The Franciscans are members of a religious order that follows the rule of Saint Francis of Assisi.方濟會成員的宗教秩序，遵循法治的聖方濟各。 The first Franciscans, called the Order of Friars Minor, followed an ideal of total poverty; they possessed nothing in common or individually. Forbidden to accept money, they lived from day to day by working and begging.第一方濟，所謂秩序的天主教方濟會，之後一個理想的總貧困;它們有什麼共同的或個別。紫禁城接受金錢，他們生活每一天的工作和乞討。 When they began studying and living at universities, however, they had to modify their strict ideal of poverty.當他們開始學習和生活在大學，但是，他們不得不修改其嚴格的理想貧困。 By the time Saint Francis died (1226), the order had spread from Italy to England, the Holy Land, and all of Europe.的時候，聖弗朗西斯死亡（ 1226年） ，該命令已經蔓延從意大利到英格蘭，聖地，所有的歐洲。 The friars were known as the people's preachers. They wore a gray tunic with a white cord at the waist; hence, their English name Grey Friars.在修士被稱為人民的傳教士。他們穿著灰色上衣與白色的線在腰部，因此，其英文名稱灰色天主教方濟會。
From the beginning, there were disagreements about the direction the order would take.從一開始，有分歧的方向，以便將採取。 The Franciscan minister general, Saint Bonaventure, sought a balance between the Conventuals, who wanted to adapt their poverty to the needs of the time, and the Spirituals, who wanted a strict poverty.方濟各部長一般，聖文德，尋求之間的平衡Conventuals ，誰想要適應他們的貧困需要的時間和Spirituals ，誰需要一個嚴格的貧困。 The quarrel intensified during the 14th century when some of the Spiritual Franciscans, known as the Fraticelli, were condemned (1317 - 18) by Pope John XXII.爭吵期間，加強14世紀時，一些精神文明濟，稱為Fraticelli ，被譴責（ 1317年至1318年）由教皇約翰二十二。 Disagreements about the ideal of poverty brought a permanent division in the 15th century between the Friars Minor Conventual and the Order of Friars Minor.分歧的理想貧困帶來了永久分裂在15世紀之間的天主教方濟會Conventual和秩序的天主教方濟會。 In the 16th century, the Order of Friars Minor Capuchin established a stricter independent branch of Franciscans.早在十六世紀， 令天主教方濟會小嘉布遣會設立了一個嚴格的獨立的分支機構的方濟。
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The English philosopher and scientist Roger Bacon was a Franciscan, as were the philosopher - theologians Duns Scotus and William of Occam.英國哲學家和科學家培根羅傑是一個方濟一樣，哲學家-神學鄧司各脫和奧卡姆的威廉。 Other famous Franciscans include Saint Anthony of Padua; two Renaissance popes, Sixtus IV and Sixtus V; and Junipero Serra, the founder of the California missions.其他著名的方濟包括聖安東尼的帕多瓦;兩個文藝復興時期的教皇，西斯四和西斯五;和Junipero塞拉的創始人，美國加州任務。
Cyprian Davis塞浦路斯戴維斯
Bibliography
目錄
MD Lambert,
Franciscan Poverty: The Doctrine of the Absolute Poverty of Christ and the
Apostles in the Franciscan Order, 1210 - 1323 (1961); JR Moorman, A History of
the Franciscan Order From Its Origins to the Year 1517 (1968); W Short, The
Franciscans (1989).醫學蘭伯特，濟貧困：中庸絕對貧困的基督和使徒的濟秩序， 1210年至1323年（ 1961年）
;乘坐JR摩爾曼，史濟命令，它的起源到1517 （ 1968年） ; W總之，方濟（ 1989年） 。
Franciscans or Order of Friars Minor, is a religious order founded, probably in 1208, by Saint Francis of Assisi and approved by Pope Innocent III in 1209.方濟會或訂購天主教方濟會，是一個宗教秩序成立，很可能在1208年，由聖方濟各並批准了諾森三世在1209年。 After devoting himself to a life of preaching, service, and poverty, Francis gathered around him a band of 12 disciples.在投入自己生活的說教，服務和貧困，弗朗西斯在他周圍聚集帶12個弟子。 He led them from Assisi to Rome to ask for the blessing of the pope, who expressed doubt about the practicability of the way of life that the group proposed to adopt.他帶領他們到羅馬阿西西要求的祝福教宗，誰表示懷疑的實用性的生活方式，該集團提議通過。 Pope Innocent gave them his blessing, however, on condition that they become clerics and elect a superior.諾森他給他們祝福，但條件是他們必須成為神職人員和選出一個優越。 Francis was elected superior and the group returned to Assisi, where they obtained from the Benedictine abbey on Mount Subasio the use of the little chapel of Santa Maria degli Angeli, around which they constructed huts of branches.弗朗西斯被選為上級和小組返回阿西西，他們在那裡獲得本篤修道院山Subasio使用的小教堂的聖母瑪利亞天使教堂，他們周圍建造茅屋的分支機構。 Then, in imitation of Christ, they began a life of itinerant preaching and voluntary poverty.然後，在模仿基督，他們開始生活的巡迴宣講和自願的貧困。
At this time the brotherhood lacked formal organization and a novitiate, but as the disciples increased and their teaching spread, it became obvious that the example of Francis would not suffice to enforce discipline among the friars.此時的兄弟情誼缺乏正式的組織和見習，但作為弟子增加，其教學蔓延，很明顯的例子，弗朗西斯將不足以執紀之間的修士。 In 1223 Pope Honorius III issued a bull that constituted the Friars Minor a formal order and instituted a one-year novitiate.在1223年何諾三發表了牛市構成的天主教方濟會的正式秩序，並制定了為期一年的見習。
Following the death of Francis in 1226, the convent and basilica at Assisi were built.去世後弗朗西斯在1226年，修道院和教堂在阿西西建成。 Their magnificence disturbed some, who believed it inconsistent with Francis's ideals of poverty.其壯麗的一些不安，誰認為它不符合弗朗西斯的理想貧困。 After much dissension, Pope Gregory IX decreed that moneys could be held by elected trustees of the order and that the building of convents was not contrary to the intentions of the founder.經過大量糾紛，教皇格里高利九頒布法令，款項可以舉行由受託人選出的命令，並建立修道院是不違背的意圖創始人。
As time passed, the order grew, the only body of equal power being the Dominicans.隨著時間的推移，該命令增長，唯一的機構平等權力是多米尼加。 The Franciscans, however, became fractionalized, and in 1517 Pope Leo X divided the order into two bodies, the Conventuals, who were allowed corporate property, as were other monastic orders, and the Observants, who sought to follow the precepts of Francis as closely as possible.方濟然而，成為fractionalized ，並在1517年教宗里奧十世的順序分為兩個機構， Conventuals ，誰被允許企業財產，其他寺院的訂單，以及Observants ，誰試圖按照戒律密切弗朗西斯盡可能。 The Observants have ever since been the larger branch, and early in the 16th century a third body, the Capuchins, was organized out of it and made independent.該Observants以往一直較大的分支，早在16世紀的第三機構， Capuchins ，是有組織的，並取得獨立。 At the end of the 19th century Leo XIII grouped these three bodies together as the First Order of Friars Minor, designating the nuns known as Poor Clares as the Second Order, and the tertiaries, men and women living in secular society without celibacy, as the Third Order.在19世紀末利奧十三世分為這三個機構共同作為第一順序天主教方濟會，指定尼姑被稱為窮國Clares的二階和tertiaries ，男人和女人生活在世俗社會沒有獨身，因為三階。
In addition to their preaching and charitable work, the Franciscans have been noted for their devotion to learning.除了他們的說教和慈善工作，濟已注意到他們的獻身精神學習。 Before the Reformation in England they held many positions in the universities, prominent among the professors being John Duns Scotus, William of Ockham, and Roger Bacon.改革前，他們在英格蘭舉行的許多職位的大學，著名的教授正在約翰鄧司各脫，奧卡姆的威廉，和羅傑培根。 The order has produced four popes - Sixtus IV, Julius II, Sixtus V, and Clement XIV - and one antipope, Alexander V.該命令產生了四個教皇-西斯四，朱利葉斯二世，西斯五，第十四和克萊門特-和一個對立教皇亞歷山大五
On his first voyage to the New World, Christopher Columbus was accompanied by a group of Franciscans.在他的第一次航行到新大陸，哥倫布的同時，一組方濟。 The first convents in America were established by Franciscans, at Santo Domingo and La Vega in what is now the Dominican Republic.第一個修道院在美國設立了方濟會，在聖多明各和德拉維加在現在的多米尼加共和國。 The rapid conversion of the Native Americans and the consequent enthusiasm of the missionary-minded in Spain led to the further spread of the order in the West Indies; before 1505, Ferdinand V, king of Castile, found it necessary to issue a decree that new convents should be placed at least five leagues apart.快速轉換的土著美國人，因而熱情的傳教士想法在西班牙導致進一步蔓延秩序西印度群島;在1505年，費迪南德五，卡斯蒂利亞國王，發現有必要把問題一項法令，新修道院應至少有五名聯賽四分五裂。 While the Spanish Franciscans gradually spread through the southern part of the New World as far as the Pacific Ocean, the French friars, who had arrived in Canada in 1615, at the behest of the French explorer Samuel de Champlain, set up missions throughout the north.雖然西班牙方濟會逐漸傳播到南部的新世界而言，太平洋，法國修士，誰已抵達加拿大在1615年，在遺志，法國探險家塞繆爾德尚普蘭，建立特派團整個北部。 Today the Franciscans conduct a university and five colleges in the US, and a seminary, in Allegheny, New York. They also engage in regular parish work, as well as mission work among the Native Americans.今天進行的方濟各大學和5個學院中美國和神學院，在阿勒格尼，紐約。他們還經常從事教區工作，以及工作任務之間的土著美國人。
The supreme government of the order is vested in an elective general, resident at the General Motherhouse, in Rome.最高政府的命令是由選修一般來說，居民一般Motherhouse ，在羅馬舉行。 Subordinate are the provincials, who preside over all the brethren in a province, and the custodes, or guardians (never called abbots, as are their counterparts in other orders), at the head of a single community or convent.部屬是provincials ，誰主持所有的兄弟省，和custodes ，或監護人（從來沒有所謂的abbots ，因為是他們在其他命令） ，在頭一個單一的社區或修道院。 These officers are elected for a period of two years.這些人員由選舉產生，任期兩年。
In the eary 20th century a number of Franciscan communities for both men and women were established by various Anglican churches.在20世紀早期的一些方濟各社區為男性和女性設立了各種聖公會教堂。 The most prominent of these is the Society of Saint Francis in Cerne Abbas, Dorset, England, which maintains several houses in the British Isles and in New Guinea.最突出的是學會在聖弗朗西斯Cerne阿巴斯，多塞特，英格蘭，保持幾所房屋中的不列顛群島和巴布亞新幾內亞。 In 1967 a similar group in the United States was united with these English friars. 1967年，一個類似的小組在美國是聯合國與這些英文修士。
Saint Francis of Assisi (1182-1226), was an Italian mystic and preacher, who founded the Franciscans.聖方濟各（ 1182年至1226年） ，是意大利的神秘和佈道者，誰創立了方濟。 Born in Assisi, Italy and originally named Giovanni Francesco Bernardone, he appears to have received little formal education, even though his father was a wealthy merchant. As a young man, Francis led a worldly, carefree life.出生在意大利阿西西和原名喬萬尼弗朗切斯科Bernardone ，他似乎很少得到正規教育的，即使他的父親是一個富商。作為一個年輕的男子，弗朗西斯率領一個世俗的，無憂無慮的生活。 Following a battle between Assisi and Perugia, he was held captive in Perugia for over a year.之後的戰鬥阿西西和佩魯賈，他被關押在佩魯賈了一年多。 While imprisoned, he suffered a severe illness during which he resolved to alter his way of life.雖然被囚禁，他遭受了嚴重的疾病在此期間，他決心改變他的生活方式。 Back in Assisi in 1205, he performed charities among the lepers and began working on the restoration of dilapidated churches. Francis's change of character and his expenditures for charity angered his father, who legally disinherited him. Francis then discarded his rich garments for a bishop's cloak and devoted the next three years to the care of outcasts and lepers in the woods of Mount Subasio.早在阿西西在1205年，他完成的慈善事業之間的麻風病人，並開始著手恢復破舊不堪的教堂。 弗朗西斯的變化特徵和他的支出為慈善激怒了他的父親，誰合法剝奪他。弗朗西斯然後拋棄他豐富的服裝為主教的外衣並投入了今後三年的照顧棄兒和麻風病人在樹林山Subasio 。
For his devotions on Mount Subasio, Francis restored the ruined chapel of Santa Maria degli Angeli. In 1208, one day during Mass, he heard a call telling him to go out into the world and, according to the text of Matthew 10:5-14, to possess nothing, but to do good everywhere. Upon returning to Assisi that same year, Francis began preaching.他devotions山Subasio ，弗朗西斯恢復被破壞的教堂聖瑪利亞天使教堂。 在1208 ，有一天在地下，他聽到電話告訴他走出去融入世界，並根據文本馬修10點05分- 14日，擁有什麼，而是要做好無處不在。回國後到阿西西同一年，弗朗西斯開始說教。 He gathered round him the 12 disciples who became the original brothers of his order, later called the First Order; they elected Francis superior.他收集到他周圍的12個徒弟誰成為原來的兄弟他的命令，後來一階;他們選出的弗朗西斯優越。 In 1212 he received a young, well-born nun of Assisi, Clare, into Franciscan fellowship; through her was established the Order of the Poor Ladies (the Poor Clares), later the Second Order of Franciscans.在1212年他獲得了年輕人，以及出生的尼姑的阿西西，克萊爾，到濟金;通過她的成立令可憐的女子（窮人Clares ） ，後來二階方濟。 It was probably later in 1212 that Francis set out for the Holy Land, but a shipwreck forced him to return.這可能是後來在1212年的弗朗西斯訂出的聖地，但沉船迫使他返回。 Other difficulties prevented him from accomplishing much missionary work when he went to Spain to preach to the Moors.其他方面的困難使他無法完成的傳教工作時，他到西班牙鼓吹的摩爾。 In 1219 he was in Egypt, where he succeeded in preaching to, but not in converting, the sultan.在1219年，他在埃及，他成功地說教，而不是在轉換，蘇丹。 Francis then went on to the Holy Land, staying there until 1220. He wished to be martyred and rejoiced upon hearing that five Franciscan friars had been killed in Morocco while carrying out their duties. On his return home he found dissension in the ranks of the friars and resigned as superior, spending the next few years in planning what became the Third Order of Franciscans, the tertiaries.弗朗西斯接著聖地，那裡停留，直到1220 。 他希望犧牲，高興地聽到，五個濟修士被打死，而在摩洛哥履行其職責。他回家，他發現糾紛中的行列修士和辭去優越，開支在未來幾年的規劃是成為三階的方濟會的tertiaries 。
In September 1224, after 40 days of fasting, Francis was praying upon Monte Alverno when he felt pain mingled with joy, and the marks of the crucifixion of Christ, the stigmata, appeared on his body. Accounts of the appearance of these marks differ, but it seems probable that they were knobby protuberances of the flesh, resembling the heads of nails. 在1224年9月，經過40天的絕食，弗朗西斯祈禱蒙Alverno時，他感到疼痛夾雜著歡樂和標誌的十字架的基督，傷，出現在他的身體。帳目出現這些商標不同，但似乎有可能，他們knobby突起的肉，類似的負責人指甲。 Francis was carried back to Assisi, where his remaining years were marked by physical pain and almost total blindness. He was canonized in 1228.弗朗西斯進行回阿西西，他的剩餘年份的特點和身體疼痛幾乎完全失明。冊封他是在1228年。 In 1980, Pope John Paul II proclaimed him the patron saint of ecologists.在1980年，教皇約翰保羅二世宣布他的守護神生態學家。 In art, the emblems of St. Francis are the wolf, the lamb, the fish, birds, and the stigmata.在藝術，標誌的聖弗朗西斯是狼，羔羊，魚，鳥，和傷。 His feast day is October 4.他的盛宴一天是10月4日。
Rev. Theodore M. Hesburgh牧師西奧多米Hesburgh
The Franciscan Order is one of four thirteenth century orders of mendicant (begging) friars (Franciscan, Dominican, Carmelite, Augustinian) established to meet the urgent challenge of spiritual decline, urban growth, and the rapid spread of heresy (especially in southern France and northern Italy).濟秩序的是一個13世紀四個訂單乞丐（乞丐）修士（濟，多米尼加，加爾默羅，奧古斯丁）設立，以滿足緊迫的挑戰精神下降，城市發展，並迅速蔓延的異端（尤其是在法國南部和意大利北部地區） 。 It was founded by Francis of Assisi and formally approved by Innocent III in 1210.它是由方濟各，並正式批准了無辜的第三1210 。 Unlike earlier monasticism, the friars lived active lives within the world as preachers and ministers to the needy.不像以前修道的修士生活活躍的生活在世界的傳教士和部長們有需要的人士。
Francis' deep suspicion of formal organization and learning and his extreme view of proverty (even physical contact with money was to be avoided) became the center of bitter conflicts within the Order.弗朗西斯的根深蒂固的懷疑正式的組織和學習他的極端觀點proverty （即使身體接觸錢是要避免） ，成為中心的激烈衝突的命令。 Early on, tension arose between the Zealots, who advocated strict observance of the founder's rule, and those factions (the Laxists, the Community) who favored various accommodations to reality.早期之間出現緊張局勢的狂熱，誰主張嚴格遵守創始人的規則，這些派別（在Laxists ，社區）誰主張各種住宿現實。 Under papal auspices the Order was fully organized by 1240 as one international body with only clerics eligible for office (another departure from the spirit of Francis, who favored laity), and provision was made for property to be held in trusteeship to get around the prohibition against ownership. During the years 1257-74 tensions abated under the conciliatory minister general Bonaventure, who established a moderate balance between structure and vitality.羅馬教皇主持下的命令是完全舉辦的1240年作為一個國際機構，只有神職人員資格辦公室（另一個背離的精神，弗朗西斯，誰喜歡俗人） ，並規定了財產被關押在託管繞過禁止對所有權。年期間減少1257至1274年的緊張局勢的調解下一般文德部長，誰建立了一個溫和的平衡結構和活力。 As an outstanding scholar, he also represented the increasing influx of Franciscans into the world of learning within the urban-based universities.作為一個傑出的學者，他也派代表出席了越來越多湧入的方濟各融入世界學習的城市為基礎的大學。
Following the death of Bonaventure a bitter debate ensued over the nature of apostolic proverty.去世後博納旺的痛苦辯論的性質使徒proverty 。 The extreme view of the Spirituals (formerly the Zealots) was rejected by Pope John XXII, who in 1322 officially approved corporate ownership of property, arguing that Christ and the apostles as leaders of the church had owned property. Spirituals who fled became known as Fraticelli.這種極端的意見， Spirituals （以前的狂熱）被否決教皇約翰二十二，誰在1322年正式批准的企業財產的所有權，認為基督和使徒的領導人教會了國有財產。 Spirituals誰逃離被稱為Fraticelli 。 Even outstanding figures such as the minister general Michael of Cesena and William of Ockham went into exile and denounced the pope.即使是傑出人物，如一般部長邁克爾的切塞納和奧卡姆的威廉流亡到，並譴責教宗。
Difficult conditions of plague, warfare, and papal schism during the century and a half before the Reformation led to a general decline within the Order, but another movement for restoration of the strict rule emerged, the Observants.困難的條件下鼠疫，戰爭，分裂和教皇在一個半世紀前的改革導致了普遍下降的命令，但另一個運動恢復嚴格的規則出現的Observants 。 They were opposed by the more moderate Conventuals, who preferred urban residence to remote hermitages. Failure to unite these factions led Pope Leo X in 1517 to officially separate the Order into two independent branches, the Friars Minor of the Regular Observants (strict) and the Friars Minor Conventuals (moderate).他們反對的比較溫和的Conventuals ，誰首選城市居住偏遠祕境。不團結導致這些派別教皇利奧X在1517年正式獨立勳章分為兩個獨立的部門，在天主教方濟會經常Observants （嚴格）和天主教方濟會Conventuals （中度） 。 Given their reforming instincts, the Observants soon divided into several factions, Discalced (shoeless), Rocollects, Reformed, and Capuchins (pointed cowl).鑑於其改革的本能，在Observants很快分成幾個派別， Discalced （ shoeless ） ， Rocollects ，改革， Capuchins （指出整流罩） 。 The latter played a significant role in the Counter-Reformation and by 1619 had gained complete autonomy.後者中發揮了重要作用的反宗教改革和1619年獲得了完全的自主權。 Again, internal division and the external challenge of the Enlightenment and revolutionary Europe weakened the Order until mounting pressure led Pope Leo XIII in 1897 to unite all Observant branches (except the Capuchins, who retained their independence).再次，內部分裂和外部的挑戰和革命的啟示歐洲削弱了秩序，直到越來越大的壓力導致教皇利奧十三世於1897年，以團結一切觀察力分行（除Capuchins ，誰保留其獨立性） 。
Alongside the Order of Friars Minor, with the three independent branches of Observants, Conventuals, and Capuchins, there emerged two other Franciscan Orders, the Second Order of nuns (Poor Clares), founded by Francis and his follower Clare in 1212, and the Third Order (Tertiaries) of mainly lay persons.除了令天主教方濟會，與三個獨立分行Observants ， Conventuals ，並Capuchins ，出現了其他兩個濟訂單，二階修女（標準普爾Clares ）成立弗朗西斯和他的追隨者克萊爾在1212年，第三次令（ Tertiaries ）主要在於人。
The Franciscans, along with their rivals the Dominicans, represented a new spiritual force within the thirteenth century church.方濟會，連同他們的對手多米尼加，代表了一種新的精神力量在13世紀教堂。 As advocates of the simpler apostolic life of poverty and preaching, they struck a responsive chord among the growing number of townspeople who had become alienated from the monastic and hierarchical establishment. Nonetheless, instead of becoming rebellious heretics, the friars were obedient servants of the established church.作為倡導者簡單使徒生活的貧困和說教，他們一個共鳴之間的越來越多的居民誰已成為遠離寺院和分級建立。儘管如此，而不是成為叛逆的異端的修士是聽話的公務員設立教堂。 Like the town, the university became a major focus of their activity as they sought to prepare intellectually for their worldwide mission, confronting infidel, heretic, and indifferent alike with the truth of Christianity. Virtually every outstanding scholar of that age was a friar, including Bonaventure, John Duns Scotus, and William of Ockham among the Franciscans.鎮一樣，成為大學的一個主要重點活動為他們準備尋求智力的全球使命，面臨的異教徒，異教徒，並且都漠不關心的真相基督教。幾乎每一個傑出的學者，年齡是一個修士，包括博納旺，約翰鄧司各脫，並奧卡姆的威廉之間的方濟會。 Contrary to the spirit of Francis, however, the Order became aggressively associated with the repressive Inquisition and the anti-Jewish activities of the Western church during its effort to consolidate Christian society.相反，精神的弗朗西斯，然而，令成為積極與鎮壓宗教裁判所和反猶太人活動的西方教會在努力鞏固基督教社會。
RK
Bishop公園主教
(Elwell Evangelical Dictionary)
（規矩福音字典）
Bibliography
目錄
R. Brooke, The
Coming of the Friars; J. Cohen, The Friars and the Jews; L. Little, Religious
Poverty and the Profit Economy in Medieval Europe; J. Moorman, A History of the
Franciscan Order from Its Origin to the Year
1517.河祺，即將到來的天主教方濟會;學者科恩的天主教方濟會和猶太人;屬小，宗教貧困和經濟利潤歐洲中世紀;學者摩爾曼，史濟命令從它的起源到1517
。
(1182-1226) （ 1182年至1226年）
Francis of Assisi was the universally admired founder of the Order of Friars Minor (Franciscans).方濟各是普遍敬佩的創始人秩序的天主教方濟會（濟） 。 Born Francesco Bernardone, son of a wealthy cloth merchant from Assisi, he was a popular, high-spirited youth, much inspired by chivalric ideals of the troubador and the knight.弗朗切斯科Bernardone出生的兒子，一個富裕的商人從布阿西西，他是一個受歡迎，昂揚的青年，很多靈感來自騎士理想的troubador和騎士。 In his early twenties he experienced a gradual but profound religious conversion, expressed in a number of dramatic gestures such as the exchanging of clothes with a beggar and kissing the diseased hand of a leper.在他二十歲出頭，他經歷了一個漸進的，但深刻的宗教轉換，表達了一些戲劇性的姿態，如交換衣服的乞丐和接吻病的手一個台階。 After he had sold family merchandise in order to rebuild a local church, his enraged father, disgusted by the son's unworldly instincts, brought him to judgment before the bishop's court.後，他出售了家族的商品，以重建當地的教堂，他憤怒的父親，厭惡兒子的unworldly本能，使他作出判斷前，主教的法院。 Here Francis freely renounced his inheritance and, in a memorable act, stripped off his clothes as well to signify total abandonment to God.弗朗西斯在這裡自由地放棄他的繼承權，並在一個難忘的行為，剝奪了他的衣服也意味著徹底放棄對上帝。
Francis spent the next several years living as a hermit in the vicinity of Assisi, ministering to the needy, repairing churches, and attracting a small band of followers to his simple rule.弗朗西斯度過了未來幾年的生活作為一個隱士附近的阿西西， ministering向有需要的，修復教堂，並吸引了小樂隊的追隨者對他簡單的規則。 Pope Innocent III's approval of the fledgling order in 1210 was a major triumph; rather than being rejected as yet another threatening, heretical movement, the "little brothers" were embraced as a powerful current of reform within the established church.諾森三世的批准以便在羽翼未豐1210是一個重大的勝利，而不是被拒絕的又一威脅，邪教運動， “小兄弟”被接受成為一個強大的電流，內部的改革設立教堂。
Following a preaching mission in the Islamic East (including a remarkable audience with the sultan in Egypt), Francis returned home in 1219 to face a crisis.經過鼓吹的任務在伊斯蘭地區（包括顯著觀眾與蘇丹在埃及） ，弗朗西斯回家在1219年將面臨危機。 The movement now numbered some five thousand adherents, and pressure was mounting to establish a more formal organization.該運動現在約有5000信徒和壓力越來越多，建立一個更加正式的組織。 Distressed by this drift away from earlier spontaneity and simplicity, Francis increasingly withdrew to live out his mission by personal example.感到不安的這一漂離早先的自發性和簡潔，弗朗西斯越來越多地撤回了他的生活使命個人的例子。 Intense meditation on the suffering of Christ led to the famous experience of the stigmata, signs in his own flesh of the wounds of his Master.激烈的冥想的苦難耶穌基督導致著名的經驗傷，標誌在自己的肉體的創傷，他的主人。 And although he was more a preacher than a writer, in 1223 he completed a second rule (adapted as the official Rule of the Order) and about 1224 his most famous piece, "Canticle of the Sun," a paean of praise for God and his creation.雖然他更是一個佈道者比一個作家，在1223年，他完成了第二條規則（改編為正式規則的命令）和1224年他最著名的作品， “頌歌的太陽”的讚歌讚揚上帝他的創作。 Ill and nearly blind, he was finally brought back to Assisi from his remote hermitage and died on October 3, 1226.虐待和近盲，他終於被運回他的阿西西遠程草庵和死於1226年十月3日。 He was canonized by his friend Gregory IX in 1228, and his body was soon moved to the newly constructed basilica bearing his name.他被冊封了他的朋友格里高利在1228年九，他的屍體很快被轉移到新建成的教堂同時他的名字。
The key to Francis's life was his uncompromising attempt to imitate Christ of the Gospels through absolute poverty, humility, and simplicity.關鍵弗朗西斯的生活是他的不妥協的企圖模仿基督的福音通過絕對貧困，謙遜，和簡單。 He loved nature as God's good handiwork and had a deep respect for women (such as his beloved mother and Clare, his follower). At the same time, his willing obedience to the papacy and the priesthood allowed them to embrace this otherwise radical reformer and saint.他熱愛大自然上帝的好手藝和深切尊重婦女（如他心愛的母親和克萊爾，他的追隨者） 。與此同時，他願意服從教皇和神父讓他們接受這一另有激進的改革者，聖。
RK
Bishop公園主教
(Elwell Evangelical Dictionary)
