Classically, ascetical theology has been defined as the branch of theology dealing with the ordinary means of Christian perfection, eg, the disciplined renunciation of personal desires, the imitation of Christ, and the pursuit of charity. 经典， ascetical神学已被界定为分行的神学处理，与一般的手段基督教的完善，例如，有纪律，放弃个人的私欲，模仿基督，追求公益慈善活动。 On this level it has been distinguished since the seventeenth century from moral theology (which deals with those duties essential for salvation and thus the avoidance of mortal and venial sins) and mystical theology (which deals with the extraordinary grace of God leading to infused contemplation and is thus a passive reception rather than an active pursuit). The borderline between moral and ascetical theology is hazy at best, while the distinction between it and mystical theology is often denied altogether.在这个层面上，它一直尊敬自17世纪从道德神学 （其中涉及这些职责所必需的救赎，从而避免凡人venial罪孽）和神秘神学 （其中涉及了不平凡的天主的恩典，导致注入沉思和因此是一个被动的接收，而不是一个主动追求） 。 之间的界限，道德和ascetical神学是烟霞在最好的，而区分它和神秘的神学是常常得不到完全的。
This fact becomes particularly clear when ascetical theology is divided in its usual manner into the purgative, illuminative, and unitive ways. The purgative way, which stresses the cleansing of the soul from all serious sin, clearly overlaps moral theology. 这一事实变得特别清楚，当ascetical神学分为其一贯的方式进入下法，照明，并统一方式。下法方式，它强调洁净的灵魂，从所有严重的罪过，显然重叠道德神学。 The unitive way, which focuses on union with God, can easily include mystical theology.统一的方式，其重点是联盟与神，可以很容易，包括神秘的神学。 Only the illuminative way, the practice of positive Christian virtue, remains uncontested.只有照明方式，但这种做法的积极基督教美德，仍然无法企及的。 Yet this threefold division of ascetical theology has been firmly established since Thomas Aquinas, although its roots can be traced to Augustine and earlier. Thus it is wisest to take ascetical theology in its broadest sense, meaning the study of Christian discipline and the spiritual life.然而，这三方面的分工ascetical神学已牢牢确立以来，托马斯阿奎那，虽然其根源可以追溯到奥古斯丁和更早， 因此它是最明智的采取ascetical神学，在其最广泛的意义上，意思是研究基督教的纪律和精神生活。
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The postapostolic church, beginning, perhaps, with the Shepherd of Hermas, began producing works on how this discipline was to be pursued; that is, how the goal of perfect charity and fellowship with God was to be gained.该postapostolic教会，开始时，或许，与牧羊人的hermas ，开始生产工程，就如何完成这项工作纪律，是要追求的，这就是如何实现完美的慈善和团契与上帝是获益良多。 Spiritual teaching was quickly connected first with martyrdom as its highest good and then, partially under the influence of Neoplatonism, with virginity as a type of living martyrdom.精神文明教学，是连接迅速先与殉道作为其最高好，然后，局部的影响下neoplatonism ，贞操作为一种生活殉难。 As the church became one with the Roman Empire, it was the monastic movement which took up and defended the rigor of the early period; this was to be the home of ascetical theology for much of the succeeding church history, producing the works of the desert fathers, Basil and the Eastern tradition of spiritual direction, and later the medieval monastic tradition, following in the steps of Augustine.由于教会成为一个与罗马帝国，它是修道接手，捍卫了严谨的前期，这是为了家ascetical神学对大部分的接替教会的历史中，产生了工程的沙漠父亲，罗勒，以及东区的传统精神方向，后来中世纪寺院的传统，在以下步骤奥古斯丁。
In the Reformation period ascetical theology split into several different streams, some of which were more influenced by the medieval stress on the meditation on and identification with the human life of Christ and others more by the spiritual internalization of the life of Christ in the Devotio Moderna as seen especially in Thomas a Kempis's Imitation of Christ. The most radical stream was the Anabaptist one, which aimed at a disciplined church with primitive purity: the whole church fulfilled the monastic ideal of imitating Christ. The Catholic stream focused more upon a group of elect "first class" Christians (Francis de Sales, Ignatius's Spiritual Exercises), preserving the tradition of deep meditation on the human sufferings of Christ. Lutheran pietism and especially Calvinist Puritanism mediated ascetical theology to their respective traditions with their stress on holy lives (Richard Baxter, and in some respects William Law's Serious Call). 在改造期间ascetical神学分裂成几个不同的溪流中，其中也有一些是更多地受到中世纪胁迫对冥想和鉴定与人的生命基督和他人，更受到了精神上的内在生命，基督在devotio moderna可见，特别是在托马斯kempis的模仿基督。 最为激进流是anabaptist之一，其目的是一个有纪律的教会与原始纯度：整个教会完成了寺院的理想，模仿基督，天主教流更注重后一组选出"一流"的基督徒 （弗朗西斯德销售，伊格的精神运动） ，以维护传统的深打坐对人的痛苦的喊声。 路德pietism特别是calvinist清教导ascetical神学，以各自的传统与他们胁迫对神圣生命 （理查德。巴克斯特，并在某些方面威廉法的严重呼叫） 。 Finally, there is the whole holiness tradition, beginning with John Wesley.最后，还有整个成圣的传统，开始与约翰韦斯利。
If these are classified as radical, catholic, state church, and holiness, one can find a place within these categories for the Quakers and others who, knowingly or unconsciously, repeat the calls of spiritual directors and writers on ascetical theology down the ages (eg, Richard Foster, Watchman Nee, or George Verwer). 如果这些被归类为激进组织，天主教，国家教会，成圣，就可以找到一个地方，这些类别为贵格会和其他人，在明知或不自觉地重复来电精神文明导演和作家对ascetical神学下来的年龄（如理查德寄养，看NEE向，或乔治verwer ） 。
The common themes of ascetical theology in whatever its clothing are the following:共同的主题ascetical神学不论其衣服有以下几方面：
This last is the unitive way.最后这是统一的方式。 While all of this can become a very individualistic seeking of perfection, the best writers of the tradition are aware of the body of Christ and thus formed their own groups to jointly pursue the goal and / or expected that the pursuit of perfection would lead to a deeper service to the whole body of Christ (eg, Fenelon).而所有这一切都可以成为一个很个性化追求完美的，最好的作家的传统认识基督的身体，从而形成了自己的团体，共同追求的目标和/或预期认为，追求完美的，将导致一场深层次服务，以整个基督的身体（如fenelon ） 。
In either its narrower classical sense or its broader sense including a large Protestant tradition ascetical theology is essentially that part of moral and pastoral theology which aims at the renewal of individuals and the church, deeper spiritual experience, and true holiness in primitive simplicity.无论是狭义的传统意义上或其更广泛的意义上，包括大型的新教传统ascetical神学，主要是一部分道德和牧灵神学，其目的在重建个人和教会，更深的精神体验，并真正成圣在原始简单。 As such it is a theological discipline indispensable to the proper functioning of the church.因此，它是一个神学纪律不可缺少适当运作的教会。
PH Davids
pH值戴维斯
(Elwell
Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
参考书目
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Christian Spirituality; O Chadwick, Western Asceticism; E Cothenet, Imitating
Christ; KR Davis, Anabaptism and Asceticism; A Devine, Manual of Ascetical
Theology; R Foster, Celebration of Discipline; FP Harton, The Elements of the
Spiritual Life; UT Holmes, A History of Christian Spirituality; KE Kirk, The
Vision of God; J Linworsky, Christian Asceticism and Modern Man; R Lovelace, The
Dynamics of Spiritual Life; Orthodox Spirituality; LC Shepherd, Spiritual
Writers in Modern Times; M Thornton, English Spirituality; Dictionnaire de
spiritualite ascetique et mystique; H von Campenhausen, Tradition and Life in
the Church; R Williams, Christian Spirituality; O Wyon, Desire for God.
