in the vicinity of Subiaco also owed their origin to him, and that when he was obliged to leave that neighbourhood he founded the celebrated Abbey of Monte Cassino, which eventually become the centre whence his Rule and institute spread.从圣格雷戈里我们知道， 12个其他寺院附近的subiaco还欠其出身，以他，并说，当他不得不离开这邻里他创立了著名的修道院的Monte cassino ，并最终成为该中心何时会有自己的规则和研究所蔓延。 These fourteen are the only monasteries of which there is any reliable evidence of having been founded during St. Benedict's lifetime.这十四个是唯一的寺庙，其中有任何可靠的证据证明自己一直在创立圣本笃的一生。 The tradition of St. Placid's mission to Sicily in 534, which first gained general credence in the eleventh century, though accepted as genuine by such writers as Mabillon and Ruinart, is now generally admitted to be mere romance.传统的圣平和的使命，在西西里岛534个，其中首次获得的一般科利登在11世纪，虽然接受为真正按这样的作家mabillon和ruinart ，现在人们普遍承认仅是爱情。 Very little more can be said in favour of the supposed introduction of the Benedictine Rule into Gaul by St. Maurus in 543, though it also has been strenuously upheld by many responsible writers.很多一点，可以说是赞成的是假定采用隐修院统治到高卢圣maurus在543 ，但它也一直在增强时代感，加强维护，很多负责的作家。 At any rate, evidences for it are so extremely doubtful that it cannot be seriously regarded as historical.但无论如何，证据，它是如此的疑问，它不能认真地视为历史。 There is reason for believing that it was the third Abbot of Monte Cassino who began to spread a knowledge of the Rule beyond the circle of St. Benedict's own foundations.我们有理由相信这是第三住持的Monte cassino人开始散布了知识的规则之外循环，圣本笃在自己的基础。 It is at least certain that when Monte Cassino was sacked by the Lombards about the year 580, the monks fled to Rome, where they were housed by Pope Pelagius II in a monastery adjoining the Lateran Basilica.它至少可以肯定的时候，蒙特cassino被解职，由lombards大约一年580个，僧人逃到罗马，他们将在那里住教皇pelagius二，在一个修道院毗连lateran大教堂。 There, in the very centre of the ecclesiastical world, they remained for upwards of a hundred and forty years, and it seems highly probable that this residence in so prominent a position constituted an important factor in the diffusion of a knowledge of Benedictine monasticism.因此，在很中心的宗教世界，他们仍达150四十年，而且看来极有可能，这居住在如此突出的位置构成了一个重要的因素，在传播知识的隐修院修道。 It is generally agreed also that when Gregory the Great embraced the monastic state and converted his family palace on Apostle, it was the Benedictine form of monachism that he adopted there.大家普遍同意，同时发现当格里高利大拥抱修道国家和改建他的家人宫使徒，这是本笃会的形式monachism说，他在那里通过。
It was from the monastery of St. Andrew in Rome that St. Augustine, the prior, and his forty companions set forth in 595 on their mission for the evangelization of England, and with them St. Benedict's idea of the monastic life first emerged from Italy.这是从修道院的圣安德烈在罗马圣奥古斯丁的，事先，和他的同伴四十所列的595对他们的使命，为福传事业的英格兰，并与他们的圣本笃的想法修道生活首次出现意大利。 The arguments and authorities for this statement have been admirably marshalled and estimated by Reyner in his "Apostolatus Benedictinorum in Angliâ" (Douai, 1626), and his proofs have been adjudged by Mabillon to amount to demonstration.论据和当局的这一声明已经令人钦佩调动和估计reyner在他的" apostolatus benedictinorum在angliâ " （ douai ， 1626 ） ，和他的证据，已被裁定由mabillon以金额示范。 [Cf. [比照。 Butler, "Was St. Augustine a Benedictine?"巴特勒， "圣奥古斯丁的本笃会" ？ in Downside Review, III (1884).] At their various stopping places during the journey through France the monks left behind them traditions concerning their rule and form of life, and probably also some copies of the Rule, for we have several evidences of its having gradually introduced into most of the chief monasteries of Gaul during the seventh century.在坏处审查，第三章（ 1884 ） 。 ] ，在其各种停车地点在行程中，通过法国修士们留下的传统，他们的统治和生活形式，并可能也有一些副本法治，我们有一些证据，其经逐步引入大部分的行政寺庙的高卢在公元7世纪。 Lérins, for instance, one of the oldest, which had been founded by St. Honoratus in 375, probably received its first knowledge of the Benedictine Rule from the visit of St. Augustine and his companions in 596. lérins ，举例来说，一个最古老，已成立由圣honoratus在375 ，大概收到了其第一知识的隐修院统治，从这次访问的圣奥古斯丁和他的同伴们在596 。 Dismayed by the accounts they had heard of the ferocity of the English, the missionaries had sent their leader back to Rome to implore the pope to allow them to abandon the object of their journey.遗憾的，由户口，他们听到的猛烈程度的英语，传教士曾派出他们的领导人回到罗马，恳求教宗，让他们放弃的对象，他们的旅程。 During his absence they remained at Lérins.在他离港期间，他们仍然在lérins 。 Not long after their departure, Aygulph, Abbot of Fleury, was called in to restore the discipline and he probably introduced the full Benedictine observance; for when St. Benedict Biscop visited Lérins later on in the seventh century he received the Benedictine habit and tonsure from the hands of Abbot Aygulph.没多久后，他们的离开， aygulph ，住持的后继的，是在所谓的恢复纪律，他大概介绍了充分笃会遵守;时，圣本笃比斯科普访问lérins后来，在公元7世纪，他收到了隐修院的习惯，并从剃度手中住持aygulph 。 Lérins continued through several centuries to supply from its monks bishops for the chief churches of Southern Gaul, and to them perhaps may be traced the general diffusion of St. Benedictine's Rule throughout that country. lérins继续通过了几百年，以供应其僧侣主教，让行政教堂的南部高卢，但要他们也许最早可追溯到一般扩散的圣本笃会的统治整个国家。 There, as also in Switzerland, it had to contend with and supplement the much stricter Irish or Celtic Rule introduced by St. Columbanus and others.因此，也正如在瑞士，它不得不与和补充更加严格的爱尔兰或凯尔特规则推出的圣伦巴努等。 In or practised side by side.或实行并排。 Gregory of Tours says that at Ainay, in the sixth century, the monks "followed the rules of Basil, Cassian, Caesarius, and other fathers, taking and using whatever seemed proper to the conditions of time and place", and doubtless the same liberty was taken with the Benedictine Rule when it reached them.格雷戈里的旅行团说，在ainay ，在第六世纪，僧侣， "遵循规则的罗勒， cassian ，凯撒，和其他父亲，以及以何种似乎是恰当的条件，时间和地点的" ，无疑会对同自由采取与本笃会统治时，它达到了他们。 In other monasteries it entirely displaced the earlier codes, and had by the end of the eighth century so completely superseded them throughout France that Charlemagne could gravely doubt whether monks of any kind had been possible before St. Benedict's time.在其他寺院，它完全取代了先前的守则，并于本年底的8世纪，所以完全取代他们在整个法国认为，查理曼能严重怀疑是否有僧人任何种类已尽可能之前，圣本笃的时间。 The authority of Charlemagne and of his son, Louis the Pious, did much, as we shall presently see, towards propagating the principles of the Father of western monachism.权威查理曼和他的儿子路易的虔诚，做了很多，正如我们应当看到，目前，对宣传工作的原则，父亲西方monachism 。
St. Augustine and his monks established the first English Benedictine monastery at Canterbury soon after their arrival in 597.圣奥古斯丁和他的僧侣建立了第一个英文本笃会修道院在坎特伯雷后不久，他们的到来为597 。 Other foundations quickly followed as the Benedictine missionaries carried the light of the Gospel with them throughout the length and breadth of the land.其他基金会紧接着作为本笃会传教士进行了福音的光与他们在整个长度和广度的土地。 It was said that St. Benedict seemed to have taken possession of the country as his own, and the history of his order in England is the history of the English Church.有人说，圣本笃似乎已拥有了该国作为自己的，和历史的他，为了在英国是历史上的英语教堂。 Nowhere did the order link itself so intimately with people and institutions, secular as well as religious, as in England.无处没有秩序接轨，使关系密切，与人民和机构，世俗化以及宗教，因为在英格兰。 Through the influence of saintly men, Wilfrid, Benedict Biscop, and Dunstan, the Benedictine Rule spread with extraordinary rapidity, and in the North, when once the Easter controversy had been settled and the Roman supremacy acknowledged (Synod of Whitby, 664), it was adopted in most of the monasteries that had been founded by the Celtic missionaries from Iona.通过的影响，圣洁的男人，经合组织，本笃比斯科普， dunstan ，隐修院统治蔓延超常的速度，并在北部，一旦复活节的争议已经得到解决和罗马至高无上的承认（主教的whitby ， 664 ） ，它通过在大部分的寺庙已成立由凯尔特传教士从iona 。 Many of the episcopal sees of England were founded and governed by the Benedictines, and no less than nine of the old cathedrals were served by the black monks of the priories attached to them.许多主教认为，对英格兰的成立，并受benedictines ，并不得少于九个月的旧所大教堂分别由黑色僧侣的priories重视他们。 Even when the bishop was not himself a monk, he held the place of titular abbot, and the community formed his chapter.甚至当主教，是不是自己是一个和尚，他召开了地方的名誉住持，与社区形成了他的一章。
