For Christians, Lent is a 40-day penitential period of prayer and fasting that precedes Easter.为基督徒，出借，是一个40天的penitential期的祈祷和禁食之前的复活节。 In the Western church, observance of Lent begins 6 1/2 weeks prior to Easter on Ash Wednesday; (Sundays are excluded).在西方教会，遵守借给始于6 1 / 2周前的复活节灰周三（星期日除外） 。 In the Eastern church the period extends over 7 weeks because both Saturdays and Sundays are excluded.在东部教会时期延续7周，因为这两个周六及周日则是被排除在外。 Formerly a severe fast was prescribed: only one full meal a day was allowed, and meat, fish, eggs, and milk products were forbidden.前身是一个严峻快于明：只有1名专职一天只吃一顿饭，不准和肉，鱼，蛋和牛奶制品被禁止。 Today, however, prayer and works of charity are emphasized.然而，今天的祈祷和工程的慈善机构都强调。 Lent has been observed since the 4th century.借给已经观察到，自4世纪。
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Lent is the period of fasting and penitence traditionally observed by Christians in preparation for Easter.借给是一段空腹和忏悔传统上观察基督教徒准备复活节。 The length of the Lenten fast, during which observants eat sparingly, was established in the 4th century as 40 days.这么长的四旬期快，在此期间observants吃节制，成立于4世纪至40天。 In the Eastern churches, where both Saturdays and Sundays are regarded as festival days, the period of Lent is the eight weeks before Easter; in the Western churches, where only Sunday is regarded as a festival, the 40-day period begins on Ash Wednesday and extends, with the omission of Sundays, to the day before Easter.在东部教会，而这两个周六及周日则是被视为节日，期间借给是八个星期在复活节之前，在西方的教堂，那里只有周日被视为是一个节日， 40天期开始灰分周三和延伸，与遗漏周日，前一天复活节。 The observance of fasting or other forms of self-denial during Lent varies within Protestant and Anglican churches.遵守禁食或其他形式的自我否定四旬期期间不同，内部新教和圣公会教堂。 These bodies emphasize penitence.这些机构强调忏悔。 The Roman Catholic church has in recent years relaxed its laws on fasting.罗马天主教会在近几年放宽了法律上禁食。 According to an apostolic constitution issued by Pope Paul VI in February 1966, fasting and abstinence during Lent are obligatory only on Ash Wednesday and Good Friday.根据一项使徒宪法所发出的教宗保禄六世于1966年2月，禁食和禁欲期间借给义不容辞的责任，只有对灰周三和周五好。
Lent is a forty-day period of penitence and prayer which begins on Ash Wednesday and prepares for the feast of Easter.借出的是一个46天期限的忏悔和祈祷开始对灰周三，并准备为节日复活节。 It is a form of retreat for Christians preparing to celebrate the paschal mystery.这也是另一种形式的务虚会为基督教徒准备庆祝逾越奥迹。 It became a forty-day retreat during the seventh century to coincide with the forty days spent BY Christ in the desert; before this Lent usually lasted only a week.它已成为46天的务虚会在公元7世纪，以配合该四十天花基督在沙漠;此之前借给通常只持续了一个星期。 Every Friday of Lent is a day of abstinence.每星期五封斋期是一天的禁欲。 Fasting probably originated from the custom of fasting by those who were expecting to be baptized after being catechumens.空腹可能源自习俗禁食者所期望得到洗礼后，正在慕道者。 The third, fourth, and fifth Sundays of Lent refer to the process of preparing for baptism.第三次，第四次，第五次和周日封斋期指的筹备过程的洗礼。
Penitential works are very important during Lent. penitential工程是非常重要的，在贷出。 These include not only abstinence and fasting but also prayers and charitable works.这些因素不仅包括禁欲和禁食，但也祈祷和慈善工程。 Ash Wednesday is one of the greatest days of penitence.灰周三是其中一个最大的赎罪日。 Vatican Council II in the Constitution on the Sacred Liturgy describes how penitence will lead one closer to God.梵蒂冈理事会第二，在宪法上的神圣礼仪中描述了如何忏悔，将导致一个更接近上帝。 People should not become overly involved in the penitence itself, however, but realize that the penitence is in preparation for celebrating the death and resurrection of Jesus Christ.人们不应该变得过于牵涉在忏悔自己的，不过，但认识到，忏悔，是为筹备庆祝死亡和复活的耶稣基督。 Christians seek a change of heart during Lent in their relationship to God.基督徒寻求改变主意四旬期期间，在两国关系走向上帝。