p溪水，基督教灵性; o查德威克，西方禁欲主义;电子cothenet ，模仿基督;氪戴维斯， anabaptism和禁欲主义; Devine ）
，手动的ascetical神学与r培养，为庆祝纪律;计划生育哈顿，要素的精神生活;当霍尔姆斯，历史的基督教灵性;柯柯克，视觉神; j linworsky
，基督教禁欲主义和现代男子与r洛夫莱斯，富有活力的精神文化生活;东正教灵性;立法会牧羊人，精神作家在近代;米桑顿英语灵性;词典spiritualite
ascetique等神秘感; h冯坎彭豪森，传统和生活中，教会与r威廉姆斯，基督教灵性; o怀恩，欲望为上帝。
Ascetics, as a branch of theology, may be briefly defined as the scientific exposition of Christian asceticism.苦行者，作为一个分支，神学，可以简单地定义为科学论断的基督教禁欲主义。 Asceticism (askesis, askein), taken in its literal signification, means a polishing, a smoothing or refining.禁欲主义（ askesis ， askein ） ，在其字面含义，是指抛光，光滑或精炼。 The Greeks used the word to designate the exercises of the athletes, whereby the powers dormant in the body were developed and the body itself was trained to its full natural beauty.希腊人用这个词来划定演习的运动员，而权力休眠在人体内被发达国家和身体本身是训练有素充分发挥其自然之美。 The end for which these gymnastic exercises were undertaken was the laurel-wreath bestowed on the victor in the public games.到底这些体操练习，承诺是劳雷尔-花圈的赐予的胜利者，在公共游戏。 Now the life of the Christian is, as Christ assures us, a struggle for the kingdom of heaven (Matthew 11:12).现在的生活，基督教是，正如基督向我们保证，斗争，并有为天国（马太11时12分） 。 To give his readers an object-lesson of this spiritual battle and moral endeavour, St. Paul, who had been trained in the Greek fashion, uses the picture of the Greek pentathlon (1 Corinthians 9:24).为了带给读者对象的教训，这次战斗精神和道德努力，圣保罗，他们进行了培训，在希腊时装，用图片的希腊五项（ 1哥林多前书9时24分） 。 The exercises to be assumed in this combat tend to develop and strengthen the moral stamina, while their aim is Christian perfection leading up to man's ultimate end, union with God.演习假定，在此作战，往往把发展和加强德育后劲，而他们的目标是基督教完善领导了以人的终极目的，联盟与上帝。 Human nature having been weakened by original sin and ever inclining toward what is evil, this end cannot be reached except at the price of overcoming, with God's grace, many and serious obstacles.人性有被削弱原罪与以往任何时候都倾向什么是邪恶，为此目的无法达成，除了在价格的克服，与上帝的恩典，有很多的严重障碍。 The moral struggle then consists first of all in attacking and removing the obstacles, that is the evil concupiscences (concupiscence of the flesh, concupiscence of the eyes, and pride of life), which effects of original sin serve to try and test man (Trid., Sess. V, De peccato originali).道德斗争，然后组成，首先是在打击和消除阻碍的，那就是邪恶concupiscences （ concupiscence的血和肉， concupiscence的眼睛，和生命的傲慢） ，它的影响原罪服务的尝试和测试男子（ trid ， sess第五节，德peccato originali ） 。 This first duty is called by the Apostle Paul the putting off of "the old man" (Ephesians 4:22).这个首要的责任是由所谓的使徒保禄二世是拖的"老男人" （以弗所书4时22分） 。 The second duty, in the words of the same Apostle, is to "put on the new man" according to the image of God (Ephesians 4:24).第二项职责，用同样的使徒，是"提上了新好男人" ，根据形象的神（以弗所4点24分） 。 The new man is Christ.新好男人是基督。 It is our duty then to strive to become like unto Christ, seeing that He is "the way, and the truth, and the life" (John 14:6), but this endeavour is based on the supernatural order and, therefore, cannot be accomplished without Divine grace.这是我们义不容辞的责任，然后努力使自己成为像祂基督，看到他是"的方式，与真理，生命" （约翰福音14时06分） ，但这种努力是基于对超自然秩序的，因此，不能完成没有神的恩典。 Its foundation is laid in baptism, whereby we are adopted as sons of God through the imparting of sanctifying grace.其基础是摆在洗礼，让我们通过，成为上帝的儿女，通过传授sanctifying恩典。
Thenceforth, it must be perfected by the supernatural virtues, the gifts of the Holy Ghost, and actual grace.此后，就必须加以完善，由超自然的美德，这些礼品的圣灵，和实际的恩典。 Since, then, ascetics is the systematic treatise of the striving after Christian perfection, it may be defined as the scientific guide to the acquisition of Christian perfection, which consists in expressing within ourselves, with the help of Divine grace, the image of Christ, by practising the Christian virtues, and applying the means given for overcoming the obstacles.自话，那么，修道者是有系统地论述的奋斗后，基督教完善，它可以界定为科学指南，以获取基督教完善，其中包括在内部表达自己，借助神的恩典，队伍形象的基督，由执业基督教美德，并运用手段，给克服的障碍。 Let us subject the various elements of this definition to a closer examination.让我们受到各种因素的这个定义，以更细致的审查。
A. Nature of Christian Perfection答：大自然的基督教完善
(1) To begin with, we must reject the false conception of the Protestants who fancy that Christian perfection, as understood by Catholics, is essentially negative asceticism (cf. Seberg in Herzog-Hauck, "Realencyklopädie für prot. Theologie", III, 138), and that the correct notion of asceticism was discovered by the Reformers. （ 1 ）首先，我们必须摒弃虚假概念的新教徒，他们花式认为基督教是十全十美，但由于理解的天主教徒，基本上是负面的禁欲主义（参见塞伯格在赫尔佐克- Hauck先生， " realencyklopädie f黵质子。 theologie " ，三， 138 ） ，并认为正确的概念禁欲发现改革者。 There can be no doubt as to the Catholic position, if we but hearken to the clear voices of St. Thomas and St. Bonaventure.不可能有任何怀疑，因为天主教会的立场，如果我们，但闻到清晰的声音圣托马斯和圣文德。 For these masters of Catholic theology who never tired of repeating that the ideal of asceticism upheld by them was the ideal of the Catholic past, of the Fathers, of Christ Himself, emphatically state that bodily asceticism has not an absolute, but only a relative, value.基于上述的主人，天主教神学，他们从来没有厌倦再次说明，理想的禁欲主义，坚持他们是理想的天主教以往一样，该父亲，耶稣本身，强调指出，身体禁欲主义已经不是绝对的，但仅仅是相对的，价值。 St. Thomas calls it a "means to an end", to be used with discretion.圣托马斯称为"目的的手段" ，可以使用酌情权。 St. Bonaventure says that bodily austerities "prepare, foster, and preserve perfection" (ad perfectionem præparans et ipsam promovens et conservans; "Apolog. pauperum", V, c. viii).圣文德说，身体austerities "准备，寄养，并保存在完善" （专案perfectionem præparans等ipsam promovens等conservans " ; apolog 。 pauperum " ，第五章，长八） 。 In proof of his thesis, he shows that to put an absolute value on bodily asceticism would lead to Manichæism.在证明他的论断，他的实践证明：要付诸表决，以绝对价值对身体禁欲会导致manichæism 。 He also points to Christ, the ideal of Christian perfection, who was less austere in fasting than John the Baptist, and to the founders of religious orders, who prescribed fewer ascetic exercises for their communities than they themselves practised (cf. J. Zahn, "Vollkommenheitsideal" in "Moralprobleme", Freiburg, 1911, p. 126 sqq.).他还指出，基督，是理想的基督教完善，他们是那么艰苦，在空腹比施洗约翰，并以创始国的宗教命令，谁明少苦行演习，为自己的社区，比他们自己的做法（参见j. zahn ， " vollkommenheitsideal "中的" moralprobleme " ，弗赖堡， 1911年，第126页sqq ） 。 On the other hand, Catholics do not deny the importance of ascetic practices for acquiring Christian perfection.在另一方面，天主教徒也不否认的重要性苦修做法，为获取基督教和完善。 Considering the actual condition of human nature, they declare these necessary for the removal of obstacles and for the liberation of man's moral forces, thus claiming for asceticism a positive character.考虑到实际情况的人的本性，他们宣布，这些必要的，为排除障碍，并为解放人的道德力量，从而自称为禁欲主义的积极性。 A like value is put upon those exercises which restrain and guide the powers of the soul.类似的价值是把那些练习，制约和引导权力的心灵。 Consequently, Catholics actually fulfil and always have fulfilled what Harnack sets down as a demand of the Gospel and what he pretends to have looked for in vain among Catholics; for they do "wage battle against mammon, care, and selfishness, and practise that charity which loves to serve and to sacrifice itself" (Harnack, "Essence of Christianity").因此，天主教实际上履行，并始终在履行什么的Harnack固定下来，作为需求的福音和他的装扮一直在寻找徒劳无功天主教徒，因为他们做的"打工对抗mammon ，护理和自私性，并实行慈善其中热爱服务，并作出牺牲自己" （的Harnack ， "基督教的本质" ） 。 The Catholic ideal, then, is by no means confined to the negative element of asceticism, but is of a positive nature.天主教理想的话，那么，绝不是仅限于消极因素的禁欲主义，而且是一种积极的性质。