Germany owed its evangelization to the English Benedictines, Sts.德国欠它的福传事业，以中英文benedictines ， STS对。 Willibrord and Boniface, who preached the Faith, there in the seventh and eighth centuries and founded several celebrated abbeys.威利布罗德和博尼法斯，他们所宣扬的信仰，在第七和第八世纪以来，创立了几个著名修道院。 From thence spread, hand in hand, Christianity and Benedictine monasticism, to Denmark and Scandinavia, and from the latter even to Iceland.从那里传出，携手共进，基督教和隐修院修道，丹麦和斯堪的纳维亚半岛，并从后者甚至冰岛。 In Spain monasteries had been founded by the Visigothic kings as early as the latter half of the fifth century, but it was probably some two or three hundred years later St. Benedict's Rule was adopted.在西班牙寺庙已成立由visigothic国王早在下半年五世纪，但它可能是一些两个或三百年后，圣本笃的统治下获得通过。 Mabillon gives 640 as the date of its introduction into that country (Acta Sanctorum OSB, saec. I, praef. 74), but his conclusions on this point are not now generally accepted. mabillon给予640作为实施日进入该国（学报sanctorum定向结构刨花板， saec我， praef 74 ） ，但他的结论，在这一点上，是不是现在普遍接受。 In Switzerland the disciples of Columbanus had founded monasteries early in the seventh century, two of the best known being St. Gall's, established by the saint of that name, and Dissentis (612), founded by St. Sigisbert.在瑞士门徒的伦巴努已建寺庙早在公元7世纪，有两个最有名的圣被胆的，由圣的名称相符，并dissentis （ 612 ） ，成立由圣西吉斯贝尔。 The Celtic rule was not entirely supplanted by that of St. Benedict until more than a hundred years later, when the change was effected chiefly through the influence of Pepin the Short, the father of Charlemagne.凯尔特规则是不完全supplanted由圣本笃，直至超过百年后，当变动的影响主要是通过影响pepin短，父亲的查理曼。 By the ninth century, however, the Benedictine had become the only form of monastic life throughout the whole of Western Europe, excepting Scotland, Wales, and Ireland, where the Celtic observance still prevailed for another century or two.由第九世纪，然而，隐修院已成为唯一的修道生活在整个西欧的，除苏格兰，威尔士，爱尔兰，而凯尔特遵守仍颇为盛行，为一个世纪或两个。 At the time of the Reformation there were nine Benedictine houses in Ireland and six in Scotland, besides numerous abbeys of Cistercians.在当时的改革有九本笃房子在爱尔兰和6个在苏格兰，除了众多修道院的cistercians 。
Benedictine monasticism never took such deep root in the eastern countries of Europe as it had done in the West.隐修院修道从来没有这种深深扎根于东方国家的欧洲，因为它已经做了在西部地区。 The Bohemians and the Poles, nevertheless, owed their conversion respectively to the Benedictine missionaries Adalbert (d. 997) and Casimir (d. 1058), whilst Bavaria and what is now the Austrian Empire were evangelized first by monks from Gaul in the seventh century, and later on by St. Boniface and his disciples.该bohemians和波兰人，不过，欠他们的皈依分别向本笃会传教士adalbert （四997 ）和卡西米尔（四1058 ） ，而巴伐利亚州和现在的奥地利帝国被evangelized首先由僧人从高卢在第七世纪了，后来就由圣博尼法斯和他的弟子。 A few of the larger abbeys founded in these countries during the ninth and tenth centuries still exist, but the number of foundations was always small in comparison with those farther west.少数较大的修道院始建于这些国家在第九和第十世纪仍然存在，但一些基金会一直在小相对于远西。 Into Lithuania and the Eastern Empire the Benedictine Rule never penetrated in early times, and the great schism between East and West effectually prevented any possibilities of development in that direction.进入立陶宛和东部帝国的隐修院统治从未侵入，在早期时代，伟大裂于东西方之间，有效地阻止了任何可能的发展方向。
Early Constitution of the Order早期的宪法秩序
During the first four or five centuries after the death of St. Benedict there existed no organic bond of union amongst the various abbeys other than the Rule itself and obedience to the Holy See.在头4个或5个世纪去世后，圣本笃不存在有机的联结联盟在各类修道院以外的规则本身，并服从罗马教廷。 According to the holy legislator's provisions each monastery constituted an independent family, self-contained, autonomous, managing its own affairs, and subject to no external authority except that of the local diocesan bishop, whose powers of control were, however, limited to certain specific occasions.据圣立委的规定，每一个修道院，构成一个独立的家庭，自我控制，自主管理自己的事务，不受任何外部权威，除了对当地的教区主教，其权力的控制，不过，只限于某些特定场合。 The earliest departures from this system occurred when several of the greater abbeys began sending out offshoots, under the form of daughter-houses retaining some sort of dependence upon the mother abbey from which they sprang.最早出发，从本系统发生的，当时几个较大修道院开始派出想出名，根据形式的媳妇房子保留某种依赖母亲修道院，从它们的源泉。 This mode of propagation, together with the various reforms that began to appear in the eleventh and succeeding centuries, paved the way for the system of independent congregations, still a feature peculiar to the Benedictine Order.这种模式的繁殖，加上各项改革，开始出现在第十一和继承百年来，铺平了道路系统的独立教会，仍是一个奇特的特点，以隐修院秩序。
Reforms改革
A system which comprised many hundreds of monasteries and many thousands of monks, spread over a number of different countries, without any unity of organization; which was exposed, moreover, to all the dangers and disturbances inseparable from those troublous times of kingdom-making; such a system was inevitably unable to keep worldliness, and even worse vices, wholly out of its midst.一个制度，其中包括数以百计的寺庙和无数的僧侣，分布在许多不同的国家，没有任何统一的组织，哪一个被暴露出来，而且，所有的危险和干扰，离不开那些troublous时代的英国决策;这样的制度，就必然无法跟上世俗，甚至更糟糕的邪恶，完全脱离其行列。 Hence it cannot be denied that the monks often failed to live up to the monastic ideal and sometimes even fell short of the Christian and moral standards.因此，不能否认了和尚往往无法活到修道院的理想，有时甚至低于基督教和道德标准。 There were failures and scandals in Benedictine history, just as there were declensions from the right path outside the cloister, for monks are, after all, but men.有失败和丑闻，在隐修院的历史，正如有declensions偏离正轨的外回廊，供僧侣，毕竟，但男人。 But there does not seem ever to have been a period of widespread and general corruption in the order.但似乎没有以往任何时候都需要一个时期的普遍和一般腐败在秩序。 Here and there the members of some particular house allowed abuses and relaxations of rule to creep in, so that they seemed to be falling away from the true spirit of their state, but whenever such did occur they soon called forth efforts for a restoration of primitive austerity; and these constantly recurring reform movements form one of the surest evidences of the vitality which has pervaded the Benedictine Institute throughout its entire history.这里或那里的成员，特别是一些家获准虐待和放宽规则，蠕变，使他们似乎是属于远离真实的精神，他们的国家，但是，每当发生了，他们很快焕发出努力，为恢复原始紧缩政策以及这些不断反复出现的改革运动形式之一，最可靠证据的生命力已弥漫隐修院研究所在其整个历史。 It is important to note, moreover, that all such reforms as ever achieved any measure of success came invariably from within, and were not the result of pressure from outside the order.但必须注意的，而且，所有这些改革，一如往昔取得任何程度的成功来总是从内部，而不是因外界的压力，该命令。