TJ German
TJ音乐德语
(Elwell
Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
参考书目
N. Hordern and J.
Otwell, Lent; H. Franke, Lent and Easter. 12月31日hordern及J otwell
，出借;每小时Franke ） ，出借和复活节。
Origin of the word词源
The Teutonic word Lent, which we employ to denote the forty days' fast preceding Easter, originally meant no more than the spring season.该teutonic字贷出，这是我们聘请来表示四十天快速的复活节，本来并没有较春季。 Still it has been used from the Anglo-Saxon period to translate the more significant Latin term quadragesima (French carême, Italian quaresima, Spanish cuaresma), meaning the "forty days", or more literally the "fortieth day".还是它已被用作从盎格鲁-撒克逊时期翻译较显着拉丁语任期quadragesima （法语carême ，夸雷西马意大利语，西班牙语cuaresma ） ，意思是"四十天" ，或更从字面上来看， " 40天" 。 This in turn imitated the Greek name for Lent, tessarakoste (fortieth), a word formed on the analogy of Pentecost (pentekoste), which last was in use for the Jewish festival before New Testament times.这反过来模仿希腊名字为封斋期， tessarakoste （ 40 ） ，一个字组成的比喻五旬（ pentekoste ） ，其中最后一次是在用犹太节日之前，新约圣经时代。 This etymology, as we shall see, is of some little importance in explaining the early developments of the Easter fast.这个名词，我们将看到，是一些不太重要解释，早期的发展复活节快。
Origin of the custom原产地的习俗
Some of the Fathers as early as the fifth century supported the view that this forty days' fast was of Apostolic institution.有些父亲早在公元5世纪都支持这样的看法，这四十天'快是使徒机构。 For example, St. Leo (d. 461) exhorts his hearers to abstain that they may "fulfill with their fasts the Apostolic institution of the forty days" - ut apostolica institutio quadraginta dierum jejuniis impleatur (PL, LIV, 633), and the historian Socrates (d. 433) and St. Jerome (d. 420) use similar language (PG, LXVII, 633; PL, XXII, 475).举例来说，圣利奥（四461 ）力劝他hearers弃权，他们可以"满足自己的斋戒使徒机构的四十天" -当a postolicai nstitutioq uadragintad ierumj ejuniisi mpleatur（特等， 5 4， 6 33） ，以及历史学家苏格拉底（四433 ）和圣杰罗姆（四420 ）使用类似的语言公司（ PG ， lxvii ， 633 ;特等， 22 ， 475 ） 。
But the best modern scholars are almost unanimous in rejecting this view, for in the existing remains of the first three centuries we find both considerable diversity of practice regarding the fast before Easter and also a gradual process of development in the matter of its duration.但最好的现代学者几乎一致拒绝接受这个说法，因为在现有的遗骸头三个世纪以来，我们找到既相当大的差异的做法就快过复活节，也是一个渐进的发展过程，在这件事的时间。 The passage of primary importance is one quoted by Eusebius (Hist. Eccl., V, xxiv) from a letter of St. Irenaeus to Pope Victor in connection with the Easter controversy.通过最重要的是一个引用尤西比乌斯（ hist. eccl ，五， 24 ） ，从信中的圣爱任纽，以胜利者的教宗在他涉嫌与复活节的争议。 There Irenaeus says that there is not only a controversy about the time of keeping Easter but also regarding the preliminary fast.有爱任纽说有不仅是一个争论的时候，保持复活节，而且对于初步快。 "For", he continues, "some think they ought to fast for one day, others for two days, and others even for several, while others reckon forty hours both of day and night to their fast". " " ，他继续说： "有些人认为他们应该快为一天，其他两天，和其他人，甚至数，而另算40小时双方的日夜奋战，以自己的快" 。 He also urges that this variety of usage is of ancient date, which implies that there could have been no Apostolic tradition on the subject.他还敦促说，这个品种的使用，是古代的日期，这意味着有可能会被没有使徒传统对此事的意见。 Rufinus, who translated Eusebius into Latin towards the close of the fourth century, seems so to have punctuated this passage as to make Irenaeus say that some people fasted for forty days. rufinus ，谁翻译尤西比乌斯到拉丁语对关闭的第四个世纪，似乎有非连续性这段文字，以使爱任纽说，有些人禁食四十天。 Formerly some difference of opinion existed as to the proper reading, but modern criticism (eg, in the edition of Schwartz commissioned by the Berlin Academy) pronounces strongly in favor of the text translated above.以前有些不同的意见存在，以正确的读，但现代的批评（例如，在版施瓦茨委托，由柏林学院）判决强烈支持这一案文翻译成以上。 We may then fairly conclude that Irenaeus about the year 190 knew nothing of any我们可以公正地断定爱任纽约一年190一无所知，任何