(2) The essence of Christian perfection is love. （ 2 ）的本质，基督教完善的是爱。 St. Thomas (Opusc. de perfectione christ., c. ii) calls that perfect which is conformable to its end (quod attingit ad finem ejus).圣托马斯（ opusc.德perfectione基督，长二）的呼吁，就是完美的，是符合它的尽头（和attingit专案finem ejus ） 。 Now, the end of man is God, and what unites him, even on earth, most closely with God is love (1 Corinthians 6:17; 1 John 4:16).现在，结束男子是上帝，什么方式团结起他，甚至在地球上，最密切，与天主是爱（ 1哥林多6时17分， 1约翰4点16分） 。 All the other virtues are subservient to love or are its natural prerequisites, as faith and hope; Love seizes man's whole soul (intellect, will), sanctifies it, and fuses new life into it.所有其他的美德，是屈从于爱情，是它的自然条件，为信念和希望;爱抓住人的整个灵魂（才智，将） ， sanctifies它，导火索注入新的生命。 Love lives in all things and all things live in love and through love.热爱生命，在一切事上的一切事，生活在爱与爱。 Love imparts to all things the right measure and directs them all to the last end.爱imparts所有事物的权利，衡量和指使他们都到最后结束。 "Love is thus the principle of unity, no matter how diversified are the particular states, vocations, and labours. There are many provinces, but they constitute one realm. The organs are many, but the organism is one" (Zahn, lc, p. 146). "爱情是因此统一的原则，无论怎样多元化，是特定国家，职业，以及劳动力，有许多省份，但它们构成了一个境界。机关有很多，但生物体是一个" （ zahn ，信用证，第146页） 。 Love has, therefore, rightly been called "the bond of perfection" (Colossians 3:14) and the fulfilment of the law (Romans 13:8).爱情，因此，正确地，被称为"以认同感为纽带的完善， "他们（ 3时14分） ，并履行法律（罗马书13时08分） 。 That Christian perfection consists in love has ever been the teaching of Catholic ascetical writers.即基督教完善相应的热爱从未教学天主教ascetical作家。 A few testimonies may suffice.数证词可能就够了。 Writing to the Corinthians, Clement of Rome says (1 Corinthians 49:1): "It was love that made all the elect perfect; without love nothing is acceptable to God" (en te agape ateleiothesan pantes oi eklektoi tou theou dicha agapes ouden euareston estin to theo; Funk, "Patr. apost.", p. 163).以书面形式向科林蒂安，克莱门特的说，罗马（ 1哥林多前书49:1 ）说： "这是爱，使全部选出十全十美，没有什么爱情是可以接受的，以神之名" （中文特爱德ateleiothesan pantes爱eklektoi钭theou dicha agapes ouden euareston estin以西奥;畏缩， " patr 。 apost " ，第163条） 。 The "Epistle of Barnabas" insists that the way of light is "the love of him who created us" (agapeseis ton se poiesanta; Funk, lc, p. 91), "a love of our neighbour that does not even spare our own life" (agapeseis ton plesion sou hyper ten psychen sou), and it affirms that perfection is nothing else than "love and joy over the good works which testify to justice" (agape euphrosyns kai agalliaseos ergon dikaiosynes martyria). "坟墓的石碑" ，坚持认为单程光速是"爱他的人创造美" （ agapeseis吨硒poiesanta ;畏缩，立法会，第91页） ， "爱我们的邻居说，甚至没有备件我们自己的生活" （ agapeseis吨plesion守超10 psychen为SOU ） ，它肯定了完善的是什么都没有比"爱与喜悦的好作品，这证明了正义" （爱德euphrosyns启agalliaseos ergon dikaiosynes martyria ） 。 St. Ignatius never wearies in his letters of proposing faith as the light and love as the way, love being the end and aim of faith ("Ad Ephes.", ix, xiv; "Ad Philad.", ix; "Ad Smyrn.", vi).圣伊格从未wearies在他的信，提出诚信为光爱，因为这样，爱情是终结和目的的信仰（ "专案ephes " ，第九，第十四， "专案philad " ，第九章" ;专案smyrn " ，第六章） 。 According to the "Didache", love of God and of one's neighbour is the beginning of the "way of life" (c. i), and in the "Epistle to Diognetus" active love is called the fruit of belief in Christ.要按照" didache " ，上帝的爱和一个人的邻居是一开始的"生活的方式" （丙I ） ，并在"书信向diognetus "积极爱情是被称为水果的信仰基督。 The "Pastor" of Hermas acknowledges the same ideal when he sets down "a life for God" (zoe to theo) as the sum-total of human existence. "牧师"的hermas承认，同样的理想，当他订下"终身为上帝" （我爱到西奥） ，作为总结，总的人的存在。 To these Apostolic Fathers may be added St. Ambrose (De fuga sæculi, c. iv, 17; c. vi, 35-36) and St. Augustine, who regards perfect justice as tantamount to perfect love.这些使徒父亲，可补充圣刘汉铨（德风雅sæculi ，长四， 17人;丙六， 35-36 ）和圣奥古斯丁的，他们对于完美的正义等于完美的爱情。 Both St. Thomas and St. Bonaventure speak the same language, and their authority is so overpowering that the ascetical writers of all subsequent centuries have faithfully followed in their footsteps (cf. Lutz, "Die kirchl. Lehre von den evang. Räten", Paderborn, 1907, pp. 26-99).既圣托马斯和圣文德讲同一种语言，他们的权力是如此压倒认为ascetical作家其后所有百年忠实地遵循他们的后尘（参见鲁兹，在"死kirchl 。教冯书斋埃旺。 räten "帕德博恩， 1907年，页26-99 ） 。
However, though perfection is essentially love, it is not true that any degree of love is sufficient to constitute moral perfection.不过，尽管完善，基本上是爱，它是不真确的任何程度的爱情是足以构成道德完善。 The ethical perfection of the Christian consists in the perfection of love, which requires such a disposition "that we can act with speed and ease even though many obstacles obstruct our path" (Mutz, "Christl. Ascetik", 2nd ed., Paderborn, 1909).道德完美的基督教存在于一个完美的爱情，这需要这种处置" ，我们可以采取行动的速度和易用性，即使许多障碍，阻碍我们的道路" （ mutz ， " christl 。 ascetik " ，第二版，帕德博恩， 1909年） 。 But this disposition of the soul supposes that the passions have been subdued; for if is the result of a laborious struggle, in which the moral virtues, steeled by love, force back and quell the evil inclinations and habits, supplanting them by good inclinations and habits.但这种处置的灵魂，是支撑这激情已被制服;如果是这样一种结果，费力的斗争中，其中的道德品德，锻炼所爱，部队返回，并平息邪恶的倾向和习惯， supplanting他们良好的倾向习惯。 Only then has it really become "a man's second nature, as it were, to prove his love of God at certain times and under certain circumstances, to practise virtue and, as far as human nature may, to preserve his soul even from the slightest taints" (Mutz, lc, p. 43).只有这样，它成为真正的"男人的第二个性质，因为它人，以证明他是上帝的爱，在某些时候，某些情况下，实行以德治国，对于人性的可能，以保存他的灵魂，即使从丝毫taints " （ mutz ，立法会，第43页） 。 Owing to the weakness of human nature and the presence of the evil concupiscence (fomes peccati: Trid., Sess. VI, can. xxiii), a perfection that would exclude every defect cannot be attained in this life without a special privilege (cf. Proverbs 20:9; Ecclesiastes 7:21; James 3:2).由于人性的这个弱点和存在的邪恶concupiscence （木蹄peccati ： trid ， sess 。第六，可以的。二十三） ，完善这将排除一切缺损不能达到这辈子没有特权（参见谚语20时09分;传道书7时21分;詹姆斯3:2 ） 。 Likewise, perfection, on this side of the grave, will never reach such a degree that further growth is impossible, as is clear from the mind of the Church and the nature of our present existence (status vioe); in other words, our perfection will always be relative.同样，完善，在这方面的坟墓，永远都达不到这种程度进一步发展是不可能的，因为很明显，从心的教会和性质，我们目前存在（地位vioe ） ;换句话说，我们的完善将永远是相对的。 As St. Bernard says: "An unflagging zeal for advancing and a continual struggle for perfection is itself perfection" (Indefessus proficiendi studium et iugis conatus ad perfectionem, perfectio reputatur; "Ep. ccliv ad Abbatem Guarinum").正如圣伯纳德说： "一个锲而不舍的热情，以推动和持续的斗争完美本身就是完美的" （ indefessus proficiendi studium等iugis conatus专案perfectionem ， perfectio reputatur ; "的EP 。 ccliv专案abbatem guarinum " ） 。 Since perfection consists in love, it is not the privilege of one particular state, but may be, and has as a fact been, attained in every state of life (cf. PERFECTION, CHRISTIAN AND RELIGIOUS).自完善相应的爱，这不是特权，某个特定的国家，但可能，并已作为一个事实被，达到在每一个国家的生活方式（参见完善，基督教和宗教） 。 Consequently it would be wrong to identify perfection with the so-called state of perfection and the observance of the evangelical counsels.因此，这将是错误的，找出完善与所谓国家的完善和遵守福音律师。 As St. Thomas rightly observes, there are perfect men outside the religious orders and imperfect men within them (Summa theol., II-II, Q. clxxxiv, a. 4).正如圣托马斯正确地观察，有完美的男人以外的宗教命令和不完善的男子，他们（总结theol ，二-二，问： clxxxiv ，甲4 ） 。 True it is that the conditions for realizing the ideal of a Christian life are, generally speaking, more favourable in the religious state than in the secular avocations.的确，这是那些条件，为实现理想的基督徒生活，大体来说是更有利的，在宗教的国家，比在世俗avocations 。 But not all are called to the religious life, nor would all find in it their contentment (cf. COUNSELS, EVANGELICAL).但不是所有的都以宗教生活，也都将找到它自己的知足（参见律师，福音派） 。 To sum up, the end is the same, the means are different.概括起来，到底是一样的，手段是不一样的。 This sufficiently answers Harnack's objection (Essence of Christianity) that the Church considers the perfect imitation of Christ possible only for the monks, while she accounts the life of a Christian in the world as barely sufficient for the attainment of the last end.这已经够回答的Harnack的异议（基督教的本质）表示，该教会认为完美模仿基督可能只为僧侣，而她户口的生命是一个基督教在世界上作为仅够为实现最后目标。