The first of the reforms directed towards confederating the monastic houses of a single kingdom was set on foot early in the ninth century by Benedict of Aniane under the auspices of Charlemagne and Louis the Pious.第一项改革方向confederating修道房子一个单一的英国定于足部早在第九世纪，由本笃的阿尼亚讷主持下，查理曼和路易的虔诚。 Though a Benedictine himself born in Aquitaine and trained at Saint-Seine near Dijon, Benedict was imbued with the rigid austerity of the East, and in his Abbey of Aniane practiced a mode of life that was severe in the extreme.虽然本笃本人出生在阿基坦和训练有素的圣-塞纳河附近的第戎，本笃充溢着僵硬紧缩的东部地区，并在他的修道院的阿尼亚讷实行了模式的生活，这是严重的地步。 Over Louis he acquired an ascendancy which grew stronger as years went on.超过路易，他收购了一个向上生长的强劲年继续进行。 At his instigation Louis built for him a monastery adjoining his own palace at Aix-la-Chapelle, which was intended to serve as a model according to which all others were to be reformed, and to bring about this end Benedict was invested with a general authority over all the monasteries of the empire.在他的指使下路易建成为他的一个修道院毗连他自己的宫的AIX -香格里拉- Chapelle的，其中的用意是作为一种模式，按照这是所有其他人加以改革，以实现这个目的笃投资与一般管理局所有寺庙的帝国。 Absolute uniformity of discipline, observance, and habit, after the pattern of the royal monastery, was then the general scheme which was launched at an assembly of all the abbots at Aachen (Aix-la-Chapelle) in 817 and embodied in a series of eighty capitula passed by the meeting.绝对的统一性，纪律的遵守，并习惯后，格局皇家修道院，当时的一般计划是推出一个集会的所有方丈都很在亚琛（仅限AIX -香格里拉- Chapelle的） ，在817和体现了一系列80 capitula通过了会议。 Though by reason of the very minuteness of these capitula, which made them vexatious and ultimately intolerable, this scheme of centralized authority lasted only for the lifetime of Benedict himself, the capitula (printed in full in Herrgott, "Vetus Disciplina Monastica", Paris, 1726) were recognized as supplying a much needed addition to St. Benedict's Rule concerning points not sufficiently provided for therein, and as filling much the same place then as the approved Constitutions of a monastery or congregation do now.虽然原因非常微小的这些capitula ，这使得他们无理取闹，并最终无法忍受的，这个计划的权力集中，历时只为一生的本笃本人来说， capitula （印刷全额herrgott ， "老纪律宗教" ，巴黎， 1726年）被确认为提供了急需的，除了圣本笃的规则，分不够规定草案，并作为填充很多相同的地方，那么，作为核准宪法的一个修道院或聚集，现在要做的。 A century later, in 910, the first real reform that produced any widespread and general effect was commenced at the Abbey of Cluny in Burgundy, under St. Berno, its first abbot.一个世纪以后，在910 ，第一次真正的改革，产生了广泛和一般的影响是开始于修道院的cluny在勃艮第，根据圣berno ，其第一住持。 The object was an elaboration of the Benedictine ideal, for the uniform preservation of which a highly centralized system of government, hitherto unknown to Benedictine monachism, except as suggested by St. Benedict of Aniane, was introduced.对象是一个拟定的隐修院的理想，为统一保存，其中高度集中的政府体制，迄今不为人知的，以本笃会monachism ，除建议由圣本笃的阿尼亚讷，介绍了。 It was in fact the establishment of a veritable order, in the common acceptance of that term, within the Benedictine family, the abbot of Cluny retaining an actual headship over all dependent houses, the latter being governed only by priors as his vicars.但事实上，建立一个名副其实的秩序，在共同接受的范围内，本笃会家庭中，住持cluny ，保留了一种有实际校长全部依赖房子，而后者仅由先验作为他的vicars 。 For two centuries or more Cluny was probably the chief religious influence in the Latin Church, as it was also the first abbey to obtain exemption from episcopal oversight.两个世纪或更cluny可能是行政宗教的影响力在拉美教会，因为它同时也是第一个修道院，以取得豁免主教监督。 Through the efforts of Berno's immediate successors the congregation grew apace, partly by founding new houses and partly by incorporating those already existing, so that by the twelfth century Cluny had become the centre and head of an order embracing some 314 monasteries in all parts of Europe, France, Italy, the Empire, Lorraine, Spain, England, Scotland, and Poland.经过长时间的努力， berno的直接后继众成长迅速，部分原因是由新成立的房屋和部分采纳了那些业已存在的，所以到了12世纪cluny已成为中心和头部的命令，概括性的一些寺庙314在所有欧洲部分地区，法国，意大利，帝国，洛林，西班牙，英格兰，苏格兰和波兰等。 Although the congregation had its own constitutions and was absolutely autonomous, its members always claimed to be and were actually recognized as real Benedictines; hence it was not strictly a new order but only a reformed congregation within the order.虽然众也有自己的宪法和完全自主的，其成员一直称自己和实际上承认为真正benedictines ，因此它不是一个严格的新秩序，但只有一个经过改革圣堂内的秩序。 (See CLUNY). （见cluny ） 。
Following the example of Cluny, several other reforms were initiated from time to time in different parts during the next three centuries, which while taking the Rule of St. Benedict as a basis, aimed frequently at a greater austerity of life than was practised by the black monks or contemplated by the holy Rule.效法cluny ，其他几个改革启动不时在不同部分，在今后三个世纪，而以法治的圣本笃，以此为基础，其目的是经常在一个更大的经济紧缩的生活比实行由黑色僧侣或所教廷统治。 Some were even semi-eremitical in their constitution, and one - Fontevrault - consisted of double monasteries, the religious of both sexes being under the rule of the abbess.有一些人甚至半eremitical在其宪法和同一个-丰特夫罗-构成双寺庙，宗教的男女双方正在统治下的住持。 In dealing with these reformed congregations a distinction must be made between those which, like Cluny, continued to be considered as part of the main Benedictine body, and those which constituted practically new and independent orders, like Cîteaux, and have always been looked upon as outside the Benedictine confederation, though still professing the Rule of St. Benedict in some form or other.在处理这些改革教会的区别，必须区别那些像cluny ，继续被视为大陆的一部分隐修院的机构，以及那些几乎构成了新的和独立的订单，像cîteaux ，并一直期待后，作为外隐修院邦联，但仍自称法治的圣本笃，在某种形式或其它。 Those of the former category are treated here, since they and their successors constitute the order as we understand it at the present day.对于前一类的待遇，因为他们和他们的继任者，构成了经济秩序作为我们的理解是，在现今的。 In the latter class the most important were Camaldoli (1009), Vallombrosa (1039), Grammont (1076), Cîteaux (1098), Fontevrault (1099), Savigny (1112), Monte Vergine (1119), Sylvestrines (1231), Celestines (1254), and Olivetans (1319).在后，工人阶级成了最重要的人camaldoli （ 1009名） ，瓦隆布罗萨（ 1039 ） ，格拉蒙（ 1076 ） ， cîteaux （ 1098 ） ，丰特夫罗（ 1099 ） ，萨维尼（ 1112 ） ，蒙特vergine （ 1119 ） ， sylvestrines （ 1231 ） ， celestines （ 1254 ） ，并olivetans （第1319 ） 。 All of these will be described in detail under the respective titles.所有这些将详细叙述了根据各自的冠军。 The influence of Cluny, even in monasteries which did not join its congregation or adopt any of the other reforms mentioned above, was large and far-reaching.影响cluny ，甚至在寺院中，其中没有参加圣堂或采取其他任何一种改革，如上所述，是大而深远的。 Many such abbeys, including Subiaco and Monte Cassino, adopted its customs and practices, and modelled their life and spirit according to the example it set.许多这类的修道院，其中包括subiaco和Monte cassino ，通过其习俗和惯例，并仿照他们的生活和精神，根据为例，它集。 Monasteries such as these often became in turn the centres of revival and reform in their respective neighbourhoods, so that during the tenth and eleventh centuries there arose several free unions of monasteries based on a uniform observance derived from a central abbey.寺院等，这些往往成为反过来中心的复兴和改革的过程中各自的街区，因此，在第十和第十一百年因而产生了一些免费的工会寺院的基础上，统一遵守来自中央修道院。 These unions, the germ of the congregational system which developed later on, deserve a somewhat detailed enumeration here.这些工会，胚芽的堂会制度，发展了后来，是值得详细地罗列在这里。 In England there had been three distinct efforts at systematic organization.在英格兰出现了三种不同的努力，有系统的组织。 