Easter fast of forty days.复活节快40天。
The same inference must be drawn from the language of Tertullian only a few years later.同样的推理必须从语言的戴尔都良只有数年后的事。 When writing as a Montanist, he contrasts the very slender term of fasting observed by the Catholics (ie, "the days on which the bridegroom was taken away", probably meaning the Friday and Saturday of Holy Week) with the longer but still restricted period of a fortnight which was kept by the Montanists.写作时，作为montanist ，他对比了非常苗条的任期禁食观察天主教徒（即"将于10月14日，其中新郎被带走了" ，大概意思是指周五和周六的圣周）的时间越长，但仍限制期间一个双周她在日记中所montanists 。 No doubt he was referring to fasting of a very strict kind (xerophagiæ - dry fasts), but there is no indication in his works, though he wrote an entire treatise "De Jejunio", and often touches upon the subject elsewhere, that he was acquainted with any period of forty days consecrated to more or less continuous fasting (see Tertullian, "De Jejun.", ii and xiv; cf. "de Orat.", xviii; etc.).毫无疑问，他是指禁食的一个非常严格的实物（ xerophagiæ -干斋） ，但目前并无迹象显示，在他的作品中，虽然他写了整个论文"德j ejunio" ，而且经常触及的主题在其他地方，他被熟悉任何时期四十天consecrated更多或更少连续禁食（见戴尔都良， "德jejun "第一，第二和第十四;比照"德orat " ，十八等） 。
And there is the same silence observable in all the pre-Nicene Fathers, though many had occasion to mention such an Apostolic institution if it had existed.并有相同的沉默瞄在印刷前的所有nicene父亲，尽管许多人曾提到这样一个使徒机构，如果它已存在了。 We may note for example that there is no mention of Lent in St. Dionysius of Alexandria (ed. Feltoe, 94 sqq.) or in the "Didascalia", which Funk attributes to about the yearkú yet both speak diffusely of the paschal fast.我们可以注意到，举例来说，完全没有提及借给在狄奥尼修斯圣亚历山大（编feltoe ， 94 sqq ） ，或在" didascalia " ，其中方克属性，以了解yearkú但两国发言弥漫的逾越快。 Further, there seems much to suggest that the Church in the Apostolic Age designed to commemorate the Resurrection of Christ, not by an annual, but by a weekly celebration (see "the Month", April 1910, 337 sqq.).此外，似乎有许多暗示该教会在使徒时代设计的，以纪念复活的基督，而不是每年，而是由每周一次庆祝活动（见"一个月" ， 1910年4月， 337 sqq ） 。 If this be so, the Sunday liturgy constituted the weekly memorial of the Resurrection, and the Friday fast that of the Death of Christ.如果这样的话，周日礼拜仪式构成每周纪念馆的复活，以及周五快执行死刑的喊声。 Such a theory offers a natural explanation of the wide divergence which we find existing in the latter part of the second century regarding both the proper time for keeping Easter, and also the manner of the paschal fast.这种理论提供了一个合理的解释的分歧较大，其中我们发现在现有的执政后期，在公元二世纪就双方适当的时候为保持复活节，同时，也是对地逾越快。 Christians were at one regarding the weekly observance of the Sunday and the Friday, which was primitive, but the annual Easter festival was something superimposed by a process of natural development, and it was largely influenced by the conditions locally existing in the different Churches of the East and West.基督徒在一个关于每周遵守该周日和周五，这是原始的，但每年的复活节艺术节是一些叠加的过程，自然的发展，而且它在很大程度上受当地条件，在现有的不同教会的东部和西部。 Moreover, with the Easter festival there seems also to have established itself a preliminary fast, not as yet anywhere exceeding a week in duration, but very severe in character, which commemorated the Passion, or more generally, "the days on which the bridegroom was taken away".此外，随着复活节节似乎也已建立了自己的初步快，我们仍没有任何地方超过一个星期的期限，但非常严重的性质，这是纪念的激情，或更普遍， "将于10月14日，其中新郎是带走的" 。
