Saint Veronica聖維羅妮卡

General Information 一般資料

(Catholic Perspective) (天主教的角度)

(First Century) (第一世紀)

Few Christian legends are better known and more valued than that of St. Veronica, who compassionately wiped the face of Jesus when He fell beneath the load of His cross on the way to Calvary.數基督教傳說更廣為人知,更值比聖維羅妮卡,誰同情抹去面對耶穌時,他倒地後下方的負荷他的十字架就未來路向calvary 。 Nor is that to be wondered at, for it is a most touching story that appeals at once to the heart of every Christian and, in the version which makes her the wife of a Roman officer, is a moving example of contempt of public opinion and human respect.也不是說要問,在,因為這是最動人的故事,呼籲他們就會向心臟的每一個基督徒,而在這個版本,讓她妻子的一個羅馬軍官,是一個移動的例子,藐視民意對人的尊重。 But the legend, though ancient, has only a vague tradition to support it, and the identifications of the woman to whom the name Veronica has been given are several and various.但傳說中,雖然古老,只是一個空泛的傳統,以支持它,並鑑定該名女子以誰的名義維羅妮卡已經有幾個和各種。

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In its origins the story seems to have been more concerned with the miraculous image of our Lord's face on the cloth with which it was wiped than with the love and charity that prompted the action.在其起源的故事似乎已經被更多的關注與神奇的形象,因為我們的上帝的面子上布,它被抹去比起與愛心和慈善機構,促使行動。 Thus in a widespread western version Veronica came to Rome and cured the Emperor Tiberius with the precious relic, which at her death she left to Pope St Clement.因此,在普遍的西方版維羅妮卡來到羅馬,並治好皇帝提庇留與珍貴的舍利子,其中在她去世,她留給教宗聖克萊門特。 In France, on the other hand, she is called the wife of Zacchaeus (Luke 19:2-10), who when her husband becomes a hermit (under the name of Amadour at Rocamadour), helps to evangelize the south of France.在法國,但另一方面,她是所謂的妻子zacchaeus (路加福音19:2-10 ) ,他的時候,她的丈夫成為一個隱士(的名義下, amadour在rocamadour ) ,有利於在教化法國南部。 Other versions make her the same person as Martha, the sister of Lazarus, the daughter of the woman of Canaan (Matt. 15:22-28), a princess of Edessa, or the wife of an unknown Gallo-Roman officer.其它版本,使她為同一人的瑪莎,妹妹的拉撒路,女兒,該名女子的迦南。 ( 15:22-28 ) ,一個公主的edessa ,或妻子的一個未知Gallo是羅馬主任。 The earliest version of the Veronica story is found in a later Latin addition to the fourth or fifth-century apocryphal work The Acts of Pilate or Gospel of Nicodemus ; it is called there Cura Sanitatis Tiberii, and in it Veronica is identified with the woman who had an issue of blood (Matt. 9:20-22), and this identification occurs elsewhere.最早版本的維羅妮卡這樣一個故事:後來拉丁語除了第四或第五世紀的猜測工作的行為比拉多福音的尼哥底母 ,這是所謂的有cura sanitatis tiberii ,並在它維羅妮卡是確定與該名女子的人有問題的血液。 ( 9:20-22 ) ,這是識別發生在其他地方。

The name Veronica has been the subject of a good deal of speculation.名稱維羅妮卡一直受到了很多猜測。 It has been suggested and widely received that among several alleged authentic likenesses of our Lord (generally "not-made-with-hands") the one on the handkerchief of the kind woman was distinguished as vera icon, the "true image"; this became veronica and was transferred to the woman as a personal name.曾有人建議,並廣泛收到幾個指稱正宗肖像我們的主(一般"不發了言-與-手" )一對手帕的那種女子被尊敬的維拉圖標時, "真實影像" ,這成為維羅妮卡和被轉移到女子看成是個人的名字。 Certainly such images were and are called holy-veronica, corrupted in Middle English to "vernicle".當然這樣的圖像,被稱為聖-維羅妮卡,敗壞了中英文" vernicle " 。 But it is significant that in the East the haemorrhiossa was called by the name Berenike (victory-bringer) before ever there was any indication of an association with a miraculous image.但重要的是,在東部haemorrhiossa被稱為由名稱berenike (勝利- bringer )之前,有必要把任何跡象協會神奇的形象。 Origen, in the first quarter of the third century, in his polemic Contra Celsum , speaks of the Valentinians regarding the haemorrhoissa as a type of Wisdom under the name of Prounike, whom Celsus had confounded into a Christian virgin.淵源,在今年第一季的第三個世紀,在他的論戰矛盾celsum ,講的valentinians關於haemorrhoissa ,作為一種智慧的名義下, prounike ,其中celsus了混淆成為一個基督教處女。