The various monasteries founded by St. Augustine and his fellow-monks had preserved some sort of union, as was only natural with new foundations in a pagan country proceeding from a common source of origin.各寺院创办的圣奥古斯丁和他的老乡僧侣保留某种形式的联盟，是非常自然的与新的基础上在一个异教国家，从一个共同的来源产地。 As Christianity spread through the land this necessity for mutual dependence diminished, but when St. Benedict Biscop came to England with Archbishop Theodore in 669, it fell to him to foster a spirit of uniformity amongst the various Benedictine monasteries then existing.随着基督教的传播，通过土地这个必要性的相互依存度下降，但是，当圣本笃比斯科普来到英格兰与大主教西奥多在669 ，它不属于他，以树立精神的统一性在各类隐修院的寺庙，然后存在。 In the tenth century St. Dunstan set himself to reform the English monastic houses on the model of Fleury and of what he had seen successfully carried out at Ghent during his exile in Flanders.在10世纪，圣dunstan一套自己的改革英语寺院的房子就模型的Fleury也和他所看到的，成功地进行了在根特在他流亡在佛兰德地区。 With his co-operation St. Ethelwold brought out his "Concordia Regularis", which is interesting as an early attempt to procure a uniform observance in all the monasteries of a nation.与他的合作和行动的圣埃塞沃尔德带出了他的"协和regularis " ，其中有趣的是，作为一个早期尝试购置一个统一的遵守所有寺庙的一个民族。 A century later Lanfranc continued the same idea by issuing a series of statutes regulating the life of the English Benedictines.一个世纪以后，朗弗朗续的理念一致，发出了一系列的法规，规范生活的英语benedictines 。 It should be noted here that these several attempts were directed only towards securing outward uniformity, and that as yet there was apparently no idea of a congregation, properly so called, with a central source of all legislative authority.这里应该指出，这几次试图人为导演只有争取获得向外均匀性，并表示，由于尚未有明显不知道的聚集，妥善所谓的，与中央的来源，所有的立法授权。 In Fra Chaise-Dieu (Auvergne), St. Victor (Marseilles), St. Claude, Lérins, Sauve-Majour, Tiron, and Val-des-Choux, were all centres of larger or smaller groups of houses, in each of which there was uniformity of rule as well as more or less dependence upon the chief house.在法兰克福机场chaise - Part - Dieu （ Bretagne布列塔尼地区） ，圣维克托（马赛） ，圣克劳德， lérins ，索韦-出主要，钛铁试剂，和Val -万- choux ，都是中心的规模较大或较小的团体的房子，在其中的每有均匀的规则，以及更多或更少依赖行政楼。 Fleury adopted the Cluniac reform, as did also St. Benignus of Dijon, though without subjection to that organization; and all were eventually absorbed by the congregation of St. Maur in the seventeenth century, excepting St. Claude, which preserved its independence until the Revolution, Val-des-Choux, which became Cistercian, and Lérins, which in 1505 joined the Italian congregation of St. Justina of Padua. Fleury也通过克吕尼改革的改革，也没有圣贝尼希努斯第戎，但没有隶属该组织，以及所有最终被吸纳众圣maur在17世纪，除圣克劳德，而保留了其独立性，直到革命，缬氨酸-万- choux ，从而成为修道院中，并lérins ，它在1505年加入意大利众圣太的帕多瓦。 In Italy the chief groups had their centres at Cluse in Piedmont, at Fonte Avellana, which united to the Camaldolese congregation in 1569, La Cava, which joined the congregation of St. Justina in the fifteenth century, and Sasso-Vivo, which was suppressed as a separate federation in the same century and its forty houses united to other congregations of the Benedictine family.在意大利，行政组其中心在cluse在皮埃蒙特，在彭光avellana ，其中美国向camaldolese聚集，在1569年，香格里拉大静脉，其中加入了众圣太，在15世纪，萨索山体内，它被镇压作为一个单独的联邦在同一个世纪，其第四十四房子美国其他教区的修院家庭。 The monasteries of Germany were divided chiefly between Fulda and Hirschau, both of which eventually joined the Bursfeld Union.对寺庙的德国人，主要分为之间fulda和hirschau ，这两项研究，最终加入bursfeld联盟。 (See BURSFELD.) In Austria there were two groups of monasteries, the abbeys of Melk (Molck or Melek) and Salzburg being the chief houses. （见bursfeld ）在奥地利有两个团体的寺庙，修道院的melk （莫尔克或melek ）和萨尔斯堡，身为行政房子。 They continued thus until well into the seventeenth century, when systematic congregations were organized in compliance with the Tridentine decrees, as well be described in due course.他们继续，因此，直到进入17世纪，当系统教友组织在遵守有关德律但丁法令，因为被形容在适当时候研究。 Other free unions, for purposes of mutual help and similarity of discipline, were to be found also in Scotland, Scandinavia, Poland, Hungary, and elsewhere, in which the same idea was carried out, viz., not so much a congregation in its later sense, with a centralized form of government, as a mere banding together of houses for the better maintenance of rule and policy.其他自由工会，目的是互相帮助和相似的纪律，被发现又在苏格兰，斯堪的那维亚，波兰，匈牙利和其他地方，即同一理念进行，即，没有那么多聚集在其后来意义上说，同一个集中的政府形式，仅仅作为捆扎在一起的房子，以便更有效地维护法治的立场和政策。
Notwithstanding all these reform movements and unions of monasteries, a large number of Benedictine abbeys in different countries retained to the end of the twelfth century, and even later, their original independence, and this state of things was only terminated by the regulations of the Fourth Lateran Council, in 1215, which were to change materially the whole trend of Benedictine polity and history.尽管所有这些改革运动和工会的寺庙，还有大量的本笃会修道院在不同的国家，保留到去年底， 12世纪，甚至更后，其原先的独立，而造成这种状况的东西才终止条例第四lateran会，在12时15分，其中以实质改变整个趋势的隐修院的政体和历史的检验。 By the twelfth canon of this council it was decreed that all the monasteries of each ecclesiastical province were to unite into a congregation.由第十二届佳能本会的，它是命令所有寺庙的宗教，每个省要团结起来，聚集。 The abbots of each province or congregation were to meet in chapter every third year, with power to pass laws binding on all, and to appoint from amongst their own number "visitors" who were to make canonical visitation of the monasteries and to report upon their condition to the ensuing chapter.该方丈都很每个省或教区的人，以应付在每章的第三个年头，有权通过法律约束所有，并任命从自己的号码"访客"的人，使典型探视的寺院，并报告后，其条件，随之而来的篇章。 In each congregation one of the abbots was to be elected president, and the one so chosen presided over the triennial chapter and exercised a certain limited and well-defined authority over the houses of his congregation, in such a way as not to interfere with the independent authority of each abbot in his own monastery.在每一堂其中的方丈都很是被民选的总统，和一个获选为主持有关会议每三年章，并行使一定的限制和明确界定权力房子他的会众，以这样一种方式，不干预与独立的权威，每个住持在自己的修道院。 England was the first and for some time the only country to give this new arrangement a fair trial.英格兰是第一个乃至今后一段时期的唯一国家，使这项新的安排，公平审判的权利。 It was not until after the issue of the Bull "Benedictina" by Benedict XII, in 1336, that other countries, somewhat tardily, organized their national congregation in conformity with the designs of the Lateran Council.但直到发出后牛市" benedictina "本笃十二，在1336年，即其他国家，有点tardily ，派出了自己的民族聚集在符合设计的lateran会。 Some of these have continued to the present day, and this congregational system is now, with very few exceptions and some slight variations in matters of detail, the normal form of government throughout the order.这些问题有一些已经持续到今天，这堂会制度，现在，除了极少数例外，有些轻微变化事项的细节，但一般的政府形式，在整个秩序。
Progress of the Order进步的命令
