Carmelites are members of a Roman Catholic religious order founded during the 12th century by a group of hermits on Mount Carmel (in present-day Israel). carmelites加入了一個羅馬天主教宗教命令創立，在12世紀由一群隱士山佳美（在現今以色列） 。 They were apparently inspired by the prophets Elijah and Elisha, who had lived there, but much of their early history is unknown.他們顯然是受到先知以利亞和以利沙，誰曾住在這裡，但是他們的大部分早期歷史是未知之數。 In the 13th century, the Carmelites migrated to Europe, where they became friars.在13世紀， carmelites遷移到歐洲，在那裡成了方濟各會士。 Because their habit was a brown tunic and scapular with an ample white cape and hood, they became known as "white friars."因為他們的習慣，是一個棕色中山裝和肩胛骨與充足的白角和引擎蓋，他們後來被稱為"白方濟各會士" 。
During the 16th century, the mystics St. Teresa of 臀ila and St. John of the Cross helped establish a reformed branch of the order known as the Discalced Carmelites.在16世紀，神秘主義者聖德肋撒的臀國際法協會和聖約翰的十字架幫助建立一個經過改革的分行，該命令被稱為該discalced carmelites 。 Today both branches engage in preaching, retreat work, and education.今日兩間分行從事傳道，撤退工作，並教育。 The Carmelite nuns live cloistered lives of prayer.該carmelite尼姑住cloistered的生命祈禱。 Other famous Carmelites include St. Therese and the Renaissance artist Fra Filippo Lippi.其他著名carmelites包括聖（ Therese和文藝復興時期的藝術家FRA的菲利普里皮。
The popular Roman Catholic devotion of Our Lady of Mount Carmel is based on the revelations of Simon Stock, and English Carmelite said to have lived in the 13th century.熱門羅馬天主教奉獻聖母山佳美的基礎上，所揭露的西蒙股票，和英語carmelite說，以住在十三世紀。
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Bibliography
參考書目
Rohrbach,
Peter-Thomas, Journey to Carith: The Story of the Carmelite Order (1966).
rohrbach ，彼得-托馬斯，西遊記carith ：故事的carmelite令（ 1966 ） 。
Carmelites, popular name for members of the Order of Our Lady of Mount Carmel, a Roman Catholic religious order founded as a community of hermits in Palestine during the 12th century by the French hermit St. Berthold. carmelites ，通俗名稱為成員的順序聖母山焦糖，一名羅馬天主教宗教秩序創立作為一個社會的隱士，在巴勒斯坦，在12世紀由法國隱士，聖berthold 。 The original rule, written for them in 1209 by the Latin patriarch of Jerusalem, Albert of Vercelli, was severe, prescribing poverty, abstinence from meat, and solitude.原來的規則，以書面為他們在1209年由拉丁語牧耶路撒冷，何俊仁的Vercelli的，是嚴重的，處方貧困，吃齋，和孤獨。 It was approved in 1226 by Pope Honorius III.它的批准，在1226年由羅馬教皇honorius三。
After the Crusades, the 13th-century Englishman St. Simon Stock reorganized the Carmelites as mendicant friars.經過十字軍東征， 13世紀，英國人聖西蒙存量重組carmelites作為乞討方濟各會士。 Under him, a change of rule was made to facilitate a more active apostolate.根據他的，改變的規則是，以促進一個更積極的使徒。 Offshoot communities quickly sprang up in Cyprus, Messina, Marseille, and parts of England, where they were known as White Friars.支流社區迅速興起，在塞浦路斯，墨西拿，馬賽，以及部分英格蘭，他們被稱為白方濟各會士。
During the 16th century two independent branches of the order were created: the Calced Carmelites, who were permitted to wear shoes and followed the mitigated rule of St. Simon Stock; and the Discalced Carmelites, who went without shoes as a sign of austerity and followed the reforms of the Spanish mystic St. John of the Cross.在16世紀的兩個獨立的分公司，該命令創建： calced carmelites ，誰允許穿鞋並遵循減輕了法治的聖西蒙股票及discalced carmelites ，也沒能無鞋，作為一種標誌的緊縮政策，並遵循改革的西班牙語神秘聖約翰的十字架。 This reform endeavored to restore the spirit of the original rule of Albert of Vercelli.這項改革的努力，以恢復原文的精神統治的阿爾伯特Vercelli的。 The main purpose of the order is contemplation, missionary work, and theology.主要目的的命令是沉思後，其傳教工作，和神學。
Among the several orders of Carmelite nuns, the best known is the Order of Discalced Carmelites, founded during the 16th century by the Spanish mystic St. Teresa of 臀ila. The life of a Carmelite nun is completely contemplative, consisting of prayer, penance, hard work, and silence. The nuns are strictly enclosed, or cloistered; they never eat meat, and from the feast of the Exaltation of the Cross (September 14) until Easter, no milk, cheese, or eggs are allowed on Fridays and during Lent, except for the sick.其中幾個命令carmelite尼姑，最出名的是秩序discalced carmelites ，創立在16世紀由西班牙人神秘聖德肋撒的臀國際法協會。 生命一個carmelite尼姑是完全contemplative ，構成的禱告，懺悔，辛勤工作，並保持沉默。修女們都是嚴格封閉的，或者cloistered ，他們從來沒有吃肉，從宴的提升兩岸（九月十四日）起至復活節了，沒有牛奶，乳酪，蛋或獲准於每星期五及期間封齋期，除為患病的。 The order has produced some of the greatest Roman Catholic mystics.該命令產生了一些最偉大的羅馬天主教神秘主義者。
{ah'-vee-lah} （ ah' V型- lah ）
Saint Teresa of Avila, b.聖德肋撒的阿維拉，乙 Mar. 28, 1515, d. 1515年3月28日，四 Oct. 4, 1582, was a Spanish Carmelite and mystic who was declared a doctor of the church in 1970. 1582年10月4日，這是一個西班牙語carmelite和神秘人被宣布為是一位醫生，教會於1970年。 The daughter of a noble Spanish family, she was originally named Teresa de Cespeda y Ahumada.女兒的一個崇高的西班牙語的家庭，她原名德肋撒德cespeda y阿烏馬達。 In 1535 she entered the Carmelite monastery of the Incarnation at Avila, where the nuns observed the rules of the order in a relaxed ("mitigated") way.在1535年，她進入carmelite寺的化身，在阿維拉，那裡的修女遵守規則的命令，在一個輕鬆的（ "緩解" ）的方式。 After a serious illness and a prolonged period of spiritual apathy Teresa experienced (1555) a spiritual reawakening that convinced her of the need for strict observance of the austere Carmelite rule.經過重病，並在經歷了長時期的精神態度冷淡德肋撒經歷（ 1555 ）的精神喚醒表示深信，她的必須嚴格遵守的過緊carmelite統治。 Despite strong opposition, she succeeded (1562) in opening the Convent of Saint Joseph in Avila, the first of the reformed Carmelite houses.儘管強烈反對，但她成功（ 1562 ）在開放修道院的聖約瑟夫在阿維拉，首先改革後carmelite房子。 Until her death she led the way in reforming both the male and female branches of the Carmelite order.直到她去世，她率領的方式在改革無論男性和女性分行的carmelite秩序。 Along with Saint John of the Cross, she is considered the founder of the Discalced ("shoeless") Carmelites.隨著聖約翰的十字架上，她被認為是創始人之一discalced （ " shoeless " ） carmelites 。
Besides her activity in directing the reform of her order, which involved extensive travel and communication with nobility and church officials, Teresa wrote many works, among which are some of the greatest classics of mystical literature.除了她的活動，在指導改革的她命令，其中涉及了廣泛的旅行和通訊與貴族和教會官員，德肋撒，寫下了許多作品，其中包括一些最偉大的經典之文學。 A mystic of great stature who achieved the rare state of union referred to as mystical marriage, she wrote advice and direction for others, especially her nuns, with unusual beauty and equally unusual practical wisdom.一神秘的偉大地位，他們實現了難得的狀態，聯盟被稱為神秘婚姻中，她寫道意見和方向，為其他人，尤其是她的修女們，不尋常的美麗和同樣不同尋常的實踐智慧。 She is considered an authority on spirituality in the Western world, and her writings are read and studied today as much as ever.她被認為是權威和靈性，在西方世界，和她的著作，是閱讀和研究了今天之多前所未有。 Teresa's best-known works are The Way of Perfection (1583), The Interior Castle (1588), The Book of Foundations (1610), and her Life (1611).德肋撒最知名的作品是單程的完善（ 1583 ） ，內部城堡（ 1588 ） ，這本書的基礎（ 1610 ） ，和她的生活（ 1611 ） 。 Feast day: Oct. 15.盛宴的日子： 10月15日。
Joan A. Range鄧務滋女士答範圍
Bibliography
參考書目
Beevers, John,
Storm of Glory (1977); Hatzfeld, HA, Santa Teresa di Avila (1969).