St Veronica is not mentioned in any of the earliest historical martyrologies, nor is she named in the Roman Martyrology today, and St Charles Borromeo removed her feast and office from the church of Milan.聖維羅妮卡都沒有提及任何的最早歷史martyrologies ,也不是叫她在羅馬martyrology今天,和聖查爾斯borromeo拆除她的盛宴和辦公室,從教堂的米蘭。 A house of Veronica was pointed out at Jerusalem in the early fifteenth century, when the devotion of the stations of the cross was beginning to take its present form; but the Veronica incident, in common with several others, only gradually became a permanent station in the series.一所房子的維羅妮卡有人指出,在耶路撒冷,在早期15世紀,當奉獻的車站的十字架開始採取以目前的形式,但維羅妮卡事件中,與其他若干因素,才逐漸成為香港永久性站該系列。 It was omitted in Vienne so late as 1799.它被遺漏在維埃納省,所以遲至1799年。

That a compassionate woman wiped the face of our suffering Lord may well have happened, and Christians do well to ponder her action and revere her traditional memory.一個富有同情心的女子擦面對我們的痛苦,上帝很可能已發生的,和基督徒做好想一想,她的行動和敬畏,她的傳統記憶。 The existence of a cloth claimed to be the original veil of Veronica in St Peter's at Rome is a greatly venerated witness to the tradition, but from the nature of the case there can be no guarantee of its authenticity.存在著一個布自稱為原來的面紗維羅妮卡在梵蒂岡聖伯多祿在羅馬是一個極大崇敬見證傳統,面向未來,但是,從案件性質不能保證其真實性。

The Bollandists discuss this legend in two different places, first in February, vol.該bollandists討論這個傳說,在兩個不同的地方,首先是在二月,第二卷。 i, and then again in July, vol.我,然後又在7月,第二卷。 iii, dealing with the supposed identity of Veronica with the woman whom our Lord healed of an issue of blood.三,處理與假定的身份維羅妮卡與該名女子,其中我們的主癒合,是一個問題的血液。 A considerable literature has grown up in connection with the Veronica legend.相當文學已經長大了,懷疑他與維羅妮卡傳奇故事。 After KP Pearson, Die Fronika (1887), we have the excellent investigation of von Dobschultz in his Christusbilder , continued in his article "Das Shweisstuch der Veronica" in Monatschrift fh Kunst (1909); and see P. Perdrizet "De la Veronique et de Ste Veronique", in Seminarium Kondakoviarum (1932), pp.金伯利進程後,皮爾遜, 模具fronika ( 1887 ) ,我們有優秀的調查馮dobschultz在他的christusbilder ,繼續在他的文章"之shweisstuch明鏡維羅妮卡" monatschrift跳頻藝術 ( 1909 ) ;見頁佩德里澤"去香格里拉( Veronique等德( Veronique您" ,在seminarium kondakoviarum ( 1932 ) ,頁。 1-16. 1-16 。 See also H. Leclercq in DAC., Vol.也見每小時勒克萊爾在發展援助委員會,第一卷。 vii, cc.七,消委會。 224-225 and 2458-2459. 224-225和2458年至2459年。 The suggestion that Veronica = vera icon has sometimes been attributed to Mabillon, but it is found already in the Speculum Ecclesiae of Giraldus Cambrensis: see Thurston, Holy Year of Jubilee (1900), pp.有人認為維羅妮卡= 渾圖標有時被歸咎於mabillon ,但它是發現已經在speculum ecclesiae的giraldus cambrensis :看到瑟斯頓聖潔,今年的銀禧 ( 1900 ) ,頁。 58, 152-153 and 193-195, where the passage is quoted in full. 58 , 152-153和193-195 ,凡通過引述足額發放。 In the time of Dante and Petrarch an immense devotion centred in this supposed relic kept in St Peters; there is some evidence that the cloth, the lineaments depicted upon which are now completely effaced, has been preserved there ever since the time of Pope John VII, AD 7O5-707.在時間的但丁和彼得拉克一個巨大的奉獻都集中在這個假設的遺跡保存在聖彼得斯;有一些證據顯示布,輪廓描繪後,目前正全面effaced ,一直保存自從那個時候開始的時候,教宗若望七,專案7o5 - 707 。 For the sixth station in Jerusalem, see Revue biblique, ti (1892), pp.為第六站,在耶路撒冷,看到雜誌biblique ,德州儀器( 1892 ) ,頁。 584 seq., and H. Vincent in Le Lien , February 1951, pp. 584條,每小時鄭海泉在Le連戰 , 1951年2月,頁。 18-26. 18-26 。


Saint Veronica聖維羅妮卡

General Information 一般資料

(Protestant Perspective) (新教透視)