（規矩福音字典）
Bibliography
目錄
M. Bishop, St.
Francis of Assisi; L. Cunningham, St. Francis of Assisi; O. Englebert, Saint
Francis of Assisi; A. Fortini, Francis of Assisi; JH Smith, Francis of
Assisi.先生主教，聖方濟各;屬漢，聖方濟各;我國昂格勒貝，聖方濟各的A. Fortini ，方濟各;紅史密斯，方濟各。
Founder of the Franciscan Order, born at Assisi in Umbria, in 1181 or 1182 -- the exact year is uncertain; died there, 3 October, 1226. His father, Pietro Bernardone, was a wealthy Assisian cloth merchant.方正的濟秩序，出生在阿西西在翁布里亞，在1181年或1182年-確切的一年是不確定的;死亡， 1 226年十月三日。他的父親彼得B ernardone，是一個富裕的商人A ssisian布。 Of his mother, Pica, little is known, but she is said to have belonged to a noble family of Provence.他的母親，喜鵲，幾乎眾所周知，但她說，屬於一個貴族家庭的普羅旺斯。 Francis was one of several children.弗朗西斯是幾個孩子。 The legend that he was born in a stable dates from the fifteenth century only, and appears to have originated in the desire of certain writers to make his life resemble that of Christ.據傳說，他出生在一個穩定的日期從15世紀只，並似乎起源於慾望的某些作家，使他的生活相似的基督。 At baptism the saint received the name of Giovanni, which his father afterwards altered to Francesco, through fondness it would seem for France, whither business had led him at the time of his son's birth.在洗禮的聖收到的名稱喬瓦尼，這以後他的父親弗朗切斯科改變，通過喜愛似乎法國，何處業務使他的時候他兒子的出生。 In any case, since the child was renamed in infancy, the change can hardly have had anything to do with his aptitude for learning French, as some have thought.在任何情況下，自改名為兒童在嬰兒期，這種變化就很難有任何與他的性向學習法語，如一些人所想。
Francis received some elementary instruction from the priests of St. George's at Assisi, though he learned more perhaps in the school of the Troubadours, who were just then making for refinement in Italy.弗朗西斯獲得了一些基本的指示祭司的聖喬治在阿西西，但他學到更多的也許是在學校的Troubadours ，誰只是當時決策的完善，意大利。 However this may be, he was not very studious, and his literary education remained incomplete.然而，這可能是，他不是很用功，他的文學教育是不完整的。 Although associated with his father in trade, he showed little liking for a merchant's career, and his parents seemed to have indulged his every whim.雖然與他的父親在貿易，他不大喜歡商人的職業生涯，以及他的父母似乎有縱容他的每一次心血來潮。 Thomas of Celano, his first biographer, speaks in very severe terms of Francis's youth. Certain it is that the saint's early life gave no presage of the golden years that were to come.托馬斯的作品，他的第一個傳記，講的非常嚴重的弗朗西斯的青年。某些那就是聖早期的生活沒有預兆的金色來了來。 No one loved pleasure more than Francis; he had a ready wit, sang merrily, delighted in fine clothes and showy display.沒有人喜歡高興弗朗西斯以上;他有一個準備機智，唱愉快，高興的漂亮衣服和華麗的展示。 Handsome, gay, gallant, and courteous, he soon became the prime favourite among the young nobles of Assisi, the foremost in every feat of arms, the leader of the civil revels, the very king of frolic.英俊的同性戀，勇敢，有禮，他很快成為總理喜愛的青年貴族阿西西，最主要的在每一個壯舉的武器，領導人的民間狂歡，非常國王嬉戲。 But even at this time Francis showed an instinctive sympathy with the poor, and though he spent money lavishly, it still flowed in such channels as to attest a princely magnanimity of spirit. When about twenty, Francis went out with the townsmen to fight the Perugians in one of the petty skirmishes so frequent at that time between the rival cities. The Assisians were defeated on this occasion, and Francis, being among those taken prisoners, was held captive for more than a year in Perugia.但是，即使在這個時候弗朗西斯表現出本能的同情窮人，但他花錢大方，但它仍然流入等渠道來證明一王侯寬宏大量的精神。大約20時，弗朗西斯出去的鄉親打擊Perugians在一個輕微的小規模戰鬥如此頻繁，當時的競爭對手之間的城市。的Assisians被打敗在此之際，和弗朗西斯，正在採取的這些囚犯，被關押了一年多在佩魯賈。 A low fever which he there contracted appears to have turned his thoughts to the things of eternity; at least the emptiness of the life he had been leading came to him during that long illness.低發熱，他有合同似乎已經變成他的思想的東西的永恆;至少在空虛的生活，他已經領先了他在這一長期患病。 With returning health, however, Francis's eagerness after glory reawakened and his fancy wandered in search of victories; at length he resolved to embrace a military career, and circumstances seemed to favour his aspirations.在返回的健康，但是，弗朗西斯的願望後，重新喚起光榮和他的花式徘徊在搜索的勝利;在長度，他決心接受軍事生涯中，和情節似乎贊成他的願望。 A knight of Assisi was about to join "the gentle count", Walter of Brienne, who was then in arms in the Neapolitan States against the emperor, and Francis arranged to accompany him.騎士阿西西即將加入“溫柔伯爵” ，沃爾特的Brienne ，誰當時在武器在那不勒斯國家天皇，和弗朗西斯安排陪他。 His biographers tell us that the night before Francis set forth he had a strange dream, in which he saw a vast hall hung with armour all marked with the Cross.他的傳記作家告訴我們，弗朗西斯的前一天晚上，他提出了一個奇怪的夢，他在信中看到了巨大的大廳掛著盔甲所有標有交叉。 "These", said a voice, "are for you and your soldiers." “這些” ，一個聲音說， “是你和你的士兵。 ” "I know I shall be a great prince", exclaimed Francis exultingly, as he started for Apulia. “我知道我應是一個偉大的王子”弗朗西斯exultingly喊道，他開始阿普利亞。 But a second illness arrested his course at Spoleto. There, we are told, Francis had another dream in which the same voice bade him turn back to Assisi.但是，第二個疾病逮捕他的課程斯波萊托。這裡，我們被告知，弗朗西斯了另一個夢想，即同一聲音叫他回頭向阿西西。 He did so at once.他這樣做一次。 This was in 1205.這是1205 。
Although Francis still joined at times in the noisy revels of his former comrades, his changed demeanour plainly showed that his heart was no longer with them; a yearning for the life of the spirit had already possessed it.雖然弗朗西斯仍然加入有時在嘈雜的狂歡他的前戰友，他的行為舉止明顯變化表明，他的心臟已不再與他們渴望生命的精神已經擁有它。 His companions twitted Francis on his absent-mindedness and asked if he were minded to be married.他的同伴弗朗西斯twitted他心不在焉，並問他是否有想法要結婚了。 "Yes", he replied, "I am about to take a wife of surpassing fairness." “是” ，他回答說， “我將要採取的妻子的超越公平。 ” She was no other than Lady Poverty whom Dante and Giotto have wedded to his name, and whom even now he had begun to love.她是比任何其他人夫人貧困但丁和喬托已拘泥於他的名字，和他們即使是現在，他已經開始的愛。 After a short period of uncertainty he began to seek in prayer and solitude the answer to his call; he had already given up his gay attire and wasteful ways.經過短期內的不確定性，他開始尋求在祈禱和孤獨的答案他的呼籲，他已經放棄了同性戀的服裝和浪費的方式。 One day, while crossing the Umbrian plain on horseback, Francis unexpectedly drew near a poor leper.有一天，在穿越平原的翁布里亞馬背上，弗朗西斯意外地走近一個貧窮台階。 The sudden appearance of this repulsive object filled him with disgust and he instinctively retreated, but presently controlling his natural aversion he dismounted, embraced the unfortunate man, and gave him all the money he had. About the same time Francis made a pilgrimage to Rome.突然出現的這一醜惡對象填補他的厭惡，他本能地後退，但他目前控制的自然厭惡，他翻身下馬，接受了不幸的人，給了他所有的錢他。大約在同一時間弗朗西斯朝聖羅馬。 Pained at the miserly offerings he saw at the tomb of St. Peter, he emptied his purse thereon.心疼產品的吝嗇他看到的陵墓聖彼得，他掏空了錢包就此。 Then, as if to put his fastidious nature to the test, he exchanged clothes with a tattered mendicant and stood for the rest of the day fasting among the horde of beggars at the door of the basilica.然後，如果把他的挑剔性的考驗，他的衣服交換了衣衫襤褸的乞丐，站在其餘的每天空腹部落之間的乞丐在門口的大殿。
Not long after his return to Assisi, whilst Francis was praying before an ancient crucifix in the forsaken wayside chapel of St. Damian's below the town, he heard a voice saying: "Go, Francis, and repair my house, which as you see is falling into ruin."不久他返回阿西西，而弗朗西斯是祈禱前一個古老的十字架在教堂拋棄路旁的聖達米安低於鎮，他聽到一個聲音說： “去吧，弗朗西斯和維修我的房子，這正如你看到的是落入毀滅。 “ Taking this behest literally, as referring to the ruinous church wherein he knelt, Francis went to his father's shop, impulsively bundled together a load of coloured drapery, and mounting his horse hastened to Foligno, then a mart of some importance, and there sold both horse and stuff to procure the money needful for the restoration of St. Damian's.考慮到這一遺志字面上看，它是指教堂的毀滅性，他跪在其中，弗朗西斯到他父親的商店，衝動地捆綁在一起的負荷彩色布料，並安裝他的馬趕緊福利尼奧，然後買了一些重要的，而且都賣出馬和東西採購必需的資金，為恢復聖達米安的。 When, however, the poor priest who officiated there refused to receive the gold thus gotten, Francis flung it from him disdainfully.當然而，窮人的神父誰主持有拒絕接受這樣的黃金得到弗朗西斯邊遠從他的輕蔑。 The elder Bernardone, a most niggardly man, was incensed beyond measure at his son's conduct, and Francis, to avert his father's wrath, hid himself in a cave near St. Damian's for a whole month.老Bernardone ，最吝嗇的人，是無法衡量憤怒在他兒子的行為，和弗朗西斯，以避免他父親的憤怒，躲在附近的一個洞穴聖達米安的整整一個月。 When he emerged from this place of concealment and returned to the town, emaciated with hunger and squalid with dirt, Francis was followed by a hooting rabble, pelted with mud and stones, and otherwise mocked as a madman.當他走出這個地方的隱瞞和返回鎮，瘦弱與飢餓和骯髒的泥土，弗朗西斯之後，倒彩烏合之眾，投擲泥土和石塊，否則嘲笑為一個瘋子。 Finally, he was dragged home by his father, beaten, bound, and locked in a dark closet.最後，他拖回家的父親，毆打，捆綁，鎖在黑暗的壁櫥裡。
Freed by his mother during Bernardone's absence, Francis returned at once to St. Damian's, where he found a shelter with the officiating priest, but he was soon cited before the city consuls by his father.釋放他的母親在Bernardone的缺席，弗朗西斯再次返回聖達米安的，他在那裡發現了住房的主祭司，但他很快被提到城市面前的領事由他的父親。 The latter, not content with having recovered the scattered gold from St. Damian's, sought also to force his son to forego his inheritance.後者，而不是內容，而恢復了從分散的黃金聖達米安的，要求也迫使他的兒子放棄他的繼承權。 This Francis was only too eager to do; he declared, however, that since he had entered the service of God he was no longer under civil jurisdiction.這是弗朗西斯太急於這樣做，他宣布，但是，因為他已經進入了服務的上帝，他不再根據民事管轄權。 Having therefore been taken before the bishop, Francis stripped himself of the very clothes he wore, and gave them to his father, saying: "Hitherto I have called you my father on earth; henceforth I desire to say only 'Our Father who art in Heaven.'" Then and there, as Dante sings, were solemnized Francis's nuptials with his beloved spouse, the Lady Poverty, under which name, in the mystical language afterwards so familiar to him, he comprehended the total surrender of all worldly goods, honours, and privileges. And now Francis wandered forth into the hills behind Assisi, improvising hymns of praise as he went.因此，在已經採取的主教之前，弗朗西斯剝奪本人非常他穿的衣服，並給他們以他的父親，他說： “迄今為止，我呼籲你我的父親在地球上;今後我希望只說'我們的父親誰藝術天堂' 。 “接著有，如但丁唱，被solemnized弗朗西斯的婚禮與他心愛的配偶，貧窮的夫人，根據這一名稱，在隨後神秘的語言，以便熟悉他，他理解的總交出所有世俗的物品，榮譽，和特權。現在弗朗西斯來回遊蕩到後面的山丘阿西西，即興讚美詩讚美他的去向。 "I am the herald of the great King", he declared in answer to some robbers, who thereupon despoiled him of all he had and threw him scornfully in a snow drift. “我的先驅偉大的國王” ，他宣布在回答一些強盜，誰隨即掠奪他的一切，他和他輕蔑地扔在雪地漂移。 Naked and half frozen, Francis crawled to a neighbouring monastery and there worked for a time as a scullion.裸體和半凍結，弗朗西斯檢索到鄰國的修道院裡有工作了一段時間作為一個scullion 。 At Gubbio, whither he went next, Francis obtained from a friend the cloak, girdle, and staff of a pilgrim as an alms.在古比奧，他去何處旁邊，弗朗西斯從一個朋友的披風，腰帶，和工作人員的朝聖作為施捨。 Returning to Assisi, he traversed the city begging stones for the restoration of St. Damian's.返回阿西西，他走過的城市乞討石塊，以恢復聖達米安的。 These he carried to the old chapel, set in place himself, and so at length rebuilt it.這些，他進行的老教堂，制定自己，所以在長度重建它。 In the same way Francis afterwards restored two other deserted chapels, St. Peter's, some distance from the city, and St. Mary of the Angels, in the plain below it, at a spot called the Porziuncola.以同樣的方式恢復後弗朗西斯其他兩個廢棄教堂，聖彼得，一些遠離城市，和聖瑪利亞的天使，在平原下方，在現場稱為Porziuncola 。 Meantime he redoubled his zeal in works of charity, more especially in nursing the lepers.與此同時，他加倍的熱情在他的作品慈善，特別是在護理麻風病人。
On a certain morning in 1208, probably 24 February, Francis was hearing Mass in the chapel of St. Mary of the Angels, near which he had then built himself a hut; the Gospel of the day told how the disciples of Christ were to possess neither gold nor silver, nor scrip for their journey, nor two coats, nor shoes, nor a staff, and that they were to exhort sinners to repentance and announce the Kingdom of God.某早在1208年，大概2月24日，弗朗西斯聽到群眾在教堂的聖瑪利亞的天使，靠近了他然後自己建一間小屋;的福音一天告訴如何基督信徒被擁有既沒有黃金，也沒有銀牌，也便條的旅程，也兩個大衣，也不鞋，也不是一個工作人員，他們敦促罪人到悔改，並宣布王國的上帝。 Francis took these words as if spoken directly to himself, and so soon as Mass was over threw away the poor fragment left him of the world's goods, his shoes, cloak, pilgrim staff, and empty wallet.弗朗西斯了這些話，猶如直接講自己，所以一旦被群眾丟了窮人的片段留給他的世界貨物，他的鞋子，披風，朝聖者的工作人員，和空的錢包。 At last he had found his vocation.最後，他發現了他的使命。 Having obtained a coarse woolen tunic of "beast colour", the dress then worn by the poorest Umbrian peasants, and tied it round him with a knotted rope, Francis went forth at once exhorting the people of the country-side to penance, brotherly love, and peace.在獲得了粗羊毛外衣的“野獸顏色” ，然後裙子穿的翁布里亞最貧窮的農民，平輪他與結繩，弗朗西斯去了一次敦促該國人民的一面看，悔罪，友愛與和平。 The Assisians had already ceased to scoff at Francis; they now paused in wonderment; his example even drew others to him. Bernard of Quintavalle, a magnate of the town, was the first to join Francis, and he was soon followed by Peter of Cattaneo, a well-known canon of the cathedral.該Assisians已經停止嘲笑弗朗西斯;現在他們已暫停在好奇;他的榜樣甚至提請別人給他。伯納德的昆塔瓦萊，一個大鎮，是第一個加入弗朗西斯，他很快其次是彼得的Cattaneo ，眾所周知佳能大教堂。 In true spirit of religious enthusiasm, Francis repaired to the church of St. Nicholas and sought to learn God's will in their regard by thrice opening at random the book of the Gospels on the altar.在真正的宗教精神的熱情，弗朗西斯修復教堂的聖尼古拉斯，並設法了解天意在這方面的三次開放隨機這本書的福音的祭壇上。 Each time it opened at passages where Christ told His disciples to leave all things and follow Him. "This shall be our rule of life", exclaimed Francis, and led his companions to the public square, where they forthwith gave away all their belongings to the poor.每次開通道在基督告訴他的弟子離開所有的東西，跟他走。 “這應是我們的法治生活” ，大聲弗朗西斯，並導致他的同伴的公共廣場，在那裡他們立即送給所有財物，以窮人。 After this they procured rough habits like that of Francis, and built themselves small huts near his at the Porziuncola.在此，他們採購粗的習慣一樣，弗朗西斯，並建立自己的小茅屋附近他在Porziuncola 。 A few days later Giles, afterwards the great ecstatic and sayer of "good words", became the third follower of Francis.幾天後，錢，後來偉大的狂喜和塞耶的“好話” ，成為第三追隨者弗朗西斯。 The little band divided and went about, two and two, making such an impression by their words and behaviour that before long several other disciples grouped themselves round Francis eager to share his poverty, among them being Sabatinus, vir bonus et justus, Moricus, who had belonged to the Crucigeri, John of Capella, who afterwards fell away, Philip "the Long", and four others of whom we know only the names.小帶劃分和去的，兩個和兩個，使這種印象的言論和行為，不久其他幾個弟子輪分組弗朗西斯自己渴望分享他的貧困，其中包括Sabatinus ，病毒等賈斯特斯獎金， Moricus ，誰已經屬於Crucigeri ，約翰的合唱，誰離開之後下跌，菲利普“長” ，另外4人只知道我們的名字。 When the number of his companions had increased to eleven, Francis found it expedient to draw up a written rule for them.當一些他的同伴已增加到11個，弗朗西斯認為適宜的起草一份書面的規則他們。 This first rule, as it is called, of the Friars Minor has not come down to us in its original form, but it appears to have been very short and simple, a mere adaptation of the Gospel precepts already selected by Francis for the guidance of his first companions, and which he desired to practice in all their perfection.這第一條規則，因為它是所謂的天主教方濟會還沒有下降到我們原來的形式，但它似乎已經很短，簡單，僅僅適應福音的戒律已經選擇了弗朗西斯為指導他的同伴，而他希望所有的實踐中完善自己。 When this rule was ready the Penitents of Assisi, as Francis and his followers styled themselves, set out for Rome to seek the approval of the Holy See, although as yet no such approbation was obligatory.當這個規則是準備好Penitents阿西西，因為弗朗西斯和他的追隨者們稱為自己，訂出的羅馬尋求批准的羅馬教廷，雖然還沒有這種認可是強制性的。 There are differing accounts of Francis's reception by Innocent III.有不同賬戶的弗朗西斯接待無辜三。 It seems, however, that Guido, Bishop of Assisi, who was then in Rome, commended Francis to Cardinal John of St. Paul, and that at the instance of the latter, the pope recalled the saint whose first overtures he had, as it appears, somewhat rudely rejected.看來，然而，吉，主教阿西西，誰當時在羅馬，讚揚弗朗西斯紅衣主教約翰聖保羅，並在實例後者，教宗回顧了聖的第一個姿態他，因為它顯然，在某種程度上粗暴拒絕。 Moreover, in site of the sinister predictions of others in the Sacred College, who regarded the mode of life proposed by Francis as unsafe and impracticable, Innocent, moved it is said by a dream in which he beheld the Poor Man of Assisi upholding the tottering Lateran, gave a verbal sanction to the rule submitted by Francis and granted the saint and his companions leave to preach repentance everywhere.此外，在現場的險惡預測的其他神聖的學院，誰把生命的方式提出的弗朗西斯不安全的和不切實際的，無辜的，移動說，這是一個夢想，他看到貧困的人阿西西堅持蹣跚拉特蘭，給予口頭認可的規則提出的弗朗西斯和授予聖和他的同伴離開宣講悔改無處不在。 Before leaving Rome they all received the ecclesiastical tonsure, Francis himself being ordained deacon later on. After their return to Assisi, the Friars Minor -- for thus Francis had named his brethren, either after the minores, or lower classes, as some think, or as others believe, with reference to the Gospel (Matthew 25:40-45), and as a perpetual reminder of their humility -- found shelter in a deserted hut at Rivo Torto in the plain below the city, but were forced to abandon this poor abode by a rough peasant who drove in his ass upon them.離開羅馬之前他們都收到了教會剃度，弗朗西斯本人被任命後執事。後他們返回阿西西，在天主教方濟會-為使弗朗西斯已任命他的兄弟，無論是在m inores，或下層階級，因為有些人認為，或作為另一些則認為，關於福音（馬太25:40-45 ） ，並作為永久的提醒他們謙卑-找到了棲身在一個遺棄的小屋在R ivoT orto平原低於城市，但被迫放棄這個可憐的居留權的一個粗略的農民誰開車在他的屁股給他們。 About 1211 they obtained a permanent foothold near Assisi, through the generosity of the Benedictines of Monte Subasio, who gave them the little chapel of St. Mary of the Angels or the Porziuncola.關於1211年他們獲得了永久的立足點阿西西附近，通過慷慨篤蒙Subasio ，誰給了他們的小教堂的聖瑪利亞天使或Porziuncola 。 Adjoining this humble sanctuary, already dear to Francis, the first Franciscan convent was formed by the erection of a few small huts or cells of wattle, straw, and mud, and enclosed by a hedge.毗鄰這一謙卑避難所，已經親愛的弗朗西斯，第一方濟修道院是由豎立的一些小茅屋或細胞的枝條，稻草，和泥，並封閉了對沖。 From this settlement, which became the cradle of the Franciscan Order (Caput et Mater Ordinis) and the central spot in the life of St. Francis, the Friars Minor went forth two by two exhorting the people of the surrounding country.從這個解決辦法，成為搖籃濟令（卡布特Ordinis材料等）和中央點生活中的聖弗朗西斯的天主教方濟會提出了兩個由兩個勸告人民的周邊國家。 Like children "careless of the day", they wandered from place to place singing in their joy, and calling themselves the Lord's minstrels.喜歡孩子“不小心的一天” ，他們遊蕩地點唱歌，在他們的喜悅，並呼籲自己的上帝褐色。 The wide world was their cloister; sleeping in haylofts, grottos, or church porches, they toiled with the labourers in the fields, and when none gave them work they would beg.世界上的廣泛是他們的迴廊;睡在haylofts ，石窟，或教堂的門廊，他們辛勤的勞動領域中，當沒有給他們的工作，他們將乞討。 In a short while Francis and his companions gained an immense influence, and men of different grades of life and ways of thought flocked to the order.在很短的，而弗朗西斯和他的同伴取得了巨大的影響力，和男子的不同等級的生活和思想方式湧入秩序。 Among the new recruits made about this time by Francis were the famous Three Companions, who afterwards wrote his life, namely: Angelus Tancredi, a noble cavalier; Leo, the saint's secretary and confessor; and Rufinus, a cousin of St. Clare; besides Juniper, "the renowned jester of the Lord".在新聘人員提出的這個時候弗朗西斯是著名的三個同伴，以後誰寫他的生命，即：鐘坦克雷迪，一個崇高的武士;利奧的聖的秘書和懺悔;和Rufinus的表弟聖克萊爾;除了檜“ ，著名滑稽演員的上帝” 。