beevers ，約翰，風暴的榮耀（ 1977年） ; hatzfeld ，醫管局，聖特雷莎迪阿維拉（ 1969 ） 。
Saint Teresa of 臀ila (1515-82) was a Spanish mystic, influential author, and founder of the religious order of Discalced, or Barefoot, Carmelites, also known as Teresa of Jesus.聖德肋撒的臀國際法協會（ 1515年至1582年）是一個西班牙語神秘的，有影響力的作者，並創辦人的宗教秩序的discalced ，或赤腳， carmelites ，又稱為德肋撒的耶穌。
Teresa de Cepeda y Ahumada was born in 臀ila on March 28, 1515.德肋撒德塞佩達y阿烏馬達出生於臀國際法協會於1515年3月28日。 She was educated in an Augustinian convent and, about 1535, entered the local Carmelite Convent of the Incarnation.她曾就讀於一個augustinian修道院，以及約1535 ，進入當地carmelite修道院的化身。 In 1555, after many years marked by serious illness and increasingly rigorous religious exercises, she experienced a profound awakening, involving visions of Jesus Christ, hell, angels, and demons; at times she felt sharp pains that she claimed were caused by the tip of an angel's lance piercing her heart. Long troubled by the slack discipline into which the Carmelites had relapsed, she determined to devote herself to the reform of the order. Through papal intervention in her behalf, she overcame the bitter opposition of her immediate ecclesiastical superiors and in 1562 succeeded in founding at 臀ila the Convent of St. Joseph, the first community of reformed, or Discalced, Carmelite nuns. She enforced strict observance of the original, severe Carmelite rules at the convent. Her reforms won the approbation of the head of the order, and in 1567 she was authorized to establish similar religious houses for men.在1555 ，經過多年的標誌大病和日益嚴格的宗教演習中， 她經歷了一場深刻的覺醒，所涉及的願景耶穌基督，地獄，天使，天使與魔鬼;時候，她感到尖銳的痛苦，她聲稱因尖端一個天使的蘭斯刺耳，她的心。 長期以來困擾，由紀律鬆弛到其中carmelites復發了，她決心以自己全身心地撲在這項改革的議事程序，通過教皇干預，她的代表，她克服了痛苦的反對，她立刻教會上級和1562成功地創始於臀國際法協會修道院的聖若瑟，第一所社區的改革，或discalced ， carmelite尼姑， 她被強迫嚴格遵循原著，嚴重carmelite規則，在修道院，她的改革，贏得了讚許的頭部該命令的，而在1567年，她被授權建立類似的宗教之家為男性。
Teresa organized the new branch of the old order, with the aid of St. John of the Cross, the Spanish mystic and Doctor of the Church.德肋撒舉辦了新的分支舊秩序，借助聖約翰的十字架，西班牙的神秘和醫生的教會。 Although she was harassed at every step by powerful and hostile church officials, she helped to establish 16 foundations for women and 14 for men.雖然她被騷擾的每一個步驟，是由強大的敵對和教會官員，她幫助建立了16個基礎，為婦女和14個男子。 Two years before her death the Discalced Carmelites received papal recognition as an independent monastic body.二年前，她的死因有關discalced carmelites得到教皇的承認，作為一個獨立的寺院機構。 Teresa died in Alba de Tormes on October 4, 1582.德肋撒死在阿爾巴德tormes於1582年10月4日。
Teresa was a gifted organizer endowed with common sense, tact, intelligence, courage, and humor, as well as a mystic of extraordinary spiritual depth.德肋撒是一個天才的組織者，賦予了普通常識，機智，智慧，勇氣和幽默，而且是一個神秘的不平凡精神引向深入。 She purified the religious life of Spain and, in a period when Protestantism gained ground elsewhere in Europe, strengthened the forces that reformed the Roman Catholic church from within.她淨化了宗教生活的西班牙，並在一個時期內，當新教抬頭，在歐洲其他地方，加強了力量，改革了羅馬天主教會從內部產生。
Teresa's writings, all published posthumously, are valued as unique contributions to mystical and devotional literature and as masterpieces of Spanish prose.德肋撒的寫作中，所有出版死後，價值是作為獨特貢獻，以神秘和靈修文學，作為大師的西班牙語散文。 Among her works are a spiritual autobiography; The Way of Perfection (after 1565), advice to her nuns; The Interior Castle (1577), an eloquent description of the contemplative life; and The Foundations (1573-82), an account of the origins of the Discalced Carmelites.其中她的作品是一種精神的自傳;方式的完善（ 1565年後） ，向她的修女;內政城堡（ 1577 ） ，雄辯地說明了contemplative生活和基礎（ 1573年至1582年） ，戶口本起源的discalced carmelites 。 English translations of her complete works appeared in three volumes in 1946.英語翻譯，她完成工程出現三冊於1946年。
Teresa was canonized in 1622; she was proclaimed a Doctor of the Church, the first woman to be so named, in 1970.德肋撒被冊封的，在1622年，她被宣布為是一位醫生，教會，第一女被如此命名，於1970年。 Her feast day is October 15.她盛宴一天是10月15日。
Saint John of the Cross, b.聖約翰的十字架，乙 June 24, 1542, d. 1542年6月24日，四 Dec. 14, 1591, a Spanish mystic and poet, is considered by many the greatest Western authority on Mysticism and one of Spain's finest lyric poets. 1591年12月14日，一名西班牙的神秘和詩人，是被許多人最大的西方權威的神秘主義和一個西班牙最優秀的抒情詩人。 He entered a Carmelite monastery in 1563 and was ordained a priest in 1567.他進入了一個carmelite寺在1563年被祝聖司鐸在1567年。 Dissatisfied with the laxity of the order, he began to work for the reform of the Carmelites.不滿與懈怠的一聲令下，他開始工作，為改革的carmelites 。 With Saint Teresa of 臀ila, he founded the Discalced Carmelites.與聖德肋撒的臀國際法協會，他創立discalced carmelites 。 Friction with the hierarchy led to his imprisonment (1577) in the monastery of Toledo.摩擦與層次導致了他的監禁（ 1577 ）在修道院的托萊多。 He escaped in 1578 and later served as prior of Granada (1582-88) and of Segovia (1588-91).他逃出，在1578年，後來擔任過前的格拉納達（ 1582年至1588年）和塞哥維亞（ 1588至1591年） 。
Saint John combined the imagination and sensitivity of a poet with the precision and depth of a theologian and philosopher trained in the tradition of Saint Thomas Aquinas.聖約翰結合的想像力和敏感的詩人與精度和深度，神學家和哲學家訓練有素，在傳統的聖托馬斯阿奎那。 These two factors contributed toward making his writings powerfully descriptive and analytical of the mystical experience.這兩個因素的貢獻，使他的作品有力地描述和分析性的神秘經驗。 His most important writings are The Spiritual Canticle, written during his imprisonment in 1578; The Ascent of Mt. Carmel and Dark Night of the Soul, written shortly afterward; and The Living Flame of Love, completed by 1583.他最重要的著作，是精神的canticle ，寫在他被監禁在1578年;上升的攝影。焦糖和黑夜的靈魂，以書面緊接著，以及生活火焰的愛情，完成了1583年。 These poems deal with the purification of the soul--through detachment and suffering--in its mystical journey toward God and give a detailed description of the three stages of mystical union: purgation, illumination, and union.這些詩詞處理淨化靈魂-通過支隊和苦難-在其神秘的征途神，並給予詳細說明了三個階段的神秘聯盟：通便，照明，職工和工會。 Saint John was canonized in 1726 and declared a Doctor of the Church in 1926.聖約翰被冊封的，在1726年，並聲稱是一位醫生，教會於1926年。 Feast day: December 14.盛宴的日子： 12月14日。
Joan A. Range鄧務滋女士答範圍
Bibliography
參考書目
Brenan, Gerald,
St. John of the Cross (1973); Collings, Ross, John of the Cross (1990).