Veronica was a woman of Jerusalem who, according to legend, gave Jesus her veil to wipe his face as he bore his cross to Calvary.維羅妮卡是一個女子在耶路撒冷的人,據傳說,給耶穌,她的面紗,以消滅他的臉,因為他無端背負自己的十字架,以calvary 。 He returned it with his countenance miraculously imprinted on the fabric.他回來跟他的國家進行奇蹟般的印跡對織物。 Modern scholars believe that her name, which is also applied to the veil itself, is derived from the Latin vera and the Greek eikon, meaning "true image."現代學者認為,她的名字,也就是適用於面紗,其本身就是源自於拉丁語維拉和希臘eikon ,意思是"真實形象" 。 The legend is represented in the 6th of the 14 Stations of the Cross.傳說是代表在50-59歲的14個車站的十字架。 Of the several cloths reputed to be the original veil, the most celebrated is kept at Saint Peter's Basilica in Rome, where it became an object of popular veneration during the Middle Ages.對幾個抹布千里眼,將原來的面紗,最著名的是存放在聖彼得大教堂,在羅馬,在那裡成為一個物體的熱門敬仰的,在中世紀。


Saint Veronica聖維羅妮卡

Advanced Catholic Information 先進天主教信息

In several regions of Christendom there is honored under this name a pious matron of Jerusalem who, during the Passion of Christ, as one of the holy women who accompanied Him to Calvary, offered Him a towel on which he left the imprint of His face.在幾個地區的基督教有很榮幸在這個名字是一種虔誠的護士長耶路撒冷的人,在激情的基督,作為全球其中一個最神聖的婦女陪同他到calvary ,向他一條毛巾,對他留下的印記了他的臉上。 She went to Rome, bringing with her this image of Christ, which was long exposed to public veneration.她到羅馬,帶著她的這種形象的基督,這是長期暴露在公眾敬仰。 To her likewise are traced other relics of the Blessed Virgin venerated in several churches of the West.她同樣是追查其他文物的小聖崇敬的幾個教堂的西方國家。 The belief in the existence of authentic images of Christ is connected with the old legend of Abgar of Edessa and the apocryphal writing known as the "Mors Pilati".信仰的存在,真實的形象基督是與老傳說阿布加爾的edessa和猜測寫作稱為"基準pilati " 。 To distinguish at Rome the oldest and best known of these images it was called vera icon (true image), which ordinary language soon made veronica. It is thus designated in several medieval texts mentioned by the Bollandists (eg an old Missal of Augsburg has a Mass "De S. Veronica seu Vultus Domini"), and Matthew of Westminster speaks of the imprint of the image of the Savior which is called Veronica: "Effigies Domenici vultus quae Veronica nuncupatur".區別在羅馬最古老和最有名的這些形象被稱為渾圖標 (真實圖像) ,其中普通語言,很快就維羅妮卡。因此,它是在指定的幾個中世紀文本所bollandists (如舊missal的奧格斯堡有開展群眾性的"德第維羅妮卡您看多米尼" ) ,和馬修的西敏寺說話的印記的形象救世主,即所謂維羅妮卡說: "美國家庭,高盼望quae維羅妮卡nuncupatur " 。 By degrees, popular imagination mistook this word for the name of a person and attached thereto several legends which vary according to the country.由度,較受歡迎的想像誤以為這兩個字為名稱的一個人,附在其後的幾個傳說,其中各有不同,按照國家。

These pious traditions cannot be documented, but there is no reason why the belief that such an act of compassion did occur should not find expression in the veneration paid to one called Veronica, even though the name has found no place in the Hieronymian Martyrology or the oldest historical Martyrologies, and St. Charles Borromeo excluded the Office of St. Veronica from the Milan Missal where it had been introduced.這些虔誠的傳統,不能記錄,但實在沒有理由認為這種行為的同情心,沒有發生不應該僅僅表現在敬仰付給一個所謂的維羅妮卡,即使名字沒有發現任何地方,在hieronymian martyrology或最古老的歷史martyrologies ,和聖查爾斯borromeo排除廳聖維羅妮卡從米蘭missal何處,它被引入。 The Roman Martyrology also records at Milan St. Veronica de Binasco, the Order of St. Augustine, on 13 January, and St. Veronica Giuliani on 9 July.羅馬martyrology也記錄在米蘭聖維羅妮卡德binasco ,該命令的聖奧古斯丁, 1月13日,和聖維羅妮卡朱利安尼於7月9日。

Bibliography 參考書目
Acta SS.學報的SS 。 Bolland., Feb. I (Paris, 1863); Maury, Lettres sur l'etymologie du nom de Veronique, apotre de l'Aquitaine (Toulouse, 1877); Bourrieres, Saint Amadour et Sainte Veronique (Cahors, 1894); Palme, Die deutchen Veronicalegenden des XII Jahrh. bolland 。月(巴黎, 1863年) ; Maury的, lettres sur l' etymologie杜化名( Veronique , apotre德l'阿基坦(圖盧茲, 1877年) ; bourrieres ,聖amadour等聖( Veronique ( cahors , 1894年) ;棕櫚,模具deutchen veronicalegenden萬第十二jahrh 。 (Prague, 1892) (布拉格, 1892 )

Antoine Degert安托萬德格特

The Catholic Encyclopedia, Volume XV 天主教百科全書,第十五卷


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