During the Lent of 1212, a new joy, great as it was unexpected, came to Francis. Clare, a young heiress of Assisi, moved by the saint's preaching at the church of St. George, sought him out, and begged to be allowed to embrace the new manner of life he had founded.在大齋期的1212 ，一個新的喜悅，偉大的，因為它是意外，來到弗朗西斯。克萊爾，一個年輕的繼承人阿西西，感動了聖人的說教上的聖喬治教堂，尋求他，並懇求允許採用新的方式生活，他已經成立。 By his advice, Clare, who was then but eighteen, secretly left her father's house on the night following Palm Sunday, and with two companions went to the Porziuncola, where the friars met her in procession, carrying lighted torches.他的意見，克萊爾誰，但當時18個，秘密離開了她父親的家晚上下面的Palm月24日，與兩位同伴去Porziuncola ，那裡的修士見到她在遊行隊伍，攜帶點燃的火把。 Then Francis, having cut off her hair, clothed her in the Minorite habit and thus received her to a life of poverty, penance, and seclusion.然後，弗朗西斯，切斷了她的頭髮，衣服在她的Minorite習慣，從而收到了她生活的貧困，悔罪，並隔離。 Clare stayed provisionally with some Benedictine nuns near Assisi, until Francis could provide a suitable retreat for her, and for St. Agnes, her sister, and the other pious maidens who had joined her.克萊爾暫時留一些附近的本篤會修女阿西西，直到弗朗西斯可以提供一個適合她的務虛會，並為聖阿格尼絲，她的妹妹，以及其他虔誠的姑娘誰也加入了她。 He eventually established them at St. Damian's, in a dwelling adjoining the chapel he had rebuilt with his own hands, which was now given to the saint by the Benedictines as domicile for his spiritual daughters, and which thus became the first monastery of the Second Franciscan Order of Poor Ladies, now known as Poor Clares.他最終確立他們在聖達米安的，在一個住宅毗鄰的教堂，他重建自己的手中，這是現在考慮的聖本篤的住所為他的精神女兒，從而成為第一個寺院的第二次濟秩序欠佳女士們，現在被稱為窮國Clares 。
In the autumn of the same year (1212) Francis's burning desire for the conversion of the Saracens led him to embark for Syria, but having been shipwrecked on the coast of Slavonia, he had to return to Ancona.秋天的同一年（ 1212 ）弗朗西斯的迫切願望轉化的撒拉遜人，他開始對敘利亞，但被海難海岸斯拉沃尼亞，他不得不返回安科納。 The following spring he devoted himself to evangelizing Central Italy.下面的春天，他獻身於意大利中部宣傳。 About this time (1213) Francis received from Count Orlando of Chiusi the mountain of La Verna, an isolated peak among the Tuscan Apennines, rising some 4000 feet above the valley of the Casentino, as a retreat, "especially favourable for contemplation", to which he might retire from time to time for prayer and rest.大約在這個時候（ 1213 ）弗朗西斯收到計數奧蘭多的丘西山區的香格里拉薇娜，一個孤立的峰之間的托斯卡納亞平寧山脈，上升大約4000英尺以上的山谷卡森提諾，作為一個務虛會“ ，尤其是有利的沉思” ，以他可能會退休時的祈禱和休息。 For Francis never altogether separated the contemplative from the active life, as the several hermitages associated with his memory, and the quaint regulations he wrote for those living in them bear witness.對於弗朗西斯從來沒有完全分開的沉思從積極的生活，因為一些相關的祕境他的記憶，以及精巧他寫道條例對那些生活在他們的見證。 At one time, indeed, a strong desire to give himself wholly to a life of contemplation seems to have possessed the saint. During the next year (1214) Francis set out for Morocco, in another attempt to reach the infidels and, if needs be, to shed his blood for the Gospel, but while yet in Spain was overtaken by so severe an illness that he was compelled to turn back to Italy once more.有一段時間，確實是一個強烈願望，完全放棄自己對生活的沉思似乎已經擁有聖。在明年（ 1214 ）弗朗西斯訂出的摩洛哥，在另一個試圖達成的異教徒，而且如果需要的，說明他的血液的福音，但同時在西班牙還沒有被超越了如此嚴重的疾病，他被迫回頭意大利一次。
Authentic details are unfortunately lacking of Francis's journey to Spain and sojourn there.真實的細節缺乏不幸的是，弗朗西斯的旅程西班牙和那裡逗留。 It probably took place in the winter of 1214-1215.這可能發生在1214年至1215年冬天。 After his return to Umbria he received several noble and learned men into his order, including his future biographer Thomas of Celano.之後他返回翁布里亞，他收到了若干崇高和教訓男子到他的命令，包括他未來的傳記作者托馬斯的作品。 The next eighteen months comprise, perhaps, the most obscure period of the saint's life.在未來18個月組成，或許，最模糊時期的聖的生活。 That he took part in the Lateran Council of 1215 may well be, but it is not certain; we know from Eccleston, however, that Francis was present at the death of Innocent III, which took place at Perugia, in July 1216.他參加了拉特蘭理事會1215年很可能是，但並不一定;我們知道從Eccleston然而，弗朗西斯出席了殺害無辜三，發生在佩魯賈，在1216年7月。 Shortly afterwards, ie very early in the pontificate of Honorius III, is placed the concession of the famous Porziuncola Indulgence.此後不久，即很早就在教皇的挪留三，放在特許著名的Porziuncola豪華。 It is related that once, while Francis was praying at the Porziuncola, Christ appeared to him and offered him whatever favour he might desire.這是相關的，一旦，而弗朗西斯是在祈禱Porziuncola ，基督似乎他和給他提供任何支持，他可能願望。 The salvation of souls was ever the burden of Francis's prayers, and wishing moreover, to make his beloved Porziuncola a sanctuary where many might be saved, he begged a plenary Indulgence for all who, having confessed their sins, should visit the little chapel.拯救靈魂是永遠的負擔，法蘭西的祈禱，並祝愿此外，為使自己心愛的Porziuncola的庇護，許多可能被保存，他懇求一次全體會議豪華誰所有，供認了他們的罪孽，應該訪問的小教堂。 Our Lord acceded to this request on condition that the pope should ratify the Indulgence.我們的主同意了這一請求的情況下，教宗應批准放任。 Francis thereupon set out for Perugia, with Brother Masseo, to find Honorius III.弗朗西斯隨即訂出的佩魯賈，與兄弟Masseo ，找到挪留三。 The latter, notwithstanding some opposition from the Curia at such an unheard-of favour, granted the Indulgence, restricting it, however, to one day yearly.後者，儘管有一些反對教廷在這樣一個前所未聞的贊成票，給予寬容，限制然而，有一天一次。 He subsequently fixed 2 August in perpetuity, as the day for gaining this Porziuncola Indulgence, commonly known in Italy as il perdono d'Assisi. Such is the traditional account.隨後，他固定在8月2日永久，因為每天獲得這一Porziuncola豪華，一般稱為意大利作為一perdono德阿西西。這種是傳統的帳戶。 The fact that there is no record of this Indulgence in either the papal or diocesan archives and no allusion to it in the earliest biographies of Francis or other contemporary documents has led some writers to reject the whole story.事實上，沒有記錄本沉迷於無論是羅馬教皇或教區檔案和沒有提及它的最早的人物傳記弗朗西斯或其他當代文件導致一些作家拒絕的故事。 This argumentum ex silentio has, however, been met by M. Paul Sabatier, who in his critical edition of the "Tractatus de Indulgentia" of Fra Bartholi has adduced all the really credible evidence in its favour.這論據前silentio然而，得到由M.保羅薩巴蒂爾，誰在他的關鍵版“ Tractatus德Indulgentia ”法蘭克福機場已提出Bartholi所有真正可信的證據證明了贊成票。 But even those who regard the granting of this Indulgence as traditionally believed to be an established fact of history, admit that its early history is uncertain.但是，即使是那些關於誰給予這個豪華的傳統認為是一個既定的歷史事實，承認它的早期歷史是不確定的。 (See PORTIUNCULA.) （見博俊古拉。 ）
The first general chapter of the Friars Minor was held in May, 1217, at Porziuncola, the order being divided into provinces, and an apportionment made of the Christian world into so many Franciscan missions.第一章一般的天主教方濟會5月舉行， 1217年，在Porziuncola ，該命令被分為省，並分配了基督教世界變成如此眾多的濟任務。 Tuscany, Lombardy, Provence, Spain, and Germany were assigned to five of Francis's principal followers; for himself the saint reserved France, and he actually set out for that kingdom, but on arriving at Florence, was dissuaded from going further by Cardinal Ugolino, who had been made protector of the order in 1216.托斯卡納，倫巴第大區，普羅旺斯，西班牙和德國被分配到五個弗朗西斯的主要追隨者;為自己保留了法國聖，他實際上規定了該國，但在抵達佛羅倫薩，是從去勸阻進一步樞機烏戈利諾，誰取得了保護者的順序1216 。 He therefore sent in his stead Brother Pacificus, who in the world had been renowned as a poet, together with Brother Agnellus, who later on established the Friars Minor in England.因此，他派出他的兄弟太平洋而起，誰在世界上已作為一個著名的詩人，連同兄弟Agnellus ，誰後來成立了天主教方濟會在英格蘭。 Although success came indeed to Francis and his friars, with it came also opposition, and it was with a view to allaying any prejudices the Curia might have imbibed against their methods that Francis, at the instance of Cardinal Ugolino, went to Rome and preached before the pope and cardinals in the Lateran.雖然成功確實是弗朗西斯和他的修士，與它也反對，這是為了消除任何偏見的教廷可能對他們吸脹的方法，弗朗西斯，例如在紅衣主教烏戈利諾，前往羅馬和鼓吹之前教皇和紅衣主教的拉特蘭。 This visit to the Eternal City, which took place 1217-18, was apparently the occasion of Francis's memorable meeting with St. Dominic.這次訪問的永恆之城，其中1217年至1218年發生的，顯然是為紀念弗朗西斯的難忘的會見聖多米尼克。 The year 1218 Francis devoted to missionary tours in Italy, which were a continual triumph for him. 1218年弗朗西斯專門傳教士在意大利旅遊，這是一個不斷戰勝他。 He usually preached out of doors, in the market-places, from church steps, from the walls of castle court-yards.他通常宣揚了門，在市場的地方，從教堂的步驟，從牆壁堡法院碼。 Allured by the magic spell of his presence, admiring crowds, unused for the rest to anything like popular preaching in the vernacular, followed Francis from place to place hanging on his lips; church bells rang at his approach; processions of clergy and people advanced to meet him with music and singing; they brought the sick to him to bless and heal, and kissed the very ground on which he trod, and even sought to cut away pieces of his tunic.吸引了神奇的拼寫他的存在，羨慕的人群，未使用的，其餘為流行的東西在說教白話，其次弗朗西斯地點掛在他的嘴唇;教堂鐘聲在他的辦法;遊行的僧侶和人民，以先進迎接他的音樂和唱歌;他們把病人給他祝福和醫治，並吻了非常地面，他走過，甚至設法截件他的外衣。 The extraordinary enthusiasm with which the saint was everywhere welcomed was equalled only by the immediate and visible result of his preaching.特別熱情的聖歡迎到處是被追平只能由直接和明顯的結果，他的說教。 His exhortations of the people, for sermons they can hardly be called, short, homely, affectionate, and pathetic, touched even the hardest and most frivolous, and Francis became in sooth a very conqueror of souls.他告誡人民，他們的說教就很難要求，簡而言之，家常，親切，而且可悲，甚至觸及最難，最瑣碎的，和弗朗西斯在撫慰成為一個非常征服者的靈魂。 Thus it happened, on one occasion, while the saint was preaching at Camara, a small village near Assisi, that the whole congregation were so moved by his "words of spirit and life" that they presented themselves to him in a body and begged to be admitted into his order.因此，發生一次，而聖是在卡馬拉說教，附近的一個小村莊阿西西，整個教會是如此感動，他的“字的精神和生活” ，他們提出了自己對他的身體和哀求，以被接納為他的命令。 It was to accede, so far as might be, to like requests that Francis devised his Third Order, as it is now called, of the Brothers and Sisters of Penance, which he intended as a sort of middle state between the world and the cloister for those who could not leave their home or desert their wonted avocations in order to enter either the First Order of Friars Minor or the Second Order of Poor Ladies.有人加入，就可能是喜歡要求，制定了弗朗西斯三階，因為它是現在所謂的兄弟姐妹們的懺悔，他打算作為一種中間狀態之間的世界和修道院對於那些誰不能離開自己的家中或沙漠的慣例興趣和愛好，以輸入的第一道命令天主教方濟會或二階貧困各位。 That Francis prescribed particular duties for these tertiaries is beyond question.這弗朗西斯明職責，特別是這些tertiaries是毫無疑問的。 They were not to carry arms, or take oaths, or engage in lawsuits, etc. It is also said that he drew up a formal rule for them, but it is clear that the rule, confirmed by Nicholas IV in 1289, does not, at least in the form in which it has come down to us, represent the original rule of the Brothers and Sisters of Penance.他們沒有攜帶武器，或咒罵，或進行訴訟，等等這也是說，他起草了一份正式的規則，但很顯然，規則，確認了尼古拉斯在1289年四，不，至少在形式，它歸結為我們代表的原始規則的兄弟姐妹們的懺悔。 In any event, it is customary to assign 1221 as the year of the foundation of this third order, but the date is not certain.在任何情況下，這是習慣轉讓1221年為基礎的第三秩序，但日期沒有確定。
At the second general chapter (May, 1219) Francis, bent on realizing his project of evangelizing the infidels, assigned a separate mission to each of his foremost disciples, himself selecting the seat of war between the crusaders and the Saracens.在第二章一般（ 5月， 1219年）弗朗西斯，執意要實現他的計劃的宣傳異教徒，分配一個單獨的任務，他每一個最主要的弟子，自己選擇座位之間的戰爭十字軍和撒拉遜人。 With eleven companions, including Brother Illuminato and Peter of Cattaneo, Francis set sail from Ancona on 21 June, for Saint-Jean d'Acre, and he was present at the siege and taking of Damietta.與11同伴，包括兄弟Illuminato和彼得的Cattaneo ，弗朗西斯開船從安科納6月21日，為聖讓德英畝，他出席了圍困和採取達米埃塔。 After preaching there to the assembled Christian forces, Francis fearlessly passed over to the infidel camp, where he was taken prisoner and led before the sultan.在那裡鼓吹的組裝基督教勢力，弗朗西斯無畏交給異教徒營地，他在那裡被俘虜，並導致蘇丹面前。 According to the testimony of Jacques de Vitry, who was with the crusaders at Damietta, the sultan received Francis with courtesy, but beyond obtaining a promise from this ruler of more indulgent treatment for the Christian captives, the saint's preaching seems to have effected little.根據證詞雅克德維特里，誰是與十字軍在達米埃塔，蘇丹收到弗朗西斯禮貌，但除了獲得這一承諾的統治者更加放縱治療俘虜的基督教的聖徒說教似乎已經影響不大。
Before returning to Europe, the saint is believed to have visited Palestine and there obtained for the friars the foothold they still retain as guardians of the holy places.然後返回歐洲，聖相信已訪問了巴勒斯坦和取得的修士，他們的立足點仍然保留作為監護人的聖地。 What is certain is that Francis was compelled to hasten back to Italy because of various troubles that had arisen there during his absence.可以肯定的是，弗朗西斯被迫加快回到意大利，因為各種各樣的麻煩已經出現在有他的缺席。 News had reached him in the East that Matthew of Narni and Gregory of Naples, the two vicars-general whom he had left in charge of the order, had summoned a chapter which, among other innovations, sought to impose new fasts upon the friars, more severe than the rule required.新聞達成了他在東馬的Narni和格里高利的那不勒斯，這兩個vicars ，一般人已離開，他負責的命令，傳喚了一章，其中除其他創新，努力實施新的齋戒的修士，更嚴重的不是規則要求。 Moreover, Cardinal Ugolino had conferred on the Poor Ladies a written rule which was practically that of the Benedictine nuns, and Brother Philip, whom Francis had charged with their interests, had accepted it.此外，樞機烏戈利諾賦予了貧困各位的書面規則，實際上，在本篤修女，和兄弟菲利普，其中弗朗西斯曾被控以他們的利益，接受了它。 To make matters worse, John of Capella, one of the saint's first companions, had assembled a large number of lepers, both men and women, with a view to forming them into a new religious order, and had set out for Rome to seek approval for the rule he had drawn up for these unfortunates.更糟的是，約翰的合唱，一個聖的第一個同伴，已經聚集了大量的麻風病人，男人和女人，以期形成他們進入了一個新的宗教秩序，規定了羅馬尋求批准規則，他制定了對這些不幸的。 Finally a rumour had been spread abroad that Francis was dead, so that when the saint returned to Italy with Brother Elias -- he appeared to have arrived at Venice in July, 1220 -- a general feeling of unrest prevailed among the friars.最後一個謠言已經傳播國外弗朗西斯已經死了，所以當聖返回意大利與兄弟埃利亞斯-他似乎已經抵達威尼斯7月， 1 220-普遍感到不安普遍存在的修士。
Apart from these difficulties, the order was then passing through a period of transition.除了這些困難，令當時經過一個過渡期。 It had become evident that the simple, familiar, and unceremonious ways which had marked the Franciscan movement at its beginning were gradually disappearing, and that the heroic poverty practiced by Francis and his companions at the outset became less easy as the friars with amazing rapidity increased in number.它已成為明顯的是，簡單，熟悉，和粗魯的方式這標誌著方濟各運動在其開始逐漸消失，而且貧窮的英勇實行弗朗西斯和他的同伴在開始變得不那麼容易的修士具有驚人的速度增加在號碼。 And this Francis could not help seeing on his return. Cardinal Ugolino had already undertaken the task "of reconciling inspirations so unstudied and so free with an order of things they had outgrown."這弗朗西斯不能不看到他的回報。樞機烏戈利諾已經開展的任務“調和的靈感，使自發和自由與秩序的事情他們已經超出。 ” This remarkable man, who afterwards ascended the papal throne as Gregory IX, was deeply attached to Francis, whom he venerated as a saint and also, some writers tell us, managed as an enthusiast.這個了不起的人，誰後登上王位的羅馬教皇格里高利九，深感重視弗朗西斯，他崇敬的聖也，有些作家告訴我們，管理作為一個發燒友。
That Cardinal Ugolino had no small share in bringing Francis's lofty ideals "within range and compass" seems beyond dispute, and it is not difficult to recognize his hand in the important changes made in the organization of the order in the so-called Chapter of Mats.這樞機烏戈利諾了不小的份額，使弗朗西斯的崇高理想“範圍內和羅盤”似乎毫無爭議，這是不難認識到他的手在重要的變化作出的組織為了在所謂的墊章。 At this famous assembly, held at Porziuncola at Whitsuntide, 1220 or 1221 (there is seemingly much room for doubt as to the exact date and number of the early chapters), about 5000 friars are said to have been present, besides some 500 applicants for admission to the order.在這個著名的集會，舉行Porziuncola在Whitsuntide ， 1220或1221 （似乎是有很大的餘地疑問的確切日期和一些早期的章節） ，約5000修士據說目前，除了約500名申請接納秩序。 Huts of wattle and mud afforded shelter for this multitude.必勝客的枝條和泥土提供住房這一眾多。 Francis had purposely made no provision for them, but the charity of the neighbouring towns supplied them with food, while knights and nobles waited upon them gladly.弗朗西斯曾故意沒有規定，但慈善機構的鄰近城鎮提供他們提供食物，而騎士和貴族等待他們樂意。 It was on this occasion that Francis, harassed no doubt and disheartened at the tendency betrayed by a large number of the friars to relax the rigours of the rule, according to the promptings of human prudence, and feeling, perhaps unfitted for a place which now called largely for organizing abilities, relinquished his position as general of the order in favour of Peter of Cattaneo.正是在這個場合，弗朗西斯，毫無疑問，騷擾和沮喪的傾向背叛了大量的修士放鬆嚴格的規則，根據promptings人採取謹慎態度，和感覺，或許unfitted的地方，現在所謂主要用於組織能力，放棄他的立場作為一般的秩序，有利於彼得的Cattaneo 。 But the latter died in less than a year, being succeeded as vicar-general by the unhappy Brother Elias, who continued in that office until the death of Francis.但後者死在不到一年的時間裡，被成功地為副主教，一般的不愉快埃利亞斯兄弟，誰繼續在該辦事處，直至死亡的弗朗西斯。