Be this as it may, we find in the early years of the fourth century the first mention of the term tessarakoste.话虽如此，这可能时，我们发现在最初几年的第四个世纪第一次提到这个词语tessarakoste 。 It occurs in the fifth canon of the Council of Nicea (AD 325), where there is only question of the proper time for celebrating a synod, and it is conceivable that it may refer not to a period but to a definite festival, eg, the Feast of the Ascension, or the Purification, which Ætheria calls quadragesimæ de Epiphania.它发生在第五佳能的理事会nicea （公元325 ） ，那里是唯一的问题的适当时机，为庆祝主教，并可以想象的是，它可能指的不是一期，但他以一个明确的节日，例如：节日的阿森松岛，或净化，其中ætheria来电quadragesimæ德epiphania 。 But we have to remember that the older word, pentekoste (Pentecost) from meaning the fiftieth day, had come to denote the whole of the period (which we should call Paschal Time) between Easter Sunday and Whit-Sunday (cf. Tertullian, "De Idololatria", xiv, - "pentecosten implere non poterunt").但我们要记住，老字， pentekoste （五旬节）由意义第五十天，来象征整个时期（我们应呼吁逾越时间）之间的复活节周日及白-周日（参见戴尔都良"德idololatria " ，第十四条， -" p entecosteni mplere非p oterunt" ） 。 In any case it is certain from the "Festal Letters" of St. Athanasius that in 331 the saint enjoined upon his flock a period of forty days of fasting preliminary to, but not inclusive of, the stricter fast of Holy Week, and secondly that in 339 the same Father, after having traveled to Rome and over the greater part of Europe, wrote in the strongest terms to urge this observance upon the people of Alexandria as one that was universally practiced, "to the end that while all the world is fasting, we who are in Egypt should not become a laughing-stock as the only people who do not fast but take our pleasure in those days".在任何情况下，可以肯定的，由"节日字母"圣athanasius在331圣人受命后，他的羊群，为期四十天的斋戒初步的，但不是包容的，更严格的快的圣周，其次是认为在339个同一个父亲，之后前往罗马，并在更大的欧洲的一部分，写以最强烈的措辞敦促遵守本后，人的亚历山德里亚，作为一个被普遍实行的" ，至去年底，虽然世界上所有的是斋戒，我们是在埃及不应成为一个笑柄，因为只有那些没有速度快，而且以我们最大的荣幸，在那些日子" 。 Although Funk formerly maintained that a Lent of forty days was not known in the West before the time of St. Ambrose, this is evidence which cannot be set aside.虽然畏缩前身是保持一个贷出的四十天不知道，在西方面前的时候，圣刘汉铨，这是证据，不能予以撤销。
Duration of the Fast时间快
In determining this period of forty days the example of Moses, Elias, and Christ must have exercised a predominant influence, but it is also possible that the fact was borne in mind that Christ lay forty hours in the tomb.在确定这一时期的四十天的例子摩西，爱丽丝，和基督必须行使的一个突出的影响，但它也有可能是事实，是铭记着基督奠定40小时在墓穴。 On the other hand just as Pentecost (the fifty days) was a period during which Christians were joyous and prayed standing, though they were not always engaged in such prayer, so the Quadragesima (the forty days) was originally a period marked by fasting, but not necessarily a period in which the faithful fasted every day.在另一方面，正如五旬节（ 50天）的一个时期，其间基督教徒被欢乐和祈祷常委，但他们并不总是从事这种祈祷，所以quadragesima （ 40天） ，原本是一个时期的标志，禁食，但不一定是一个时期，其中的忠实禁食每一天。 Still, this principle was differently understood in different localities, and great divergences of practice were the result.尽管如此，这一原则有不同的理解，不同地区和重大分歧的做法，都是这个结果。 