At the time of this important change in the constitution of the order, the black monks of St. Benedict were to be found in almost every country of Western Europe, including Iceland, where they had two abbeys, founded in the twelfth century, and from which missionaries had penetrated even into Greenland and the lands of the Eskimo.在当时的这一重要变化，在宪法中的一声令下，黑和尚圣本笃被发现，几乎在每一个国家的西方欧洲国家，包括冰岛，在那里进行了两次大修道院，始建于12世纪，从其中传教士曾侵入，甚至到格陵兰和土地的爱斯基摩人。 At the beginning of the fourteenth century the order is estimated to have comprised the enormous number of 37,000 monasteries.在一开始的14世纪的命令是估计已组成庞大的人数37000寺院。 It had up to that time given to the Church no less than 24 popes, 200 cardinals, 7,000 archbishops, 15,000 bishops, and over 1,500 canonized saints.它已达到当时给教会不得少于24教皇， 200名枢机主教， 7000大主教， 15000主教，并超过1500册封圣人。 It had enrolled amongst its members 20 emperors, 10 empresses, 47 kings, and 50 queens.它已登记从其成员中20个皇帝， 10个皇后， 47个国王， 50个皇后。 And these numbers continued to increase by reason of the additional strength which accrued to the order form its consolidation under the new system.而这些数字在继续增加，因额外的力量累积到邮购表格，其巩固在新的制度下。 In the sixteenth century the Reformation and the religious wars spread havoc amongst its monasteries and reduced their number to about 5,000.在16世纪的改革和宗教战争蔓延肆虐当中，它的寺庙和减少其数量约5000个。 In Denmark, Iceland, and Sweden, where several houses had joined the German (Bursfeld) Union, the order was entirely obliterated by the Lutherans about 1551 and its property confiscated by the crown.在丹麦，冰岛，瑞典，那里几间房屋已加入德国（ bursfeld ）联盟，以便完全抹煞，由lutherans约1551及其财产被没收，由皇冠。 The arbitrary rule of Joseph II of Austria (1765-90) and the French Revolution and its consequences completed the work of destruction, so that in the early part of the nineteenth century, the order numbered scarcely more than fifty monasteries all told.在专制统治的约瑟夫二，奥地利（ 1765年至1790年）和法国革命及其后果，已完成的工作，销毁，因此，在年初的19世纪，为了编号几乎没有超过50名的寺庙都告诉。 The last seventy years, however, have witnessed a remarkable series of revivals and an accession of missionary enterprise, with the result that there are now over one hundred and fifty monasteries of black monks, or, including affiliated congregations and convents of nuns, a total of nearly seven hundred.过去70年，但是，一些国家出现了显着一系列的复苏和加入传教企业，其结果是，目前有超过150所寺庙的黑色僧侣，或，其中包括所属教会和修道院的修女们，一共有近700 。 These revivals and examples of expansion will now be treated in detail under the headings of the various congregations, which will bring the history of the order down to the present day.这些复苏和实例扩张将现在的待遇详细标题下的各种聚会，这将带来历史上的命令下来到今天。
(1) The English Congregation.-The English were the first to put into practice the decrees of the Lateran Council. （ 1 ）英语congregation. -英语的人是首先付诸实施的法令的l ateran会。 Some time was necessarily spent in preliminary preparations, and the first general chapter was held at Oxford in 1218, from which time up to the dissolution under Henry VIII the triennial chapters appear to have been held more or less regularly.有的时候不一定是用在初步准备工作，和第一章总举行牛津1218 ，从哪个时间最多解散下亨利八世三年期章节似乎已举行了较多或较少定期举行。 (Details of these chapters will be found in Reyner, "Apostolatus Benedictinorum".) At first only the monasteries of the southern province of Canterbury were represented, but in 1338, in consequence of the Bull "Benedictina", the two provinces were united and the English congregation definitely established. （有关这些章节会被发现在reyner ， " apostolatus benedictinorum " ） ，在第一只的寺庙省南部的坎特伯雷派，但在1338年，在后果牛市" benedictina " ，这两个省分别为美国和英文聚集一定成立。 This system of the union of houses and periodical chapters interfered in the least possible degree with the Benedictine tradition of mutual independence of monasteries, though the Bull "Benedictina" was intended to give some further development to it.这一制度的联盟住房和期刊章节任何干预减至最少程度与隐修院的传统，相互独立的寺庙，虽然牛市" ， benedictina "的用意是让一些进一步的发展。 In other countries attempts were made from time to time to effect a greater degree of organization, but in England there was never any further advance along the path of centralization.在其他国家也曾试图从时间，以时间来作一个更大的组织化程度，但在英国就根本不存在任何进一步的前进道路上的集中。 At the time of the dissolution there were in England nearly three hundred houses of black monks, and though the numbers had from one cause or another somewhat declined, the English congregation may truthfully be said to have been in a flourishing condition at the time of the attempt to suppress it in the sixteenth century.在时间的解散有在英格兰有近300房子的黑和尚，虽然这一数字从一个事业或另一有所下降，但是英语众可如实说是一直处于蓬勃发展的状态，在时间的试图压制它在十六世纪。 The grave charges brought against the monks by Henry VIII's Visitors, though long believed in, are not now credited by serious historians.严重的指控，对僧侣，由亨利八世的游客，虽然长期以来一直认为，是不是现在贷记严重的历史学家。 This reversal of opinion has been brought about mainly through the researches of such writers as Gasquet (Henry VIII and the English Monasteries, London, new ed., 1899; Eve of the Reformation, London, 1890), and Gairdner (Prefaces to "Calendars of State Papers of Henry VIII").这一逆转的意见，已提请有关，主要是通过研究这些作家赛（亨利八世和英语寺庙，伦敦，新的版， 1899年;前夕的改造，伦敦， 1890年） ，并gairdner （前言，以"日历国务院文件的亨利八世" ） 。
Throughout the period of suppression the monks were the champions of the old Faith, and when turned out of their homes very few conformed to the new religion.整个会议期间，镇压了和尚是冠军的旧信仰，并且开启的时候离开自己的家园，很少符合新的宗教。 Some sought refuge abroad, others accepted pensions and lingered on in England hoping for a restoration of the former state of things, whilst not a few preferred to suffer lifelong imprisonment rather than surrender their convictions and claims.一些国外避难，其他人接受养老金和徘徊，就在英国希望恢复原国家的事情，而不是一个数宁愿遭受终身监禁，而不是投降，他们的信念和要求。 In Queen Mary's reign there was a brief revival at Westminster, where some of the surviving monks were brought together under Abbot Feckenham in 1556.在玛丽的统治有一个短暂的复苏在西敏寺，那里的一些幸存的僧人被带起来住持费克纳姆在第1556 。 Of the monks professed there during the three years of revived existence, Dom Sigebert Buckley alone survived at the beginning of the seventeenth century; and he, after forty years of imprisonment, when nigh unto death, in 1607, invested with the English habit and affiliated to Westminster Abbey and to the English congregation two English priests, already Benedictines of the Italian congregation.该和尚自称有，在为期3年的复苏存在， DOM的西热贝尔巴克利单独存活，在一开始的17世纪，以及他的，经过四十年的徒刑，当天空时死亡，在1607年，投资与英文习惯及附属到威斯敏斯特大教堂，并以中英文两种聚集英语神父，已经benedictines的意大利众。 By this act he became the link between the old and the new lines of English black monks, and through him the true succession was perpetuated.这种行为，他成为连接新和旧线的英语黑色僧侣，并通过他的真正继承延续。 About the same time a number of English monks were being trained abroad, mostly in Spain, for the English mission, and these were in 1619 aggregated by papal authority to the English congregation, though the monasteries founded by them had perforce to be situated abroad.大约同一时候，一些英语僧人正在国外培训的，主要是在西班牙，为英语的使命，而这些人在1619年汇总，由教皇权力，使英语聚集，虽然寺庙创办的，他们曾perforce向位于国外。 St. Gregory's at Douai was established in 1605, St. Lawrence's at Dieulouard in Lorraine in 1606, and St. Edmund's at Paris in 1611.圣格雷戈里的在douai成立于1605年，圣劳伦斯的，在迪约卢瓦尔在洛林在1606年，和圣埃德蒙的巴黎在1611年。 The first two of these communities remained on the continent until driven to England by the French Revolution, but the third has only recently returned.首两这些社区留在大陆，直到驱车前往英国，由法国革命，但第三最近才回来。 In 1633, by the Bull "Plantata", Pope Urban VIII bestowed upon the restored English congregation "every privilege, grant, indulgence, faculty, and other prerogative which had ever belonged to the ancient English congregation" and also approved of its members taking on oath by which they bound themselves to labour for the reconversion of their country.在1633年，由牛" plantata " ，教宗市区八赐予后，恢复了英语众" ，每特权，补助金，放纵自己，教员和其他特权曾经属于古英语众" ，还批准了其成员以对宣誓，由他们必将以自己的劳动为reconversion自己的国家。 So zealous were they in this twenty-seven suffered martyrdom for the Faith, whilst eleven died in prison.如此热心的人，他们在这07年遭受的殉道，为信仰，而11名死在狱中。 Two other monasteries were added to the congregation, viz., Lamspring in Germany in 1643, and Saint-Malo in Brittany in 1611, the latter, however, being passed over to the French (Maurist) congregation in 1672.其他两个寺院被纳入该教区的，即， lamspring在德国，在1643年，和圣-少量在布列塔尼在1611后者，不过，打算通过向法国（ maurist ）聚集在1672年。