brenan ，杰拉德，聖約翰的十字架（ 1973年） ; collings ，羅斯，約翰的十字架（ 1990 ） 。
Saint Teresa was a Spanish mystic, born Teresa de Cepeda y Ahumada at Avila on March 28, 1515.聖德肋撒是西班牙的一個神秘的，出生德肋撒德塞佩達y阿烏馬達在阿維拉於1515年3月28日。 Her stepmother died when Teresa was thirteen years of age.她的繼母去世時，德肋撒是十三年歲。 Three years later, upon the marriage of her oldest sister, she was sent to the Augustinian convent in Avila, but illness forced her to leave.三年後的今天，當婚姻對她的姐姐，她被送往該augustinian修道院在阿維拉，但病情逼迫她離開。 After a prolonged spiritual struggle, accompanied by poor health, she entered the Carmelite Convent of the Incarnation at Avila on November 2, 1535.經過長時間的精神鬥爭中，伴隨著健康狀況不佳，她進入carmelite修道院的化身，在阿維拉於1535年11月2日。 Here she was treated with deference because of her personality and family status.在這裡，她是治療順從，因為她的性格和家庭地位。 However, in 1555, her spiritual pilgrimage took a more serious turn.然而，在1555 ，她的精神朝聖了較嚴重的好轉。 This second conversion, as it is sometimes called, was marked by "mental prayer" and estatic visions.這第二次轉換，因為它有時也被稱為，主要標誌是"精神祈禱" ，並estatic願景。 Some of her spiritual advisors thought her visions were diabolical, but others reassured her that they were, indeed, from the Lord.她的一些精神顧問認為她願景，被兇殘的，但其他人放心，她說，他們分別為，事實上，從上主。 She found support from the Jesuits, particularly her father confessor, Baltasar Alvarez.她發現，支持，從耶穌會士，特別是她的父親懺悔， baltasar阿爾瓦雷斯。
In 1559, Teresa reported a remarkable vision known as the "transverberation of her heart," in which an angel with a fire-tipped lance pierced her heart. 1559年，德肋撒報了不起的願景稱為" transverberation她的心" ，其中一位天使與火尖槍，戳穿了她的心。 Growing increasingly disillusioned with her own Carmelite order, Teresa felt compelled to launch a reform movement with Carmelite nuns who would follow an austere rule.越來越幻滅，她自己的carmelite秩序，德肋撒認為有必要推出一項改革運動與carmelite修女會跟隨過緊統治。 Her plans met with stiff resistance from a number of sources, including the city of Avila.她的計劃遭到激烈的抵抗，從若干來源，包括市阿維拉。 However, wealthy friends offered their support.然而，富裕的朋友們提供了他們的支持。 In spite of stout opposition, Teresa sought and found approval from Pope Paul IV.儘管粗壯反對，德肋撒尋求和發現批准，由教皇保羅四。 Her convent was to be small, numbering no more than thirteen, following the rule prepared by Fray Hugo in 1248.她的女修道院是小，不超過13個，以下規則編寫捲入旋渦雨果在1248年。 Thus on August 24, 1562, the resolute nun founded the convent of Discalced ("barefoot") Carmelite Nuns of the Primitive Rule of St. Joseph.因此，對1562年8月24日，堅決尼姑創立修道院的discalced （ "赤腳" ） carmelite尼姑原始法治的聖若瑟。 After a visit by the General of the Carmelites, she was encouraged in her work and given permission to form other houses of the Discalced Carmelites, not only for nuns, but for monks also.在查訪後，由一般的carmelites ，使她深受鼓舞，在她的工作，並獲准以其他形式房子的discalced carmelites ，不僅為尼姑，但對於僧侶也。 With the backing of Philip II, she managed to escape the Inquisition, and spent the remainder of her life establishing new convents all over Spain.與後盾弘第二，她設法逃脫了宗教裁判所，並度過了餘下的一生樹立新的修道院都超過西班牙。
Teresa was a remarkable person, combining mystic contemplation and a fervent activism with a literary career.德肋撒是一個了不起的人，結合神秘的沉思和熱切的積極性與文學生涯。 She wrote two autobiographical works, the Life and the Book of Foundations.她寫了兩本自傳式作品，生活與書本的基礎。 Two were written for her nuns: The Way of Perfection and The Interior Castle.兩個人寫給她的修女們：未來路的完善和內部城堡。 It was her conviction that contemplation should lead to action, not lethargy.這是她的信念，即沉思應該帶頭行動，而不是昏昏欲睡。 In spite of a frail body, beset by continuing bouts of illness, she became the personification of this conviction.儘管纖弱身體，困擾不斷出現的疾病，她成了人格化的這個信念。 Teresa was canonized by Gregory XV in 1622.德肋撒被冊封格雷戈里十五，在1622年。
WR Estep,
Jr.西鐵estep前些日子
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
EA Peers,
Handbook to the Life and Times of St. Teresa and St. John of the Cross; "Teresa
of Jesus, Saint," Catholic Encyclopedia, XIV.環境同行，手冊，以生命和時代的聖德肋撒和聖約翰的十字架"
;德肋撒的耶穌，聖" ，天主教百科全書，十四。
(1542-1591) （ 1542年至1591年）
John of the Cross was one of the leading teachers of Christian contemplation or the mystical way, as well as a founder of the Discalced Carmelite order.約翰的十字架是一個起主導作用的教師，基督教沉思或神秘的方式，以及作為創始人之一discalced carmelite秩序。 Born Juan de Yepes y Alvarez in Old Castile, Spain, to a poor family of noble stock, he entered the Carmelite order in 1563 and, after a study of theology at Salamanca, was ordained in 1567.出生胡安yepes y阿爾瓦雷斯在舊卡斯蒂利亞，西班牙，向家境貧寒的高尚的股票，他進入carmelite為了在1563年，在經過研究神學，在薩拉曼卡，是受戒於1567年。 At that time the discipline of the Carmelite Order was relatively lax, and many of its leaders favored the mitigated observance.在那個時候，紀律的carmelite秩序相對寬鬆，它的許多領導人，主張減輕了紀念活動。 John, distressed by their laxity, came under the influence of Teresa of Avila and, following her advice, attempted to introduce reform into the order.約翰，痛心，他們的懈怠，來的影響下德肋撒的阿維拉和之後，她的意見，試圖在國內引進的改革納入議事程序。 While in and out of office and prison because of his combination of great ability and reforming zeal (which his superiors mistrusted and feared), he produced some of the greatest mystical theological literature in the history of the church.而在進出辦公室和監獄，因為他相結合的偉大能力和改革的熱情（他的上級mistrusted害怕） ，他製作了一些最偉大的神秘主義神學文獻，在教會的歷史。 The order itself eventually split into Calced and Discalced branches, as the stricter group withdrew in 1578 under the leadership of Teresa and John.該命令本身，最終分裂成calced和discalced分行，為更嚴格的集團撤回了在1578年的領導下，特里薩以及約翰。 His death was the result of privations suffered in these struggles.他的去世是因遭受privations在所有這些鬥爭。
While John of the Cross is best known for his Dark Night of the Soul, that work is but the second part of Ascent of Mount Carmel.而約翰的交叉是最出名的，他黑夜的靈魂，這項工作，不過是第二部分，登上摩佳美。 This latter work deals with the purgative way, while the former instructs in the illuminative and unitive ways.後者的工作待遇與瀉下的方式，而前者則指示，在照明和統一的途徑。 Through the progressive stages of purgation (the night of the senses) and spiritual growth (the night of the spirit) the soul is prepared for union with God, described in terms of marriage (The Living Flame of Love).通過逐步階段的下法（夜的感官）及心靈成長（夜的精神）的靈魂，是準備為聯盟與神，敘述的角度婚姻（居住火焰的愛） 。 While John was a strict monastic and a philosopher in the Thomistic tradition, and while he fed on Scripture, especially the hard sayings of Jesus and Paul, his poetic gentleness is evident in The Spiritual Canticle (begun while in prison), and his wisdom as a spiritual guide and counselor shines through his work, which is important to pastors in many traditions but is invaluable to people interested in more mystical spiritual experience of the nonimaged type.而約翰是一個嚴格的寺院和一位哲人在thomistic傳統，而他餵養的經文，特別是硬熟語的耶穌和保羅，他的詩歌溫柔，是明顯地體現在精神canticle （開始，而在監獄中） ，並且他的智慧一種精神，引導和輔導員斜照通過他的工作，這是很重要的牧者，在許多傳統而且是非常寶貴的人，有興趣的更神秘的屬靈經驗的nonimaged類型。
PH Davids
pH值戴維斯
(Elwell
Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
參考書目
A. Cugno, St.
John of the Cross; L. Christiani, St. John of the Cross; B. Frost, St. John of
the Cross; EA Peers, Spirit of Flame and Handbook of the Life and Times of Saint
Teresa and Saint John of the Cross.答： cugno ，聖約翰的十字架;屬christiani
，聖約翰的十字架;乙霜凍，聖約翰的十字架;環境同輩，是精神的火焰和手冊的生活和歷史的聖特里薩以及聖約翰的十字架。
One of the mendicant orders.其中的乞討命令。
Origin原產地