In Rome, in the fifth century, Lent lasted six weeks, but according to the historian Socrates there were only three weeks of actual fasting, exclusive even then of the Saturday and Sunday and if Duchesne's view may be trusted, these weeks were not continuous, but were the first, the fourth, and sixth of the series, being connected with the ordinations (Christian Worship, 243).在罗马，在五世纪，出借，历时6个星期，但据历史学家苏格拉底当时只有3个星期的实际禁食，独家即使在当时的周六和周日，如果duchesne的看法，可值得信赖的，这几个星期的不连续，但第一，第四和第六的系列，被怀疑与ordinations （基督教礼拜， 243 ） 。 Possibly, however, these three weeks had to do with the "scrutinies" preparatory to Baptism, for by some authorities (eg, AJ Maclean in his "Recent Discoveries") the duty of fasting along with the candidate for baptism is put forward as the chief influence at work in the development of the forty days.可能的，然而，这三个星期来都与" scrutinies "筹备洗礼，为一些机关（如的AJ麦克莱恩在他的"新发现" ）的责任禁食随着候选人的洗礼，提出了作为行政的影响力，在工作中发展的四十天。 But throughout the Orient generally, with some few exceptions, the same arrangement prevailed as St. Athanasius's "Festal Letters" show us to have obtained in Alexandria, namely, the six weeks of Lent were only preparatory to a fast of exceptional severity maintained during Holy Week.但在整个东方普遍的，有些少数例外，同时安排占了上风，因为圣athanasius的"节日字母"显示我们有机会获得在亚历山德里亚，即六个星期内伸出只准备一个快速的特殊严重性保持在圣地一周。 This is enjoined by the "Apostolic Constitutions" (V, xiii), and presupposed by St. Chrysostom (Hom. xxx in Gen., I).这是受命于由"使徒宪法" （五，十三） ，并预先假定由圣金口（ hom.三十在将军，我） 。 But the number forty, having once established itself, produced other modifications.但是数量第四十一，一旦建立本身，产生了其他修改。 It seemed to many necessary that there should not only be fasting during the forty days but forty actual fasting days.这似乎是许多必要的，认为不应只禁食期间，四十天四十，但实际禁食天。 Thus we find Ætheria in her "Peregrinatio" speaking of a Lent of eight weeks in all observed at Jerusalem, which, remembering that both the Saturday and Sunday of ordinary weeks were exempt, gives five times eight, ie, forty days for fasting.因此，我们找到ætheria在她的" peregrinatio "讲一个伸出的8个星期内，在所有观察到耶路撒冷，它的记忆，无论是周六和周日的普通星期都不能免除，使5倍八年，即四十天，为空腹。 On the other hand, in many localities people were content to observe no more than a six weeks' period, sometimes, as at Milan, fasting only five days in the week after the oriental fashion (Ambrose, "De Elia et Jejunio", 10).在另一方面，在许多地方的人的内容必须遵守不超过6个星期内，有时，因为在米兰，空腹只有5天，在一周后，东方时尚（刘汉铨， "德埃利亚等jejunio " ， 10 ） 。 In the time of Gregory the Great (590-604) there were apparently at Rome six weeks of six days each, making thirty-six fast days in all, which St. Gregory, who is followed therein by many medieval writers, describes as the spiritual tithing of the year, thirty-six days being approximately the tenth part of three hundred and sixty-five.在时间的格里高利大（ 590-604 ） ，显然存在于罗马6个星期的六天每个，使36天内迅速在所有，而圣格雷戈里，其次是有很多中世纪的作家，形容为邻精神的一年， 36天约为第十部分365 。 At a later date the wish to realize the exact number of forty days led to the practice of beginning Lent upon our present Ash Wednesday, but the Church of Milan, even to this day, adheres to the more primitive arrangement, which still betrays itself in the Roman Missal when the priest in the Secret of the Mass on the first Sunday of Lent speaks of "sacrificium quadragesimalis initii", the sacrifice of the opening of Lent.在稍后的日期愿望实现的确切人数四十天，导致实践中开始贷出后，我们目前的灰分周三，但教会的米兰，即使在今天，坚持以更原始的安排，其中还有一个背叛自己罗马missal当牧师在秘密的地下就第一个周日封斋期里说的是" sacrificium quadragesimalis initii " ，牺牲开幕贷出。