(3) The ideal, to which the Christian should conform and towards which he should strive with all his powers both natural and supernatural, is Jesus Christ. （ 3 ）的理想，这是基督徒应当符合所争取的，他要努力执行他的所有权力，自然和超自然的，是耶稣基督。 His justice should be our justice.他的正义应当成为我们的公义。 Our whole life should be so penetrated by Christ that we become Christians in the full sense of the word ("until Christ be formed in you"; Galatians 4:19).我们整个的生活应该如此，侵入基督，我们成为基督徒，在完整意义上的话语（ "直到基督形成你" ;加拉太4时19分） 。 That Christ is the supreme model and pattern of the Christian life is proved from Scripture, as eg from John, xiii, 15, and I Peter, ii, 21, where imitation of Christ is directly recommended, and from John, viii, 12, where Christ is called "the light of the world".基督是国家的最高模式和格局基督徒生活的证明，从经文中，比如：由约翰，十三，十五，我和彼得，二， 21 ，而仿制的基督是直接推荐，由约翰，八，十二，如果基督是所谓的"世界之光" 。 Cf.比照。 also Rom., viii, 29, Gal., ii, 20, Phil., iii, 8, and Heb., i, 3, where the Apostle extols the excellent knowledge of Jesus Christ, for whom he has suffered the loss of all things, counting them but as dung, that he may gain Christ.此外，光碟，八， 29 ，半乳糖，二， 20日，哲学，三，八，和以弗所书，我， 3 ，凡使徒颂扬优秀知识的耶稣基督，而他所遭受的损失都事情，计数，但由于牛粪，他有可能赢得基督。 Of the numerous testimonies of the Fathers we only quote that of St. Augustine, who says: "Finis ergo noster perfectio nostra esse debet; perfectio nostra Christus" (PL, XXXVI, 628; cf. also "In Psalm.", 26, 2, in PL, XXXVI, 662).对众多的证词父亲，我们只是引述说，圣奥古斯丁，他说： " finis号ETM noster perfectio诺斯特拉本质debet ; perfectio诺斯特拉基督" （特等，三十六，有628名;比照也"诗篇" ， 26 ， 2 ，特等，三十六， 662页） 。 In Christ there is no shadow, nothing one-sided.在基督里有没有影子，没有什么会是片面的。 His Divinity guarantees the purity of the model; His humanity, by which He became similar to us, makes the model attractive.他的神性，保证纯度的示范;了他的人性，他成了类似给我们，使得模型的吸引力。 But this picture of Christ, unmarred by addition or omission, is to be found only in the Catholic Church and, owing to her indefectibility, will always continue there in its ideal state.但这张照片的基督，没有元件除或遗漏的，是要发现不仅在天主教教会，但由于她indefectibility ，将永远继续存在，在它的理想状态。 For the same reason, the Church alone can give us the guarantee that the ideal of the Christian life will always remain pure and unadulterated, and will not be identified with one particular state or with a subordinate virtue (cf. Zahn, lc, p. 124).出于同样的原因，教会仅能够给我们保证理想的基督徒生活，永远地留纯洁十足，并不会认同一个特定国家或一个下属美德（参见zahn ，信用证，页124 ） 。 An unprejudiced.一个没有偏见的。 examination proves that the ideal of Catholic life has been preserved in all its purity through the centuries and that the Church has never failed to correct the false touches with which individuals might have sought to disfigure its unstained beauty.检验证明，理想的天主教生活已被保存在其所有的纯洁性，通过几百年，并表示，教会还从未失败过，以纠正错误，触及与个体经营者也许已经寻求disfigure其不染之美。 The individual features and the fresh colours for outlining the living picture of Christ are derived from the sources of Revelation and the doctrinal decisions of the Church.个人特点和新鲜的颜色，概述生活图片基督的是来自消息人士的启示和教义决定了教堂。 These tell us about the internal sanctity of Christ (John 1:14; Colossians 2:9; Hebrews 1:9; etc.).这些告诉我们，对此事的内部神圣不可侵犯的基督（约翰1:14 ;歌罗西书2时09分;希伯来1时09分;等） 。 His life overflowing with grace, of whose fulness we have all received (John 1:16), His life of prayer (Mark 1:21, 35; 3:1; Luke 5:16; 6:12; 9:18; etc.), His devotion to His heavenly Father (Matthew 11:26; John 4:34; 5:30; 8:26, 29), His intercourse with men (Matthew 9:10; cf. 1 Corinthians 9:22), His spirit of unselfishness and sacrifice, His patience and meekness, and, finally, His asceticism as revealed in his fastings (Matthew 4:2; 6:18).他的生命充溢风度，其fulness我们都收到了（约翰福音1:16 ） ，他的生命祈祷（马克1时21分，第35条; 3:1 ;路加福音5:16 ; 6时12分; 9时18分;等） ，他的奉献，他在天上的父（马太11:26 ;约翰4时34分; 5:30 ; 8:26 29日） ，他与男（马太9时10分;比照哥林多前书9时22分） ，他的精神，无私奉献和牺牲精神，他的耐心和完全证实，而且，最后，他的禁欲主义显示，在他的fastings （马太4时02分; 6:18 ） 。
B. Dangers of the Ascetical Life乙危险的ascetical生活
The second task of ascetical theology is to point out the dangers which may frustrate the attainment of Christian perfection and to indicate the means by which they can be avoided successfully.第二项任务的ascetical神学的，是要指出的危险这可能达不到程度的基督教完善，并表明该方法，使他们能成功地避免了。 The first danger to be noticed is evil concupiscence.第一危险中应注意的是邪恶的concupiscence 。 A second danger lies in the allurements of the visible creation, which occupy man's heart to the exclusion of the highest good; to the same class belong the enticements of the sinful, corrupt world (1 John 5:19), that is, those men who promulgate vicious and ungodly doctrines and thereby dim or deny man's sublime destiny, or who by perverting ethical concepts and by setting a bad example give a false tendency to man's sensuality.第二个危险是因为诱惑的，有形的创造，它占据人的心交给排斥的最高理想;向同一类属于诱惑的罪孽深重，舞弊世界（ 1约翰5点19分） ，即是那些男人世卫组织颁布的恶性和ungodly理论，并从而暗淡或否认人的崇高的命运，或者由贪赃枉法的伦理观念，并通过树立了一个坏榜样，让虚假的倾向男子的性感。 Thirdly, ascetics acquaints us not only with the malice of the devil, lest we should fall a prey to his cunning wiles, but also with his weakness, lest we should lose heart.第三，苦行者acquaints我们不仅与恶意的魔鬼，否则我们应该蒙受其害，他狡狯狡猾，而且还与他的弱点，否则我们应该灰心。 Finally, not satisfied with indicating the general means to be used for waging a victorious combat, ascetics offers us particular remedies for special temptations (cf. Mutz, "Ascetik", 2nd ed., p. 107 sqq.).最后，而不是满意，显示一般是指被用来发动一场必胜的战斗，苦行者为我们提供了特别的补救措施，为特别的诱惑（参见mutz ， " ascetik " ，第2版，第107页sqq ） 。
C. Means for Realizing the Christian Ideal三是指为实现基督教的理想
(1) Prayer, above all, in its stricter meaning, is a means of attaining perfection; special devotions approved by the Church and the sacramental means of sanctification have a special reference to the striving after perfection (frequent confession and communion). （ 1 ）祈祷，最重要的是，在其严格的意义，是一种手段，达到完善;特别奉献批准的教会和圣事的手段成圣有一个特别提到了争取经过完善（频繁忏悔与交流） 。 Ascetics proves the necessity of prayer (2 Corinthians 3:5) and teaches the mode of praying with spiritual profit; it justifies vocal prayers and teaches the art of meditating according to the various methods of St. Peter of Alcantara, of St. Ignatius, and other saints, especially the "tres modi orandi" of St. Ignatius.苦行者证明的必要性祈祷（ 2哥林多前书3时05分） ，并教导方式祈祷与精神文明的利润，它是合理的声乐祈祷并任教的艺术沉思根据各种方法的圣彼得的阿尔坎塔拉，圣伊格和其他圣人，尤其是" tres莫迪orandi "圣伊格。 An important place is assigned to the examination of conscience, and justly so, because ascetical life wanes or waxes with its neglect or careful performance.一个重要的地方，是分配给考试的良心，公正的，因为ascetical生命减弱或打蜡其疏忽或谨慎的表现。 Without this regular practice, a thorough purification of the soul and progress in spiritual life are out of the question.如果没有这种惯常做法，彻底净化灵魂和进步的精神文化生活都谈不上。 It centres the searchlight of the interior vision on every single action: all sins, whether committed with full consciousness or only half voluntarily, even the negligences which, though not sinful, lessen the perfection of the act, all are carefully scrutinized (peccata, offensiones, negligentioe; cf. "Exercitia spiritualia" of St. Ignatius, ed. P. Roothaan, p. 3).该中心探照灯的内部视觉上的每一个行动：所有的罪孽，无论是在充分意识或只有一半是自愿的，甚至negligences其中，虽然不是罪过，淡化完善该法的规定，所有正仔细审阅（ peccata ， offensiones ， negligentioe ;比照" exercitia spiritualia "圣伊格版页罗特汉，第3页） 。 Ascetics distinguishes a twofold examination of conscience: one general (examen generale), the other special (examen particulare), giving at the same time directions how both kinds may be made profitable by means of certain practical and psychological aids.苦行者区别于双重考试的良知：一个一般（的审查generale ） ，其他特殊（ particulare的审查） ，使在同一时间，方向如何两种可能取得赢利的方式在一定的实用价值和心理艾滋病。 In the general examination we recall all the faults of one day; in the particular, on the contrary, we focus our attention on one single defect and mark its frequency, or on one virtue to augment the number of its acts.在普通考试，我们记得所有故障的一天;中，特别是与此相反，我们把注意力集中在一个单一的缺陷及标志，其频率，或对一个美德，以增强它的一些行为。