The date of the foundation of the Order of Our Lady of Mount Carmel has been under discussion from the fourteenth century to the present day, the order claiming for its founders the prophets Elias and Eliseus, whereas modern historians, beginning with Baronius, deny its existence previous to the second half of the twelfth century.日期的立黨之本，為了我們的夫人迦密山一直在討論從14世紀到現在的一天，為了要求賠償，其創始人先知們Elias和eliseus ，而現代歷史學家，開始與巴若尼，否認它的存在以往到下半年的12世紀。 As early as the times of the Prophet Samuel there existed in the Holy Land a body of men called Sons of the Prophets, who in many respects resembled religious institutes of later times.早在時代的先知塞繆爾存在著在聖地的一個機構，對男人所謂先知的子民，他們在很多方面都類似於宗教研究所稍後的時間。 They led a kind of community life, and, though not belonging to the Tribe of Levi, dedicated themselves to the service of God; above all they owed obedience to certain superiors, the most famous of whom were Elias and his successor Eliseus, both connected with Carmel, the former by his encounter with the prophets of Baal, the latter by prolonged residence on the holy mountain.他們過著一種社會生活，而且，雖然不屬於該部落的利維，投身天主服務;上述所有欠款，他們以服從某些上級，最有名的人Elias和他的繼任者eliseus ，無論是連接與焦糖，前者是他遭遇的先知巴力，而後者是由長期居住於聖山。 With the downfall of the Kingdom of Israel the Sons of the Prophets disappear from history.與沒落的王國以色列先知的子民消失，從歷史中。 In the third or fourth century of the Christian Era Carmel was a place of pilgrimage, as is proved by numerous Greek inscriptions on the walls of the School of the Prophets: "Remember Julianus, remember Germanicus", etc. Several of the Fathers, notably John Chrystostom, Basil, Gregory Nazianzen, and Jerome, represent Elias and Eliseus as the models of religious perfection and the patrons of hermits and monks.在第三或第四世紀的基督教時代，佳美是一個地方的朝聖活動，為的是證明了無數希臘碑文上的牆壁，學校的先知們說： "記住，尤里安，記住軍曼尼古斯"等幾個的父親，尤其是約翰chrystostom ，羅勒，格雷戈里nazianzen ，杰羅姆，代表Elias和eliseus作為型號的宗教完善和食客的隱士和僧侶。 These undeniable facts have opened the way to certain conjectures.這些無可否認的事實已經開闢了道路，以一定的猜測。 As St. John the Baptist spent nearly the whole of his life in the desert, where he gathered around him a number of disciples, and as Christ said he was endowed with the spirit and virtue of Elias, some authors think that he revived the institute of the Sons of the Prophets.正如聖施洗約翰花了將近整他的生命在沙漠中，他在那裡聚集在他周圍的一批弟子，並作為基督說，他是得天獨厚的精神和美德，埃利亞斯，一些作者認為他復活研究所對先知的子民。
The glowing descriptions given by Pliny, Flavius Josephus, and Philo, of the manner of life of the Essenes and Therapeutes convinced others that these sects belonged to the same corporation; unfortunately their orthodoxy is open to serious doubts.發光說明給予普林尼， flavius約瑟夫，斐洛，在該地生活了essenes和therapeutes說服別人認為這些支派屬於同一公司，可惜他們的正統，是開放嚴重懷疑。 Tacitus mentions a sanctuary on Carmel, consisting "neither of a temple, nor an idol, but merely an altar for Divine worship"; whatever its origin may have been, it certainly was at the time of Vespasian in the hands of a pagan priest, Basilides.塔西佗提到一個避難所對焦糖，構成"既不是一個廟，也不是偶像，而僅僅是一個供奉神崇拜" ;不論其來源可能有，它肯定是當時的vespasian在政府手中一個異教徒祭司， basilides 。 Pythagoras (500 BC) is represented by Jamblichus (AD 300) as having spent some time in silent prayer in a similar sanctuary on Carmel, a testimony of greater force for the time of Jambilichus himself than for that of Pythagoras.畢達哥拉斯（公元前500年）是代表jamblichus （公元300 ） ，因為用了一段時間默禱在一個類似的庇護所對焦糖，也證明了更大的力量的時候， jambilichus自己比作是畢達哥拉斯。 Nicephorus Callistus (AD 1300) relates that the Empress Helena built a church in honour of St. Elias on the slopes of a certain mountain. nicephorus callistus （公元1300 ）表示，慈禧赫勒拿島建造一所教堂的榮譽聖埃利亞斯對斜坡的某個山區。 This evidence is, however, inadmissible, inasmuch as Eusebius is witness to the fact that she built only two churches in the Holy Land, at Bethlehem and at Jerusalem, not twenty, as Nicephorus says; moreover the words of this author show clearly that he had in view the Greek monastery of Mar Elias, overhanging the Jordan valley, and not Carmel as some authors think; Mar Elias, however, belongs to the sixth century.這方面的證據，但不能允許的，因為尤西比烏斯是見證了一個事實，她只能建立在兩個教會在聖地，在伯利恆，並在耶路撒冷，而不是二十一，作為nicephorus說，而且的話，筆者則表明他有鑑於希臘的修道院三月埃利亞斯，懸垂約旦谷地，而不是佳美，因為有些作者認為;三月愛麗絲，但屬於第六世紀。 These and other misunderstood quotations have enfeebled rather than strengthened the tradition of the order, which holds that from the days of the great Prophets there has been, if not an uninterrupted, at least a moral succession of hermits on Carmel, first under the Old Dispensation, afterwards in the full light of Christianity, until at the time of the Crusades these hermits became organized after the fashion of the Western orders.這些和其他人誤解的報價已enfeebled而不是強化傳統的一聲令下，其中認為，從幾天的偉大先知已，如果不是一個不間斷的，至少在道義上繼承隱士對焦糖，首先根據舊省卻隨後，在充分肯定的是基督教，直到當時的十字軍東征這些隱士成為有組織後，時裝的西部命令。 This tradition is officially laid down in the constitutions of the order, is mentioned in many papal Bulls, as well as in the Liturgy of the Church, and is still held by many members of the order.這一傳統在正式寫在憲法中的一聲令下，是中提到的許多教皇公牛，以及在禮儀中的教會，仍然被許多委員的命令。
The silence of Palestine pilgrims previous to AD 1150, of chroniclers, of early documents, in one word the negative evidence of history has induced modern historians to disregard the claims of the order, and to place its foundation in or about the year 1155 when it is first spoken of in documents of undoubted authenticity.沉默的巴勒斯坦朝聖者前至公元1150的編年史家，早期文件，在一個詞的負面證據的歷史，引起了現代歷史學家不顧索賠的一聲令下，並把其基礎或對， 1155年時，它首先發言的，在文件的真實性不容置疑的。 Even the evidence of the order itself was not always very explicit.即使是證據的命令本身並不總是很明確。 A notice written between 1247 and 1274 (Mon. Hist. Carmelit., 1, 20, 267) states in general terms that "from the days of Elias and Eliseus the holy fathers of the Old and the New Dispensation dwelt on Mount Carmel, and that their successors after the Incarnation built there a chapel in honour of Our Lady, for which reason they were called in papal Bulls "Friars of Blessed Mary of Mount Carmel". The General Chapter of 1287 (unedited) speaks of the order as of a plantation of recent growth (plantatio novella). More definite are some writings of about the same time. A letter "On the progress of his Order" ascribed to St. Cyril of Constantinople, but written by a Latin (probably French) author about the year 1230, and the book "On the Institution of the First Monks" connect the order with the Prophets of the Old Law. This latter work, mentioned for the first time in 1342, was published in 1370 and became known in England half a century later. It purports to be written by John, the forty-fourth (more accurately the forty-second) Bishop of Jerusalem (AD 400). However, as Gennadius and other ancient bibliographers do not mention it among the writings of John, and as the author was clearly a Latin, since his entire argument is based upon certain texts of the Vulgate differing widely from the corresponding passages of the Septuagint, and as he in many ways proves his entire ignorance of the Greek language, and, moreover, quotes or alludes to writers of the twelfth century, he cannot have lived earlier than the middle of the thirteenth. A third author is sometimes mentioned, Joseph, a Deacon of Antioch, whom Possevin assigns to about AD 130. His work is lost but its very title, "Speculum perfect疆 milit疆 primitiv疆 ecclesi疆", proves that he cannot have belonged to the Apostolic Fathers, as indeed he is entirely unknown to patristic literature. His name is not mentioned before the fourteenth century and in all probability he did not live much earlier.公告書面之間的1247,1410和1274 （週一歷史。 carmelit ， 1 ， 20 ， 267 ）國家一般條款" ，從天Elias和eliseus聖教父的新和舊省卻白景富對摩焦糖，並他們的接班人後，化身建有一個小教堂，在榮譽的聖母，因此它們被稱為在教皇公牛"的方濟各會士的祝福瑪麗的摩佳美" 。總務章1287 （未編輯）談到了經濟秩序作為一項人工林的近期增長（ plantatio中篇小說） 。作出更明確的是一些著作的大約同一時間舉行。一封信"的進度，他命令"歸因於聖西里爾的君士坦丁堡，但寫的一個拉丁（可能是法語）作者有關一年1230 ，和一本名為"關於事業單位的第一和尚"的連接，以便與先知的舊法，這後者的工作，第一次提到了在1342發表在1370年，並成為眾所周知的，在英格蘭半世紀後來，它意圖藉此予以書面約翰，第四十四屆（更準確第四十二屆）主教在耶路撒冷（公元400 ） ，但由於gennadius和其他古代bibliographers不提它其中的著述約翰，並作為作者顯然是一個拉丁語，因為他的整個論點，是基於某些文本的不同vulgate廣泛，從相應通道的septuagint ，因為他在很多方面證明了他的整個的無知，希臘語，更行情或提到作家的12世紀，他也不能住了早中的第十三一個第三作者有時提到，約瑟夫，執事安提，其中possevin委派至約公元130 。他的工作失去了，但它很稱號" speculum完善疆milit疆primitiv疆ecclesi疆" ，證明他不可能有屬於教廷的父親，事實上，他是完全陌生的教父的著作，他的名字是不是以前所說的14世紀，並在所有的概率，他不生活要早得多。