Nature of the fast大自然的快
Neither was there originally less divergence regarding the nature of the fast.既不是有原来的分歧较少，对于大自然的快。 For example, the historian Socrates (Hist. Eccl., V, 22) tells of the practice of the fifth century: "Some abstain from every sort of creature that has life, while others of all the living creatures eat of fish only. Others eat birds as well as fish, because, according to the Mosaic account of the Creation, they too sprang from the water; others abstain from fruit covered by a hard shell and from eggs. Some eat dry bread only, others not even that; others again when they have fasted to the ninth hour (three o'clock) partake of various kinds of food".举例来说，历史学家苏格拉底（ hist. eccl ，五， 22 ）告诉的做法，五世纪： "有些投弃权票，从各种动物，即有生命，而其他的一切众生吃的鱼只，另吃鸟，以及鱼，因为，根据我的花叶帐户的建立，所以他们也兴起，从水;他人投弃权票，从源头上涵盖一个硬壳，从鸡蛋，有的吃干面包，其他人甚至没有;他人再次，当他们禁食至第九小时（三时） ，参加各类食物" 。 Amid this diversity some inclined to the extreme limits of rigor.在这种多样性的一些倾向推到了极端界限的严谨性。 Epiphanius, Palladius, and the author of the "Life of St. Melania the Younger" seem to contemplate a state of things in which ordinary Christians were expected to pass twenty-four hours or more without food of any kind, especially during Holy Week, while the more austere actually subsisted during part or the whole of Lent upon one or two meals a week (see Rampolla, "Vita di. S. Melania Giuniore", appendix xxv, p. 478). epiphanius ， palladius ，与作者的"生命的圣melania年轻" ，似乎是为了一个国家的事情，其中普通基督信徒被可望通过24小时或以上没有食物而没有任何歧视，特别是在圣周，而更多的紧缩，实际上subsisted在整个或部分借给一个或两个三餐一周（见兰波拉， "履历表直接投资。第melania giuniore " ，附录二十五，第478页） 。 But the ordinary rule on fasting days was to take but one meal a day and that only in the evening, while meat and, in the early centuries, wine were entirely forbidden.但一般规则对禁食时间，是考虑，但一天只吃一顿饭，并说，只有在晚上，而肉类，并在几个世纪初，葡萄酒被完全禁止的。 During Holy Week, or at least on Good Friday it was common to enjoin the xerophagiæ, ie, a diet of dry food, bread, salt, and vegetables.在圣周，或者至少是对良好周五是常见责成xerophagiæ ，也就是说，饮食干粮，面包，盐和蔬菜。
There does not seem at the beginning to have been any prohibition of lacticinia, as the passage just quoted from Socrates would show.似乎没有在年初已被禁止的lacticinia ，通过刚才所引述的，从苏格拉底将显示。 Moreover, at a somewhat later date, Bede tells us of Bishop Cedda, that during Lent he took only one meal a day consisting of "a little bread, a hen's egg, and a little milk mixed with water" (Hist. Eccl., III, xxiii), while Theodulphus of Orleans in the eighth century regarded abstinence from eggs, cheese, and fish as a mark of exceptional virtue.此外，在一个有点迟至今，贝代告诉我们的主教cedda ，四旬期期间，他仅用了一天只吃一顿饭构成的"一小面包，一个母鸡的鸡蛋，和少量牛奶掺水" （ hist. eccl ，三，二十三） ，而theodulphus的新奥尔良市在第八世纪，把禁欲，从鸡蛋，奶酪，鱼类作为标志的情况非常特殊的美德。 None the less St. Gregory writing to St. Augustine of England laid down the rule, "We abstain from flesh meat, and from all things that come from flesh, as milk, cheese, and eggs."无欠圣格雷戈里以书面形式向圣奥古斯丁的英格兰订下规则， "我们投弃权肉肉类，并从所有的东西，来自肉，牛奶，奶酪，和鸡蛋" 。 This decision was afterwards enshrined in the "Corpus Juris", and must be regarded as the common law of the Church.这项决定是事后写在"法典" ，而必须把它视为共同的规律，教会。 Still exceptions were admitted, and dispensations to eat "lacticinia" were often granted upon condition of making a contribution to some pious work.仍有例外被录取，并dispensations吃" lacticinia "往往被授予后的情况作出了贡献，一些虔诚的工作。 