In 1795 the monks of Douai were expelled from their monastery by the Revolution, and after many hardships, including imprisonment, escaped to England, where, after a temporary residence at Acton Burnell (near Shrewsbury), they settled in 1814 at Downside in Somerset.在1795年的僧众douai被驱逐出他们的修道院的革命，并经过多次的困境，包括监禁，逃到英国，那里后，暂住在ACTON ） burnell （近shrewsbury ） ，他们定居在1814年于下档在萨默塞特。 The monks of Dieulouard were also driven out at the same time and after some years of wandering established themselves in 1802 at Ampleforth in Yorkshire.僧人的迪约卢瓦尔也带动了在同一时间内，并经过多年的徘徊建立了自己于1802年在安普尔福思在约克郡。 The monks of St. Edmund's, Paris, not successful in making their escape from France, were dispersed for a time, but when, in 1818, the buildings of St. Gregory's at Douai were recovered by the congregation, the remnants of St. Edmund's community reassembled and resumed conventual life there in 1823.僧人圣埃德蒙的，巴黎，都不会成功，使他们逃离法国，分散，一时间，但何时，于1818年后，建筑物的圣格雷戈里的在douai收回了会众，残存的圣埃德蒙的社区内重新恢复conventual人生中有在1823年。 For eighty years they continued undisturbed, recruited by English subjects and carrying on their school for English boys, until, in 1903, the "Association Laws" of the French government once more expelled them from their monastery; returning to England, they have established themselves at Woolhampton in Berkshire.对于八十年他们不断受到干扰，招募英语科目和继承他们的学校，英语的男孩，直到1903年， "协会法" ，法国政府再一次开除他们从自己的修道院;返回英格兰，他们确立了自己在woolhampton在伯克郡。 The Abbey of Lamspring continued to flourish amongst Lutheran surroundings until it was suppressed by the Prussian Government in 1802 and the community dispersed.修道院的lamspring持续蓬勃发展，其中路德周围直到它被镇压，由普鲁士政府于1802年和社区驱散。 In 1828 a restoration of conventual life in a small way was attempted at Broadway in Worcestershire, which lasted until 1841.在1828年恢复conventual生活在一个很小的一条途径是企图在百老汇，在伍斯特郡，一直持续到1841 。 The monks then went to other houses of the congregation, though the community was never formally disbanded.僧人，然后前往其他房子的会众，虽然社会是从未正式解散。 Continuity was preserved by the last survivors of Broadway being incorporated in 1876 into the newly founded community of Fort Augustus in Scotland.连续性被保存下来，由去年的幸存者百老汇被纳入1876年到新成立的社区的奥古斯堡在苏格兰举行。 In 1859 St. Michael's priory, at Belmont, near Hereford, was established, in compliance with a decree of Pius IX, as a central novitiate and house of studies for the whole congregation.在1859年圣米迦勒（ Priory ，在贝尔蒙，近赫里福德，成立后，在符合法令的比约九，作为一个中央novitiate和众议院的研究，为整个聚集。 It was also made the pro-cathedral of the Diocese of Newport in England, the bishop and canons of which are chosen from the English Benedictines, the cathedral-prior acting as provost of the chapter.有人还提出了亲教堂的教区纽波特在英格兰，主教和大炮，其中选择从英语benedictines ，大教堂-前代理provost的篇章。 Up to 1901 Belmont had no community of its own, but only members from the other houses who were resident there either as professors or students; the general chapter of that year, however, decided that novices might henceforth be received for St. Michael's monastery.截至1901年贝尔蒙没有社会它自己的，但只有成员来自其他房屋的人居住的，有作为的教授或学生;一般章说，不过，今年决定生手可能从今以后收到的圣米歇尔修道院。 In 1899 Leo XIII raised the three priories of St. Gregory's (Downside), St. Lawrence's (Ampleforth), and St. Edmund's (Douai) to the rank of abbeys, so that the congregation now consists of three abbeys, and one cathedral-priory, each with its own community, but Belmont still remains the central novitiate and tyrocinium for all the houses.在1899年利奥十三世提出了三个priories圣格雷戈里的（负面） ，圣劳伦斯（安普尔福思） ，和圣埃德蒙的（ douai ） ，以职级的修道院，使会众，现在包括三个修道院，和一个大教堂- （ Priory ，每个国家都有它自己的社区，但是贝尔蒙仍然是中央novitiate和tyrocinium为所有的房子。 Besides its regular prelates, the English congregations, by virtue of the Bull "Plantata" (1633), allowed to perpetuate as titular dignities the nine cathedral-priories which belonged to it before the Reformation, viz., Canterbury, Winchester, Durham, Coventry, Ely, Worcester, Rochester, Norwich, and Bath; to these have been added three more, Peterborough, Gloucester, and Chester, originally Benedictine abbeys but raised to cathedral rank by Henry VIII.此外，其经常主教，英语的毕业典礼，凭借牛气冲天" plantata " （第1633 ） ，允许保留，作为名义上的尊严九个大教堂- priories属于它之前改革，即，坎特伯雷，温彻斯特，达勒姆，考文垂，伊利，伍斯特，罗契斯特，诺里奇和洗澡;这些已被列入3个以上，彼得伯勒，告士打道，切斯特，原来本笃会修道院，但提高到大教堂排名由亨利八世。 Six ancient abbacies also, St. Alban's, Westminster, Glastonbury, Evesham, Bury St. Edmunds, and St. Mary's, York, are similarly perpetuated by privilege granted in 1818.六古代abbacies此外，圣奥尔本的，西敏寺，格拉斯顿伯里， evesham ，埋葬圣edmunds ，和圣玛利亚的，在纽约，同样是得以延续特权授予于1818年。
(2) The Cassinese Congregation.-To prevent confusion it is necessary to pint out that there are two congregations of this name. （ 2 ） cassinese congregation. -防止混乱，有必要品脱表示，有两个教会的这个名字。 The first, with Monte Cassino as its chief house, was originally known as that of St. Justina of Padua, and with one exception has always been confined to Italy.第一，与蒙特cassino作为其行政楼，本来是众所周知的，因为圣太的帕多瓦，有一个例外，一直局限在意大利。 The other is of much later institution and is distinguished by the title of "Primitive Observance".另一种是对晚得多机构，是由杰出的标题"原始的遵守" 。 What follows relates to the former of these two.以下是有关前的这两项。
Most of the Italian monasteries had fallen under the influence of Cluny in the tenth and eleventh centuries, and had adopted its customs, but by the end of the fourteenth century they had so greatly declined that there was then hardly one left in which the Cluniac observance was retained.大部分的意大利寺庙下降的影响下cluny在第十和第十一世纪，并已通过了海关，但到去年底的14世纪，他们有这么大幅度下降，有那么难一离开，其中克吕尼改革纪念活动被保留。 The Abbey of St. Justina at Padua, which had formerly been Cluniac, was in a very corrupt and ruinous state in 1407 when Gregory XII bestowed it in commendam on the Cardinal of Bologna.修道院的圣太在帕多瓦，它以前是克吕尼改革，是在一个非常舞弊及毁灭性的国家在1407年时，格雷戈里第十二赐予的，它在commendam对红衣主教的博洛尼亚。 That prelate, desirous of reform, introduced some Olivetan monks, but the three remaining Cluniac monks appealed to the Venetian Republic against this encoachment on their rights, with the result that the abbey was restored to them and the Olivetans dismissed.这主教，希望通过改革，引入了一些olivetan僧侣，但其余3克吕尼改革和尚呼吁威尼斯共和国对这一encoachment对自己的权利，其结果是修道院就恢复了他们和olivetans驳回。 The cardinal resigned the abbey to the pope, who thereupon gave it to Ludovico Barbo, a canon regular of St. George in alga.枢机辞职修道院向教宗，他们于是给它ludovico barbo ，佳能定期的圣乔治在藻类。 He took the Benedictine habit and received the abbatial blessing in 1409.他参加本笃会的习惯，并收到abbatial塞翁第1409 。 With the help of two Camaldolese monks and two canons of Alga, he instituted a reformed observance, which was quickly adopted in other monasteries as well.借助两个camaldolese和尚和两个炮，藻类，他建立了一个经过改革的纪念活动，其中，很快就通过了其他寺庙一样。 Permission was obtained from the pope for these to unite and form a new congregation, the first general chapters of which was held in 1421, when Abbot Barbo was elected the first president.允许获得教宗为这些团结起来，并形成新的聚集，第一章一般的，这是在1421年，当住持barbo当选首任总统。 