The tradition of the order, while admitted by many of the medieval Schoolmen, was contested by not a few authors.傳統的一聲令下，同時也承認，許多中世紀schoolmen ，是有爭議的，沒有幾個作家。 Hence the Carmelite historians neglected almost completely the history of their own times, spending all their energy on controversial writings, as is evident in the works of John Baconthorpe, John of Chimeneto, John of Hildesheim, Bernard Olerius, and many others.因此carmelite歷史學家忽略幾乎完全史上自己的時候，這方面的開支全部精力具爭議性的著作，這一點在工程的約翰baconthorpe ，約翰的chimeneto ，約翰的希爾德斯海姆，伯納德olerius ，以及其他許多人。 In 1374 a disputation was held before the University of Cambridge between the Dominican John Stokes and the Carmelite John of Horneby; the latter, whose arguments were chiefly taken from canon law, not from history, was declared victorious and the members of the university were forbidden to question the antiquity of the Carmelite Order.在1374年1糾紛之前舉行了大學，劍橋大學之間的多米尼加約翰斯托克斯和carmelite約翰的horneby ;後者，其論據主要都是從教會法，而不是從歷史中，被宣布為戰勝國和成員，大學被禁止質疑古代的carmelite秩序。 Towards the end of the fifteenth century this was again ably defended by Trithemius (or whoever wrote under his name), Bostius, Palæonydorus, and many others who with a great display of learning strove to strengthen their thesis, filling in the gaps in the history of the order by claiming for it numerous ancient saints.在接近年底的15世紀，這是幹練又悍裡特米烏斯（或誰寫下他的名字） ， bostius ， palæonydorus ，和許多其他人一樣懷著極大的展示學習奮鬥，以加強他們的論文，填補空白的歷史該命令稱，因為眾多的古代聖人。 Sts. STS對。 Eliseus and Cyril of Alexandria (1399), Basil (1411), Hilarion (1490), and Elias (in some places c. 1480, in the whole order from 1551) had already been placed on the Carmelite calendar; the chapter of 1564 added many more, some of whom were dropped out twenty years later on the occasion of a revision of the Liturgy, but were reintroduced in 1609 when Cardinal Bellarmine acted as reviser of Carmelite legends. eliseus和西里爾亞歷山大（ 1399 ） ，羅勒（ 1411 ） ，希拉容（ 1490 ） ，和愛麗絲（在一些地方，長1480 ，在整個秩序，從1551 ）已被放置於carmelite日曆;本章的第1564補充說：許多人，其中有些人是退出了二十年後，在紀念修訂的禮儀中，但被重新提出，在1609年時，樞機bellarmine擔任審校的carmelite傳說。 He, too, approved with certain reservations the legend of the feast of Our Lady of Mount Carmel, 16 July, which had been instituted between 1376 and 1386 in commemoration of the approbation of the rule by Honorius III; it now (1609) became the "Scapular feast", was declared the principal feast of the order, and was extended to the whole Church in 1726.他也批准了若干保留的傳說，這個節日的聖母山焦糖， 7月16日，已被提起之間的第1376和第1386紀念認同的法治honorius三;現在（ 1609年）成為"肩胛骨盛宴" ，被宣布為主要盛宴的命令，並擴展至整個教會在1726年。 The tendency of claiming for the order saints and other renowned persons of Christian and even classical antiquity came to a climax in the "Paradisus Carmelitici decoris" by MA Alegre de Casanate, published in 1639, condemned by the Sorbonne in 1642, and placed on the Roman Index in 1649.趨勢聲稱該命令聖人和其他著名人士的基督徒，甚至古典古代來到了高潮，在" paradisus carmelitici decoris " ，由馬alegre德casanate ，發表在1639譴責索邦大學，在1642年，並放置於羅馬指數在1649年。 Much that is uncritical may also be found in the annals of the order by J.-B.許多應該批判，可能也見諸於史冊的命令由j.-b. de Lezana (1645-56) and in "Decor Carmeli" by Philip of the Blessed Trinity (1665).德lezana （ 1645至1656年）和"裝飾卡爾梅利"弘的祝福三一（ 1665 ） 。 On the publication, in 1668, of the third volume of March of the Bollandists, in which Daniel Papebroch asserted that the Carmelite Order was founded in 1155 by St. Berthold, there arose a literary war of thirty years' duration and almost unequaled violence.對違規出版， 1668年，第三卷三月的bollandists ，其中丹尼爾papebroch宣稱carmelite為了創立於11時55分由聖berthold ，因而產生了一位文學戰爭的三十年期幾乎無與倫比的暴力行為。 The Holy See, appealed to by both sides, declined to place the Bollandists on the Roman Index, although they had been put on the Spanish Index, but imposed silence on both parties (1698).羅馬教廷，呼籲雙方的共同努力下，拒絕把bollandists對羅馬指數中，他們雖然也提上了西班牙語指數，但所施加的沉默，對雙方（ 1698 ） 。 On the other hand it permitted the erection of a statue of St. Elias in the Vatican Basilica among the founders of orders (1725), towards the cost of which (4064 scudi or $3942) each section of the order contributed one fourth part.在另一方面，它允許豎立一尊塑像，聖埃利亞斯在梵蒂岡大教堂之間的締造者令（ 1725 ） ，對成本的，其中（ 4064 scudi或3942美元）每一節的命令作出貢獻的四分之一部分。 At the present time the question of the antiquity of the Carmelite Order has hardly more than academical interest.在目前這個時間的問題，古物的carmelite秩序已難以以上學術興趣。
Foundations in Palestine基金會在巴勒斯坦
The Greek monk John Phocas who visited the Holy Land in 1185 relates that he met on Carmel a Calabrian (ie Western) monk who some time previously, on the strength of an apparition of the Prophet Elias, had gathered around him about ten hermits with whom he led a religious life in a small monastery near the grotto of the prophet.希臘的僧侶約翰phocas訪問聖地，在1185年表示，他會見了焦糖一calabrian （即西方）僧侶一段時間以前，對強度的一個apparition的先知埃利亞斯，聚集在他周圍的大約10名隱士與誰他率領一個宗教生活中的一小寺附近石窟的先知。 Rabbi Benjamin de Tudela had already in 1163 reported that the Christians had built there a chapel in honour of Elias.拉比本傑明德圖德拉已在1163年報告說，基督徒已建有一個小教堂，在榮譽的愛麗絲。 Jacques de Vitry and several other writers of the end of the twelfth and the beginning of the thirteenth centuries give similar accounts.雅克德vitry及其他幾個作家的結束第十二屆並開始第十三百年作出類似的賬戶。 The exact date of the foundation of the hermitage may be gathered from the life of Aymeric, Patriarch of Antioch, a relative of the "Calabrian" monk, Berthold; on the occasion of a journey to Jerusalem in 1154 or the following year he appears to have visited the latter and assisted him in the establishment of the small community; it is further reported that on his return to Antioch (c. 1160) he took with him some of the hermits, who founded a convent in that town and another on a neighbouring mountain; both were destroyed in 1268.確切日期的立黨之本，冬宮，可蒐集到的生活aymeric ，牧安提，相對的" calabrian "和尚， berthold ;值此之旅耶路撒冷第1154或次年他似乎已先後拜訪了後者，並協助他建立的小社區，它是進一步報告說，就他回到安提（約1,160個） ，他與他部分的隱士，他們創立了修道院，在城市和另一對鄰近山;都被摧毀，在二五五五一二六八。 Under Berthold's successor, Brocard, some doubts arose as to the proper form of life of the Carmelite hermits.根據berthold的繼任者， brocard ，有些懷疑是由於以適當的形式，生命的carmelite隱士。 The Patriarch of Jerusalem, Albert de Vercelli, then residing at Tyre, settled the difficulty by writing a short rule, part of which is literally taken from that of St. Augustine (c. 1210).宗主教在耶路撒冷，何俊仁德Vercelli的，那麼，居住在輪胎，解決了困難，以書面形式由短期統治，其中一部分是從字面上採取從聖奧古斯丁（丙第1210 ） 。 The hermits were to elect a prior to whom they should promise obedience; they were to live in cells apart from one another, where they had to recite the Divine Office according to the Rite of the church of the Holy Sepulchre, or, if unable to read, certain other prayers, and to spend their time in pious meditation varied by manual labour.該修士都選出之前，他們應承諾服從，他們被生活在細胞中，除了彼此，他們在那裡朗誦神聖辦公室根據該成年禮的聖墓教堂，或者，如果無法閱讀，還有其他一些祈禱，是為了消磨時間，在虔誠默禱多樣，由體力勞動。 Every morning they met in chapel for Mass, and on Sundays also for chapter.每天早上，他們會見了在教堂作彌撒，並於星期日，也為一章。 They were to have no personal property; their meals were to be served in their cells; but they were to abstain from flesh meat except in cases of great necessity, and they had to fast from the middle of September until Easter.他們有沒有個人財產;吃飯被曾任職於自己的牢房，但他們投棄權肉肉類除非發生很大的必要性，並已迅速從9月中旬，直到復活節。 Silence was not to be broken between Vespers and Terce of the following day, while from Terce till Vespers they were to guard against useless talk.沉默不是要被打破之間的晚禱和泰爾塞的翌日，而從泰爾塞直到晚禱他們，以防止無用之談。 the prior was to set a good example by humility, and the brothers were to honour him as the representative of Christ.事先是要樹立好榜樣，謙卑，和兄弟們履行他作為英國的代表基督。
Migration to Europe遷移到歐洲
As will be seen from this short abstract no provision was made for any further organization beyond the community on Carmel itself, whence it must be inferred that until 1210 no other foundation had been made except those at and near Antioch, which were probably subject to the patriarch of that city.作為中可以看出，從這次簡短摘要沒有為任何進一步的組織之外，社會上對焦糖本身，何時必須推斷，直到12時10分，沒有其他基金會已經取得了除那些與近安提，這很可能是受了牧該城。 After that date new communities sprang up at Saint Jean d'Acre, Tyre, Tripoli, Jerusalem, in the Quarantena, somewhere in Galilee (monasterium Valini), and in some other localities which are not known, making in all about fifteen.該日期後新社區興起，在聖讓-英畝，輪胎，的黎波里，耶路撒冷，在q uarantena，某處在加利利（ m onasteriumv alini） ，並在其他一些地方，其中不為人所知，使各約1 5名。 Most of these were destroyed almost as soon as they were built, and at least in two of them some of the brothers were put to death by the Saracens.這些措施大部分已幾乎毀壞，盡快為他們修建的，至少在他們二人的一些兄弟被處死，由這部電影。 Several times the hermits were driven from Carmel, but they always found means to return; they even built a new monastery in 1263 (in conformity with the revised rule) and a comparatively large church, which was still visible towards the end of the fifteenth century.數倍隱士被逐出焦糖，但是他們總是發現手段，以回報，他們甚至建立了一個新的修道院，在1263 （符合修訂後的規則） ，以及在相對較大的教堂，仍看得見，在接近年底的15世紀。 However, the position of Christians had become so precarious as to render emigration necessary.然而，地位的基督徒已變得如此岌岌可危的，以使移民必要的。 Accordingly colonies of hermits were sent out to Cyprus, Sicily, Marseilles, and Valenciennes (c. 1238).因此殖民地的隱士發送到塞浦路斯，西西里島，馬賽，並瓦朗西（丙第1238 ） 。 Some brothers of English nationality accompanied the Barons de Vescy and Grey on their return journey from the expedition of Richard, Earl of Cornwall (1241), and made foundations at Hulne near Alnwick in Northumberland, Bradmer (Norfolk), Aylesford, and Newenden (Kent).一些兄弟的英語國籍陪同大亨德vescy和灰色他們回程時，由遠征的理查德，伯爵的歌（ 1241 ） ，並作了基金會在hulne近阿尼克在諾森伯蘭， bradmer （諾福克） ， aylesford ， newenden （肯特） 。 St. Louis, King of France, visited Mount Carmel in 1254 and brought six French hermits to Charenton near Paris where he gave them a convent.聖路易斯，法國國王，參觀迦密山，在1254年，並帶來了6名法國隱士，以charenton在巴黎附近的地方，他給了他們修道院。 Mount Carmel was taken by the Saracens in 1291, the brothers, while singing the Salve Regina, were put to the sword, and the convent was burnt.摩焦糖是由這部電影在1291 ，兄弟，而唱撫慰里賈納，分別向寶劍，和修道院被燒毀。