These dispensations were known in Germany as Butterbriefe, and several churches are said to have been partly built by the proceeds of such exceptions.这些dispensations被称为德国作为butterbriefe ，和几个教堂，据说，已部分建成的收益，这种例外。 One of the steeples of Rouen cathedral was for this reason formerly known as the Butter Tower.其中的steeples的卢昂大教堂是基于这个原因，以前称为奶油塔。 This general prohibition of eggs and milk during Lent is perpetuated in the popular custom of blessing or making gifts of eggs at Easter, and in the English usage of eating pancakes on Shrove Tuesday.这一普遍禁止的鸡蛋和牛奶四旬期期间，是延续在民间习俗的祝福或礼物的蛋，在复活节的，而在英语用法吃煎饼就shrove周二。
Relaxations of the Lenten Fast放宽了四旬期快
From what has been said it will be clear that in the early Middle Ages Lent throughout the greater part of the Western Church consisted of forty weekdays, which were all fast days, and six Sundays.从已说，这将是明确表示，在中世纪早期借给整个大部份西方教会构成第四十二平日，这些都是快速天，而6个星期日。 From the beginning to the end of that time all flesh meat, and also, for the most part, "lacticinia", were forbidden even on Sundays, while on all the fasting days only one meal was taken, which single meal was not permitted before evening.从开始到结束的，当时所有的肉肉类，而且，在大多数情况下， " lacticinia " ，而被禁止，甚至在星期日，而对所有的禁食时间只有一餐是，其中单为吃饱肚子而不得前傍晚。 At a very early period, however (we find the first mention of it in Socrates), the practice began to be tolerated of breaking the fast at the hour of none, ie, three o'clock.在非常早的时期，但是（我们寻找第一个提到的，它在苏格拉底） ，但这种做法开始被容忍的突破快，在一小时的无，即三时。 We learn in particular that Charlemagne, about the year 800, took his lenten repast at 2 pm This gradual anticipation of the hour of dinner was facilitated by the fact that the canonical hours of none, vespers, etc., represented rather periods than fixed points of time.我们学习，特别是查理曼，大约一年800人，带着四旬期repast下午2时，这逐渐预计一小时的晚餐提供了便利的事实，即典型时，还没有找到，晚祷等，而代表的时间比不动点的时间。 The ninth hour, or none, was no doubt strictly three o'clock in the afternoon, but the Office of none might be recited as soon as sext, which, of course, corresponded to the sixth hour, or midday, was finished.第九届小时，还是没有的话，毫无疑问，严格三时在下午，但办公室没有可能吟诵尽快sext ，当然，对应到第六小时，中午时，是完了。 Hence none in course of time came to be regarded as beginning at midday, and this point of view is perpetuated in our word noon which means midday and not three o'clock in the afternoon.因此，没有在过程中的时间来被视为一开始，在中午时，这个角度来看，是延续在我们的话中午即中午时，不三时，下午1节。 Now the hour for breaking the fast during Lent was after Vespers (the evening service), but by a gradual process the recitation of Vespers was more and more anticipated, until the principle was at last officially recognized, as it is at present, that Vespers in lent may be said at midday.现在时间已经打破迅速贷出后，晚祷（晚上服务） ，而是一个渐进的过程，该背诵的晚祷被越来越多的预料，直到这一原则是在去年正式承认的，因为它是目前，晚祷在借给可以说，在中午。 In this way, although the author of the "Micrologus" in the eleventh century still declared that those who took food before evening did not observe the lenten fast according to the canons (PL, CLI, 1013), still, even at the close of the thirteenth century, certain theologians, for example the Franciscan Richard Middleton, who based his decision in part upon contemporary usage, pronounced that a man who took his dinner at midday did not break the lenten fast.这样，虽然作者的" micrologus " ，在11世纪仍宣称，那些食物上台之前，晚上不遵守四旬期快速据该炮（特等时， CLI ， 1013 ） ，不过，即使是在结束13世纪，一些神学家，例如济理查德Middleton的，他们根据他的决定，在部分后，当代的用法，明显是一个英俊的人了他的晚宴上的午间没有打破四旬期快。