The saint, meanwhile, during the few years that remained in him, sought to impress on the friars by the silent teaching of personal example of what sort he would fain have them to be.在聖與此同時，在幾年，留在他的努力留下深刻印象的修士的沉默教學個人的例子什麼樣，他將強迫他們的。 Already, while passing through Bologna on his return from the East, Francis had refused to enter the convent there because he had heard it called the "House of the Friars" and because a studium had been instituted there.目前，雖然通過他的博洛尼亞返回從東，弗朗西斯一直拒絕進入修道院，因為他聽說它被稱為“白宮的天主教方濟會” ，並因為studium已經制定有。 He moreover bade all the friars, even those who were ill, quit it at once, and it was only some time after, when Cardinal Ugolino had publicly declared the house to be his own property, that Francis suffered his brethren to re-enter it.此外，他吩咐所有的修士，甚至那些誰生病，退出它一次，它只是一段時間後，當樞機主教烏戈利諾已公開宣布房子是他自己的財產，受他的弗朗西斯兄弟重新輸入。 Yet strong and definite as the saint's convictions were, and determinedly as his line was taken, he was never a slave to a theory in regard to the observances of poverty or anything else; about him indeed, there was nothing narrow or fanatical.然而，強烈和明確的聖徒，被法庭定罪，並毅然為他行採取了，他從來沒有一個奴隸的理論，關於紀念活動的貧困或其他任何;對他確實沒有任何狹窄或狂熱。 As for his attitude towards study, Francis desiderated for his friars only such theological knowledge as was conformable to the mission of the order, which was before all else a mission of example.至於他對待學習的態度，弗朗西斯desiderated他的修士只有這樣的神學知識，是符合任務的命令，這是在所有其他任務的例子。 Hence he regarded the accumulation of books as being at variance with the poverty his friars professed, and he resisted the eager desire for mere book-learning, so prevalent in his time, in so far as it struck at the roots of that simplicity which entered so largely into the essence of his life and ideal and threatened to stifle the spirit of prayer, which he accounted preferable to all the rest. In 1221, so some writers tell us, Francis drew up a new rule for the Friars Minor.因此，他認為積累的書籍作為差異與貧困宣稱他的修士，他抵制了渴望的願望僅僅是書籍的學習，因此在他的流行時間，到目前為止，因為它襲擊的根源是簡單進入所以基本上進入實質他的生活和理想，並威脅要扼殺的精神祈禱，他最好佔全部休息。在1221年，因此有些作家告訴我們，弗朗西斯制定了一項新的規則為天主教方濟會。 Others regard this so-called Rule of 1221 not as a new rule, but as the first one which Innocent had orally approved; not, indeed, its original form, which we do not possess, but with such additions and modifications as it has suffered during the course of twelve years.其他方面的這個所謂的規律1221年不是一個新的規則，但作為第一個無辜的口頭批准;沒有，事實上，它的原始形式，而我們不具備，但這些補充和修訂，因為它受到期間12年。 However this may be, the composition called by some the Rule of 1221 is very unlike any conventional rule ever made. It was too lengthy and unprecise to become a formal rule, and two years later Francis retired to Fonte Colombo, a hermitage near Rieti, and rewrote the rule in more compendious form.然而，這可能是所謂的組成部分規則的1221年是非常不同於任何以往傳統的規則作出。這是過於冗長， unprecise成為一個正式的規則，兩年後退休的，以弗朗西斯豐特科倫坡，一個草庵附近瑞耶提，並改寫了規則，更簡練的形式。 This revised draft he entrusted to Brother Elias, who not long after declared he had lost it through negligence.這個修訂草案委託給他兄弟埃利亞斯，誰不長後，宣布他已經失去它通過疏忽。 Francis thereupon returned to the solitude of Fonte Colombo, and recast the rule on the same lines as before, its twenty-three chapters being reduced to twelve and some of its precepts being modified in certain details at the instance of Cardinal Ugolino. In this form the rule was solemnly approved by Honorius III, 29 November, 1223 (Litt. "Solet annuere").弗朗西斯隨即返回孤獨的豐特科倫坡，並改寫規則在同一線之前，其23章減少到12個和它的一些規則進行修改，在某些細節上的實例樞機烏戈利諾。以這種形式法治是莊嚴批准挪留三， 1223年11月29日（ Litt. “ Solet annuere ” ） 。 This Second Rule, as it is usually called or Regula Bullata of the Friars Minor, is the one ever since professed throughout the First Order of St. Francis (see RULE OF SAINT FRANCIS).這第二條規則，因為它通常被稱為或雷Bullata的天主教方濟會，是一個自宣稱整個一階的聖弗朗西斯（見規律的聖弗朗西斯） 。 It is based on the three vows of obedience, poverty, and chastity, special stress however being laid on poverty, which Francis sought to make the special characteristic of his order, and which became the sign to be contradicted.它是基於三個誓言服從，貧窮和貞節，但特別強調被解僱的貧窮，這弗朗西斯力求使特色的他的命令，並成為簽署的矛盾。 This vow of absolute poverty in the first and second orders and the reconciliation of the religious with the secular state in the Third Order of Penance are the chief novelties introduced by Francis in monastic regulation.這誓言絕對貧困中的第一和第二的訂單與和解的宗教與世俗國家的三階的懺悔是長介紹了新奇的弗朗西斯在寺院管理。
It was during Christmastide of this year (1223) that the saint conceived the idea of celebrating the Nativity "in a new manner", by reproducing in a church at Greccio the praesepio of Bethlehem, and he has thus come to be regarded as having inaugurated the popular devotion of the Crib.正是在Christmastide今年（ 1223 ）表示，聖的想法是慶祝耶穌“在一個新的方式” ，由音響在教堂Greccio的praesepio伯利恆，他因此被視為具有落成全民奉獻的垛。 Christmas appears indeed to have been the favourite feast of Francis, and he wished to persuade the emperor to make a special law that men should then provide well for the birds and the beasts, as well as for the poor, so that all might have occasion to rejoice in the Lord.聖誕節似乎確實一直是最喜愛的節日弗朗西斯，他希望說服皇帝作出一項特別法律，男性應提供良好的鳥類和獸類，以及為窮人服務，使所有可能有機會在歡慶上帝。
Early in August, 1224, Francis retired with three companions to "that rugged rock 'twixt Tiber and Arno", as Dante called La Verna, there to keep a forty days fast in preparation for Michaelmas.早在8月， 1224年，弗朗西斯退休的三個同伴到“這崎嶇的搖滾twixt泰伯和阿諾” ，因為所謂香格里拉丹特薇娜，有保持快速四十天準備米迦勒。 During this retreat the sufferings of Christ became more than ever the burden of his meditations; into few souls, perhaps, had the full meaning of the Passion so deeply entered.在此務虛的苦難耶穌基督成為比以往任何時候更加的負擔，他沉思;到幾年的靈魂，也許有充分的意義的激情深深地進入。 It was on or about the feast of the Exaltation of the Cross (14 September) while praying on the mountainside, that he beheld the marvellous vision of the seraph, as a sequel of which there appeared on his body the visible marks of the five wounds of the Crucified which, says an early writer, had long since been impressed upon his heart.這是約在節日的喜悅十字（ 9月14日） ，而祈禱的山坡，他看見奇妙的設想，六翼天使，作為續集的出現對他的身體明顯標誌的五個傷口在這十字架說，早期的作家，早已了深刻的印象時他的心。 Brother Leo, who was with St. Francis when he received the stigmata, has left us in his note to the saint's autograph blessing, preserved at Assisi, a clear and simple account of the miracle, which for the rest is better attested than many another historical fact.兄弟利奧，誰是與聖弗朗西斯時，他收到了傷，離開了我們在他的說明聖的簽名祝福，保存在阿西西，一個簡單明了的帳戶的奇蹟，這為更好的休息證明比許多其他歷史事實。 The saint's right side is described as bearing on open wound which looked as if made by a lance, while through his hands and feet were black nails of flesh, the points of which were bent backward.在聖的右側被形容為影響傷口看上去猶如所作的槍，同時通過他的手和腳被釘子黑色的肉，點的是向後彎曲。 After the reception of the stigmata, Francis suffered increasing pains throughout his frail body, already broken by continual mortification.在接待的傷，弗朗西斯受到越來越多的痛苦在他身體虛弱，已經打破了持續的屈辱。 For, condescending as the saint always was to the weaknesses of others, he was ever so unsparing towards himself that at the last he felt constrained to ask pardon of "Brother Ass", as he called his body, for having treated it so harshly.因為，居高臨下的聖一向是對他人的弱點，他是這麼不留情的對自己說，在過去他認為限制，要求赦免的“兄弟驢” ，因為他要求他的屍體，因為他們對待如此嚴厲。 Worn out, moreover, as Francis now was by eighteen years of unremitting toil, his strength gave way completely, and at times his eyesight so far failed him that he was almost wholly blind.破舊的，此外，由於弗朗西斯現在是由18歲的不懈勞作，他的力量完全讓位，有時他的視力至今沒有他，他幾乎完全失明。
During an access of anguish, Francis paid a last visit to St. Clare at St. Damian's, and it was in a little hut of reeds, made for him in the garden there, that the saint composed that "Canticle of the Sun", in which his poetic genius expands itself so gloriously.在接受訪問的痛苦，付出了弗朗西斯上次訪問聖克萊爾在聖達米安的，它是在小屋的蘆葦，為他的花園裡有，即聖組成的“頌歌的太陽” ，在他的詩歌天才擴大本身，使光榮。 This was in September, 1225.這是9月， 1225 。 Not long afterwards Francis, at the urgent instance of Brother Elias, underwent an unsuccessful operation for the eyes, at Rieti.不久弗朗西斯，在緊迫的實例兄弟埃利亞斯，接受手術不成功的眼睛，在瑞耶提。 He seems to have passed the winter 1225-26 at Siena, whither he had been taken for further medical treatment.他似乎已經通過了1225年至1226年冬季在錫耶納，何處，他已採取了進一步治療。 In April, 1226, during an interval of improvement, Francis was moved to Cortona, and it is believed to have been while resting at the hermitage of the Celle there, that the saint dictated his testament, which he describes as a "reminder, a warning, and an exhortation".今年4月， 1226年，在間隔的改善，弗朗西斯被轉移到科爾托納，它被認為是休息，而在草庵的勒那裡的聖支配遺書，他形容為一個“提醒人們，一個警告，並告誡“ 。 In this touching document Francis, writing from the fullness of his heart, urges anew with the simple eloquence, the few, but clearly defined, principles that were to guide his followers, implicit obedience to superiors as holding the place of God, literal observance of the rule "without gloss", especially as regards poverty, and the duty of manual labor, being solemnly enjoined on all the friars.在這感人的文件弗朗西斯，書面充滿了他的心，再次敦促與簡單的口才，少數，但明確的定義，原則，指導他的追隨者，隱服從上級舉辦的地點上帝，字面遵守規則“沒有光澤” ，尤其是在貧困和責任體力勞動，責成被莊嚴的所有修士。
Meanwhile alarming dropsical symptoms had developed, and it was in a dying condition that Francis set out for Assisi.同時令人震驚的脹症狀已制定，這是一個垂死的條件是弗朗西斯訂出的阿西西。 A roundabout route was taken by the little caravan that escorted him, for it was feared to follow the direct road lest the saucy Perugians should attempt to carry Francis off by force so that he might die in their city, which would thus enter into possession of his coveted relics.繞道採取了小車隊的護送他，有人擔心後續的直接道路，以免俏皮Perugians應嘗試開展了弗朗西斯用武力，使他可能死在他們的城市，從而進入藏他夢寐以求的文物。 It was therefore under a strong guard that Francis, in July, 1226, was finally borne in safety to the bishop's palace in his native city amid the enthusiastic rejoicings of the entire populace.因此，下一個強大的後衛弗朗西斯，今年7月， 1226年，終於在安全承擔的主教的宮殿在祖國的城市因rejoicings的熱情，整個民眾。 In the early autumn Francis, feeling the hand of death upon him, was carried to his beloved Porziuncola, that he might breathe his last sigh where his vocation had been revealed to him and whence his order had struggled into sight.在初秋弗朗西斯，感受到了死亡的手對他進行對他心愛的Porziuncola ，他可能會呼吸的最後一口氣，他的使命已經發現他和他的命令何處掙扎到了視線。 On the way thither he asked to be set down, and with painful effort he invoked a beautiful blessing on Assisi, which, however, his eyes could no longer discern.在路上他問那兒確定下來，並與痛苦的努力，他援引一個美麗的祝福阿西西，然而，他的眼睛再也無法分辨。 The saint's last days were passed at the Porziuncola in a tiny hut, near the chapel, that served as an infirmary.在聖最後的日子，正通過在Porziuncola在一個小棚屋附近的教堂，這是一個療養院。 The arrival there about this time of the Lady Jacoba of Settesoli, who had come with her two sons and a great retinue to bid Francis farewell, caused some consternation, since women were forbidden to enter the friary.在到達那裡大約這個時候，夫人雅各巴的Settesoli ，誰來與她的兩個兒子和一個偉大的隨從申辦弗朗西斯告別，造成了一些驚愕，因為婦女被禁止進入修道院。 But Francis in his tender gratitude to this Roman noblewoman, made an exception in her favour, and "Brother Jacoba", as Francis had named her on account of her fortitude, remained to the last.但弗朗西斯在他的投標感謝這個羅馬貴婦，提出一個例外，她贊成，和“兄弟雅各巴” ，因為弗朗西斯已經任命她到她的毅力，仍然到最後。
On the eve of his death, the saint, in imitation of his Divine Master, had bread brought to him and broken.前夕，他死亡時，聖，模仿他的神聖的碩士，帶來了麵包給他，並打破。 This he distributed among those present, blessing Bernard of Quintaville, his first companion, Elias, his vicar, and all the others in order.這一點，他分佈在那些目前，伯納德的祝福Quintaville ，他的第一個同伴，埃利亞斯，他的副主教，和所有其他的命令。 "I have done my part," he said next, "may Christ teach you to do yours." “我這樣做我而言，他說： ”明年， “可能基督教你做你的。 ” Then wishing to give a last token of detachment and to show he no longer had anything in common with the world, Francis removed his poor habit and lay down on the bare ground, covered with a borrowed cloth, rejoicing that he was able to keep faith with his Lady Poverty to the end.然後，希望給去年的象徵脫離，並表明他不再有任何共同的世界，弗朗西斯刪除他那可憐的習慣，放下在光禿禿的地面，覆蓋著借來的布，歡欣鼓舞，他能夠繼續誠意他的夫人貧困的目的。 After a while he asked to have read to him the Passion according to St. John, and then in faltering tones he himself intoned Psalm 141.過了一陣子，他要求讀給他的激情根據聖約翰，然後在搖搖欲墜的鈴聲他自己intoned詩篇141 。 At the concluding verse, "Bring my soul out of prison", Francis was led away from earth by "Sister Death", in whose praise he had shortly before added a new strophe to his "Canticle of the Sun".在總結詩句， “讓我的靈魂的監獄” ，弗朗西斯率領遠離地球的“姐妹之死” ，在其讚美他前不久增加了一個新的strophe他的“頌歌的太陽” 。 It was Saturday evening, 3 October, 1226, Francis being then in the forty-fifth year of his age, and the twentieth from his perfect conversion to Christ.這是星期六晚上， 1226年10月3日，弗朗西斯被然後在第四十五屆一年他的年齡，和第二十屆他完美的轉換基督。
The saint had, in his humility, it is said, expressed a wish to be buried on the Colle d'Inferno, a despised hill without Assisi, where criminals were executed. However this may be, his body was, on 4 October, borne in triumphant procession to the city, a halt being made at St. Damian's, that St. Clare and her companions might venerate the sacred stigmata now visible to all, and it was placed provisionally in the church of St. George (now within the enclosure of the monastery of St. Clare), where the saint had learned to read and had first preached.在聖了，在他的謙遜，這是說，表示希望被安葬在科爾德地獄，一個沒有鄙視山阿西西，在罪犯被處決。然而，這可能是他的屍體被10月4日，承擔在勝利遊行的城市，停止正在聖達米安的，聖克萊爾和她的同伴可能崇敬的神聖傷現在看到的所有，這是把暫時的聖喬治教堂（現在的內文修道院的聖克萊爾） ，在聖獲悉閱讀並首次宣講。 Many miracles are recorded to have taken place at his tomb.許多奇蹟都記錄了發生在他的墓。 Francis was canonized at St. George's by Gregory IX, 16 July, 1228.弗朗西斯被冊封在聖喬治的格里高利九， 1228年7月16號。 On that day following the pope laid the first stone of the great double church of St. Francis, erected in honour of the new saint, and thither on 25 May, 1230, Francis's remains were secretly transferred by Brother Elias and buried far down under the high altar in the lower church.在那一天之後，教皇奠基的偉大雙教堂的聖弗朗西斯，豎立在履行新的聖人，和對岸的5月25日， 1230弗朗西斯的遺體被秘密轉移的兄弟埃利亞斯並埋葬了深遠的高壇在較低的教堂。 Here, after lying hidden for six centuries, like that of St. Clare's, Francis's coffin was found, 12 December, 1818, as a result of a toilsome search lasting fifty-two nights.在這裡，隱藏後躺在6世紀以來，這樣的聖克萊爾，弗朗西斯的遺體被發現， 1818年12月12日，由於辛苦尋找持久52夜。 This discovery of the saint's body is commemorated in the order by a special office on 12 December, and that of his translation by another on 25 May.這一發現對聖的屍體是在紀念秩序的一個特別辦公室12月12日，和他的翻譯再於5月25日。 His feast is kept throughout the Church on 4 October, and the impression of the stigmata on his body is celebrated on 17 September.他的節日是保持整個教會於10月4日，和印象的傷對他的身體是慶祝9月17日。
It has been said with pardonable warmth that Francis entered into glory in his lifetime, and that he is the one saint whom all succeeding generations have agreed in canonizing.有人說，與情有可原溫暖弗朗西斯進入輝煌的一生，他是一個聖人所有後代已同意在封為。 Certain it is that those also who care little about the order he founded, and who have but scant sympathy with the Church to which he ever gave his devout allegiance, even those who know that Christianity to be Divine, find themselves, instinctively as it were, looking across the ages for guidance to the wonderful Umbrian Poverello, and invoking his name in grateful remembrance.一定是那些還沒有誰照顧的以他創立，以及誰，但很少有同情，教會了他以往任何時候都讓他虔誠的效忠，即使是那些誰知道，基督教是神聖的，找到自己，本能的，因為它是尋找跨越年齡的指導奇妙翁布里亞Poverello ，並援引他的名字在紀念感謝。 This unique position Francis doubtless owes in no small measure to his singularly lovable and winsome personality.這種獨特的地位無疑歸功於弗朗西斯在很大程度上他的奇異可愛和迷人的個性。 Few saints ever exhaled "the good odour of Christ" to such a degree as he.以往很少有聖人呼出“好氣味基督”到這種程度他。 There was about Francis, moreover, a chivalry and a poetry which gave to his other-worldliness a quite romantic charm and beauty.有大約弗朗西斯，此外，騎士和詩歌這給他的其他世一個相當浪漫的魅力和美感。 Other saints have seemed entirely dead to the world around them, but Francis was ever thoroughly in touch with the spirit of the age.其他聖人似乎完全死亡，以他們周圍的世界，但弗朗西斯是以往任何時候都深入聯繫時代精神。 He delighted in the songs of Provence, rejoiced in the new-born freedom of his native city, and cherished what Dante calls the pleasant sound of his dear land. And this exquisite human element in Francis's character was the key to that far-reaching, all-embracing sympathy, which may be almost called his characteristic gift.他高興在普羅旺斯的歌曲，高興地在新出生的自由，他的城市，珍惜但丁要求什麼愉快的聲音，他親愛的土地。而這精緻的人的因素在弗朗西斯的性格是關鍵，是影響深遠，無所不包的同情，這可能是幾乎呼籲他特有的禮物。 In his heart, as an old chronicler puts it, the whole world found refuge, the poor, the sick and the fallen being the objects of his solicitude in a more special manner.在他的心，作為一個老chronicler所說的那樣，整個世界找到了避難所，窮人，病人和正在下降的對象在他的關懷更特別的方式進行。
Heedless as Francis ever was of the world's judgments in his own regard, it was always his constant care to respect the opinions of all and to wound the feelings of none.弗朗西斯不顧作為曾經是世界上判決在自己的方面，它總是不斷的照顧他尊重大家的意見和傷口的感情沒有。 Wherefore he admonishes the friars to use only low and mean tables, so that "if a beggar were to come to sit down near them he might believe that he was but with his equals and need not blush on account of his poverty." One night, we are told, the friary was aroused by the cry "I am dying."何故，他的修士admonishes只使用低和平均表，所以說， “如果有一個乞丐來坐下不久他們，他可能會認為他不過是與他平等的，不需要臉紅考慮到他的貧困。 ”有一天晚上我們被告知，該修道院是所引起的哭泣： “我死去。 ” "Who are you", exclaimed Francis arising, "and why are dying?" “你是誰” ，引起驚叫弗朗西斯“ ，以及為什麼正在死去？ ” "I am dying of hunger", answered the voice of one who had been too prone to fasting. “我餓死” ，回答的聲音，一個誰也已經空腹容易。 Whereupon Francis had a table laid out and sat down beside the famished friar, and lest the latter might be ashamed to eat alone, ordered all the other brethren to join in the repast.於是，弗朗西斯已經表列出坐下旁邊的飢餓修士，並以免後者可能是羞於獨自吃，下令所有其他兄弟一道就餐。 Francis's devotedness in consoling the afflicted made him so condescending that he shrank not from abiding with the lepers in their loathly lazar-houses and from eating with them out of the same platter.弗朗西斯的devotedness在安慰受災使他如此居高臨下，他減少而不是從守法的麻風病人在其loathly拉扎爾，房屋和從飲食與他們相同的盤片。
But above all it is his dealings with the erring that reveal the truly Christian spirit of his charity.但最重要的是他打交道犯錯誤，表明真正的基督教精神，他的慈善事業。 "Saintlier than any of the saint", writes Celano, "among sinners he was as one of themselves". “ Saintlier比任何聖” ，寫作品， “罪人中他是作為一個自己的” 。 Writing to a certain minister in the order, Francis says: "Should there be a brother anywhere in the world who has sinned, no matter how great soever his fault may be, let him not go away after he has once seen thy face without showing pity towards him; and if he seek not mercy, ask him if he does not desire it. And by this I will know if you love God and me."寫作一定部長秩序，弗朗西斯說： “如果有一個兄弟在世界任何地方得罪了誰，不管多麼偉大的soever他的過錯可能是，讓他不會消失後，他再次看到你的臉沒有顯示對他的憐憫; ，如果他不尋求憐憫，問他如果他不希望這樣做。和本我會知道你是否喜歡和我的上帝。 “ Again, to medieval notions of justice the evil-doer was beyond the law and there was no need to keep faith with him.同樣，到中世紀的正義觀念的邪惡善人超越了法律，也沒有必要不斷地同他。 But according to Francis, not only was justice due even to evil-doers, but justice must be preceded by courtesy as by a herald.但據弗朗西斯，不僅是由於正義甚至邪惡的事，而是正義之前，必須禮貌作為一個先驅。 Courtesy, indeed, in the saint's quaint concept, was the younger sister of charity and one of the qualities of God Himself, Who "of His courtesy", he declares, "gives His sun and His rain to the just and the unjust". This habit of courtesy Francis ever sought to enjoin on his disciples.禮貌，事實上，在聖的古怪的概念，是妹妹的慈善機構之一，品質的上帝，是誰“ ，他禮貌” ，他宣稱， “給他和他的太陽雨的公正和不公正的” 。這個習慣，禮貌弗朗西斯以往任何時候都力求責成對他的弟子。 "Whoever may come to us", he writes, "whether a friend or a foe, a thief or a robber, let him be kindly received", and the feast which he spread for the starving brigands in the forest at Monte Casale sufficed to show that "as he taught so he wrought". “誰可以來找我們” ，他寫道， “無論是朋友或敵人，一個小偷或強盜，讓他將懇請收到” ，以及節日，他傳播的飢餓強盜在森林中在蒙特卡洛卡薩萊足以表明， “作為他教他造成的” 。