Ascetics encourages visits to the Blessed Sacrament (visitatio sanctissimi), a practice meant especially to nourish and strengthen the divine virtues of faith, hope, and charity.苦行者鼓励探访圣（ visitatio sanctissimi ） ，这种做法的意思，尤其是滋养和加强神圣的美德，信仰，希望，而慈善机构。 It also inculcates the veneration of the saints, whose virtuous lives should spur us on to imitation.它也inculcates架的圣人，其良性的生命应该促使我们对以仿制。 It is plain that imitation cannot mean an exact copying.这是平原说，模仿不能意味着一个准确的复制。 What ascetics proposes as the most natural method of imitation is the removal or at least the lessening of the contrast existing between our own lives and the lives of the saints, the perfecting, as far as is possible, of our virtues, with due regard to our personal disposition and the surrounding circumstances of time and place.什么苦行者建议，作为最自然的方法，模仿是消除或至少减轻对比度之间存在的，我们自己的生命和生活的圣人，完善，对于可能的话，我们的美德，并适当考虑到我们个人的性情和周围的情况，时间和地点。 On the other hand, the observation that some saints are more to be admired than imitated must not lead us into the mistake of letting our works be weighted with the ballast of human comfort and ease, so that we at last look with suspicion on every heroic act, as though it were something that transcended our own energy and could not be reconciled with the present circumstances.在另一方面，观察一些圣人更要佩服比模仿绝不能带领我们进入错误的，让我们的作品予以加权与镇流器的人体舒适度和易用性，让我们在最后看看与猜疑，逢英雄举，因为尽管它是一件超越我们自己的能源和无法调和与目前的情况下。 Such a suspicion would be justified only if the heroic act could not at all be made to harmonize with the preceding development of our interior life.这种猜疑会有道理，只有当英雄的行为不可能在所有取得协调与先前的发展，让我们的生活。 Christian ascetics must not overlook the Blessed Mother of God; for she is, after Christ, our most sublime ideal.基督教修道者不可忽略有福了天主之母;因为她是经过基督，是我们最崇高的理想。 No one has received grace in such fulness, no one has co-operated with grace so faithfully as she.没有人受过恩典在这种fulness ，没有任何人合作经营的风度，所以忠实，因为她。 It is for this reason that the Church praises her as the Mirror of Justice (speculum justitioe).正是出于这个原因，教会称赞她为镜子司法（ speculum justitioe ） 。 The mere thought of her transcendent purity suffices to repel the alluring charms of sin and to inspire pleasure in the wonderful lustre of virtue.仅仅想到她的超然纯度足以击退诱人魅力的罪过和激励愉快，在美妙光泽的美德。
(2) Self-Denial is the second means which ascetics teaches us (cf. Matthew 16:24-25). （ 2 ）自我否定是第二个途径，其中苦行者教导我们（参见马修16:24-25 ） 。 Without it the combat between spirit and flesh, which are contrary to each other (Romans 7:23; 1 Corinthians 9:27; Galatians 5:17), will not lead to the victory of the spirit (Imitatio Christi, I, xxv).没有它的作战之间的精神和肉体的，因为这违背了对方（罗马书7时23分;哥林多前书9时27分;加拉太5时17分） ，将不会导致胜利的精神（ imitatio基督教，我，二十五） 。 How far self-denial should extend is clear from the actual condition of human nature after the fall of Adam.多远的自我否定，应该扩大是明确的，从实际情况人性后，亚当的堕落。 The inclination to sin dominates both the will and the lower appetites; not only the intellect, but also the outer and the inner senses are made subservient to this evil propensity.倾向单主宰双方的意愿和降低食欲，不仅智力，而且外层和异度空间都从属于这一邪恶的倾向。 Hence, self-denial and self-control must extend to all these faculties.因此，自我否定和自我控制，必须扩大到所有这些院系。 Ascetics reduces self-denial to exterior and interior mortification: exterior mortification is the mortification of sensuality and the senses; interior mortification consists in the purification of the faculties of the soul (memory, imagination, intellect, will) and the mastering of the passions.苦行者降低了自我否定，以外观和内部mortification ：外部mortification是mortification的性感和感官;内部mortification组成，在分离纯化院系的灵魂（记忆，想象，智慧，将）和掌握的激情。 However, the term "mortification" must not be taken to mean the stunting of the "strong, full, healthy" (Schell) life; what it aims at is that the sensual passions do not gain the upper hand over the will.但是， " mortification "不能走，是指发育不全的"强大，全面，健康的" （夏伟）生命是什么，它的目的是感官激情不得势超过意志。 It is precisely through taming the passions by means of mortification and self-denial that life and energy are strengthened and freed from cumbersome shackles.也正是通过兴修激情的方式mortification和自我否定，生命和精力加强，并摆脱繁琐的桎梏中解放出来。 But while the masters of asceticism recognize the necessity of mortification and self-denial and are far from deeming it "criminal to assume voluntary sufferings" (Seeberg), they are just as far from advocating the so-called "non-sensual" tendency, which, looking upon the body and its life as a necessary evil, proposes to avert its noxious effects by wilful weakening or even mutilation (cf. Schneider, "Göttliche Weltordnung u. religionslose Sittlichkeit", Paderborn, 1900, p. 537).不过，虽然主人禁欲主义认识到，有必要mortification和自我否定和远离认为此举是"犯罪承担自愿的苦难" （ seeberg ） ，他们只是尽量从倡导了所谓的"非感性"倾向，其中，看身体的影响和其寿命为必要之恶，建议，以避免其有害的影响，故意削弱甚至断肢（参见施耐德， " göttliche weltordnung美国religionslose sittlichkeit " ，帕德博恩， 1900 ，页537 ） 。 On the other hand, Catholics will never befriend the gospel of "healthy sensuality", which is only a pretty-sounding title, invented to cloak unrestricted concupiscence.在另一方面，天主教会从未建立友善关系，福音的"健康性感" ，这只是一个美丽动听的名称，发明了以斗篷无限制concupiscence 。
Special attention is devoted to the mastering of the passions, because it is with them above all else that the moral combat must be waged most relentlessly.特别值得注意的是，致力于掌握的激情，因为这是与他们高于一切，认为道德战斗力，必须与之进行最无情。 Scholastic philosophy enumerates the following passions: love, hatred, desire, horror, joy, sadness, hope, despair, boldness, fear, anger.士林哲学列举了以下的激情：爱情，仇恨，欲望，恐惧，喜悦，悲伤，希望，绝望，勇气，恐惧，愤怒。 Starting from the Christian idea that the passions (passiones, as understood by St. Thomas) are inherent in human nature, ascetics affirms that they are neither sicknesses, as the Stoics, the Reformers, and Kant maintain, nor yet harmless, as was asserted by the Humanists and Rousseau, who denied original sin.从基督教思想，即激情（ passiones ，所理解的圣托马斯） ，是固有的人性，修道者申明，他们既不是生病，因为stoics ，改革者，与康德维持，也不是无害的，正如有人断言由人文主义与卢梭，他们否认的原罪。 On the contrary, it insists that in themselves they are indifferent, that they may be employed for good and for evil, and that they receive a moral character only by the use to which the will puts them.与此相反，它坚持认为，在自己的，他们都无动于衷，即他们可为善作恶，他们收到一份品德只有通过使用这会令他们。 It is the purpose of ascetics to point out the ways and means by which these passions can be tamed and mastered, so that, instead of goading the will to sin, they are rather turned into welcome allies for the accomplishment of good.它的目的是修道者指出，途径和方法，使这些激情可以驯服和掌握，所以，与其goading意愿单，他们是相当变成了欢迎的盟国为完成好。 And since the passions are inordinate in as far as they turn to illicit things or exceed the necessary bounds in those things which are licit, ascetics teaches us how to render them innocuous by averting or restraining them, or by turning them to loftier purposes.既然激情，是在过多据他们转向非法事物或超过必要的范围内，在这些事情都是合法，苦行者教导我们如何使他们招怨，避免或抑制它们，或者把他们崇高的目的。
(3) Labour, also, is subservient to the striving after perfection. （三）劳工，也就是屈从奋斗后，更臻完美。 Untiring labour runs counter to our corrupt nature, which loves ease and comfort.不懈的劳动违背了我们的腐败本质，热爱享福。 Hence labour, if well-ordered, persistent, and purposeful, implies self-denial.因此，劳工，如果妥善有序，持久性，针对性，有说服力，就意味着自我否定。 This is the reason why the Catholic Church has always looked upon labour, both manual and mental, as an ascetic means of no small value (cf. Cassian, "De instit. coenob.", X, 24; St. Benedict, Rule, xlviii, li; Basil, "Reg. fusius tract." c. xxxvii, 1-3; "Reg. brevius tract.", c. lxxii; Origen, "Contra Celsum", I, 28).这就是为什么天主教会一直期待后，劳工，无论是体力劳动者和脑力劳动者，作为一个修行的手段不小的价值（参见cassian ， "德instit 。 coenob 。 " ， X代表， 24岁;圣本笃，规则， 48 ，李;罗勒， "条例fusius道" ，长三十七， 1-3 ， "条例brevius道" ，长lxxii ;渊源，成了" Contra celsum " ，我想， 28 ） 。 St. Basil is even of the opinion that piety and avoidance of labour are irreconcilable in the Christian ideal of life (cf. Mausbach, "Die Ethik des hl. Augustinus", 1909, p. 264).圣罗勒，甚至提出意见认为，孝道及避免劳工是不能在基督教的生活理想（参见毛斯巴赫， "死ethik万的HL 。奥古斯丁" ， 1909年，第264页） 。
(4) Suffering, too, is an integral constituent of the Christian ideal and pertains consequently to ascetics. （四）痛苦，太，是个不可分割的组成部分基督教的理想和涉及因此，以苦行者。 But its real value appears only when seen in the light of faith, which teaches us that suffering makes us like unto Christ, we being the members of the mystic body of which He is the head (1 Peter 2:21), that suffering is the channel of grace which heals (sanat), preserves (conservat), and tests (probat).但其真正的价值，似乎只看到时，在信仰的光照下，它告诉我们，苦难，使我们像祂基督，我们作为成员的神秘团体，而他是一家之主（ 1彼得2时21分） ，这种痛苦是该频道的恩典，这是医治（萨纳特） ，保留（ conservat ） ，并测试（ probat ） 。 Finally, ascetics teaches us how to turn sufferings into channels of heavenly grace.最后，苦行者教导我们如何把痛苦转化渠道天朝恩典。