Still more material was the relaxation afforded by the introduction of "collation".还有更多的物质被放宽给予所引进的"整理" 。 This seems to have begun in the ninth century, when the Council of Aix la Chapelle sanctioned the concession, even in monastic houses, of a draught of water or other beverage in the evening to quench the thirst of those who were exhausted by the manual labor of the day.这似乎已经开始在第九世纪，当安理会埃克斯香格里拉Chapelle的制裁特许权，甚至在寺院的房子，一吃水的水或其他饮料中，在晚间把淬火渴望的是那些用罄，由劳动手册的一天。 From this small beginning a much larger indulgence was gradually evolved.从这个小小的开始，一个更大的放纵是逐步演变。 The principle of parvitas materiae, ie, that a small quantity of nourishment which was not taken directly as a meal did not break the fast, was adopted by St. Thomas Aquinas and other theologians, and in the course of centuries a recognized quantity of solid food, which according to received authorities must not exceed eight ounces, has come to be permitted after the midday repast.原则parvitas物，即一小数量的养料，因为这是不采取直接作为一餐没有突破速度快，是通过圣托马斯阿奎那和其他神学家，并在这个过程中的几个世纪公认的数量固食品，而根据接获当局不可超过八盎司，已被获准后，中午repast 。 As this evening drink, when first tolerated in the ninth-century monasteries, was taken at the hour at which the "Collationes" (Conferences) of Abbot Cassian were being read aloud to the brethren, this slight indulgence came to be known as a "collation", and the name has continued since.由于今天晚上喝酒时，首先不能容忍在第九世纪的寺院，采取了一小时，在其中" collationes " （会议）的住持cassian正在朗读给弟兄们，这稍微放纵了后来被称为"校勘" ，并正式名称续至今。
Other mitigations of an even more substantial character have been introduced into lenten observance in the course of the last few centuries.其他减轻了更实质的品格已被引入四旬期遵守，在执行过程中，过去数百年。 To begin with, the custom has been tolerated of taking a cup of liquid (eg, tea or coffee, or even chocolate) with a fragment of bread or toast in the early morning.首先，这习俗一直容忍到一杯液体（例如，茶或咖啡，甚至巧克力） ，以片段的面包或举杯在清晨。 But, what more particularly regards Lent, successive indults have been granted by the Holy See allowing meat at the principal meal, first on Sundays, and then on two, three, four, and five weekdays, throughout nearly the whole of Lent.但是，有什么更特别的问候封斋期，历任indults已获准由罗马教廷允许肉类主餐，第一周日，然后在二，三，四，五周日，全国各地几乎整个封斋。 Quite recently, Maundy Thursday, upon which meat was hitherto always forbidden, has come to share in the same indulgence.最近， maundy周四时，其中肉类是迄今一直禁止的，有来分享同样的放纵。 In the United States, the Holy See grants faculties whereby working men and their families may use flesh meat once a day throughout the year, except Fridays, Ash Wednesday, Holy Saturday, and the vigil of Christmas.在美国，教廷赠款院系工作，让官兵和他们的家人可以用血肉肉，每日一次，在整个一年中，除周五，灰分周三，圣周六，和晚会的圣诞节。 The only compensation imposed for all these mitigations is the prohibition during Lent against partaking of both fish and flesh at the same repast.唯一补偿强加于所有这些减轻是禁止四旬期期间对partaking双方的鱼和肉在同repast 。 (See ABSTINENCE; FAST; CANONICAL IMPEDIMENTS; LAETARE SUNDAY; SEPTUAGESIMA; SEXAGESIMA; QUINQUAGESIMA; QUADRAGESIMA; VESTMENTS). （见禁欲;较快;典型障碍;莱塔尔周日; septuagesima ; sexagesima ; quinquagesima ; quadragesima ;总有一套） 。
Publication information Written by Herbert Thurston.出版信息写赫伯特瑟斯顿。 Transcribed by Anthony A. Killeen.转录由Anthony甲killeen 。 AMDG The Catholic Encyclopedia, Volume IX. amdg天主教百科全书，体积九。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, Censor.人头马lafort ，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教纽约
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