The very animals found in Francis a tender friend and protector; thus we find him pleading with the people of Gubbio to feed the fierce wolf that had ravished their flocks, because through hunger "Brother Wolf" had done this wrong.非常動物中發現弗朗西斯招標的朋友和保護者;因此，我們找到他懇求人民的古比奧餵狼的激烈ravished了他們的雞群，通過飢餓，因為“兄弟狼”做了這一錯誤。 And the early legends have left us many an idyllic picture of how beasts and birds alike susceptible to the charm of Francis's gentle ways, entered into loving companionship with him; how the hunted leveret sought to attract his notice; how the half-frozen bees crawled towards him in the winter to be fed; how the wild falcon fluttered around him; how the nightingale sang with him in sweetest content in the ilex grove at the Carceri, and how his "little brethren the birds" listened so devoutly to his sermon by the roadside near Bevagna that Francis chided himself for not having thought of preaching to them before. Francis's love of nature also stands out in bold relief in the world he moved in.和早期的傳說給我們留下了許多田園詩般的圖片如何獸類和鳥類都容易的魅力弗朗西斯的溫柔的方式，進入愛好陪伴他;如何追捕leveret設法吸引他的通知書;如何半凍結蜜蜂檢索對他在冬季要餵;如何野生獵鷹飄揚在他周圍;如何夜鶯唱與他甜蜜的內容在冬青林在Carceri ，以及如何他的“小兄弟鳥”如此虔誠的聆聽他布道的附近的路邊Bevagna弗朗西斯斥責說自己沒想到向他們宣講之前。弗朗西斯的愛自然也隨時在勇敢救濟在世界上，他搬進 He delighted to commune with the wild flowers, the crystal spring, and the friendly fire, and to greet the sun as it rose upon the fair Umbrian vale.他高興地鄉的野生花卉，晶體春天，和友好的火，迎接太陽的上升，因為它的公平翁布里亞瓦萊。 In this respect, indeed, St. Francis's "gift of sympathy" seems to have been wider even than St. Paul's, for we find no evidence in the great Apostle of a love for nature or for animals.在這方面，事實上，聖弗朗西斯的“禮物的同情”似乎已經被更廣泛的甚至比聖保祿，因為我們沒有發現證據證明偉大的使徒的熱愛大自然或動物。
Hardly less engaging than his boundless sense of fellow-feeling was Francis's downright sincerity and artless simplicity.幾乎不到從事比他無限的責任感同胞的感覺是弗朗西斯的徹頭徹尾的誠意和爛漫簡單。 "Dearly beloved," he once began a sermon following upon a severe illness, "I have to confess to God and you that during this Lent I have eaten cakes made with lard." “親愛親愛的， ”他一旦開始講道時下列嚴重疾病， “我不得不承認上帝和你，在這個四旬期我已經吃了蛋糕與豬油。 ” And when the guardian insisted for the sake of warmth upon Francis having a fox skin sewn under his worn-out tunic, the saint consented only upon condition that another skin of the same size be sewn outside.而當監護人堅持為了對弗朗西斯溫暖了狐狸的皮縫在他的破舊的中山裝，在聖同意只有在另一種條件，皮膚大小相同的縫製外面。 For it was his singular study never to hide from men that which known to God.因為這是他獨特的研究從來沒有隱藏從該男子是眾所周知的上帝。 "What a man is in the sight of God," he was wont to repeat, "so much he is and no more" -- a saying which passed into the "Imitation", and has been often quoted. “什麼人在看不到上帝， ”他是慣於重複， “這麼多，他沒有更多的” -這句話說進入了“模仿” ，並已經常引用。
Another winning trait of Francis which inspires the deepest affection was his unswerving directness of purpose and unfaltering following after an ideal.另一位獲獎法蘭西特質的鼓舞最深的是他的感情堅定不移的直接因果關係的宗旨和堅定以下後，一個理想。 "His dearest desire so long as he lived", Celano tells us, "was ever to seek among wise and simple, perfect and imperfect, the means to walk in the way of truth." To Francis love was the truest of all truths; hence his deep sense of personal responsibility towards his fellows. “他最親愛的願望，只要他生活” ，作品告訴我們， “是以往任何時候都在尋求明智和簡單，健全和不完善，手段，走在這樣的真相。 ”弗朗西斯愛情是最真實的一切真理;因此，他強烈的個人責任對他的研究員。 The love of Christ and Him Crucified permeated the whole life and character of Francis, and he placed the chief hope of redemption and redress for a suffering humanity in the literal imitation of his Divine Master.基督的愛和他的十字架貫穿整個生命和特點的弗朗西斯，他把主要希望贖回和糾正對人類苦難的字面模仿他的神聖的主。 The saint imitated the example of Christ as literally as it was in him to do so; barefoot, and in absolute poverty, he proclaimed the reign of love.在聖模仿的榜樣，基督，因為它實際上是在他這樣做;赤腳，並在絕對貧困中，他宣布了統治的愛。 This heroic imitation of Christ's poverty was perhaps the distinctive mark of Francis's vocation, and he was undoubtedly, as Bossuet expresses it, the most ardent, enthusiastic, and desperate lover of poverty the world has yet seen.這英勇的模仿基督的貧窮也許是獨特的標誌弗朗西斯的使命，他無疑是，作為波舒哀表示，該最熱心，熱情，和絕望的情人貧窮的世界還沒有見過。 After money Francis most detested discord and divisions.弗朗西斯錢後最憎恨不和諧和分歧。 Peace, therefore, became his watchword, and the pathetic reconciliation he effected in his last days between the Bishop and Potesta of Assisi is bit one instance out of many of his power to quell the storms of passion and restore tranquility to hearts torn asunder by civil strife.和平，因此，成了他的座右銘，而且可悲的和解，他對他的最後幾天之間的主教和Potesta阿西西是位一個實例了他的許多權力，以平息風暴的熱情和恢復安寧心臟四分五裂民間紛爭。 The duty of a servant of God, Francis declared, was to lift up the hearts of men and move them to spiritual gladness.責任僕人上帝，弗朗西斯宣稱，是為了提升人們的心中，並移動到精神感到高興。 Hence it was not "from monastic stalls or with the careful irresponsibility of the enclosed student" that the saint and his followers addressed the people; "they dwelt among them and grappled with the evils of the system under which the people groaned".因此，它不是“從寺院攤位或仔細不負責任的行為所附的學生”的聖和他的追隨者給人民， “他們談到它們之間和對付罪惡的制度下，人民呻吟” 。 They worked in return for their fare, doing for the lowest the most menial labour, and speaking to the poorest words of hope such as the world had not heard for many a day.他們的工作，以換取他們的車費，做最低的最卑賤的勞動，並說最貧窮的話，如希望世界沒有聽說過許多天。 In this wise Francis bridged the chasm between an aristocratic clergy and the common people, and though he taught no new doctrine, he so far repopularized the old one given on the Mount that the Gospel took on a new life and called forth a new love.在這一明智的弗朗西斯橋之間的鴻溝貴族神職人員和普通民眾，雖然他沒有教新的理論，他迄今repopularized舊鑑於山上的福音了一個新的生命，並要求提出了新的愛情。
Such in briefest outline are some of the salient features which render the figure of Francis one of such supreme attraction that all manner of men feel themselves drawn towards him, with a sense of personal attachment.這種在briefest大綱的一些突出的特點，使人物弗朗西斯這樣一個最高的吸引力，所有男人的方式提請覺得自己對他，有正義感的個人感情。 Few, however, of those who feel the charm of Francis's personality may follow the saint to his lonely height of rapt communion with God.很少，但這些誰覺得魅力弗朗西斯的個性可能會按照他的聖孤獨的高度全神貫注與上帝。 For, however engaging a "minstrel of the Lord", Francis was none the less a profound mystic in the truest sense of the word.為，但從事的“音樂家上帝” ，弗朗西斯是因為沒有欠了深刻的神秘主義的真實含義。 The whole world was to him one luminous ladder, mounting upon the rungs of which he approached and beheld God.整個世界對他是一個發光的梯子，越來越多的高高處於他走近看見上帝。 It is very misleading, however, to portray Francis as living "at a height where dogma ceases to exist", and still further from the truth to represent the trend of his teaching as one in which orthodoxy is made subservient to "humanitarianism".這是非常誤導，但是，把弗朗西斯的生活“在高度的教條不復存在” ，並進一步從真相是大勢所趨，他作為一個教學中的正統是屈從於“人道主義” 。 A very cursory inquiry into Francis's religious belief suffices to show that it embraced the entire Catholic dogma, nothing more or less.一個非常粗略的調查，弗朗西斯的宗教信仰足以表明它擁抱整個天主教教義，沒有什麼更多的或更少。 If then the saint's sermons were on the whole moral rather than doctrinal, it was less because he preached to meet the wants of his day, and those whom he addressed had not strayed from dogmatic truth; they were still "hearers", if not "doers", of the Word.如果然後聖的說教是對整個的道德，而不是理論上的，它還不是因為他鼓吹，以滿足他的希望一天，那些人講話沒有偏離教條的真理;他們仍然是“聽眾” ，如果不是“事“的Word 。 For this reason Francis set aside all questions more theoretical than practical, and returned to the Gospel. Again, to see in Francis only the loving friend of all God's creatures, the joyous singer of nature, is to overlook altogether that aspect of his work which is the explanation of all the rest -- its supernatural side.出於這個原因弗朗西斯擱置所有問題，更不是實際的理論，並返回福音。再次看到弗朗西斯只有愛好的朋友都是上帝的造物，在愉快的歌手性質，是完全忽視這一方面，他的工作是解釋所有的休息-它超自然的一方。 Few lives have been more wholly imbued with the supernatural, as even Renan admits.幾年的生活更全充滿超自然，即使雷南承認。 Nowhere, perhaps, can there be found a keener insight into the innermost world of spirit, yet so closely were the supernatural and the natural blended in Francis, that his very asceticism was often clothed in the guide of romance, as witness his wooing the Lady Poverty, in a sense that almost ceased to be figurative.任何地方，也許會有發現了激烈洞察內心世界的精神，但如此緊密的超自然與自然融合的弗朗西斯，他非常禁慾主義往往是穿著指南中的浪漫，他作為證人吸引夫人貧窮，在某種意義上，幾乎不再是比喻。 For Francis's singularly vivid imagination was impregnate with the imagery of the chanson de geste, and owing to his markedly dramatic tendency, he delighted in suiting his action to his thought.對於弗朗西斯的奇異豐富的想像力是受孕的圖像香頌德geste ，由於他的顯著戲劇性的傾向，他高興的適合他的行動，他的思想。 So, too, the saint's native turn for the picturesque led him to unite religion and nature.同樣，在聖本土轉風景如畫使他團結宗教和性質。 He found in all created things, however trivial, some reflection of the Divine perfection, and he loved to admire in them the beauty, power, wisdom, and goodness of their Creator.他發現在所有創造的東西，但是瑣碎，有些反映了神聖的完美，他喜歡欣賞他們的美麗，權力，智慧，善良的造物主。 And so it came to pass that he saw sermons even in stones, and good in everything. Moreover, Francis's simple, childlike nature fastened on the thought, that if all are from one Father then all are real kin.所以來傳遞，他認為即使是在說教的石頭，和良好的一切。此外，弗朗西斯很簡單，童稚的性質牢的思想，如果大家都從一個父親當時都是真正的親人。 Hence his custom of claiming brotherhood with all manner of animate and inanimate objects.因此，他聲稱自訂的兄弟情誼與各種形式的動畫和無生命的物體。 The personification, therefore, of the elements in the "Canticle of the Sun" is something more than a mere literary figure.的人格化，因此，要素在“頌歌的太陽”是不僅僅是一個文學家。 Francis's love of creatures was not simply the offspring of a soft or sentimental disposition; it arose rather from that deep and abiding sense of the presence of God, which underlay all he said and did.弗朗西斯的愛的動物不只是後代軟或感傷的處分;它產生的，而從深和守法意識存在的上帝，這一切背後，他並沒有說。 Even so, Francis's habitual cheerfulness was not that of a careless nature, or of one untouched by sorrow.即便如此，弗朗西斯的慣常是愉快而不是一個粗心的性質，或一個不受悲傷。 None witnessed Francis's hidden struggles, his long agonies of tears, or his secret wrestlings in prayer.沒有看到弗朗西斯的隱蔽鬥爭中，他長期痛苦的眼淚，或他的秘密wrestlings祈禱。 And if we meet him making dumb-show of music, by playing a couple of sticks like a violin to give vent to his glee, we also find him heart-sore with foreboding at the dire dissensions in the order which threatened to make shipwreck of his ideal.如果我們滿足他的決策啞巴出現的音樂，發揮了幾個棍子像一個小提琴，以發洩他的高興，我們也發現他心臟有預感酸痛的悲慘糾紛中的秩序，威脅，使沉船的他的理想。 Nor were temptations or other weakening maladies of the soul wanting to the saint at any time.也不是誘惑或其他削弱弊病的靈魂想要的聖在任何時候。
Francis's lightsomeness had its source in that entire surrender of everything present and passing, in which he had found the interior liberty of the children of God; it drew its strength from his intimate union with Jesus in the Holy Communion.弗朗西斯的lightsomeness有其來源在這整個交出一切本和傳球，他發現了內部自由兒童的上帝;它提請其強度從他的親密工會與耶穌的聖餐。 The mystery of the Holy Eucharist, being an extension of the Passion, held a preponderant place in the life of Francis, and he had nothing more at heart than all that concerned the cultus of the Blessed Sacrament.在神秘的聖體聖事，被延長的激情，舉行了優勢的地方生活中的弗朗西斯，他沒有更多的心比所有有關的宗教局的祝福聖餐。 Hence we not only hear of Francis conjuring the clergy to show befitting respect for everything connected with the Sacrifice of the Mass, but we also see him sweeping out poor churches, questing sacred vessels for them, and providing them with altar-breads made by himself.因此，我們不僅聽到弗朗西斯變戲法神職人員顯示符合尊重一切與祭祀的群眾，但我們也看到他席捲了窮人的教堂，神聖的探索為他們的船隻，並為他們提供的祭壇，麵包自己所作。 So great, indeed, was Francis's reverence for the priesthood, because of its relation to the Adorable Sacrament, that in his humility he never dared to aspire to that dignity.如此之大，實際上是弗朗西斯的尊敬的神父，因為它關係到可愛的聖餐，在他的謙遜，他從來不敢嚮往的尊嚴。
Humility was, no doubt, the saint's ruling virtue.謙卑是，毫無疑問，在聖執政的美德。 The idol of an enthusiastic popular devotion, he ever truly believed himself less than the least.偶像的熱烈歡迎奉獻，他都真正相信自己小於最小。 Equally admirable was Francis's prompt and docile obedience to the voice of grace within him, even in the early days of his ill-defined ambition, when the spirit of interpretation failed him.同樣令人欽佩的是弗朗西斯的迅速和溫順服從的聲音，他的寬限期內，甚至在初期，他的定義不清的野心，當精神的解釋沒有他。 Later on, the saint, with as clear as a sense of his message as any prophet ever had, yielded ungrudging submission to what constituted ecclesiastical authority.後來，聖，並明確作為一個常識，他的任何消息先知過，取得了ungrudging提交什麼構成教會的權威。 No reformer, moreover, was ever, less aggressive than Francis.沒有改革，而且是以往任何時候都那麼激進比弗朗西斯。 His apostolate embodied the very noblest spirit of reform; he strove to correct abuses by holding up an ideal.他的牧靈體現了非常崇高的改革精神;他竭力糾正濫用舉行了一個理想。 He stretched out his arms in yearning towards those who longed for the "better gifts".他伸出他的胳膊在對那些渴望渴望誰的“更好的禮物” 。 The others he left alone.另外，他獨自。
And thus, without strife or schism, God's Poor Little Man of Assisi became the means of renewing the youth of the Church and of imitating the most potent and popular religious movement since the beginnings of Christianity.因此，沒有紛爭或分裂，上帝的可憐的小矮人成為阿西西的手段，延長的青年教會和模仿的最有力的和流行的宗教運動開始以來，基督教。 No doubt this movement had its social as well as its religious side.毫無疑問，這個運動有其社會以及宗教方面。 That the Third Order of St.這三階聖 Francis went far towards re-Christianizing medieval society is a matter of history.弗朗西斯遠朝著重新Christianizing中世紀的社會是一個歷史問題。 However, Francis's foremost aim was a religious one.然而，弗朗西斯的首要目標是一個宗教之一。 To rekindle the love of God in the world and reanimate the life of the spirit in the hearts of men -- such was his mission.重新點燃上帝的愛在世界和復活生命的精神在人們的心中-例如是他的使命。 But because St. Francis sought first the Kingdom of God and His justice, many other things were added unto him.但是，由於聖弗朗西斯首先尋求上帝的國和他的正義，還有許多其他的東西又增加了祂。 And his own exquisite Franciscan spirit, as it is called, passing out into the wide world, became an abiding source of inspiration.和他自己的精湛濟的精神，因為它是所謂的，經過了廣泛進入世界，成為一個守法的靈感源泉。 Perhaps it savours of exaggeration to say, as has been said, that "all the threads of civilization in the subsequent centuries seem to hark back to Francis", and that since his day "the character of the whole Roman Catholic Church is visibly Umbrian".也許savours的誇張地說，因為一直說， “所有的線程的文明在隨後的數百年徐克似乎回到弗朗西斯” ，而且因為他的一天“的性質，整個羅馬天主教會是明顯的翁布里亞” 。
It would be difficult, none the less, to overestimate the effect produced by Francis upon the mind of his time, or the quickening power he wielded on the generations which have succeeded him.這將是困難的，但是，過分的影響所產生的弗朗西斯到他的時間，或加快他揮舞權力的後代已接任。 To mention two aspects only of his all-pervading influence, Francis must surely be reckoned among those to whom the world of art and letters is deeply indebted.提到這兩個方面只有他的所有普遍的影響力，弗朗西斯肯定是不可忽視的那些人的世界的藝術和信件是感激。 Prose, as Arnold observes, could not satisfy the saint's ardent soul, so he made poetry.散文，因為阿諾德指出，不能滿足聖熱切的靈魂，所以他提出詩歌。 He was, indeed, too little versed in the laws of composition to advance far in that direction.他的確是太少，精通法律的組成，推動迄今在朝著這個方向努力。 But his was the first cry of a nascent poetry which found its highest expression in the "Divine Comedy"; wherefore Francis has been styled the precursor of Dante. What the saint did was to teach a people "accustomed to the artificial versification of courtly Latin and Provencal poets, the use of their native tongue in simple spontaneous hymns, which became even more popular with the Laudi and Cantici of his poet-follower Jacopone of Todi".但他是第一次哭了新生的詩歌發現它的最高表現在“神曲” ;何故弗朗西斯一直風格的先驅但丁。什麼聖所做的就是教人“習慣於人工韻律的典雅拉丁美洲和普羅旺斯詩人，使用其母語的簡單自發的讚美詩，成為更受歡迎的Laudi和Cantici他的詩人跟隨Jacopone的陶迪“ 。 In so far, moreover, as Francis's repraesentatio, as Salimbene calls it, of the stable at Bethlehem is the first mystery-play we hear of in Italy, he is said to have borne a part in the revival of the drama.到目前為止，此外，弗朗西斯的repraesentatio ，因為它塞利姆呼籲，穩定在伯利恆是第一個謎，我們聽到的發揮，在意大利，據說他承擔了一部分的振興戲劇。 However this may be, if Francis's love of song called forth the beginnings of Italian verse, his life no less brought about the birth of Italian art.然而，這可能是，如果弗朗西斯的愛情的歌曲提出所謂的開端詩句意大利，他的生活不低於帶來的誕生，意大利藝術。 His story, says Ruskin, became a passionate tradition painted everywhere with delight.他的故事，說金，成為一個充滿激情的傳統畫處處與喜悅。 Full of colour, dramatic possibilities, and human interest, the early Franciscan legend afforded the most popular material for painters since the life of Christ.全彩色，戲劇的可能性，與人類的利益，早日濟傳說提供了最流行的材料的畫家，因為生活的基督。 No sooner, indeed did Francis's figure make an appearance in art than it became at once a favourite subject, especially with the mystical Umbrian School.不久，確實弗朗西斯的數字出現使藝術成為比上一次喜歡的話題，尤其是神秘的翁布里亞學校。 So true is this that it has been said we might by following his familiar figure "construct a history of Christian art, from the predecessors of Cimabue down to Guido Reni, Rubens, and Van Dyck".因此，真正的是，它一直在說，我們可能會由他熟悉的人物“ ，建造一個歷史的基督教藝術，從前任的奇馬布埃下降到圭多雷尼，魯本斯，和範戴克” 。
Probably the oldest likeness of Francis that has come down to us is that preserved in the Sacro Speco at Subiaco.也許是最古老的肖像弗朗西斯已經下降到我們的是，保存在聖山Speco在薩伯卡。 It is said that it was painted by a Benedictine monk during the saint's visit there, which may have been in 1218. The absence of the stigmata, halo, and title of saint in this fresco form its chief claim to be considered a contemporary picture; it is not, however, a real portrait in the modern sense of the word, and we are dependent for the traditional presentment of Francis rather on artists' ideals, like the Della Robbia statue at the Porziuncola, which is surely the saint's vera effigies, as no Byzantine so-called portrait can ever be, and the graphic description of Francis given by Celano (Vita Prima, c. lxxxiii).這是說，這是一個畫本篤和尚在聖的訪問有可能已經在1218 。缺席的情況下傷，暈，標題和聖在此壁畫其主要形式要求被視為當代的圖片;不是，但是，一個真正的畫像在現代意義上的，我們都依賴傳統出示的弗朗西斯，而對藝術家的理想，像雕像德拉羅比亞在Porziuncola ，這無疑是聖的蘆薈肖像，因為沒有拜占庭所謂的肖像都不能得到，並且圖形描述弗朗西斯給予切拉諾（簡歷初步角LXXXIII號） 。 Of less than middle height, we are told, and frail in form, Francis had a long yet cheerful face and soft but strong voice, small brilliant black eyes, dark brown hair, and a sparse beard. His person was in no way imposing, yet there was about the saint a delicacy, grace, and distinction which made him most attractive.不到中等高度，我們被告知，和年老體弱的形式，弗朗西斯有很長尚未開朗面對和軟，但強大的聲音，小輝煌的黑眼睛，深棕色的頭髮，和稀疏的鬍子。他的人是絕不強加於人，尚未有關於聖佳餚，寬限期，並區分這使他最有吸引力的。