Character and Name性格和姓名
With the migration of the Carmelites to Europe begins a new period in the history of the order.隨著移民的carmelites向歐洲開始了一個新的階段，在歷史上的秩序。 Little more than the bare names of the superiors of the first period has come down to us: St. Berthold, St. Brocard, St. Cyril, Berthold (or Bartholomew), and Alan (1155-1247).略多於裸姓名的上司，第一期已回落至美：聖berthold ，聖brocard ，聖西里爾， berthold （或巴爾多祿茂一世） ，以及梁家傑（ 1155至1247年） 。 At the first chapter held at Aylesford, St. Simon Stock was elected general (1247-65).在第一章中舉行aylesford ，聖西蒙股票當選為秘書長（ 1247年至1265年） 。 As the oldest biographical notice concerning him dates back only to 1430 and is not very reliable, we must judge the man from his works.作為最古老的傳記公告涉及他可以追溯到只有14時30分，是不是很可靠的，我們必須判斷該名男子從他的作品中。 He found himself in a difficult position.他發現自己處於一個困難的位置。 Although the rule had been granted about 1210 and had received papal approbation in 1226, many prelates refused to acknowledge the order, believing it to be founded in contravention of the Lateran Council (1215) which forbade the institution of new orders.雖然規則已獲得約12時10分，並收到了教皇的讚許，在1226年，不少主教拒絕承認該命令，認為這是建立在違反該lateran會（ 1215年） ，其中禁止該機構的新訂單。 In fact the Carmelite Order as such was only approved by the Second Council of Lyons (1274), but St. Simon obtained from Innocent IV an interim approbation, as well as certain modifications of the rule (1247).事實上carmelite秩序作為這種只通過了第二屆理事會萊昂斯（ 1274 ） ，但聖西蒙獲得無辜四，中期的讚許，以及對某些變通的法治（ 1247名） 。 Henceforth foundations were no longer restricted to deserts but might be made in cities and the suburbs of towns; the solitary life was abandoned for community life; meals were to be taken in common; the abstinence, though not dispensed with, was rendered less stringent; the silence was restricted to the time between Compline and Prime of the following day; donkeys and mules might be kept for traveling and the transport of goods, and fowls for the needs of the kitchen.從此基金會已不再局限於沙漠，但可能提出的在城市和郊區的城鎮;孤獨的生活是被遺棄的社區生活;膳食，以採取共同的;禁慾，雖然沒有配，作出了較為寬鬆;沉默是限於之間的時間compline和總理的翌日凌晨驢和騾子可能是存放期為旅行和貨物運輸，以及家禽，為有需要的廚房。 Thus the order ceased to be eremitical and became one of the mendicant orders.因此，為了不再成為eremitical ，並成為其中的乞討命令。 Its first title, Fratres eremitæ de Monte Carmeli, and, after the building of a chapel on Carmel in honour of Our Lady (c. 1220), Eremitæ Sanctæ Mariæ de Monte Carmeli, was now changed into Fratres Ordinis Beatissimæ Virginis Mariæ de Monte Carmeli.它的第一個冠軍， fratres eremitæ德蒙特卡爾梅利，並在之後建立一個禮拜堂焦糖紀念聖母（丙1220 ） ， eremitæ sanctæ mariæ德蒙特卡爾梅利，現在卻改為fratres ordinis beatissimæ virginis mariæ德蒙特卡爾梅利。 By an ordinance of the Apostolic Chancery of 1477 it was further amplified, Fratres Ordinis Beatissimæ Dei Genitricus semperque Virginis Mariæ de Monte Carmeli, which title was rendered obligatory by the General Chapter of 1680.由一個條例的使徒chancery的1477年又進一步放大， fratres ordinis beatissimæ dei genitricus semperque virginis mariæ德蒙特卡爾梅利，它的標題是，使強制由一般章1680 。 Having obtained the mitigation of the rule, St. Simon Stock, who was altogether in favour of the active life, opened houses at Cambridge (1249), Oxford (1253), London (about the same time), York (1255), Paris (1259), Bologna (1260), Naples (date uncertain), etc. He strove especially to implant the order at the universities, partly to secure for the religious the advantages of a higher education, partly to increase the number of vocations among the undergraduates.在獲得緩解的法治，聖西蒙股票，他們是完全贊成的，積極的生活，打開房子在劍橋（ 1249 ） ，牛津大學（ 1253 ） ，倫敦（大約同一時間） ，紐約（ 1255名） ，巴黎（ 1259 ） ，博洛尼亞（ 1260 ） ，那不勒斯（日期不確定）等，他更是特別植入的命令，在各大學，這部分是要爭取到宗教的優勢，受過高等教育，這部分增加的數目職業之一本科生。 Although the zenith of the mendicant orders had already passed he was successful in both respects.雖然天頂的乞討訂單已經過去了，他的成功在這兩方面。 The rapid increase of convents and novices, however, proved dangerous; the rule being far stricter than those of St. Francis and St. Dominic, discouragement and discontent seized many of the brothers, while the bishops and the parochial clergy continued to offer resistance to the development of the order.急速增加的修道院與生手，但事實證明是危險的;法治遠遠低於那些聖弗朗西斯和聖星，挫折和不滿，並檢獲的許多兄弟，而主教和狹隘的神職人員繼續提供阻力開發該命令。 He died a centenarian before peace was fully restored.他死百歲之前，和平是完全恢復。 With the election of Nicholas Gallicus (1265-71) a reaction set in; the new general, being much opposed to the exercise of the sacred ministry, favoured exclusively the contemplative life.隨著選舉的尼古拉gallicus （ 1265至1271年）的反應定;新的一般，被很多反對行使神聖部，則主張完全contemplative生活。 To this end he wrote a lengthy letter entitled "Ignea sagitta" (unedited) in which he condemned in greatly exaggerated terms what he called the dangerous occupations of preaching and hearing confessions.為此，他寫了一長信，題為" ignea三趾跳鼠" （未編輯） ，他在譴責極為誇張的條款他所謂危險職業的說教和聽覺的供述。 His words remaining unheeded, he resigned his office, as did also his successor, Radulphus Alemannus (1271-74), who belonged to the same school of thought.他的話剩下的重視，他辭去了他的辦公室，因為當時也是他的繼任者， radulphus alemannus （ 1271至1274年） ，他們屬於同一所學校的思路。
Habit習慣
The approbation of the order by the Second Council of Lyons secured its permanent position among the mendicant orders, sanctioned the exercise of the active life, and removed every obstacle to its development, which thenceforth went on by leaps and bounds.認同該命令的，由第二屆理事會里昂擔保其永久職位之間的乞討命令，批准了演習的積極的生活，並取消一切障礙，它的發展，其中此後又突飛猛進。 Under Peter de Millaud (1274-94) a change was made in the habit.根據彼得德millaud （ 1274至1294年）的改變是在習慣。 Hitherto it had consisted of a tunic, girdle, scapular, and hood of either black, brown or grey colour (the colour became subject to numberless changes according to the different subdivisions and reforms of the order), and of a mantle composed of four white and three black vertical stripes or rays, whence the friars were popularly called Fratres barrati, or virgulati, or de pica (magpie).迄今它已構成一個中山裝，肩帶，肩胛骨，並遮光罩無論是黑色，棕色或灰色顏色（顏色成為受到無數的變化，根據不同的分支機構和改革的順序） ，以及一個地幔組成的4名白人和三個黑色垂直條紋或射線，何時方濟各會士被俗稱fratres barrati ，或virgulati ，或異食癖（喜鵲） 。 In 1287 this variegated mantle was exchanged for one of pure white wool which caused them to be called Whitefriars.在1287年這個雜色地幔被換到一個純白色的羊毛，導致他們被稱為了Whitefriars 。
The Thirteenth Century 13世紀
Besides the generals already mentioned, the thirteenth century saw two saints of the order, Angelus and Albert of Sicily.此外，將軍們已經說過， 13世紀看見兩名聖徒的一聲令下，三鐘經與何俊仁的西西里島。 Very little is known of the former, his biography, purporting to be written by his brother Enoch, Patriarch of Jerusalem, being a work of the fifteenth century; in those portions in which it can be controlled by contemporary evidence it is proved to be unreliable, eg when it establishes a whole Greek hierarchy at Jerusalem during the period of the Crusades; or when it gives the acts of an apocryphal Council of Alexandria together with the names of seventy bishops supposed to have taken part in it.很少人知道前者，他的簡歷，本意是寫他的弟弟伊諾克，牧耶路撒冷，作為一個工作了15世紀，在這些部分中，它是可以控制的，由當代證據，而且事實證明這是不可靠例如，當它確立了整個希臘等級在耶路撒冷期間，十字軍東征;或當它賦予行為的一種猜測會亞歷山大連同姓名，七十主教假定有參與。 These and some other particulars being altogether unhistorical, it is difficult to say how much credence it deserves in other matters for which there is no independent evidence.這些和其他一些細節正在共有文保，這是很難說有多大可信度，值得在其他事項不存在任何獨立的證據。 It is, however, worthy of notice that the Breviary lessons from 1458, when the feast of St. Angelus first appears, until 1579 represent him simply as a Sicilian by birth and say nothing of his Jewish descent, his birth and conversion at Jerusalem, etc. Nor is there any positive evidence as to the time when he lived or the year and cause of his martyrdom.