(5) The Virtues are subjected to a thorough discussion. （五）美德已受到了深入的讨论。 As is proved in dogmatic theology, our soul receives in justification supernatural habits, not only the three Divine, but also the moral virtues (Trid., Sess. VI, De justit., c. vi; Cat. Rom., p. 2, c. 2, n. 51).作为证明，在教条式的神学，我们的灵魂在收到理由超自然的习惯，而不是只有三个神圣的，但也是道德（ trid. ， sess 。六，德justit ，长六;猫。光碟，第2页，长2 ， 12月31日51 ） 。 These supernatural powers (virtutes infusoe) are joined to the natural faculties or the acquired virtues (virtutes acguisitoe), constituting with them one principle of action.这些超自然的权力（ virtutes infusoe ）加入到自然院系或后天美德（ virtutes acguisitoe ） ，构成了与他们一原则的行动方案。 It is the task of ascetics to show how the virtues, taking into account the obstacles and means mentioned, can be reduced to practice in the actual life of the Christian, so that love be perfected and the image of Christ receive perfect shape in us.它的任务就是苦行者，显示如何美德，同时考虑到各种障碍和手段提到，可降低至做法，在现实生活中的基督教，使爱情得到完善和形象的基督得到完美的形状美。 Conformable to the Brief of Leo XIII, "Testem benevolentiæ" of 22 Jan., 1899, ascetics insists that the so-called "passive" virtues (meekness, humility, obedience, patience) must never be set aside in favour of the "active" virtues (devotion to duty, scientific activity, social and civilizing labour); for this would be tantamount to denying that Christ is the perpetual model.符合简短的利奥十三世， " testem benevolentiæ " ， 1899年1月22日，修道者坚持认为，所谓的"被动式"的美德（完全证实，谦恭，服从，忍耐） ，千万不要被搁置赞成"积极"美德（忠于职守，科学活动，社会文明化和劳动力） ，而这将等于否认基督是永恒的模式。 Rather, both kinds must be harmoniously joined in the life of the Christian.相反，这两种必须和谐地投身于生活的基督教。 True imitation of Christ is never a brake, nor does it blunt the initiative in any field of human endeavour.真正的模仿基督，是绝不会成为一个刹车，也没有钝主动在任何领域的人的努力。 On the contrary, the practice of the passive virtues is a support and aid to true activity.与此相反，在实践中的被动的美德，是一种支持和援助，以真实的活动。 Besides, it not rarely happens that the passive virtues reveal a higher degree of moral energy than the active.此外，它不是很少出现被动的美德，揭示了更高程度的道德能量较活跃。 The Brief itself refers us to Matt., xxi, 29; Rom., viii, 29; Gal., v, 24; Phil., ii, 8; Heb., xiii, 8 (cf. also Zahn, lc, 166 sqq.).简短本身是指我们的Matt ， 21 ， 29 ;光碟，八， 29人;加尔，五， 24岁;菲尔。第一，二，八;以弗所书，十三， 8 （参见也zahn ，信用证， 166 sqq ） 。
D. Application of the Means in the Three Degrees of Christian Perfection lmitation of Christ is the duty of all who strive after perfection.四应用的手段，在这三个程度的基督教完善lmitation基督的是，所有各方都有责任人，努力后，更臻完美。 It lies in the very nature of this formation after the image of Christ that the process is gradual and must follow the laws of moral energy; for moral perfection is the terminus of a laborious journey, the crown of a hard-fought battle.它是在很自然的，这以后形成的形象基督这个过程是渐进的，而且必须遵循法律，道德能量;道德完善总站一个费力的征程中，皇冠的硬打仗。 Ascetics divides those who strive after perfection into three groups: the beginners, the advanced, the perfect; and correspondingly sets down three stages or ways of Christian perfection: the purgative way, the illuminative way, the unitive way.苦行者划分为那些追求完美后，分成三组：初学者，赶先进，完善;相应地规定了三个阶段或方式基督教完善：泻下的方式，照明方式，统一的方式。 The means stated above are applied with more or less diversity according to the stage which the Christian has reached.手段，以上所述都是适用较多或较少多样性据该阶段，其中一个基督徒都达成共识。 In the purgative way, when the appetites and inordinate passions still possess considerable strength, mortification and self-denial are to be practised more extensively.在泻下的方式，当欲望和激情过多仍是具有相当实力， mortification和自我否定，是实行更加广泛。 For the seeds of the spiritual life will not sprout unless the tares and thistles have first been weeded out.为种子的精神生活不会发芽，除非tares和thistles首先被淘汰。 In the illuminative way, when the mists of passion have been lifted to a great extent, meditation and the practice of virtues in imitation of Christ are to be insisted on.在照明方式，当迷雾，激情已经解除，以在相当程度上，冥想和实践的美德，在模仿耶稣要坚持。 During the last stage, the unitive way, the soul must be confirmed and perfected in conformity with God's will ("And I live, now not I; but Christ liveth in me": Galatians 2:20).在最后的阶段，统一的方式，一个是灵魂，我们必须先确定并完善了符合上帝的意志（ "和我住，现在是不是，但基督liveth在我的" ：加拉太2时20分） 。 Care must, however, be taken not to mistake these three stages for wholly separate portions of the striving after virtue and perfection.要小心，不过，应注意不要误以为这三个阶段为完全独立的部分，奋斗后，凭借和完善。 Even in the second and the third stages there occur at times violent struggles, while the joy of being united with God may sometimes be granted in the initial stage as an inducement for further advance (cf. Mutz, "Aszetik," 2nd ed., 94 sq.).即使是在第二和第三阶段有发生，有时暴力斗争，而喜悦的团结与上帝有时可能是理所当然的，在初始阶段，作为一个诱因，进一步推进（参见mutz ， " aszetik ， "第二版， 94平方米） 。
E. Relation of Ascetics to Moral Theology and Mysticism体育关系的苦行者，以道德神学和神秘主义
All these disciplines are concerned with the Christian life and its last end in the next world; but they differ, though not totally, in their mode of treatment.所有这些学科所关注的基督徒生活与去年年底，在未来世界，但他们的不同之处，虽然并不完全在他们的模式治疗。 Ascetical theology, which has been separated from moral theology and mysticism, has for its subject-matter the striving after Christian perfection; it shows how Christian perfection may be attained by earnestly exercising and schooling the will, using the specified means both to avoid the dangers and allurements of sin and to practise virtue with greater intensity. ascetical神学，它已经脱离道德神学和神秘主义，其主题事项而奋斗后，基督教完善，它表明基督教如何完善，可达到的，切实行使及就学意愿，用指定方式，以避免危险和诱惑的罪过和执业道德力度。 Moral theology, on the other hand, is the doctrine of the duties, and in discussing the virtues is satisfied with a scientific exposition.道德神学，但另一方面，是中庸的职责，并在讨论的美德，是满意的一个科学论断。 Mysticism treats essentially of "union with God" and of the extraordinary, so-called mystic prayer.神秘主义对待本质上的"联盟与上帝"的心理和非凡的，即所谓的神秘的祷告。 Though also those phenomena which are accidental to mysticism, such as ecstasy, vision, revelation, fall within its scope, yet they are by no means essential to the mystic life (cf. Zahn, "Einführung in die christl. Mystik", Paderborn, 1908).虽然也是这些现象是偶然的，以神秘主义，如摇头丸，远见，启示，属于其范围，但他们却决不是必不可少的神秘生活（参见zahn ， " einführung在模具christl 。 mystik " ，帕德博恩， 1908年） 。 It is true that mysticism includes also matter of ascetics, such as the endeavour of purification, vocal prayer, etc.; but this is done because these exercises are looked upon as preparatory to the mystical life and must not be discarded even in its highest stage.这是事实的神秘主义，还包括事的苦行者，如努力净化，声乐祷告等，但这样做的，因为这些演习都是看作为筹备到了神秘的生活，决不能丢，甚至在其最高阶段。 Nevertheless, the mystical life is not merely a higher degree of the ascetical life, but differs from it essentially, the mystical life being a special grace granted to the Christian without any immediate merit on his part.然而，神秘的生活不单单是一个更高程度的ascetical生活，但不同，它本质上说，奥秘的生命作为一个特殊的恩典批给基督教没有任何立即的好处就其本分。
F. Historical Development of Asceticism楼历史发展的禁欲主义
(1) The Holy Bible （ 1 ）圣经