The literary materials for the history of St. Francis are more than usually copious and authentic.文學材料的歷史，聖弗朗西斯超過通常豐富和真實的。 There are indeed few if any medieval lives more thoroughly documented.確實有很少有哪個中世紀的生活更徹底地記錄在案。 We have in the first place the saint's own writings. These are not voluminous and were never written with a view to setting forth his ideas systematically, yet they bear the stamp of his personality and are marked by the same unvarying features of his preaching.我們必須擺在首位的聖自己的著作。這些都不是大量的，並沒有寫過，以闡明他的思想系統，但他們承擔郵票他的個性和特點是相同的功能不變的說教。 A few leading thoughts taken "from the words of the Lord" seemed to him all sufficing, and these he repeats again and again, adapting them to the needs of the different persons whom he addresses.少數領導的想法採取“從字的上帝”在他看來所有sufficing ，這些重複序列，他一次又一次地，使其適應需要的不同的人，他的地址。 Short, simple, and informal, Francis's writings breathe the unstudied love of the Gospel and enforce the same practical morality, while they abound in allegories and personification and reveal an intimate interweaving of Biblical phraseology.總之，簡單，和非正式的，弗朗西斯的著作呼吸自發愛的福音和執行相同的實際道德，儘管他們很多在寓言和人格化，並揭示出一種親密交織的聖經用語。
Not all the saint's writings have come down to us, and not a few of these formerly attributed to him are now with greater likelihood ascribed to others. The extant and authentic opuscula of Francis comprise, besides the rule of the Friars Minor and some fragments of the other Seraphic legislation, several letters, including one addressed "to all the Christians who dwell in the whole world," a series of spiritual counsels addressed to his disciples, the "Laudes Creaturarum" or "Canticle of the Sun", and some lesser praises, an Office of the Passion compiled for his own use, and few other orisons which show us Francis even as Celano saw him, "not so much a man's praying as prayer itself". In addition to the saint's writings the sources of the history of Francis include a number of early papal bulls and some other diplomatic documents, as they are called, bearing upon his life and work.並非所有的聖作品來給我們，而不是幾個以前由於他現在正以更大的可能性歸因於他人。現存的和真實的opuscula弗朗西斯組成，除了規則和天主教方濟會的一些片斷其他Seraphic立法，幾封信，其中包括處理“的所有基督教徒誰住在整個世界” ，一系列精神文明律師給他的弟子中， “ Laudes Creaturarum ”或“頌歌的太陽” ，和一些較小的讚揚，一個辦公室編纂的激情為自己使用，而且其他幾個orisons表明我們弗朗西斯甚至切拉諾看見他， “不是一個人的祈禱的祈禱本身。 ”除了聖的著作的來源歷史弗朗西斯包括一些早期教皇的牛和其他一些外交文件，因為它們是所謂的，同時他的生活和工作。 Then come the biographies properly so called.然後再適當的傳記所謂的。 These include the lives written 1229-1247 by Thomas of Celano, one of Francis's followers; a joint narrative of his life compiled by Leo, Rufinus, and Angelus, intimate companions of the saint, in 1246; and the celebrated legend of St. Bonaventure, which appeared about 1263; besides a somewhat more polemic legend called the "Speculum Perfectionis", attributed to Brother Leo, the state of which is a matter of controversy.這些措施包括書面的生活由托馬斯1229年至1247年的作品之一，弗朗西斯的追隨者;聯合說明他的生活由利奧Rufinus ，並鐘，親密伴侶的聖，在1246年和著名的傳說聖文德這一點似乎對1263 ;除了較為論戰傳說所謂的“反射鏡Perfectionis ” ，歸因於兄弟利奧的狀態這是一個有爭議的問題。 There are also several important thirteenth-century chronicles of the order, like those of Jordan, Eccleston, and Bernard of Besse, and not a few later works, such as the "Chronica XXIV. Generalium" and the "Liber de Conformitate", which are in some sort a continuation of them.還有一些重要的十三世紀編年史的命令一樣，約旦， Eccleston ，和貝爾納的貝塞，而不是少數幾個後來的作品，如“慢性二十四。 Generalium ”和“書德Conformitate ” ，這在某種延續他們。 It is upon these works that all the later biographies of Francis's life are based.這是這些作品時，所有後來的傳記弗朗西斯的生活的基礎。
Recent years have witnessed a truly remarkable upgrowth of interest in the life and work of St. Francis, more especially among non-Catholics, and Assisi has become in consequence the goal of a new race of pilgrims.近年來一個真正了不起的發育有興趣的生活和工作的聖弗朗西斯，尤其是在非天主教徒，已成為阿西西的後果目標的一個新的種族的朝聖者。 This interest, for the most part literary and academic, is centered mainly in the study of the primitive documents relating to the saint's history and the beginnings of the Franciscan Order.這種興趣，大部分是文學和學術，是中心的主要研究的原始文件的有關聖的歷史，並開始在濟秩序。 Although inaugurated some years earlier, this movement received its greatest impulse from the publication in 1894 of Paul Sabatier's "Vie de S. François", a work which was almost simultaneously crowned by the French Academy and place upon the Index.雖然成立幾年前，這一運動得到的最大衝擊來自於1894年出版的保羅薩巴蒂爾的“人生的第弗朗索瓦”的工作幾乎是同時獲得由法國科學院和地點的指數。 In spite of the author's entire lack of sympathy with the saint's religious standpoint, his biography of Francis bespeaks vast erudition, deep research, and rare critical insight, and it has opened up a new era in the study of Franciscan resources.儘管作者的整個缺乏同情與聖的宗教的角度來看，他的傳記弗朗西斯bespeaks廣大博學，深入研究，並罕見的重要見解，並開闢了一個新的時代，研究濟的資源。 To further this study an International Society of Franciscan Studies was founded at Assisi in 1902, the aim of which is to collect a complete library of works on Franciscan history and to compile a catalogue of scattered Franciscan manuscripts; several periodicals, devoted to Franciscan documents and discussions exclusively, have moreover been established in different countries.為了推動這一研究的國際社會濟學成立於1902年阿西西，其目的是收集一個完整的圖書館工程，濟歷史，並彙編目錄分散濟手稿;幾個期刊，專門文件和濟專門討論，而且已經建立了在不同的國家。 Although a large literature has grown up around the figure of the Poverello within a short time, nothing new of essential value has been added to what was already known of the saint.雖然有大量文獻也長大了，周圍的數字的Poverello很短的時間內，沒有任何新的基本價值已添加到什麼是已知的聖。 The energetic research work of recent years has resulted in the recovery of several important early texts, and has called forth many really fine critical studies dealing with the sources, but the most welcome feature of the modern interest in Franciscan origins has been the careful re-editing and translating of Francis's own writings and of nearly all the contemporary manuscript authorities bearing on his life.充滿活力的研究工作近年來已導致恢復了一些重要的早期文本，並呼籲了許多真正重要的研究，罰款處理的來源，但最值得歡迎的特點，現代的興趣濟的起源一直是認真的重新編輯和翻譯弗朗西斯自己的著作和幾乎所有的當代手稿當局影響他的生活。 Not a few of the controverted questions connected therewith are of considerable import, even to those not especially students of the Franciscan legend, but they could not be made intelligible within the limits of the present article.沒有幾個controverted相關的問題是相當大的進口，甚至那些沒有特別是學生的弗朗西斯傳說，但他們無法理解的範圍內，本規定。 It must suffice, moreover, to indicate only some of the chief works on the life of St. Francis.它必須足夠，而且表明只有部分主要工程對生活的聖弗朗西斯。
The writings of St. Francis have been published in "Opuscula SP Francisci Assisiensis" (Quaracchi, 1904); Böhmer, "Analekten zur Geschichte des Franciscus von Assisi" (Tübingen, 1904); U. d'Alençon, "Les Opuscules de S. François d' Assise" (Paris, 1905); Robinson, "The Writings of St. Francis of Assisi" (Philadelphia, 1906).該著作的聖弗朗西斯已經出版的“ Opuscula度Francisci Assisiensis ” （ Quaracchi ， 1904年） ;博默， “ Analekten楚史濟馮阿西西” （蒂賓根大學， 1904年） ;美國德阿朗松， “法國Opuscules德語。弗朗索瓦之Assise “ （巴黎， 1905年） ;羅賓遜說： ”寫作的聖方濟各“ （費城， 1906年） 。
Publication information Written by Paschal Robinson. The Catholic Encyclopedia, Volume VI.出版信息撰稿復活節羅賓遜。天主教百科全書，第六卷。 Published 1909. 1909年出版。 New York: Robert Appleton Company.紐約：羅伯特阿普爾頓公司。 Nihil Obstat, September 1, 1909. Nihil Obstat ， 09年九月一日。 Remy Lafort, Censor.雷米Lafort ，檢查員。 Imprimatur.認可。 +John M. +約翰M Farley, Archbishop of New York法利，大主教紐約
A term commonly used to designate the members of the various foundations of religious, whether men or women, professing to observe the Rule of St. Francis of Assisi in some one of its several forms.術語常用來指定成員的各種基金會的宗教，不論男女，信奉遵守規則的聖方濟各在一些人的幾種形式。 The aim of the present article is to indicate briefly the origin and relationship of these different foundations.其目的本文章簡要說明的起源和關係的這些不同的基礎。
ORIGIN OF THE THREE ORDERS原產地的三個訂單
It is customary to say that St. Francis founded three orders, as we read in the Office for 4 October:這是習慣地說，聖弗朗西斯成立三個訂單，因為我們讀到的辦公室10月4日：
Tres ordines hic ordinat: primumque Fratrum nominat Minorum: pauperumque fit Dominarum medius: sed Poenitentium tertius sexum capit utrumque.特雷斯ordines嗝ordinat ： primumque Fratrum nominat Minorum ： pauperumque適合Dominarum medius ：基於Poenitentium特爾蒂烏斯sexum資本utrumque 。 (Brev. Rom. Serap., in Solem. SP Fran., ant. 3, ad Laudes) （ Brev.光盤。小型企業。 ，在索利姆。藻弗蘭。 ，螞蟻。 3 ，廣告Laudes ）
These three orders -- the Friars Minor, the Poor Ladies or Clares, and the Brothers and Sisters of Penance -- are generally referred to as the First, Second, and Third Orders of St. Francis.這三個訂單-的天主教方濟會，窮人或C lares女士，以及兄弟姐妹們的懺悔-一般稱為第一，第二，第三和訂單的聖弗朗西斯。
First Order第一階
The existence of the Friars Minor or first order properly dates from 1209, in which year St. Francis obtained from Innocent III an unwritten approbation of the simple rule he had composed for the guidance of his first companions.存在的天主教方濟會或第一次為了適當的日期從1209年，在這一年聖弗朗西斯獲得無辜的第三一條不成文的讚許的簡單的規則，他組成的指導他的第一個同伴。 This rule has not come down to us in its original form; it was subsequently rewritten by the saint and solemnly confirmed by Honorius III, 29 Nov., 1223 (Litt. "Solet Annuere").這一規則還沒有下降到我們原來的形式;後來改寫了聖和莊嚴確認挪留三， 1223年十一月29日（ Litt. “ Solet Annuere ” ） 。 This second rule, as it is usually called, of the Friars Minor is the one at present professed throughout the whole First Order of St. Francis (see RULE OF SAINT FRANCIS).這第二條規則，因為它通常是所謂的天主教方濟會是一個宣稱，目前在整個一階的聖弗朗西斯（見規律的聖弗朗西斯） 。
Second Order二階
The foundation of the Poor Ladies or second order may be said to have been laid in 1212.該基金會的窮國女子或二階可以說已經奠定在1212年。 In that year St. Clare who had besought St. Francis to be allowed to embrace the new manner of life he had instituted, was established by him at St. Damian's near Assisi, together with several other pious maidens who had joined her.在這一年聖克萊爾誰曾央求聖弗朗西斯被允許採用新的方式生活，他已經制定，確定了他在聖達米安的近阿西西，連同其他一些虔誠的姑娘誰也加入了她。 It is erroneous to suppose that St. Francis ever drew up a formal rule for these Poor ladies and no mention of such a document is found in any of the early authorities.這是錯誤的假設聖弗朗西斯以往任何時候都制定了一個正式的規則，這些可憐的女士們，沒有提到這樣一份文件中發現任何早期的當局。 The rule imposed upon the Poor Ladies at St. Damian's about 1219 by Cardinal Ugolino, afterwards Gregory IX, was recast by St. Clare towards the end of her life, with the assistance of Cardinal Rinaldo, afterwards Alexander IV, and in this revised form was approved by Innocent IV, 9 Aug., 1253 (Litt. "Solet Annuere").該規則強加給窮國女子在聖達米安的約1219年由紅衣主教烏戈利諾，後來格里高利九，被改寫的聖克萊爾快要結束時她的生命的協助下，紅衣主教裡納爾多，後來亞歷山大四世，並在此修訂形式批准了無辜四， 1253年8月9號（ Litt. “ Solet Annuere ” ） 。 (See POOR CLARES). （見貧困CLARES ） 。
Third Order三階
Tradition assigns the year 1221 as the date of the foundation of the Brothers and Sisters of Penance, now known as tertiaries.傳統的分配1221年的日期基礎的兄弟姐妹們的懺悔，現在被稱為tertiaries 。 This third order was devised by St.這第三個命令是制定街 Francis as a sort of middle state between the cloister and the world for those who, wishing to follow in the saint's footsteps, were debarred by marriage or other ties from entering either the first or second order.弗朗西斯作為一種中間狀態之間的迴廊和世界的那些誰，希望後續的聖的腳步，有禁止結婚或其他關係進入無論是第一或第二秩序。 There has been some difference of opinion as to how far the saint composed a rule for these tertiaries.有一些不同的意見，以多大的聖組成的規則對這些tertiaries 。 It is generally admitted, however, that the rule approved by Nicholas IV, 18 Aug., 1289 (Litt. "Supra Montem") does not represent the original rule of the third order.人們普遍承認，但是，該規則批准的尼古拉四， 1289年8月18日（ Litt. “前Montem ” ）並不代表原來的規則，第三秩序。
Some recent writers have tried to show that the third order, as we now call it, was really the starting point of the whole Franciscan Order.最近的一些作家試圖表明，三階，因為我們現在稱呼它，是真正的起點，整個濟秩序。 They assert that the Second and Third Orders of St. Francis were not added to the First, but that the three branches, the Friars Minor, Poor ladies, and Brother and Sisters of Penance, grew out of the lay confraternity of penance which was St. Francis's first and original intention, and were separated from it into different groups by Cardinal Ugolino, the protector of the order, during St. Francis's absence in the East (1219-21).他們斷言，第二次和第三次命令聖弗朗西斯並沒有加入到第一，但是，這三個分支機構，在天主教方濟會，可憐的小姐，和兄弟姐妹們的懺悔，前身是奠定confraternity的懺悔這是聖。弗朗西斯第一次和原來的意圖，並分離成不同群體的樞機烏戈利諾，保護者的命令，在聖弗朗西斯的缺席東（ 1219年至1221年） 。 This interesting, if somewhat arbitrary, theory is not without importance for the early history of all three orders, but it is not yet sufficiently proven to preclude the more usual account given above, according to which the Franciscan Order developed into three distinct branches, namely, the first, second, and third orders, by process of addition and not by process of division, and this is still the view generally received.這有趣的，如果有些武斷，理論是沒有意義的早期歷史的所有三個訂單，但尚未充分證明，以排除更通常的帳戶鑑於上述情況，根據該令濟發展成三個不同的分支，即，第一，第二，第三的訂單，通過進程此外，而不是由進程的分裂，這仍然是普遍的觀點得到。
PRESENT ORGANIZATION OF THE THREE ORDERS本組織的三個訂單
First Order第一階
Coming next to the present organization of the Franciscan Order, the Friars Minor, or first order, now comprises three separate bodies, namely: the Friars Minor properly so called, or parent stem, founded, as has been said in 1209; the Friars Minor Conventuals, and the Friars Minor Capuchins, both of which grew out of the parent stem, and were constituted independent orders in 1517 and 1619 respectively.接下來本組織的濟命令，天主教方濟會，或一階，現在有三個獨立的機構，即：天主教方濟會妥善所謂的，或父母幹，成立，因為一直在說， 1209 ;的天主教方濟會Conventuals ，以及天主教方濟會Capuchins ，兩者都增長了父母幹，並構成獨立的命令， 1517年和1619年分別。
All three orders profess the rule of the Friars Minor approved by Honorius III in 1223, but each one has its particular constitutions and its own minister general.所有這三個命令信奉法治的天主教方濟會批准挪留三世1223年，但每一個都有其特定的憲法和自己的部長一般。 The various lesser foundations of Franciscan friars following the rule of the first order, which once enjoyed a separate or quasi-separate existence, are now either extinct, like the Clareni, Coletani, and Celestines, or have become amalgamated with the Friars Minor, as in the case of the Observants, Reformati, Recollects, Alcantarines, etc. (On all these lesser foundations, now extinct, see FRIARS MINOR)較小的各種基礎濟修士以下的規則的第一道命令，曾經享有一個獨立或半獨立的存在，現在要么滅絕，如Clareni ， Coletani ，並Celestines ，或已成為合併與天主教方濟會，作為的情況Observants ， Reformati ，回憶， Alcantarines等（在所有這些較小的基金會，現已滅絕，見天主教方濟會）
Second Order二階
As regards the Second Order, of Poor ladies, now commonly called Poor Clares, this order includes all the different monasteries of cloistered nuns professing the Rule of St. Clare approved by Innocent IV in 1253, whether they observe the same in all its original strictness or according to the dispensations granted by Urban IV, 18 Oct., 1263 (Litt. "Beata Clara") or the constitutions drawn up by St.至於二階，貧困女士們，現在通常稱為窮國Clares ，這項命令包括所有不同的隱居寺廟僧尼信奉法治的聖克萊爾無辜批准在1253年四，觀察它們是否相同的所有原始嚴或根據特許授予的城市四， 1263年一十月十八日（ Litt. “貝婭塔克拉拉” ）或憲法起草了街 Colette (d. 1447) and approved by Pius II, 18 March, 1458 (Litt. "Etsi"). The Sisters of the Annunciation and the Conceptionists are in some sense offshoots of the second order, but they now follow different rules from that of the Poor Ladies.科萊特（草1447年） ，並經皮烏斯二， 1458年3月18號（ Litt. “歐洲電信標準協會” ） 。修女的報喜和Conceptionists在某種意義上分支二階，但他們現在按照不同的規則從貧困女子。
Third Order三階
In connection with the Brothers and Sisters of Penance or Third order of St. Francis, it is necessary to distinguish between the third order secular and the third order regular.在與兄弟姐妹們的懺悔或第三秩序的聖弗朗西斯，這是必要區分三階世俗和三階常。
Secular.世俗。 The third order secular was founded, as we have seen, by St. Francis about 1221 and embraces devout persons of both sexes living in the world and following a rule of life approved by Nicholas IV in 1289, and modified by Leo XIII, 30 May, 1883 (Constit. "Misericors").第三為了世俗成立後，我們已經看到，由聖弗朗西斯約1221擁護和虔誠的男女生活在世界上之後，法治的生活批准的尼古拉斯在1289年四，和修改利奧十三世， 5月30日1883年（ Constit. “ Misericors ” ） 。 It includes not only members who form part of logical fraternities, but also isolated tertiaries, hermits, pilgrims, etc.它不僅包括誰成員組成部分的合乎邏輯的兄弟，而且還孤立tertiaries ，隱士，朝聖者，等等
Regular.經常。 The early history of the third order regular is uncertain and is susceptible of controversy.早期歷史上的三階經常是不確定的，是容易引起爭議。 Some attribute its foundation to St. Elizabeth of Hungary in 1228, others to Blessed Angelina of Marsciano in 1395.有些屬性的基礎聖伊麗莎白匈牙利1228年，祝福他人的Marsciano安吉麗娜在1395年。 The latter is said to have established at Foligno the first Franciscan monastery of enclosed tertiary nuns in Italy.後者是說，在已經建立的第一個福利尼奧方濟各寺院封閉的高等教育在意大利修女。 It is certain that early in the fifteenth century tertiary communities of men and women existed in different parts of Europe and that the Italian friars of the third order regular were recognized as a mendicant order by the Holy See.可以肯定的是，早在15世紀高等教育的社區男性和女性存在著不同地區的歐洲和意大利修士的三階常已被公認為一個乞丐秩序的羅馬教廷。 Since about 1458 the latter body has been governed by own minister general and its members take solemn vows.自約1458年後身體一直由自己的部長一般，其成員採取的莊嚴誓言。
New Foundations.新的基金會。 In addition to this third order regular, properly so called, and quite independently of it, a very large number of Franciscan tertiary congregations -- both of men and women -- have been founded, more especially since the beginning of the ninteenth century.除了這個三階常，所謂正確，以及相當獨立於它，大量的方濟各大專院校教會-兩個男人和女人-已經成立，尤其是自1 9世紀初。 These new foundations have taken as a basis of their institutes a special rule for members of the third order living in community approved by Leo X. 20 Jan., 1521 (Bull "Inter").這些新的基金會作為一個根據其機構的特殊規則的成員三階生活在社會批准的利奧十， 1521年1月20日（公牛“間” ） 。 Although this rule is a greatly modified by their particular constitution which, for the rest, differ widely according to the end of each foundation.雖然這條規則是一個很大的修改憲法，特別是為休息，大不相同根據每年年底的基礎。 These various congregations of regular tertiaries are either autonomous or under episcopal jurisdiction, and for the most part they are Franciscan in name only, not a few of them having abandoned the habit and even the traditional cord of the order.這些不同的教會經常tertiaries要么自主或主教管轄下，並在大多數情況下他們是濟名存實亡，而不是少數人已放棄的習慣，甚至傳統的脊髓的秩序。