但它是值得的通知指出， breviary教訓， 1458年，當盛宴聖鐘第一次出現，直到第1579代表他僅僅當作一種西西里出生無話可說，他的猶太血統，他出生和成果轉化，在耶路撒冷，等，也沒有任何正面的證據，以時間的時候，他住或後年，並導致他的心靈和思想。 According to some sources he was put to death by heretics (probably Manichæans), but, according to later authors, by a man whom he had publicly reproved for grave scandal.據一些消息來源說，他被處死異端（可能manichæans ） ，但據後來作家，由一個人，他曾公開譴責，嚴重的醜聞。 Again, the oldest legends of St. Francis and St. Dominic say nothing of a meeting of the three saints in Rome or their mutual prophecies concerning the stigmata, the rosary, and the martyrdom.再次，最古老的傳說中的聖弗朗西斯和聖星無話可說，一個會議的三位聖人在羅馬或其相互讖關於傷，念珠，以及殉難。 The life of St. Albert, too, was written a long time after his death by one who had no personal recollection of him and was more anxious to edify the reader by an account of numerous miracles (frequently in exaggerated terms), than to state sober facts.生命的聖何俊仁，也有人寫了很長時間後，他的死亡是由一個人，他沒有個人的記憶，他和更渴望陶冶讀者所交代的無數奇蹟（經常誇大計算） ，比國家清醒的事實。 All that can be said with certainty is that St. Albert was born in Sicily, entered the order very young, in consequence of a vow made by his parents, that for some time he occupied the position of provincial, and that he died in the odour of sanctity on 7 August, 1306.所有這可以說，可以確定的是，聖亞厘畢出生於西西里島，進入命令非常年輕，在後果，我壯志激情作出他的父母，那一段時間，他住的位置，省，並說，他死在氣味的神聖，對1306年8月7日。 Though he was never formally canonized, his feast was introduced in 1411.雖然他從來沒有正式冊封的，其宴是在1411 。
Foundations in the British Isles基金會在英倫三島
The English province, to which the Irish and Scottish houses belonged until 1305, made rapid progress until about the middle of the fourteenth century, after which date foundations became less numerous, while from time to time some of the smaller houses were given up.英文省，而愛爾蘭和蘇格蘭房子屬於直到1305年，取得了長足的進展，直到約中的14世紀，在此日期之後，基金會已成為數量更少，而從不時一些較小的房子都被放棄。 The Carmelites enjoyed the favour of the Crown, which contributed generously towards several foundations, particularly that of Oxford, where the royal residence was handed over to the order.該carmelites享有贊成皇冠，這有助於慷慨若干基金會，尤其是牛津大學，那裡的皇家住所被移交給該命令。 The site is now occupied by the Beaufort Hotel, but there may still be seen Friars' Walk, and the little church of St. Mary Magdalen which for a time was served by the Carmelites.該遺址現住在螺洲酒店，但還可以看到方濟各會士'走路，和小聖母馬利亞教堂magdalen其中，一時間送達，由carmelites 。 Other royal foundations were Hitchin, Marlborough, etc. John of Gaunt was a great benefactor of the order and chose his confessors from amongst its members; the House of Lancaster likewise almost always had Carmelites as royal confessors, a post which corresponded to some extent to that of royal almoner or minister of public worship.其他皇家基金會hitchin巨頭等約翰愛德華三世是一個偉大的恩人的命令，選擇了他的confessors ，由委員互;眾議院蘭卡斯特同樣幾乎總是有carmelites作為皇家師，一個職位它相當於在一定程度上，以這對皇家almoner或部長的公開崇拜。 These confessors were as a rule promoted to small bishoprics in Ireland or Wales.這些confessors被作為一項規則，以促進小bishoprics在愛爾蘭或威爾士。 The order became very popular among the people.該命令成為很受群眾歡迎的人。 The life was one of deep poverty, as is proved by various inventories of goods and other documents still extant.生命是一個嚴重的貧困，為的是證明了各種庫存的商品及其他文件仍然尚存。 During the Wycliffite troubles the order took the leadership of the Catholic party, the first opponent of Wyclif being the Provincial of the Carmelites, John Cunningham.在wycliffite麻煩命令了領導的天主教黨，首先對手的wyclif被省委的carmelites ，約翰坎寧安。 Thomas Walden was entrusted by Henry V with important missions abroad, and accompanied Henry VI to France.托馬斯華登委託亨利五世與重要的海外任務，並陪同亨利六世到法國。 During the wars with France several French convents were attached to the English province, so that the number of English Carmelites rose to fifteen hundred.戰爭期間，與法國一些法國修道院被附著在英語省份，使多少英語carmelites上升至1500 。 But ultimately there remained only the house at Calais, which was suppressed by Henry VIII.但最終仍然存在，只有眾議院的Calais ，其中被鎮壓，由亨利八世。 At the end of the fifteenth century the province had dwindled down to about six hundred religious.在去年底的15世紀，全省已縮減至約600宗教。
None of the various reforms seems to have been introduced into England, although Eugene IV and the general, John Soreth, took steps in this direction.上述各項改革，似乎已被介紹到英國，雖然尤金四和一般，約翰soreth ，採取步驟，在這個方向去做。 The peculiar constitutions in vigour in England, and the excellent organization of the province rendered the spread of abuses less to be feared than elsewhere.特有憲法魄力，在英國，並出色地組織了省內現貨蔓延虐待少了，恐怕比其他地方。 At the beginning of the Reformation a number of the junior religious, affected by the new learning, left the order; the remainder were compelled to sign the Act of Supremacy, which they apparently did without hesitation, a fact not much to be wondered at if it be borne in mind that Cardinal Wolsey had already obtained power from the Holy See to visit and reform the Carmelite convents, a measure which left no alternative but blind submission to the royal will or suppression.在剛開始改革的一些初級宗教，受新的學習，離開了秩序;其餘被強迫簽署該法案的凌駕地位，而他們顯然沒有猶豫，其實沒有太多可想知道，如果在它緊記的樞機wolsey已經獲得的權力來源是教廷訪問和改革carmelite修道院，這一措左別無選擇，但盲目提交給皇家遺囑或鎮壓。 Separated from the rest of the order, the Carmelites were for a time subjected to the rule of George Brown, general of all the mendicants, but gained a comparative independence under John Byrd, first provincial and then general of the English section of the order.脫離其餘的一聲令下， carmelites人，一時間受到法治的喬治布朗，一般的所有乞丐，但有了一個相對獨立，根據約翰伯德，第一個省級，然後一般的英語科的命令。 At the time of the final suppression there were thirty-nine houses, including that of Calais.在時間的最後的鎮壓，有39家，包括了加來。 The suppression papers are very far from complete, exhibiting the names of only about 140 religious, and containing the inventories of less than a dozen houses.鎮壓論文還相差很遠沒有完成，參展的名稱，大約只有140個宗教，並載有庫存不足十幾座房子。 These were in a state of abject poverty.這些都是在一個國家的赤貧。 At Oxford the friars had been obliged to sell the benches of the church and the trees in the road, and the commissioners stated that soon they would have to sell the tiles off the roof, to buy a few loaves of bread.在牛津的方濟各會士不得不出售長凳的教堂和樹木，在道路，和委員們表示，他們不久將有賣瓷磚離天台，購買數條麵包。 Yet one of the novices, Anthony Foxton, nothing daunted by this trying situation, fled to Northallerton to continue his novitiate, whence a few weeks later he was expelled for the second time.然而，其中的生手，安東尼福，沒有什麼沮喪這一企圖的情況，逃到northallerton繼續他的novitiate ，何時會有數星期後，他被驅逐出境，為第二次。 The property of the order was squandered with the same recklessness as other ecclesiastical goods.該財產的安全秩序是揮霍與上年罔顧其他宗教物品。 The library of the London house, considered one of the finest in England (this applies in all probability to the building, not to its contents, which bear no comparison with other monastic libraries of that period), came into the possession of Dr. Butt.該圖書館在倫敦的房子，考慮的是一個最好的，在英格蘭（這適用於所有的概率為建築，而不是它的內容，而承擔無法相比，與其他寺院的圖書館，這期間） ，進入藏博士對接。 The other buildings were sold in parcels.在其他建築物被賣給在包裹上。 Only two Carmelites are known to have suffered death, Lawrence Cook and Reginald Pecock; others seem to have recanted in prison.只有兩個carmelites已知有遭受死亡，勞倫斯和庫克（ Reginald pecock ;別人似乎已經recanted在獄中。 But as practically nothing is known of the fate of a large number of convents, especially those of the North, it is more than probable that during the different risings some were burnt and their inmates hanged.但幾乎沒有人知道命運大批修道院，特別是那些北方，較有可能在不同risings一些燒焦，其犯人吊死。 Among the few remains of the English Carmelite convents must be mentioned the first two foundations, Hulne, now a ruin, and Aylesford, in a fairly good state of preservation, and also the beautiful cloister in what is now the workhouse for male paupers at Coventry.其中少數仍對英語carmelite修道院必須一提的頭兩個基金會， hulne ，現在是一家身敗名裂，並aylesford ，在一個相當良好的保存狀態，同時，也是美麗的迴廊在現在workhouse男性貧民在考文垂。 An attempt to revive the English province during the reign of Queen Mary was unsuccessful.力求重振英語省統治期間，瑪麗並沒有成功。