Amongst those that joined were the celebrated abbeys of Subiaco, Monte Cassino, St. Paul's in Rome, St. George's at Venice, La Cava, and Farfa.其中包括那些加入了被著名修道院的subiaco ，蒙特cassino ，圣保禄在罗马，圣佐治在威尼斯，香格里拉大静脉及farfa 。 In 1504 its title was changed to that of the "Cassinese Congregation".在1504年，其名称被修改为连接的" cassinese众" 。 It gradually came to embrace all of the chief Benedictine houses of Italy, to the number of nearly two hundred, divided into seven provinces, Rome, Naples, Sicily, Tuscany, Venice, Lombardy, and Genoa.它逐渐地拥抱了所有的行政隐修院的房子意大利，人数将近200 ，共分为七个省，罗马，那不勒斯，西西里岛，托斯卡纳，威尼斯，伦巴第，和热那亚。 In 1505 the Abbey of Lérins in Provence together with all its dependent houses joined it.在1505年修道院的lérins在Provence的连同其所有供养房子加入。 A highly centralized system of government was developed, modelled on the Italian republics, by which the autonomy of the individual houses was almost entirely destroyed.高度集中的政府体制的发展，为蓝本，意大利共和国，其中自主性个人住房几乎完全被毁。 All power was vested in a committee of "definitors", in whose hands were all appointments, from that of president down to the lowest official in the smallest monastery.一切权力属于一个委员会的" definitors " ，在其双手被所有任命，从总统，下至最低官员在最小的修道院。 But in spite of this obvious departure from the Benedictine ideal and the dangers arising from such a system, the congregation continued in considerable prosperity until the wars of the Revolution period; and the later decrees of the Italian government put a check to its reception of novices and began a series of suppressions which have reduced its numbers enormously and shorn it of much of its former greatness.但尽管如此，这显然背离了本笃会的理想和危险性所带来的这样一个系统，会众继续在相当繁荣，直到战争的民主革命时期以及后来的法令，意大利政府提出的支票，其接待的生手并开始了一系列的suppressions已减少其数量很大， shorn使它失去了它的许多前任的伟大。 The formation of the congregation of Primitive Observance from out of its midst has still further diminished the congregation, until it now consists nominally of sixteen monasteries, some entirely without communities, and only three or four with sufficient numbers to keep up full conventual observances.形成聚集的原始遵守从走出其中还进一步削弱了聚集，直到它，现在名义上的16个寺庙，有的完全没有社区，也只有三，四个与足够数量，以保持充分conventual纪念活动。
(3) The Cassinese Congregation of Primitive Observance.-In the year 1851 Abbot Casaretto of Subiaco initiated at Genoa a return to a stricter observance than was then in vogue, and several other monasteries of the Cassinese congregation, including Subiaco itself, desiring to unite in this reforming movement, Pius IX joined all such abbeys into one federation, which was called after its chief house, the "Province of Subiaco". （ 3 ） cassinese聚集原始observance. -在今年1851年住持卡萨雷托的subiaco开始在热那亚回到一个更严格地遵守比当时盛行，和其他几个寺庙的cassinese众，其中包括subiaco本身，渴望团结在这一改革运动，比约九加入所有这些修道院成一个联邦，它被称为后，其行政众议院中， "省subiaco " 。 Before long monasteries in other countries adopted the same reformed observance and became affiliated to Subiaco.曾几何时寺院，在其他国家也采取同样的改革遵守，并成为附属于subiaco 。 In 1872 this union of monasteries was separated altogether from the original congregation and erected as a new and independent body under the title of the "Cassinese Congregation of Primitive Observance", which was divided into provinces according to the different countries in which its houses were situated, with the Abbot of Subiaco as abbot-general of the whole federation.在1872年这个联盟的寺庙是完全分开，从原来的会众，并建立一个新的和独立的机构的名称下" cassinese聚集原始遵守" ，也就是分为省根据不同国家，在其房屋被坐落，与住持subiaco作为住持干事的整个联邦。
(a) The Italian Province dates from the original federation in 1851, and comprises ten monasteries with over two hundred religious. （一）意大利全省日期从原来的联邦在1851年，并有10所寺庙，与超过200宗教。 One of these is the Abbey of Monte Vergine, formerly the mother-house of an independent congregation, but which was aggregated to this province in 1879.其中之一是修道院的Monte vergine ，前身为母亲所的一个独立的会众，但其中被汇集到了这个省于1879年。
(b) The English Province was formed in 1858 when certain English monks at Subiaco obtained permission to make a foundation in England. （二）英语省成立于1858年的时候，某些英语和尚在subiaco未得许可作出基金会在英国。 The Isle of Thanet, hallowed by the memory of St. Augustine's landing there twelve hundred and sixty years previously, was selected and a church which Augustus Welby Pugin had built at Ramsgate was placed at their disposal.马恩岛thanet ，神圣的，由记忆体的圣奥古斯丁的登陆，有1200及60年以前，被选定和一所教堂，其中奥古斯韦尔比皮然已建成ramsgate被放置在其处置。 By 1860 a monastery had been erected and full conventual life established.由1860年的一个修道院已经竖立，充分conventual生活确立。 It became a priory in 1880 and in 1896 an abbey.它成了（ Priory于1880年和1896年的一个修道院。 In course of time, in addition to serving several neighbouring missions, the community embarked on work in New Zealand, where Dom Edmund Luck, a Ramsgate monk, was made Bishop of Auckland.在课程的时候，除了在职邻近几个任务中，社会开始工作，在新西兰，那里的DOM何厚铧运气， ramsgate和尚，是主教的奥克兰举行。 They also undertook work in Bengal in 1874, but this has since been relinquished to the secular clergy.他们还承诺工作，在孟加拉于1874年，但这个已被放弃的，以世俗教士。
(c) The Belgian Province began in 1858 with the affiliation to Subiaco of the eleventh-century Abbey of Termonde. （三）比利时省开始于1858年，与所属subiaco的第十一届世纪修道院的特尔蒙德。 Afflighem followed in 1870, and since then two new foundations have been made in Belgium, and quite recently missionary work has been undertaken in the Transvaal, South Africa. afflighem其次，在1870年，从那时起，两个新的地基已在比利时，和最近的传教工作一直在德兰士瓦，南非。
(d) The French Province, perhaps the most numerous and flourishing in the congregation, dates from 1859. （四）法语省，也许是最众多的蓬勃朝气，在众，日期从1859年。 Jean-Baptiste Muard, a parish priest and founder of a society of diocesan missioners, became a monk at Subiaco.让-巴蒂斯特muard ，一名教区牧师和创办的一个社会拔萃传教士，成为一名僧人在subiaco 。 After his profession there in 1849, he returned to France with two companions and settled at Pierre-qui-Vire, a lonely spot amid the forests of Avallon, where a most austere form of Benedictine life was established.之后，他的职业有1849年，他回到法国与两位同伴，并收于皮埃尔- qui - vire ，寂寞现货中的森林阿瓦隆，哪里最艰苦形式的隐修院生活成立。 After his death in 1854, the abbey he had founded was affiliated to the Cassinese PO congregation and became the mother-house of the French province.他去世之后，在1854年，修道院，他曾创立，是附属于cassinese宝众，并成为婆婆家的法语省份。 New foundations were made at Béthisy (1859), Saint-Benoit-sur-Loire, the ancient Fleury (1865), Oklahoma, Indian Territory, USA with an Apostolic vicariate attached (1874), Belloc (1875), Kerbeneat (1888), Encalcat (1891), Nino-Dios, Argentina (1899), and Jerusalem (1901).新的基础上作了béthisy （ 1859 ） ，圣-轮战平以色列- sur - Loire区，古老的Fleury （ 1865 ） ，俄克拉何马州，在印度领土上，美国与宗座代牧区附后（ 1874年） ，贝洛克（ 1875 ） ， kerbeneat （ 1888 ） ， encalcat （ 1891年） ，厄尔尼诺-迪奥斯，阿根廷（ 1899 ） ，和耶路撒冷（ 1901 ） 。 In 1880 the French Government annexed Pierre-qui-Vire and expelled the community by force; some of them, however, were able to regain possession a year or two later.在1880年，法国政府所附皮埃尔- qui - vire ，并驱逐了社会的力量;他们中的一些人，但是，能够重拾拥有一年或两年后。 The remainder sought refuge in England, where in 1882 they acquired the site of the old Cistercian Abbey of Buckfast, in Devonshire.其余寻求庇护在英国，凡在1882年，他们获得了一幅旧修道院修道院的buckfast ，在devonshire 。 Here they are gradually rebuilding the abbey on its original foundations.在这里，他们正逐渐重建修道院就其原有的基础。 The "Association Laws" of 1903 again dispersed the congregation, the monks of Pierre-qui-Vire finding a temporary home in Belgium, those of Belloc and Encalcat going to Spain, and Kerbeneat to South Wales, whilst those of Béthisy and Saint-Benoit, being engaged in parochial work, obtained authorization and have remained in France. "商会法" ， 1903年再次驱散聚集，僧众的皮埃尔- qui - vire找到一个临时住所，在比利时，这些贝洛克和encalcat前往西班牙，与kerbeneat以南威尔士州，而那些béthisy和圣轮战平以色列作为从事狭隘的工作，获得授权和仍留在法国。