Abounds in practical instructions for the life of Christian perfection.比比皆是，在实际的指示，为生活的基督教和完善。 Christ himself has drawn its outlines both as to its negative and positive requirements.基督本人已制订它的轮廓都以它的消极和积极的要求。 His imitation is the supreme law (John 8:12; 12:26), charity the first commandment (Matthew 22:36-38; John 15:17); the right intention is that which imparts value to the exterior works (Matthew 5-7), while self-denial and the carrying of the cross are the conditions for His discipleship (Matthew 10:38; 16:24; Mark 8:34; Luke 9:23; 14:27).他的模仿是最高法（约翰8时12分; 12时26分） ，慈善第一诫命（马太22:36-38 ;约翰15时17分） ;权利的意向是，其中imparts价值外墙工程（马太五日-7 ） ，而自我否定和携带十字架是条件，为他的门徒（马太10:38 ; 16时24分;马克8时34分;路加福音9时23分; 14时27分） 。 Both by His own example (Matthew 4:2) and His exhortations (Matthew 17:20; Mark 9:28) Christ recommended fasting.这两个由他自己的例子（马太4时02分）和他的嘱托（马太17:20 ;马克9时28分）基督建议禁食。 He inculcated sobriety, watchfulness, and prayer (Matthew 24:42; 25:13; 26:41; Mark 13:37; 14:37).他灌输了清醒，警觉，并祈祷（马太24:42 ; 25:13 ; 26:41 ;马克13时37分; 14时37分） 。 He pointed to poverty as a means of gaining the kingdom of heaven (Matthew 6:19; 13:22; Luke 6:20; 8:14; 12:33; etc.) and counselled the rich youth to relinquish everything and to follow Him (Matthew 19:21).他指出，贫困作为一种手段赢得天国王朝（马太6时19分; 13时22分;卢克6时20分; 8时14分; 12时33分;等） ，并辅导丰富青年放弃一切，并对其跟踪他（马太19时21分） 。 That this was a counsel and not a strict command, given in view of the particular attachment of the youth to the things of this world, is shown by the very fact that the Master had twice said "keep the commandments", and that he recommended the renunciation of all earthly goods only on the renewed inquiry after the means that lead to perfection (cf. Lutz, lc, against the Protestants Th. Zahn, Bern, Weiss, Lemme, and others).这是一个律师，不严格的指挥，鉴于针对特定扣押青年到的东西，这个世界上，已经呈现出来，非常的事实师父曾两次说： "保持戒律" ，并表示，他建议放弃世间的一切商品，不仅对重新调查后，是指导致完善（参见鲁兹信用证支付的方式，对新教徒次。 zahn ，伯尔尼，魏斯， lemme ，和他人合着） 。 Celibacy for God's sake was praised by Christ as worthy of a special heavenly reward (Matthew 19:12).独身为上帝而被称赞，以基督为值得特别天朝奖励（马太19时12分） 。 Yet marriage is not condemned, but the words, "All men take not this word, but they to whom it is given", imply that it is the ordinary state, celibacy for God's sake being merely a counsel.但婚姻不是谴责，但换句话说， "所有男人没有这个字，但他们的人，这是给予" ，暗示它是一个普通的国家，独身为上帝而仅仅是一名律师。 Indirectly, Christ also commended voluntary obedience as a means for attaining the most intimate union with God (Matthew 18:4; 20:22, 25).间接的，基督也赞扬自愿服从作为一种手段，以达到最亲密的联盟与上帝（马太18时04分; 20时22分， 25 ） 。 What Christ had outlined in his teachings the Apostles continued to develop.什么基督概述了他的教诲，使徒们继续向前迈进。 It is especially in St. Paul that we find the two elements of Christian asceticism brought out in well-defined terms: mortification of inordinate desires as the negative element (Romans 6:8, 13; 2 Corinthians 4:16; Galatians 5:24; Colossians 3:5), union with God in all our thoughts, words, and deeds (1 Corinthians 10:31; Galatians 6:14; Colossians 3:3-17), and active love of God and our neighbour (Romans 8:35; 1 Corinthians 13:3) as the positive element.这是特别是在圣保罗说，我们发现这两个因素的基督教禁欲主义带出，在清楚界定的条件： mortification念欲望的负面因素（罗马书6时08分， 13岁;哥林多4时16分;加拉太5时24分;歌罗西书3时05分） ，工会与上帝在我们所有的思想和言行（ 1哥林多10时31分;加拉太6时14分;歌罗西书3:3-17 ） ，并积极上帝的爱和我们的邻国（罗马书八： 35 ;哥林多前书13时03分） ，作为积极的因素。
(2) Fathers and Doctors of the Church （ 2 ）父亲和医生的教会
With the Bible as a basis, the Fathers and Doctors of the Church explained particular features of the Christian life in a more coherent and detailed manner.与圣经中，以此为基础，父亲和医生的教会解释，尤其是特色的基督徒生活在一个更加连贯和详细汇报。 The Apostolic Fathers called the love of God and man the sun of Christian life, which, animating all virtues with its vital rays, inspires contempt of the world, beneficence, immaculate purity, and self-sacrifice.使徒教父叫做上帝的爱和男子太阳的基督徒生活的，而这些生动活泼的所有优点，其重要的射线，可以激励蔑视的世界，功德，圣母无染原罪纯洁性，牺牲自我。 The "Didache" (qv), which was intended to serve as a manual for catechumens, thus describes the way of life: "First, thou shalt love God, who created thee; secondly, thou shalt love thy neighbour as thyself; whatever thou wishest that it should not be done to thee, do not to others." " didache " （请参阅） ，它的意图是作为一本手册，为慕道者，因此，描述了这样的生活： "首先，你爱上帝，他们创造了祢;其次，你爱你的邻居，因为你自己;不管你wishest ，认为不应该这样做，以你的，不要给别人" 。 Following probably the "Didache", the so-called "Epistle of Barnabas", written at the end of the second century, represents the Christian life under the figure of the two ways, that of light and that of darkness.以下大概是" didache " ，即所谓的"坟墓的石碑" ，写于去年底在公元二世纪，代表了基督教的生活在数字两种方式，即轻，并表示，黑暗的。 Two Epistles, which purport to come from the pen of St. Clement, but were probably written in the third century, exalt the life of virginity, if grounded on the love of God and accompanied by the corresponding works, as heavenly, divine, and angelic.两个教会中，其中的旨趣来自笔圣克莱门特，但很可能是写在三世纪，发扬生命的童贞，如果停飞对上帝的爱，并伴随着相应的工作，与天上的，神圣的，并天使。 We also mention St. Ignatius of Antioch, of whose letters St. Polycarp says that they contain "faith and patience and all edification in the Lord", and the "Pastor" of Hermas, who in the twelve commandments inculcates simplicity, truthfulness, chastity, meekness, patience, continence, confidence in God, and perpetual struggle against concupiscence.我们还提到圣伊格安提，谁的信，圣利卡尔普致斐利说，他们围堵"的信念和耐心，一切教化在上主" ， "牧师"的hermas ，他们在12个诫命inculcates简单，真诚，贞洁完全证实，需要耐心，可控性，有信心在上帝和永恒的斗争concupiscence 。 With the third century the works on Christian asceticism began to show a more scientific character.与第三世纪工程对基督教禁欲主义，开始表现出更多的科学性。 In the writings of Clement of Alexandria and Gregory the Great ("Moral.", XXXIII, c. xxvii; cf. also Cassian, "Coll,", IX, XV) there may be observed traces of the threefold degree which was afterwards systematically developed by Dionysius the Areopagite.在该著作的克莱门特亚历山大和格里高利大（下称"道德" ，三十三，长二十七;比照也cassian ， " coll " ，第九，十五） ，有可能观察到的痕迹了三倍程度是事后系统开发狄奥尼修斯的areopagite 。 In his "Stromata" Clement sets forth the full beauty and grandeur of "true philosophy".在他的"基质"克莱门特提出了全面美容及宏伟的"真正的哲学" 。 It is particularly remarkable that this author delineates, even in its details, what is now known as ethical culture, and that he endeavours to harmonize it with the example given by Christ.这是特别了不起，笔者也界定了，即使是在它的细节，什么是现在被称为伦理文化，而他的努力，以使其与所举的例子，是由基督。 The life of the Christian is to be ruled in all things by temperance.生命的基督教是要排除在一切事上所节制。 Following out this idea, he discusses in a casuistic form food and drink, dress and love of finery, bodily exercises and social conduct.下列出了这一思想，他大谈在诡辩的形式，食品和饮料，服装和爱戴finery ，身体动作练习和社会行为。 Beginning with the fourth century, a twofold line of thought is discernible in the works on Christian life: one speculative, laying stress on the union of the soul with God, the Absolute Truth and Goodness; the other practical, aiming principally at instruction in the practice of the Christian virtues.从第四世纪初，一个有两个方面的思路是可以辨别的，在工程上的基督徒的生活：一是投机性，突出工会的灵魂与上帝，绝对真理和善良;其他实际，瞄准主要是在教学中实践中的基督教美德。 The speculative element prevailed in the mystical school, which owes its systematic development to Pseudo-Dionysius and which reached its highest perfection in the fourteenth century.投机盛行的因素，在神秘的学校，应责无旁贷，系统化发展，以伪狄奥尼修斯，并达到最高的完善，在14世纪。 The practical element was emphasized in the ascetical school with St. Augustine as its chief representative, in whose footsteps followed Gregory the Great and St. Bernard.实际内容是强调在ascetical学校与圣奥古斯丁的，因为它的总代表，在他们的足迹，其次是格里高利大和圣伯纳德。
It may suffice to detail the principal points on which the writers prior to the medieval-scholastic period dwelt in their instructions.它可能足以详细首席点，即作家之前中世纪-学业期间住在他们的指示。 On prayer we have the works of Macarius the Egyptian (d. 385) and of Tertullian (d. after 220), who supplemented his treatise on prayer in general by an explanation of the Lord's Prayer.就祷告，我们的作品米加利阿斯埃及（四385 ）和戴尔都良（四后220年） ，他补充，他的伤寒论，在祈祷一般，由一个解释的主祷文。 To these two must be added Cyprian of Carthage (d. 258), who wrote "De oratione dominica", and St. Chrysostom (d. 407).这两个必须加上塞浦路斯的迦太基（四258 ） ，他写道： "德oratione多米尼克" ，和圣金口（四407 ） 。 Penance and the spirit of penance were treated by Tertullian (De poenitentia), Chrysostom ("De compunctione cordis", "De poenitentia"), and Cyril of Jerusalem (d. 386) in his second catechetical instruction.忏悔和精神忏悔治疗戴尔都良（德poenitentia ） ，金口（ "时点compunctione cordis " ， "德poenitentia " ） ，并西里尔耶路撒冷（四386 ） ，在他的第二个catechetical指示。 That the life of the Christian is a warfare is amply illustrated in St. Augustine's (d. 430) "De agone christiano" and in his "Confessions".这生命的基督徒，是战是充分说明在圣奥古斯丁（四430 ） "德agone christiano " ，并在他的"自白书" 。 Chastity and virginity were treated by Methodius of Olympus (d. 311) in his "Convivium", a work in which ten virgins, discussing virginity, demonstrate the moral superiority of Christianity over the ethical tenets of pagan philosophy.贞洁与童贞治疗methodius奥林巴斯（四311 ） ，在他的" convivium " ，这是一个工作，其中10个处男，讨论处女，表现出道德优越感的基督教超过伦理信条异教哲学。 The same subject is discussed by the following Fathers: Cyprian (d. 258); Gregory of Nyssa (d. 394) in his "De virginitate"; Ambrose (d. 397), the indefatigable eulogist and champion of the virginal life; Jerome in his "Adversus Helvidium de virginitate" and "Ad Eustachium"; Chrysostom (d. 407) in his "De virginitate", who, though extolling virginity as a heavenly life, yet recommends it only as a counsel; Augustine in his works "De continentia", "De virginitate", "De bono viduitatis".同一议题是讨论由子承父业：塞浦路斯（四258 ） ;格雷戈里的nyssa （四394页）他在"德virginitate " ;刘汉铨（四397 ） ，不知疲倦eulogist和冠军的童贞的生活;杰罗姆在他的"相反helvidium德virginitate "及"专案eustachium " ;金口（四407页）他在"德virginitate " ，他们虽然歌颂处女作为一个天朝生活，但建议，它只是作为一个律师;奥古斯丁在他的著作"德continentia " ， "德virginitate " ， "德博诺viduitatis " 。