The history of the Irish and Scottish provinces has never been exhaustively studied, owing chiefly to the loss of many documents.歷史上，愛爾蘭和蘇格蘭省份從未徹底研究過，由於主要以喪失許多文件。 The total number of Irish convents is variously given as twenty-five or twenty-eight, but in all probability some of these had but a short-lived existence.總數愛爾蘭修道院有各種考慮2005年或2008年，但在所有的概率部分這些，但對一個短命的存在。 The fact that the general chapters repeatedly appointed Englishmen as provincials for Ireland seems to indicate that the province was frequently troubled by disunion and strife.事實是，一般章節反复任命英國人作為provincials為愛爾蘭似乎表明，全省經常困擾的分裂和內亂。 At an early epoch the Dublin house was designated a studium generale, but as it is never mentioned as such in the official lists it probably served only for the Irish students, foreign provinces not being required to send their contingent.在早期劃時代都柏林房子被指定為studium generale ，但因為這是從來沒有講過這樣，在正式名單中，它可能只是為愛爾蘭的學生，外國省份沒有被要求送他們的隊伍。 For the pursuit of higher studies special faculties were given to the Irish and Scottish in London and at the English universities.為追求更高的研究，特別院系分別向愛爾蘭和蘇格蘭，在倫敦和在英國的大學。 The Irish convents fell without exception under the iron hand of Henry VIII.愛爾蘭修道院下跌，沒有例外情況下，鐵腕的亨利八世。 The Scottish province numbered at the utmost twelve convents, of which that of South Queensferry at the foot of the Forth Bridge is still extant.蘇格蘭全省在12個最大的修道院，其中即南queensferry在腳下第四大橋仍尚存。 Here again we have to content ourselves with stray notices, from which, however, it is manifest that the order was in high favour with the Crown.在這裡我們再次向自己的內容與雜散告示，從這裡，不過，這是顯而易見的，該命令是在高贊成與皇冠。 Some Scottish Carmelites played an important part at the University of Paris, while others were among the chief promoters of the Reform of Albi.一些蘇格蘭carmelites起到了重要的一部分，在巴黎大學，而其他人則各行政推動者，改革的阿爾比。 At the suppression of the English convents many religious betook themselves to Scotland where convents were allowed to exist as best they could until 1564.在鎮壓的英語修道院許多宗教betook自己蘇格蘭修道院被允許存在，最好能到第1564 。
Constitutions憲法
The oldest constitutions that have come down to us are dated 1324, but there is evidence of a former collection begun about 1256 to supplement the rule, which lays down only certain leading principles.最古老的憲法，已回落到我們都是過時的1324 ，但有證據表明前開始收集約1256 ，以補充規則，其中規定了只有特定的領導的原則。 In 1324 the order was divided into fifteen provinces corresponding to the countries in which it was established.在第1324命令被分成15個省份相對應的國家，在它成立的。 At the head of the order was the general, elected in open scrutinium (ballot) by the general chapter; at each successive chapter he had to render an account of his administration and if no serious complaints were made he was confirmed in his office until he was removed by the nomination to a bishopric, or by death, or until he resigned of his own accord.在團長的命令一般，當選開放scrutinium （投票）由總章，在每章的連續他提供一個帳戶的他的政府，如果不出現嚴重的投訴了，他被證實在他的辦公室，直到他被拆除，由提名到一個bishopric ，或死亡，或直至他辭職，他自己的協議。 He chose his own residence which from 1472 was usually Rome.他選擇了自己的居住地，其中從第1472通常是羅馬。 He was given two companions (generally of his own choice) to accompany him on his journeys and to assist him with advice.他被兩位同伴（通常是他自己的選擇） ，陪同他對行程，並協助他的意見。 The whole order contributed annually a fixed amount towards the maintenance of the general and the costs of the administration.整個秩序作出貢獻，每年固定數額，對維修的一般和管理費用。 In theory, at least, the power of the general was almost unlimited but in practice he could not afford to disregard the wishes of the provinces and provincials.至少從理論上說，權力的一般幾乎是無限的，但在實踐中他不能漠視的意願，各省和provincials 。 The general chapter assembled fairly regularly every third year from 1247 to the end of the fourteenth century; but from that period onward the intervals became much longer, six, ten, even sixteen years.一般章組裝相當定期每第三個年頭，從1247名到去年底， 14世紀;但是，從這一時期開始的間隔時間變得更長，六年，十年，甚至16年。 The chapters had become a heavy burden, not only for the order but also for the towns which accorded them hospitality.章節已成為一個沉重的負擔，不僅是為了秩序，而且為城鎮戶口，他們的盛情款待。 Each province (their number was constantly increasing) was represented by the provincial and two companions.每個省（他們的人數正在不斷增加）的代表是省和兩個同伴。 In addition to these there was a gathering of masters in divinity and promising students who held theological disputations, while the definitors discussed the affairs of the order; as the Holy See usually granted indulgences on the occasion of chapters, the pulpits of the cathedral and parochial and conventional churches were occupied several times a day by eloquent preachers; traveling being performed on horseback, each province sent a number of lay brothers to care for the horses.除了這些有一個聚會的主人，在神性與前途的學生，他們舉行了神學disputations ，而definitors討論事務的議事程序;教廷通常授予indulgences在紀念章， pulpits的大教堂和教區與傳統教堂被佔用數倍每天雄辯佈道者;行正在騎馬，每個省派了一些奠定兄弟照顧馬匹。
Thus the general chapters were always attended by large numbers of friars, from five hundred to a thousand and more.因此，一般的章節都是出席了大批的方濟各會士，從500到1000名以上。 To defray the costs each provincial was bound to ask his sovereign for a subsidy, the English Crown as a rule contributing ten pounds, while board and lodging for the members of the chapter were found in other religious houses and among the townspeople.以支付費用每個省級勢必問他的宗主國的資助，英語皇冠作為一項規則貢獻十磅，而旅費和食宿成員對章被發現在其他宗教之家，其中鄉民。 In return the order used to grant the town letters of fraternity and to place its patron saints on the Carmelite calendar.在返回該命令用來補助金鎮信訪友愛並把其靠山聖人就carmelite日曆。 For the election of the general all the provincials and their companions assembled, but the remaining business was entrusted to the definitors, one for each province; these were chosen at the provincial chapter in such a way that no one could act in this capacity in two successive chapters.為選舉一般所有provincials和他們的同伴組裝，但其餘業務委託給definitors ，而每省，這些人選擇了在省章這樣一種方式，沒有人能夠在這方面的能力，在兩歷任章節。 The duty of the definitors was to receive reports on the administration of the provinces; to confirm provincials or to depose them, and elect the annual taxation; to nominate those who were to lecture on Scripture and the Sentences at the universities, especially Paris; to grant permission for the reception of academical honours at the expense of the whole order; to revise and interpret existing laws and add new ones; and finally, to grant privileges to deserving members, deal with those guilty of serious offenses by meting out adequate punishment, or, if cause were shown for leniency, by relaxing or condoning previous sentences.當值的definitors是接收報告，對政府當局的省份;證實provincials或廢黜他們，並推選年度稅收;提名人，以講座的經文和判刑，在各大學，特別是巴黎;批准為接收學術榮譽不惜犧牲整個秩序;修改和解釋現行法律，並增加新的;最後，給予特權，值得大家，對付那些犯有嚴重罪行，由罰沒足夠的處罰，或者，如果事業的人所表現出的寬容，放寬或縱容以前服刑。 This done, the whole chapter was again called together, he decisions of the definitors were published and handed in writing to each provincial.這做的，整章再次召集他的決定以及definitors被發表，並遞交了書面向每一個省。 Of the records of the earlier chapters only fragments are now to be found, but from 1318 the acts are complete and have partly been printed.該記錄的前幾章，只有片段的，現在被發現，但是，從1318年該行為是否齊全，並有部分已加印。
The provincial chapters were held as a rule once a year, but there were complaints that some provincials held only two in three years.省分會舉行了，作為一條規則，每年進行一次，但也有投訴，指有一些provincials只舉行兩次在三年內完成。 Each convent was represented by the prior or vicar and by one companion elected by the conventual chapter to take complaints against the prior.每一個修道院的代表是事前或副主教和一名同伴由民選產生conventual章採取投訴事先。 Out of the whole number of capitulars four definitors were chosen who together with the provincial performed much the same duties on behalf of the province as did the definitory of the general chapter on behalf of the whole order.出於整個人數capitulars四個definitors被選定人一起，與省委表現相同的職務，代表了以省為單位做definitory的一般章代表整個秩序。 Among other things they had full authority to depose priors and to elect new ones; they also selected students to be sent to the various studia generalia and particularia, and to the universities, and made adequate provision for their expenses.除其他事項外，他們有充分的權力，以廢除先驗，並選出新的，他們也挑選的學生將被送到各studia generalia和particularia ，以及各大學，並作出了適當的規定，他們的支出。 They decided--subject to the approval of the general and the Holy See--on the foundation of new convents.他們決定-批准的前提下，一般和羅馬教廷-關於基金會新的修道院。 They dealt with delinquents.他們處理工作。 Attempts were made from time to time to limit the duration of the office of provincials, but so long as the general legislation of the church tolerated an indefinite tenure of office these endeavours were practically unavailing.也曾試圖從時間，以時間來限制該辦公室的任務期限的provincials ，但只要一般的立法教會不能容忍無限期地