(e) The Spanish Province dates from 1862, the year in which the ancient Abbey of Montserrat, founded in the ninth century, was affiliated to the Cassinese PO congregation. （ e ）在西班牙语省日期，从1862年，在这一年中，古修道院的蒙特塞拉特岛，建于9世纪，是附属于cassinese宝众。 The old Spanish congregation, which ceased to exist in 1835, is dealt with separately.旧西班牙语众，其中不复存在，在1835年，是分开处理。 Other old monasteries which had been restored, St. Clodio in 1880, Vilvaneira in 1883, and Samos in 1888, were, in 1893, joined with Montserrat to form the Spanish province.其他旧寺庙，其中已经得到恢复，圣clodio于1880年， vilvaneira 1883年，萨摩斯和1888年，分别在1893年，加入与蒙特塞拉特形成西班牙语省。 Since then new foundations have been made at Pueyo (1890), Los Cabos (1900), and Solsona (1901), besides one at Manila (Philippines) in 1895.从那时起新的基金会已在pueyo （ 1890 ） ，洛斯卡沃斯（ 1900 ） ，和solsona （ 1901 ） ，另外一个在马尼拉（菲律宾） ，在1895年。 This province also includes the Abbey of New Nursia in Western Australia, founded in 1846 by two exiled monks from St. Martin's Abbey, Compostella, who after the general suppression in 1835 had found a home at La Cava in Italy.这个省还包括修道院的新nursia在西澳大利亚州，成立于1846年，由两位流亡僧侣从圣马丁修道院， compostella ，谁后，一般镇压在1835年找到了一个家在La卡瓦在意大利。 Seeing no hope of a return to Spain they had volunteered for foreign mission work and were sent to Australia in 1846.看到没有希望回到西班牙，他们都志愿加入外国使团工作，并分别被送往澳大利亚于1846年。 Their names were Joseph Serra and Rudesind Salvado.他们的名字约瑟夫塞拉和rudesind萨尔瓦多。 They settled amongst the aboriginal inhabitants at a place some seventy miles north of Perth, which they called New Nursia in honour of St. Benedict's birthplace, and there worked as pioneers of civilization and Christianity amongst the natives.他们定居，其中山地居民在一个地方，一些70英里北珀斯的，他们所谓的新nursia纪念圣本笃的发祥地，并有担任开路先锋的文明与基督教之间的土人。 Their labours were crowned with success and their abbey gradually became the centre from which a number of outlying mission stations were established.他们的劳动获得了圆满成功和他们的修道院，逐渐成为中心，其中一些边远团监测站成立。 Dom Serra became coadjutor to the Bishop of Perth in 1848, and Dom Salvado was made Bishop of Port Victoria in 1849, though he still remained superior of New Nursia, which was made an abbey in 1867 with a diocese attached. DOM的塞拉成为向教区助理主教珀斯在1848年，和DOM萨尔瓦多取得了主教的维多利亚港口1849年，但他仍优于新nursia ，这是一个修道院，在1867年与教区附后。 It had been aggregated to the Italian province of the congregation in 1864, but was transferred to the Spanish province on its formation in 1893.它已被汇集到意大利语省的会众，在1864年，但被转移到西班牙语省就其形成于1893年。 The monks own vast tracts of bushland around their monastery and they rear horses, sheep, and cattle on a large scale.僧人自己的大片丛林附近的修道院里，他们后方匹马，羊，牛只对规模大。 The community includes a number of aboriginal converts amongst its lay brethren.社会各界包括一些原住民之间的转换，其裁员的谣言。
(4) The Bursfeld Union.-Although more fully dealt with in a separate article, something must be said here about this congregation. （ 4 ） bursfeld union. -虽然更充分地处理了在一个单独的条款，必须在这里说，对这个众。 Formed in 1430, it included all the principal monasteries of Germany, and at the height of its prosperity numbered one hundred and thirty-six houses of men and sixty-four of women.成立于1430 ，它包括所有主要寺庙的德国，并在高度繁荣，其编号为136的房子男64女。 It flourished until the Protestant Reformation, which with the religious wars that followed entirely obliterated it, and most of its monasteries passed into Lutheran hands.它兴盛，直到新教改革，它与宗教战争之后，完全抹杀它，它的大部分寺庙通过成为路德之手。 In 1628 the few remaining representatives of the congregation, having recovered a right to some of their possessions, offered seven monasteries to the newly resuscitated English congregation, on condition that the task of getting rid of the Lutheran occupants should devolve upon the English monks, whilst the monasteries should be restored to the Bursfeld congregation in the event of its ever requiring them.在1628年余下的数代表的会众，有回收的权利，对他们的一些遗物，提供了7个寺院到新的复苏英语众，但条件是非常艰巨的任务摆脱路德占用者应下放后，英语的和尚，虽然寺院应恢复到bursfeld聚集在发生，其以往任何时候都需要他们。 No advantage was taken of this offer except with regard to two houses-Rintelin, which was used as a seminary for a few years by the English Benedictines, and Lamspring, which continued as an abbey of English monks from 1644 to 1802.不占优势，采取了这一提议，除了对于两院- rintelin ，它被用来作为修院了数年，由英语benedictines ， lamspring ，继续作为一个修道院的僧侣英语，从1644年至1802年。 No other monasteries of the Bursfeld Union were ever restored to Benedictine use.没有其他寺庙的bursfeld联盟的人分别恢复到本笃会使用。 (See BURSFELD.) （见bursfeld ） 。
(5) The Spanish Congregation.-There were originally two distinct congregations in Spain, that of the "Claustrales" or of Tarragona, formed in 1336, and that of Valladolid, organized in 1489. （ 5 ）西班牙congregation. -有原来两个截然不同的毕业典礼，在西班牙，也就是" claustrales "或tarragona ，成立于1336年，那的巴利亚多利德，举办1489 。 At the time of the general suppression in 1835, the former comprised sixteen abbeys, and the latter fifty, besides one or two priories in Peru and Mexico.在时间的一般镇压于1835年，前组成的16个修道院，而后者50 ，除了一两个priories在秘鲁和墨西哥。 Belonging to the Claustrales were Our Lady's Abbey, Vilvaneira, St. Stephen's, Rivas del Sil, founded in the sixth century, and St. Peter's, Cardena, which claimed to be the oldest in Spain.属于该claustrales被圣母修道院， vilvaneira ，圣士提反湾，里瓦斯删除南港岛线，始建于公元六世纪，圣彼得，卡德尼亚，自称为最古老的西班牙。 The Valladolid congregation had St. Benedict's, Valladolid (founded 1390), for its mother-house, and amongst its houses were St. Martin's, Compostella (ninth century); St. Benedict's, Sahagún, the largest in Spain; St. Vincent's, Salamanca, famous for its university; Our Lady's, Montserrat; and St. Domingo at Silos.在巴利亚多利德聚集了圣本笃的，巴利亚多利德（创办第1390 ） ，其母亲家，其中，其住房被圣马丁的， compostella （第九世纪） ，圣本笃的， sahagún ，最大的在西班牙圣文森的，萨拉曼卡，以其大学;圣母的，蒙特塞拉特和圣多明戈在发射井。 Of the sixty-six monasteries suppressed in 1835, five have been restored, viz., Montserrat (1844), St. Clodio (1880), Vilvaneira (1883), and Samos (1888) by the Cassinese PO congregation, and Silos (1880) by the French monks from Ligugé.对66所寺庙，镇压1835年， 5项已得到修复，即，蒙特塞拉特岛（ 1844年） ，圣clodio （ 1880年） ， vilvaneira （ 1883 ） ，和萨摩斯（ 1888 ） ，由cassinese宝众，和筒仓（ 1880年）是由法国僧侣从利圭热。 Of the rest, sixteen remain as parish churches, thirteen are now occupied by other religious orders, two or three are used as barracks, two as prisons, one as a diocesan seminary, a few have been converted into municipal buildings or private residences, and the remainder have been destroyed.至于其余16名仍作为教区教堂， 13 ，现占用的其他宗教命令，有两个或三个人用来作为军营，两个监狱，一人担任教区修院，有几个已转化为市委建筑物或私人住宅，以及其余的已被全部销毁。
(6) The Portuguese Congregation.-In the sixteenth century the monasteries of Portugal were all held by commendatory abbots and consequently were in a very unsatisfactory state as regards discipline. （ 6 ）葡萄牙congregation. -在16世纪对寺庙的葡萄牙都举行方丈都很赞扬，并因此被处于一个非常不理想的状态至于纪律。 A reform was initiated in 1558 in the Abbey of St. Thirso, monks from Spain being introduced for the purpose