On patience we have the works of Cyprian, Augustine, and Tertullian's "De patientia", in which he speaks of this virtue as an invalid might speak of health to console himself.关于耐心，我们有工程的塞浦路斯，奥古斯丁，戴尔都良的"去忍耐" ，其中他谈到这个美德作为无效可能讲卫生安慰自己。 Chrysostom's "De jejunio et eleemosyna" discusses fasting.金口的"时点jejunio等eleemosyna "论述禁食。 Almsgiving and good works are encouraged in Cyprian's "De opere et eleemosynis" and in Augustine's "De fide et operibus".救济及好的作品是在鼓励塞浦路斯的"时点opere等eleemosynis " ，在奥古斯丁的"时点正当等operibus " 。 The value of labour is explained in "De opere monachorum" by St. Augustine.劳动价值是在解释"德opere monachorum " ，由圣奥古斯丁。 Nor are treatises on the different states of life wanting.也不是论文，对不同国家的生活希望。 Thus St. Augustine's "De bono conjugali" treats of the married state; his "De bono viduitatis" of widowhood.因此，圣奥古斯丁的"德博诺conjugali "待人的已婚状态;他的"德博诺viduitatis "守寡。 A frequent subject was the priesthood.频繁的主题是神职人员。 Gregory of Nazianzus, in his "De fuga", treats of the dignity and responsibility of the priesthood; Chrysostom's "De sacerdotio" exalts the sublimity of this state with surpassing excellence; St. Ambrose in his "De officiis", while speaking of the four cardinal virtues, admonishes the clerics that their lives should be an illustrious example; St. Jerome's "Epistola ad Nepotianum" discusses the dangers to which priests are exposed; finally, the "Regula pastoralis" of Gregory the Great inculcates the prudence indispensable to the pastor in his dealings with different classes of men.格雷戈里的nazianzus ，在他的"德风雅" ，待人的尊严和责任的神职人员;金口的"时点sacerdotio " exalts崇高的这种状况与超越卓越;圣刘汉铨在他的"德officiis " ，而在谈到有关坚持四项基本原则，品德，告诫教士，他们的生活应该是一个杰出的例子，圣杰罗姆的" epistola专案nepotianum "论述的危险，其中牧师暴露;最后， "规范pastoralis "的格里高利大inculcates审慎理财不可免牧师在他与不同类别的男人。 Of prime importance for the monastic life was the work "De institutis coenobiorum" of Cassian.最重要的修道生活，是工作的"德institutis coenobiorum " cassian 。 But the standard work from the eighth to the thirteenth century was the Rule of St. Benedict, which found numerous commentators.但标准工作，由第八至十三世纪，是法治的圣本笃，其中发现许多评论家。 Of the saint or rather his Rule St. Bernard says: "lpse dux noster, ipse magister et legifer noster est" (Serm. in Nat. S. Bened., n. 2).该圣或者更确切地说，他的统治圣伯纳德说： " lpse dux noster ， ipse magister等legifer noster预测" （ serm.在NAT的。 bened美国， 12月31日2 ） 。 Illustrations of the practice of Christian virtues in general were the "Expositio in beatum Job" of Gregory the Great and the "Collationes Patrum" of Cassian, in which the various elements of Christian perfection were discussed in the form of dialogues.插图的实践基督教美德，在一般人的" expositio在beatum工"的格里高利大和" collationes patrum " cassian ，其中的各种要素的基督教完善进行了讨论，在形式的对话。
(3) The Medieval-Scholastic Period （ 3 ）中世纪-学术期
The transition period up to the twelfth century exhibits no specially noteworthy advance in ascetical literature.在过渡期，以12世纪的展品没有特别值得注意的进展ascetical文学。 To the endeavour to gather and preserve the teachings of the Fathers we owe Alcuin's "De virtutibus et vitiis".要努力搜集和保存的遗训父亲，我们有责任阿尔昆的"时点virtutibus等vitiis " 。 But when in the twelfth century speculative theology was celebrating its triumphs, mystical and ascetical theology, too, showed a healthy activity.但是，当在12世纪投机神学是在庆祝胜利，神秘和ascetical神学，也表明一个健康的活动。 The results of the former could not but benefit the latter by placing Christian morality on a scientific basis and throwing ascetical theology itself into a scientific form.结果，前者未能受惠，但后者把基督教道德，以科学为依据，并投掷ascetical神学本身转化为科学的形式。 The pioneers in this field were St. Bernard (d. 1156) and Hugh and Richard of St. Victor.先驱，在这个领域被圣伯纳德（四1156 ）和休和理查德圣胜利者。 St. Bernard, the greatest mystical theologian of the twelfth century, also holds a prominent place among ascetical writers, so that Harnack calls the "religious genius" of the twelfth century.圣伯纳德，最大的神秘神学家的12世纪，还保持着突出地位，其中ascetical作家，使的Harnack所称的"宗教天才"的12世纪。 The basic idea of his works, especially prominent in his treatise "De gratia et libero arbitrio", is that the life of the Christian should be a copy of the life of Jesus.其基本思想是他的作品，特别是突出在他的论文"德特惠等的Libero arbitrio " ，是生命的基督徒应该是一个副本，耶稣的生命。 Like Clement of Alexandria, he, too, lays down precepts for the regulation of the necessities of life, as food and dress, and for the implanting of God's love in man's heart, which would sanctify all things ("Apologia", "De præcepto et dispensatione").像克莱门特的亚历山德里亚，他也规定了戒律，为调节生活的必需品，食品和服装，并为植入神的爱在人的心脏，这将圣化所有的东西（ "纵容" ， "德præcepto等dispensatione " ） 。 Many are the steps by which love ascends till it reaches its perfection in the love for God's sake.许多步骤，其中爱升入直至达到完美，在对上帝的爱的缘故。 Among his ascetical writings are: "Liber de diligendo Deo", "Tractatus de gradibus humilitatis et superbiæ", "De moribus et officio episcoporum", "Sermo de conversione ad clericos", "Liber de consideratione".他ascetical著作有： " liber德diligendo迪奥" ， " tractatus德gradibus humilitatis等superbiæ " ， "德moribus等守episcoporum " ， " sermo德conversione专案clericos " ， " liber德consideratione " 。
Frequent allusions to St. Augustine and Gregory the Great are scattered through the pages of Hugh of St. Victor (d. 1141), so much so that he earned the distinction of being called a second Augustine by his contemporaries.频繁的典故，以圣奥古斯丁和格里高利大都是分散的，通过页面的休圣维克多（第1141四） ，以致于他赢得了区别被称为第二奥古斯丁他同时代的。 He was undoubtedly the first to give to ascetical theology a more or less definite, scientific character.他无疑是第一次给ascetical神学较为明确的，科学的品格。 The ever-recurring theme of his works is love.不断反复出现的主题，他的作品是爱。 But what he aimed at above all in his writings was to lay bare the psychological bearings of mystical and ascetical theology.但他的目的，首先是在他的著作被揭出的心理轴承的神秘和ascetical神学。 Noteworthy are his works: "De vanitate mundi", "De laude caritatis", "De mode orandi", "De meditatione".值得一提的是他的作品： "德vanitate世界之" ， "德成绩仁爱" ， "德模式orandi " ， "德meditatione " 。 His pupil, Richard of St. Victor (d. 1173), though more ingenious and systematic, is yet less intent upon practical utility, except in his work "De exterminatione mali et promotione boni".他的瞳孔，理查德圣维克多（四1173 ） ，但更巧妙和系统性，是少，但意图后，实际效用，除非在他的作品"德exterminatione马里等promotione渤泥" 。 The great theologians of the thirteenth century, who were no less famous for their scholastic "Summæ" than for their ascetical and mystical writings, brought ascetical teaching to its perfection and gave it the definite shape it has retained as a standard for all future times.伟大的神学家的13世纪，谁没有那么有名，为他们的学业" summæ "比他们ascetical而神秘的著作，但也带来ascetical教学，以完善和给予它一定的形状，它仍然保留了作为标准，为所有未来的时代。 No other epoch furnishes such convincing proof that true science and true piety are rather a help than a hindrance to each other.没有其他划时代提供了这样的令人信服的证据，证明真正的科学和真正的虔诚而是帮助比妨碍对方。 Albert the Great, the illustrious teacher of the great Thomas, who was the first to join Aristotelean philosophy with theology and to make philosophy the handmaid of theology, was at the same time the author of excellent works on ascetics and mysticism, as, eg, "De adhærendo Deo", the ripest fruit of his mystic genius, and "Paradisus animæ", which was conceived along more practical lines.何俊仁伟大的，杰出的老师伟大的托马斯，谁是第一个加入aristotelean哲学与神学，使哲学handmaid的神学，是在同一时间，作者的优秀作品，对修道者和神秘主义，因为，如"德adhærendo迪奥" ，成熟的果实，他神秘的天才， " paradisus animæ " ，也就是构思沿更实际的线路。