Publication information Written by Paschal Robinson.出版信息撰稿復活節羅賓遜。 Transcribed by Beth Ste-Marie. The Catholic Encyclopedia, Volume VI.轉錄的貝絲聖瑪麗。天主教百科全書，第六卷。 Published 1909. 1909年出版。 New York: Robert Appleton Company.紐約：羅伯特阿普爾頓公司。 Nihil Obstat, September 1, 1909. Nihil Obstat ， 09年九月一日。 Remy Lafort, Censor.雷米Lafort ，檢查員。 Imprimatur.認可。 +John M. +約翰M Farley, Archbishop of New York法利，大主教紐約
Bibliography目錄
For the vexed question of the origin and evolution of the third orders, see MÜLLER, Die Anfange des Minoritenordens und der Bussbruderschaften (Freiburg, 1885), 33 sqq; EHRLE in Zeitschr, jk Theol., XI, 743 sqq; MANDONNET, Les regles et le gouvernement de l Ordo de Paeniltentia au XIII siccle in Opuscules de critique historique, vol.對於棘手的問題的起源和演化的第三個訂單，見穆勒，模具Anfange萬Minoritenordens與德國Bussbruderschaften （弗賴堡， 1885年） ， 33 sqq ; EHRLE在Zeitschr ， jk Theol 。 ，十一， 743 sqq ; MANDONNET ，法國regles等樂戲說統治秩序的Paeniltentia太子港第十三siccle在Opuscules的批判歷史，第二卷。 l.湖 fasc.汽車運動聯合會。 IV (Paris, 1902); LEMMENS in Rom. Quartalschrift, XVI, 93 sqq; VAN ORTROY in Analecta Bollandiana, XVIII, 294 sqq. XXIV, 415 sqq; D'ALENCON in Etudes Franciscaines, II, 646 sq; GOETZ in Zeitschrift for Kirchengeschichte, XXIII, 97-107.四（巴黎， 1902年） ; LEMMENS在ROM 。 Quartalschrift ，十六， 93 sqq ;增值ORTROY在Analecta Bollandiana ，十八， 294 sqq 。二十四， 415 sqq ;德阿朗松在研究Franciscaines ，二， 646平方米;戈茨在雜誌的Kirchengeschichte ，二十三， 97-107 。 The rules of the three orders are printed in Seraphicae Legislationis Textus originates (Quaracchi, 1897).這些規則的三個訂單印刷Seraphicae Legislationis Textus源於（ Quaracchi ， 1897年） 。 A general conspectus of the Franciscan Order and its various branches is given in HOLZ-APPEL, Manuale, Historia, OFM (Freiburg, 1909); HEIM-BUCHER, Die Orden und Kongregationen (Paderborn, 1907); II, 307-533; also PATREM, Tableau synoptique de tout l Ordre Seraphique (Paris, 1879): and CUSACK, St. Francis and the Franciscans (New York, 1867).一般概論的濟秩序及其各分支機構是在木材，阿佩爾， Manuale ，歷史，外交使團辦公室（弗賴堡， 1909年） ;海姆，布赫爾，模具和Kongregationen勳章（帕德博恩， 1907年） ;二， 307-533 ;還PATREM ，畫面synoptique德招徠升勳章Seraphique （巴黎， 1879年） ：和庫薩克，聖弗朗西斯和方濟會（紐約， 1867年） 。
(Also known as FRANCISCANS.) This subject may be conveniently considered under the following heads: （也稱為濟。 ）這個問題可方便地考慮以下元首：
I. General History of the Order;一，一般的歷史令;
A. First Period (1209-1517); A.第一期（ 1209至1517年） ;
B. Second Period (1517-1909); B.第二期（ 1517至1909年） ;
II.二。 The Reform Parties;各方的改革;
A. First Period (1226-1517); A.第一期（ 1226年至1517年） ;
B. Second Period (1517-1897); B.第二期（ 1517年至1897年） ;
(1) The Discalced; （ 1 ） Discalced ;
(2) The Reformanti; （ 2 ） Reformanti ;
(3) The Recollects, including a survey of the history of the Franciscans （ 3 ）回憶，包括調查的歷史，方濟會
in the North, especially in Great Britain and Ireland (America is treated in a separate article);在北方，尤其是在大不列顛及愛爾蘭（美國處理一個單獨的條款） ;
III.三。 Statistics of the Order (1260-1909);統計令（ 1960至09年） ;
IV.四。 The Various Names of the Friars Minor;在各種名目的天主教方濟會;
V. The Habit;訴的習慣;
VI.六。 The Constitution of the Order;憲法秩序;
VII.七。 General Sphere of the Order's Activity;一般領域的秩序的活動;
VIII.八。 The Preaching Activity of the Order;宣教活動的秩序;
IX.九。 Influence of the Order on the Liturgy and Religious Devotions;影響秩序的聖禮和宗教Devotions ;
X. Franciscan Missions;十，濟任務;
XI.十一。 Cultivation of the Sciences;培養科學;
XII.十二。 Saints and Beati of the Order.聖徒和Beati秩序。
I. GENERAL HISTORY OF THE ORDER一，一般歷史上的秩序
A. First Period (1209-1517) A.第一期（ 1209至1517年）
Having gathered about twelve disciples around him (1207-08), St. Francis of Assisi appeared before Innocent III, who, after some hesitation, gave verbal sanction to the Franciscan Rule.聚集了大約12個門徒在他周圍（ 1207至1208年） ，聖方濟各出庭無辜三，誰後，有些猶豫，給予口頭制裁，以方濟各規則。 Thus was legally founded the Order of Friars Minor (Ordo Fratrum Minorum), the precise date being, according to an ancient tradition in the order, 16 April, 1209.因此，在法律上成立了令天主教方濟會（秩序Fratrum Minorum ）的確切日期目前，根據一個古老的傳統的命令， 1209年4月16日。 His friars having rapidly increased in number and spread over various districts of Italy, St. Francis appointed, in 1217, provincial ministers (ministri provinciales), and sent his disciples farther afield.他的修士而迅速增加的數量和分佈在各區，意大利聖弗朗西斯任命，在1217年，省部長（ ministri provinciales ） ，並派他的弟子更遙遠。 At the general chapter of 1219 these missions were renewed and other friars dispatched to the East, to Hungary, to France, and to Spain. Francis himself visited Egypt and the East, but the innovations introduced during his absence by some of the friars caused his speedy return in 1220.在一般章1219這些任務是恢復和其他修士派往該地區，匈牙利，法國和西班牙。弗朗西斯本人先後訪問了埃及和東非，但創新介紹他的缺席期間的一些修士造成他迅速返回在12時20分。 In the same year he resigned the office of general of the order, which he entrusted first to Peter of Cattaneo, on whose early death (10 March, 1221) he appointed Elias of Cortona.同年，他辭去總務廳的命令，他第一次委託彼得的Cattaneo ，在其早期死亡（ 1221年3月10號） ，他任命的科爾托納埃利亞斯。 Francis, however, retained a certain supreme direction of the order until his death on 3 October, 1226.弗朗西斯，但保留了某些最高的方向秩序，直到他去世的1226年10月三號。
Elias of Cortona, as the vicar of Francis, summoned the regular Pentecost chapter for the following year, and on 29 May, 1227, Giovanni Parenti, a jurist, was chosen as first successor of St. Francis and first minister-general.埃利亞斯的科爾托納，因為弗朗西斯副主教召見章經常降臨的第二年，和1227年5月29日，喬瓦尼帕倫蒂，法學家，被選為第一繼任者的聖弗朗西斯和第一部長一般。 He has often been regarded as a native of Florence, but probably came from the neighbourhood of Rome.他經常被看作是一個土生土長的佛羅倫薩，但可能來自附近的羅馬。 Gregory IX employed the new general on political missions at Florence and Rome, authorized the Minorites to lay out their own cemeteries (26 July, 1227), and charged them with the direction and maintenance of the Poor Clares (1 December, 1227).格里高利九採用了新的一般性的政治任務在佛羅倫薩，羅馬，授權少數人奠定了自己的墓地（ 1227年7月26日） ，並提出指控，認為他們的方向和維護窮國Clares （ 1227年12月1號） 。 In 1228 and the succeeding years, Elias of Cortona laboured zealously at the construction of a church to be dedicated to Francis of Assisi, who was canonized by Gregory IX on 16 July, 1228.在1228年和此後的年份裡，埃利亞斯的勞動熱忱科爾托納在建造一個教堂將致力於方濟各，誰被冊封的格里高利九對1228年7月十六日。 On the day following the pope himself laid the foundation stone of this church at Assisi destined to receive the body of St. Francis, and he shortly afterwards entrusted to Thomas of Celano the task of writing the biography of the saint, which he confirmed on 25 February, 1229.翌日，教皇本人奠基這個教堂阿西西注定要接受的屍體聖弗朗西斯，他不久之後，委託給托馬斯切拉諾的任務是寫傳記的聖人，他證實， 25日2月， 1229 。 The translation of the saint's body from the church of San Giorgio to the new basilica took place on 22 May, 1230, three days before the appointed time, and Elias of Cortona, possibly fearing some disturbance, took possession of the body, with the assistance of the civic authorities, and buried it in the church, where it was discovered in 1818.翻譯聖的身體從教堂的聖喬治的新教堂舉行了1230年5月22日， 3天前在指定的時間，埃利亞斯的科爾托納，可能擔心一些干擾，擁有了該機構的協助下，公民當局，並埋葬在教堂，在那裡發現了1818年。 Elias was censured and punished for this action in the Bull of 16 June, 1230.埃利亞斯被譴責和懲罰對這一行動在紅牛的1230年6月16號。 The usual general chapter was held about the same date, and on 28 September, 1230, the Bull "Quo elongati" was issued, dealing with the Testament of St. Francis and certain points in the Rule of 1223.通常一般章舉行的同一日期，以及1230年9月28號的公牛“現狀elongati ”印發，涉及全書的聖弗朗西斯和某些點的1223條。 Elias meanwhile devoted all his energy to the completion of the magnificent church (or rather double church) of S. Francesco, which stands on the slope of a hill in the western portion of Assisi, and of the adjacent monastery with its massive pillars and arcades.埃利亞斯與此同時畢生都在能源，完成宏偉的教堂（或更確切地說雙教堂）弗朗西斯的S. ，它在斜坡上的山西部的部分阿西西，和毗鄰的修道院其大規模的支柱和商場。 His election as general in1232 gave him freer scope, and enabled him to realize the successful issue of his plans.他當選為一般in1232給了他自由的範圍，使他認識到成功的問題，他的計劃。 As a politicain, Elias certainly possessed genius.作為一個politicain ，埃利亞斯肯定擁有天才。 His character, however, was too ostentatious and worldly, and, though under his rule the order developed externally and its missions and studies were promoted, still in consequence of his absolutism, exercised now with haughty bearing and again through reckless visitors, there arose in the order an antagonism to his government, in which the Parisian masters of theology and the German and English provinces played the most prominent part.他的性格，但是，過於豪華的和世俗的，而且，儘管他的統治下的秩序和外部發展的任務和研究推廣，仍然在他的後果絕對，現在行使與高傲的同時，並再次通過魯莽遊客，有產生該命令的對抗他的政府中，巴黎的主人，神學和德語和英語省份發揮最突出的部分。 Unable to stem this opposition, Elias was deposed, with Gregory IX's approval, by the Chapter of Rome (1239), and the hitherto undefined rights and almost absolute authority of the general in matters of income and legislation for the order were considerably restricted. Elias threw in his lot with Frederick II (Hohenstaufen), was excommunicated in consequence, and died on 22 April, 1253.不能幹這個的反對，埃利亞斯被廢黜，與格里高利九批准，由章羅馬（ 1239 ） ，以及迄今未權利和幾乎絕對權威的一般性事務中的收入和立法，以便大大限制。埃利亞斯扔在他的很多弗雷德里克二世（霍恩施陶芬） ，被逐出教會的結果，而死於1253年4月22號。 Albert of Pisa, who had previously been provincial of Germany and Hungary, was chosen at the chapter of 1239 to succeed Elias, but died shortly afterwards (23 January, 1240).阿爾貝的比薩，誰曾省級德國和匈牙利，被選為在第1239章埃利亞斯成功，但不久後去世（ 1240年1月23日） 。 On All Saints' Day, 1240, the chapter again met and elected Haymo of Faversham, a learned and zealous English Franciscan, who had been sent by Gregory IX (1234) to Constantinople to promote the reunion of the Schismatic Greeks with the Apostolic See.在諸聖日， 12時40分，該章再次會見，並選出Haymo的Faversham ，一個教訓和熱心的方濟各英文，誰已發出的格里高利九（ 1234 ） ，以君士坦丁堡為促進團聚的分裂希臘人與使徒見。 Haymo, who, with Alexander of Hales had taken part in the movement against Elias, was zealous in his visitation of the various houses of the order. Haymo ，誰與亞歷山大海爾斯參加了對埃利亞斯運動，是在他的熱心探視的各種房屋的秩序。 He held the Provincial Chapter of Saxonia at Aldenburg on 29 September, 1242, and, at the request of Gregory IX, revised the rubrics to the Roman Breviary and the Missal.他召開了省委章莎索尼亞在Aldenburg關於1242年9月29日，並要求，在格里高利九，修改了標題羅馬祈禱和Missal 。
After Haymo's death in 1244 the General Chapter of Genoa elected Crescenzio Grizzi of Jesi (1245-47) to succeed him.經過Haymo死亡總第1244章熱那亞當選塞佩Grizzi的Jesi （ 1245年至1247年） ，以接替他。 Crescenzio instituted an investigation of the life and miracles of St. Francis and other Minorites, and authorized Thomas of Celano to write the "Legenda secunda S. Francisci", based on the information (Legenda trium Sociorum) supplied to the general by three companions of the saint (Tres Socii, ie Leo, Angelus, and Rufinus).塞佩提起調查的生命和奇蹟的聖弗朗西斯和其他少數人，並授權托馬斯的作品寫的“傳說塞康達南Francisci ”的基礎上，信息（傳說trium Sociorum ）提供給一般由三個同伴的聖徒（ -9 Socii ，即李，鐘，並Rufinus ） 。 From this period also dates the "Dialogus de vistis Sanctorum Fratrum Minorum."從這一時期還日期“ Dialogus德vistis Sanctorum Fratrum Minorum 。 ” This general also opposed vigorously the separationist and particularistric tendencies of some seventy-two of the brothers.這一般也反對大力separationist和particularistric傾向，一些72的兄弟。 The town of Assisi asked for him as its bishop, but the request was not granted by Innocent IV, who, on 29 April, 1252, appointed him Bishop of jesi, in the John of Parma, who succeeded to the generallship (1247-57), belonged to the more rigorous party in the order.小鎮阿西西問他作為主教，但要求沒有給予無辜四，誰在1252年4月29號，任命他主教jesi ，在約翰的帕爾馬，誰繼承了generallship （ 1247年至1257年） ，屬於更嚴格黨的秩序。 He was most diligent in visiting in person the various houses of the order.他是最勤奮的人訪問的各種房屋的秩序。 it was during this period that Thomas of Celano wrote his "Tractatus de Miraculis".這是在這一時期，托馬斯的作品寫他的“ Tractatus德Miraculis ” 。 On 11 August, 1253, Clare of Assisi died, and was canonized by Alexander IV on 26 September, 1255.在1253年八月11日，克萊爾阿西西死亡，並冊封的亞歷山大四世於1255年9月26號。 On 25 May, 1253, a month after the death of the excommunicated Elias, Innocent consecrated the upper church of S. Francesco, John of Parma unfortunately shared the apocalyptic views and fancies of the Joachimites, or followers of Jeachim of Floris, who had many votaries in the order, and was consequently not a little compromised when Alexander IV (4 November, 1255) solemnly condemned the "Liber introductorius", a collection of the writings of Joachim of Floris with an extravagant introduction, which had been published at Paris.在1253年5月25日，一個月後死亡的埃利亞斯逐出教會，無辜的神聖上教堂的弗朗切斯科美國約翰不幸的是帕爾馬一樣，世界末日的意見和幻想的Joachimites ，或追隨者Jeachim的弗羅里斯，誰有許多votaries的秩序，因此不小損害時，亞歷山大四世（ 1255年11月4號）鄭重譴責“書introductorius ” ，收集的著作約阿希姆的弗羅里斯一個奢侈的引進，已在巴黎出版。 This work has often been falsely ascribed to the general himself.這項工作往往被誤歸因於一般自己。 its real author was Gerardo di Borgo S.-Donnino, who thus furnished a very dangerous weapon against the order to the professors of the secular clergy, jealous of the success of the Minorites at the University of Paris.其真正作者是赫拉爾多迪博爾戈南， Donnino ，因此，誰提供一個非常危險的武器來對付的，以教授的世俗的神職人員，嫉妒成功的少數人在巴黎大學。 The chapter convened in the Ara Coeli monastery at Rome forced John of Parma to abdicate his office (1257) and, on his recommendation, chose as his successor St. Bonaventure from Bagnorea.本章召開的阿約瑟夫修道院被迫在羅馬帕爾馬約翰放棄他的辦公室（ 1257 ） ，並在他的建議，選擇作為他的繼任者聖文德從Bagnorea 。 John was then summoned to answer for his Joachimism before a court presided over by the new general and the cardinal-protector, and would have been condemned but for the letter of Cardinal Ottoboni, afterwards Adrian V. He subsequently withdrew to the hermitage of Greccio, left it (1289) at the command of the pope to proceed to Greece, but died an aged broken man at Camerino on 20 March, 1289.約翰當時傳喚他的回答Joachimism在法院主持下的新的一般和紅衣主教的保護者，並會受到譴責，但信中樞機Ottoboni ，後來阿德里安五，他後來撤回草庵的Greccio ，離開（ 1289年）在指揮教皇著手希臘，但死亡的老人打破男子Camerino關於1289年3月二十〇日。
St. Bonaventure, learned and zealous religious, devoted all his energy to the government of the order.聖文德，教訓和熱心宗教，畢生都在能源政府的命令。 He strenuously advocated the manifold duties thrust upon the order during its historical development -- the labour in the care of souls, learned pursuits, employment of friars in the service of the popes and temporal rulers, the institution of large monasteries, and the preservation of the privileges of the order -- being convinced that such a direction of the activities of the members would prove most beneficial to the Church and the cause of Christianity.他極力主張多方面的職責強加的命令在其歷史發展-勞工照顧的靈魂，學到的追求，創造就業機會的修士在服務教皇和時間上的統治者，該機構的大型寺院，並維護特權的命令-被確信這樣一個方向活動的成員將被證明最有利於教會和基督教事業。 The Spirituals accused Bonaventure of laxity; yet he laboured earnestly to secure the exact observance of the rule, and energetically denounced the abuses which had crept into the order, condemning them repeatedly in his encyclical letters.被告的Spirituals博納旺的鬆懈;但他辛勤切實保證準確遵守的規則，大力譴責侵犯了悄悄進入的命令，譴責他們多次在他的通諭字母。 In accordance with the rule, he held a general chapter every three years: at Narbonne in 1260, at Pisa in 1263, at Paris in 1266, at Assisi in 1269, and at Lyons in 1274, on the occasion of the general council.按照規則，他舉行了第一章一般每隔三年：中時納博訥1260 ，在比薩在1263年，在巴黎1266年，在阿西西在1269年，在里昂和在1274年之際，總理事會。 He made most of the visitations to the different convents in person, and was a zealous preacher.他的大部分visitations不同的修道院中的人，是一個狂熱的傳教士。 The Chapter of Narbonne (1260) promulgated the statutes of the order known as the "Constitutiones Narbonenses", the letter and spirit of which exercised a deep and enduring influence on the Fransican Order. Although the entire code did not remain long in force, many of the provisions were retained and served as a model for the later constitutions.該章的納博訥（ 1260 ）頒布了法規的命令被稱為“ Constitutiones Narbonenses ”的文字和精神，而行使了深刻而持久的影響Fransican秩序。雖然整個代碼並沒有長期留在部隊，許多規定被保留，並作為一種模式為後來的憲法。
Even before the death of Bonaventure, during one of the sessions of the council (15 July, 1274), the Chapter of Lyons had chosen as his successor Jerome of Ascoli, who was expected by the council with the ambassadors of the Greek Church.即使在死亡的新疆，在一個理事會會議（ 1274年七月十五日） ，章里昂選擇了作為他的繼任者杰羅姆的阿斯科利，誰是安理會的大使，希臘教會。 He arrived, and the reunion of the churches was effected.他到達時，和團聚的教堂是影響。 Jerome was sent back by Innocent V as nuncio to Constantinople In May, 1276, but had only reached Ancona when the pope died (21 July, 1276).杰羅姆被遣送回無辜第五大使到康士坦丁今年5月， 1276年，但只達到時，安科納教皇去世（ 1276年7月21日） 。 John XXI (1276-77) employed Jerome (October, 1276) and John of Vercelli, General of the Dominicans, as mediators in the war between Philip III of France and Alfonso X of Castile.約翰二十一（ 1276年至1277年）受僱杰羅姆（ 10月， 1276年）和約翰韋爾切利，一般的多米尼加人，在作為調解者之間的戰爭腓力三世的法國和阿方索十卡斯蒂利亞。 This embassy occupied both genrals till March, 1279, although Jerome was preferred to the cardinalate on 12 march, 1278.這兩個大使館被佔領genrals到3月， 1279年，儘管杰羅姆是首選的紅衣主教在1278年3月12號。 When Jerome departed on the embassy to the Greeks, he had appointed Bonagratia of S. Giovanni in Persiceto to represent him at the General Chapter of Padua in 1276.當杰羅姆離開的駐華使館向希臘人，他已任命Bonagratia的S.喬萬尼Persiceto代表他在大會帕多瓦章在1276年。 On 20 May, 1279, he convened the General Chapter of Assisi, at which Bonagratia was elected general.在1279年五月二十日，他召開大會章阿西西，在Bonagratia當選為秘書長。 Jerome later occupied the Chair of Peter as Nicholas IV (15 February, 1288-4 April, 1292). bonagratia conducted a deputation from the chapter before Nicholas III, who was then staying at Soriano, and petitioned for a cardinal-protector.杰羅姆後佔領了主席彼得尼古拉斯四（ 2月15日， 1288-4 4月， 1292年） 。 bonagratia進行了派遣由前章尼古拉斯三，誰當時住在索里亞諾，並請求為基數，保護者。 The pope, who had himself been protector, appointed his nephew Matteo Orsini.教皇，誰本人被保護者，任命他的侄子利瑪竇奧西尼。 The general also asked for a definition of the rule, which the pope, after personal consultation with cardinals and the theologians of the order, issued in the "Exiit qui seminat" of 14 August, 1279.一般還要求定義的規則，教皇後，個人協商，樞機主教和神學家的秩序，印發了“ Exiit歸仁seminat ”的1279年8月14日。 In this the order's complete renunciation of property in communi was again confirmed, and all property given to the brothers was vested in the Holy See, unless the donor wished to retain his title.在此命令的完整放棄財產的社區是再次確認，所有財產交給兄弟屬於羅馬教廷，除非捐助者希望保留他的頭銜。 All moneys were to be held in trust by the nuntii, or spiritual friends, for the friars, who could however raise no claim to them.所有款項將被關押在信任的nuntii ，或精神的朋友，為修士，但是誰可以提出任何要求他們。 The purchase of goods could take place only through procurators appointed by the pope, or by the cardinal-protector in his name.採購貨物可能發生的檢察人員只能通過指定的教皇，或由紅衣主教保護者在他的名字。
The Bull of Martin IV "Ad fructus uberes" (13 December, 1281) defined the relations of the mendicants to the secular clergy.該車隊的馬丁四“的廣告枸杞uberes ” （ 1281年十二月13號）確定的關係的乞丐向世俗的神職人員。 The mendicant orders had long been exempt from the jurisdiction of the bishop, and enjoyed (as distinguished from the secular clergy) unrestricted freedom to preach and hear confessions in the churches connected with their monasteries.在行乞的訂單早已不受管轄的主教，並享有（不同於世俗的神職人員）不受限制地自由傳教，並聽取供詞在教堂與他們的寺廟。 This had led to endless friction and open quarrels between the two divisions of the clergy, and, although Martin IV granted no new privileges to the mendicants, the strife now broke out with increased violence, chiefly in France and in a particular manner at Paris. Boniface VIII adjusted their relations in the Bull "Super cathedram" of 18 February, 1300, granting the mendicants freedom to preach in their own churches and in public places, but not at the time when the prelate of the district was preaching.這導致無休止的摩擦和爭吵開放兩國之間的分歧神職人員，雖然馬丁四授予任何新的特權的乞丐，現在的紛爭爆發了暴力事件增多，主要是在法國和在某一特定的方式在巴黎。波尼法爵八世調整了它們的關係在紅牛“超級cathedram ” 2月18日， 1300 ，給予乞丐鼓吹自由在自己的教堂和在公共場所，而不是時主教區是說教。 For the hearing of confessions, the mendicants were to submit suitable candidates to the bishop in office, and obtain his anction.為了聆訊的口供，在乞丐被提交到合適人選的主教職務，並獲得其anction 。 The faithful were left free in regard to funerals, but, should they take place in the church of a cloister, the quarta funerum was to be given to the parish priest.忠實地留在自由方面的葬禮，但是，如果它們發生在教堂的迴廊，在quarta funerum是考慮到教區牧師。 Benedict XI abrogated this Bull, but Clement V reintroduced it (1312). Especially conspicuous among the later contentions over the privileges of the mendicants were those caused by John of Poliaco, a master of theology of Paris (1320) and by Richard Fitzralph, Archbishop of Armagh (1349).本篤十一廢除這個車隊，但克萊門特它重新V （ 1312 ） 。特別是顯眼的後來爭論的特權被乞丐造成的約翰Poliaco ，碩士學位的神學巴黎（ 1320 ）和理查德Fitzralph大主教阿瑪（ 1349 ） 。 In 1516 the Fifth Council of the Lateran dealt with this question, which was definitively settled by the Council of Trent.在1516年第五次理事會拉特蘭處理了這個問題，這是最終解決理事會的遄達。
In the Bull "Exultantes" of 18 January, 1283, Martin IV instituted the syndici Apostolici.在公牛“ Exultantes ”的1283年1月18日，馬丁四設立了syndici Apostolici 。 This was the name given to the men appointed by the ministers and custodians to receive in the name of the Holy See the alms given to the Franciscans, and to pay it out again at their request.這是名稱的男子任命的部長和保管人收到的名義羅馬教廷的施捨給方濟會，並支付了再次在他們的要求。 The syndici consequently replaced the nuntii and procurators.因此，該syndici取代nuntii和檢察官。 All these regulations were necessary in consequence of the rule of poverty, the literal and unconditional observance of which was rendered impossible by the great expansion of the order, by its pursuit of learning, and the accumulated property of the large cloisters in the towns.所有這些條例是必要的，後果是法治的貧困，文字和無條件地遵守這是不可能的偉大擴大秩序，其追求的學習，積累的財產大型cloisters在城鎮。 The appointment of these trustees, however, was neither subversive of nor an evasion of the rule, but rather the proper observance of its precepts under the altered conditions of the ime.任命這些受託人，但既不是顛覆性的，也不是一個逃避規則，而是適當遵守其規則的改變狀況的時間。 Under Bonagratia (1279-83) and his immediate successors Arlotto da Prato (1285-86), and Matthew of Acquasparta (1287-89), a learned theologian and philosopher who became cardinal in 1288 and rendered notable service to the Church, the Spiritual movement broke out in the Province of Ancona, under the leadership of Pietro Giovanni Olivi, who, after the General Chapter of Strasburg (1282), caused the order considerable trouble.根據Bonagratia （ 1279年至1283年） ，並立即將他的繼任者Arlotto達普拉托（ 1285年至1286年） ，和馬修的Acquasparta （ 1287年至1289年） ，一個教訓神學家和哲學家誰成為紅衣主教，並在1288年作出顯著的服務，教會，精神運動爆發安科納省的領導下，彼得喬瓦尼Olivi ，誰後，一般第一章的斯特拉斯堡（ 1282 ） ，造成秩序相當麻煩。 The general, Raimondo Gaufredi (Geoffrey) of Provence (1289-95), favoured the Spirituals and denounced the lax interpretations of the Community, ie the majority of the order who opposed the minority, termed Spirituals or Zelanti.一般，雷蒙多Gaufredi （杰弗裡）普羅旺斯（ 1289年至1295年） ，贊成Spirituals ，並譴責寬鬆的解釋共同體，即大多數為了誰反對少數人，稱為Spirituals或Zelanti 。 Raimondo even ventured to revise the genral constitutions at the General Chapter of Paris in 1292, whereupon, having refused the Bishopric of Padua offered him by Boniface VIII, he was compelled by the pope to resign his office.雷蒙多甚至大膽修改憲法genral在一般章巴黎1292年，在這種情況下，拒絕了帕多瓦主教給他提供的波尼法爵八世，他被強迫教宗辭職，他的辦公室。 Giovanni Minio of Muravalle, in the theology, was elected general by the Chapter of Anangi (1294), and although created Cardinal-Bishop of Porto (Portuensis) in 1302, continued to govern the order until Gonzalves of Valleboa (1304-13), Provincial of Santiago, Spain, was elected to succeed him by the Chaper of Assisi.喬瓦尼Minio的Muravalle ，在神學，當選為一般由章Anangi （ 1294 ） ，雖然成立樞機主教波爾圖（ Portuensis ）在1302年，繼續治理秩序，直到Gonzalves的Valleboa （ 1304至1313年） ，聖地亞哥省，西班牙，被選為接替他的伴侶阿西西。
In his encyclical of 1302, Giovanni Minio had inculcated the rule of poverty, and forbidden both the accumulation of property and vested incomes.在他的通諭的1302年，喬瓦尼Minio灌輸了法治的貧困，同時禁止積累的財產和收入歸屬。 Gonzálvez followed the same policy (12 February, 1310), and the Chapter of Padua (1310) made the precept still more rigorous by enoining the "simple use" (usus pauper) and withdrawing the right of voting at the chapter from convents which did not adopt it. Gonzálvez遵循同樣的政策（一三一○年2月12號） ，以及章帕多瓦（ 1310 ）發表戒律更嚴格的enoining “簡單使用” （信用卡乞丐）和撤銷權的投票在第一章從修道院但這沒有通過。 The usus pauper had indeed been a source of contention from 1290, especially in Provence, where some denied that it was binding on the order. These dissensions led to the Magna Disputatio at Avignon (1310-12), to which Clement V summoned the leaders of the Spirituals and of the Community or Relaxati.乞丐的信用卡確實是一個來源的爭論從1290年，特別是在普羅旺斯，一些否認，這是具有約束力的命令。這些糾紛導致大Disputatio在阿維尼翁（ 1310年至1312年） ，其中V克萊門特領導人召見的Spirituals和社區或Relaxati 。 Clement laid the strife by his bull and Decretal "Exivi di Paradiso", issued at the third and last session of the Council of Vienne, 5 May, 1312.克萊門特內亂奠定了他的牛市和教令“ Exivi二天堂” ，發表的第三屆也是最後一屆理事會的維埃納， 1312年5月5日。 The prescriptions contained in the Franciscan Rule were divided into those which bound under pain of mortal, and those which bound under pain of venial sin. those enjoining the renunciation of property and the adoption of poverty were retained: the Franciscans were entitled only to the usus (use) of goods given to them, and wherever the rule prescibed it, only to the usus pauper or arctus (simple use).處方中所載濟規則分為那些約束下痛苦的凡人，和那些約束下的痛苦venial罪孽。責令這些放棄的財產，並通過貧困保留：方濟均有權只有信用卡（使用）的商品給他們，及地方法治prescibed它，只有信用卡乞丐或arctus （簡單使用） 。 All matters concerning the Franciscan habit, and all the storehouses and cellars allowed in cases of necessity, were referred to the discretion of the superiors of the order.所有有關方濟各的習慣，所有的倉庫和地窖的情況下允許的必要性，被稱為自由裁量權的上級的命令。
The Spirituals of Provence and Tuscany, however, were not yet placated.該Spirituals普羅旺斯和托斯卡納，但尚未撫慰。 At the General Chapter of Barcelona (1313), a Parisian master of theology, Alexander of Alessandria (Lombardy), was chosen to succeed Gonzálvez, but died in October, 1314.一般章巴塞羅納（ 1313 ） ，巴黎大師神學，亞歷山大亞歷山德里亞（倫巴第大區） ，被選為接替Gonzálvez ，但在10月去世， 1314 。 The General Chapter of Naples (1316) elected Michael of Cesena, a moderate Conventual.總務章那不勒斯（ 1316年）當選邁克爾切塞納，溫和Conventual 。 The commission appointed by this chapter altered the general statutes of the rule of poverty.該委員會指定的這一章修改章程的一般規則的貧困。 The Spirituals immediately afterwards rekindled the property strife, but John XXIII interdicted and suppressed their peculiar notions by the Constitution "Quorumdam exigit" (7 October, 1317), thus completely restoring the official unity of the order.該Spirituals隨即燃起的財產紛爭，但約翰二十三世攔截和壓制其獨特的概念憲法“ Quorumdam exigit ” （ 1317年10月7號） ，從而完全恢復官方統一的秩序。 In 1321, however, the so-called theoretical discussion on poverty broke out, the inquisitor, John of Belna, a Dominican, having taked exception to the statement that Christ and the Apostles possessed property neither in communi nor in speciali (ie neither in common nor individually).在1321年，然而，所謂的理論探討貧窮問題爆發後，審判官，約翰Belna ，多米尼加，在taked例外聲明，基督和使徒擁有財產既不在社區還是在speciali （即既不在共同也不單獨） 。 The ensuing strife degenerated into a fierce scholastic disputation between the Franciscans and the Dominicans, and, as the pope favoured the views of the latter, a very dangerous crisis seemed to threated the Minorites.隨後的衝突演變成激烈爭論學年之間的濟和多米尼加，並在教宗贊成的意見是後者，一個非常危險的危機似乎螺紋的少數人。 By the Constitution "Ad conditorem canonum" (8 December, 1322) John XXII renounced the title of the Church to all the possessions of the friars Minor, and restored the ownership to ther order.憲法“廣告conditorem canonum ” （ 1322年12月8日）約翰二十二放棄所有權的教會所有的財產的修士小調，並恢復了所有權，有秩序。 This action, contrary to the practice and expressed sentiments of his predecessors, placed the Minorites on exactly the same footing as the other orders, and was a harsh provision for an order which had laboured so untiringly in the interests of the Church.這一行動，相反的做法，並表示感情，他的前任，把少數人的完全一樣，其他的訂單，是一個嚴酷的規定，命令該如此艱苦不懈的利益，教會。 In many other ways, however, John fostered the order.在其他許多方面，但是，約翰促進了秩序。 It will thus be readily understood why the members inclined to laxity joined the diaffected party, leaving but few advocated of John's regulations.因此，很容易理解為什麼成員傾向於鬆懈diaffected加入了黨，離開但很少有人主張約翰的規定。 To the dissenting party belonged Gerardus Odonis (1329-42), the general, whose election at Paris in 1329 John had secured in the place of his powerful opponent Michael of Cesena. Odonis, however, was supported only by the minority of the order in his efforts to effect the abolition of the rule of poverty.如果持反對意見的一方屬於赫拉爾杜斯Odonis （ 1329年至1342年） ，一般的，其選舉在巴黎1329年約翰擔保的地方，他強大的對手邁克爾切塞納。 Odonis然而，僅支持由少數秩序他的努力，切實廢除法治的貧困。 The deposed general and his followers, the Michaelites (cf. FRATICELLI), were disavowed by the General Chapter of Paris, and the order remained faithful to the Holy See.被廢黜的一般和他的追隨者的Michaelites （參見FRATICELLI ） ，已否認向章巴黎和秩序仍然忠實於羅馬教廷。 The constitutions prescribed by Benedict XII, John's successor, in his Bull of 28 November, 1336, and the name "Constitutiones Catarcenses" or "Benedictinae"), contained not a single reference tot he rule of poverty.憲法明篤十二世，約翰的繼任者，在他的車隊在1336年11月28號，並命名為“ Constitutiones Catarcenses ”或“ Benedictinae ” ） ，載有沒有一個參考因子，他統治了貧困。 Benedict died in 1342, and on the preferment of Gerardus Odonis to the Patriarchate of Antioch, Fortanerio Vassalli was chosen general (1343-47).篤死於1342年，在升遷的赫拉爾杜斯Odonis的宗主的安提阿， Fortanerio Vassalli被選為總（ 1343年至1347年） 。
Under Guilllaume Farinier (1348-57) the Chapter of Marseilles resolved to revive the old statues, a purpose which was realized in the general constitutions promulgated by the General Chapter of Assisi in 1354 ("Constitutiones Farineriae or guilemi").根據Guilllaume Farinier （ 1348年至1357年）章馬賽決心重振老塑像，目的是實現在一般憲法頒布的關於章阿西西的1354 （ “ Constitutiones Farineriae或guilemi ” ） 。 This code was based on the "Constitutioners Narboneses" (1260), and the Bulls "Exiit" and "Exivi", but the edicts of John XXII, being promulgated by the pope over and above the chapter, still continued in force. The great majority of the friars accomodated themselves to these regulations and undertook the care and proprietorship of their goods, which they entrusted to fratres procuratores elected from among themselves.此代碼是基於“ Constitutioners Narboneses ” （ 1260 ） ，公牛“ Exiit ”和“ Exivi ” ，但法令約翰二十二，目前頒布的教宗超過一章，仍繼續生效。偉大大多數修士住自己的這些條例，並承諾照顧和獨資企業的商品，他們委託fratres procuratores選出自己。 The protracted strife of the deposed general (Michael of Cesna) with the pope, in which the general was supported with conspicuous learning by some of the leading members of the order and encouraged by the German emperor Louis IV (the Bavarian), for reasons of secular and ecclesiastical polity, gave great and irresistible impulse to laxity in the order, and prejudiced the founder's ideal.曠日持久的紛爭中被廢黜一般（邁克爾Cesna ）與教皇，其中一般是支持顯眼學習的一些領導成員的秩序和鼓舞的是，德國皇帝路易四（巴伐利亞州） ，出於世俗和宗教政體，使偉大的和不可抗拒的衝動鬆弛的秩序，損害創始人的理想。 It was John XXII who had introduced Conventualism is the later sense of the workd, that is, community of goods, income and property as in other religious orders, in contradiction to Observantism or the strict observance of the rule, a movement now strong within the order, acrding to which the members were to hold no property in communi and renounce all vested incomes and accumulation of goods.這是約翰二十二誰介紹了Conventualism是後來意義上的workd ，也就是社會的貨物，收入和財產在其他宗教命令，違背Observantism或嚴格遵守規則，現在的運動強大的內秩序， acrding該成員舉行任何財產，社區和放棄一切既得利益的收入和積累的貨物。 The Bull "Ad conditorem", so significant in the history of the order, was only withdrawn 1 November, 1428, by Martin V.牛市“廣告conditorem ” ，使重大歷史上的秩序，只有撤回1428年11月1號，馬丁五
Meanwhile the development of Conventualism had been fostered in many ways.同時，發展Conventualism已培養在許多方面。 In 1348 the Black Death swept devastatingly over Euope, empting town and cloister. The wealth of the order increaded rapidly, and thousands of new brothers were admitted without sufficiently close examination into their eligibility.在1348年黑死病橫掃毀滅性的Euope ，防止城鎮和修道院。財富的命令increaded迅速，數以千計的新的兄弟姐妹都承認，沒有足夠的仔細審查其資格。 The liverality of the faithful was also, if not a source of danger for the Minorites, at least a constant incitement ot depart to some extent from the rule of poverty.該liverality信徒也，如果不是危險源的少數人，至少在不斷煽動加時賽離開在一定程度上從法治的貧困。 This liberality showed itself mainly in gifts of real property, for example in endowments for prayers for the dead, which were then usually founded with real estate.這表明慷慨本身主要是在禮物的不動產，例如，在對祈禱天賦的死亡，然後通常會成立房地產。 In the fourteenth century also began the land wars and feuds (eg the Hundred Years War in France), which relaxed every bond of discipline and good order.在14世紀也開始了土地的戰爭和仇恨（如百年戰爭中法國） ，其中每一個寬鬆的債券的紀律和良好秩序。 The current feelings of anarchic irresponsibility were also encouraged by the Great Wester Schism, during which men quarreled not only concerning obedience to the papacy, to which there were three claimants since the Council of Pisa, but also concerning obedience to the generals of the order, whose number tallied with the number of the popes.目前感情處於無政府狀態不負責任也鼓舞的是，西部大分裂，在此期間，男子爭吵不僅涉及服從教皇，其中有三個索賠，因為安理會的比薩，而且還涉及服從將軍的命令，其人數符合的數目教皇。
Guillaume Farinier was named cardinal in 1356, but continued to govern the order until the election of Jean Bouchier (de Buco) in 1357.紀堯姆Farinier被任命為樞機主教在1356年，但繼續治理秩序，直到選舉讓Bouchier （德Buco ）在1357年。 John having died in 1358, mark of Viterbo was chosen to succeed him (1359-66), it being deemed desirable to elect an italian, the preceding four generals having been French, Mark was raised to the cardinalate in 1366, and was succeeded by Thomas of Farignano (1367-72), who became Patriarch of Grado in 1372, and cardinal in 1378.約翰死於1358 ，商標維泰博被選為接替他（ 1359年至1366年） ，它被視為理想，選出一個意大利人，前面的四個將軍了法語，馬克提高到紅衣主教在1366年，是成功的托馬斯Farignano （ 1367年至1372年） ，誰成為主教歌德在1372年和樞機主教在1378年。 Leonardo Rossi of Giffone (1373-78) succeeded Thomas as general, and supported Clemens VII during the schism.列奧納多羅西的Giffone （ 1373年至1378年）接替托馬斯一般，並支持克萊門斯在第七分裂。 This action gave umbrage to Urban VI, who deposed him and named Ludovico Donato his successor.這一行動給炮轟城市第六，誰推翻他並命名為Ludovico多納托他的繼任者。 Ludovico was also chosen in 1379 by the General Chapter of Gran in Hungary at which, however, only twelve provinces were represented, was named cardinal in 1381, but was executed in 1385 with some other cardinals for participating in a conspiracy against Urban VI. His third successor, Enrico Alfieri (1387-1405), could only bewail the privileges subversive of discipline, by means of which the claimants to the papacy sought to bind their supporters more closely to themselves. Alfieri's successor, Antonio de Pireto (1405-21), gave his allegiance to the Council of Pisa and Alexander V (1409-15), a man of no great importance. With the election of Martin V (1417-31) by the Council of Constance, unity was restored in the order, which was then in a state of the greatest confusion.
The Observance (Regularis Observantia) had meanwhile prepard the ground for a regeneration of the order.紀念（ Regularis Observantia ）已同時在地面prepard一個再生的秩序。 At first no uniform movements, but varying in different lands, it was given a definite character by St. Bernardine of Siena and St. John Capistran.起初沒有統一的運動，但在不同的不同的土地，這是給予一個明確的性質由聖Bernardine錫耶納和聖約翰Capistran 。 In Italy as early as 1334 Giovanni de Valle had begun at San Bartolomeo de Brugliano, near Forligno, to live in exact accordance with the rule but without that exemption from the order, which was later forbidden by Clement VI in 1343.在意大利，早在1334年喬瓦尼的山谷已開始在聖桑巴特魯姆德Brugliano ，近Forligno ，生活在完全按照規則，但沒有這種豁免的命令，後來禁止克萊門特在1343年六。 It is worthy of notice that Clement, in 1350, granted this exemption to the lay brother Gentile da Spoleto, a companion of Giovanni, but Gentile gathered together such a disorderly rabble, including some of the heretical Fraticelli, that the privilege was withdrawn (1354), he was expelled from the order (1355), and cast into prison.這是值得注意的是克萊門特，在1350年，授予這項豁免的弟弟詹蒂萊奠定達斯波萊托，同伴的喬瓦尼，但詹蒂萊聚集這種無序烏合之眾，其中包括一些邪教Fraticelli ，即有幸被撤銷（ 1354 ） ，他被驅逐出境的命令（ 1355 ） ，及演員關進監獄。 Amongst his faithful adherents was Paoluccio Vagnozzi of Trinci, who was allowed by the general to return to Brugliano in 1368.其中他的忠實信徒是Paoluccio Vagnozzi的Trinci ，誰被允許由一般返回Brugliano在第1368號決議。 As a protection against the snakes so numerous in the district, wooden slippers (calepodia, zoccoli) were worn by the brothers, and, as their use continued in the order the Observants were long known as the Zoccolanti or lignipedes.作為一個保護，防止蛇，使許多在該地區，木製拖鞋（ calepodia ， zoccoli ）是穿的兄弟，並在繼續使用中的命令Observants長期被稱為Zoccolanti或lignipedes 。 In 1373 Paoluccio's followers occcupied ten small houses in ubria, to which was soon added San Damiano at Assisi.在1373號決議Paoluccio的追隨者10 occcupied小型屋宇ubria ，其中盡快補充聖達米亞諾在阿西西。 They were supported by Gregory XI, and also, after some hesitation, by the superiors of the order.它們得到格雷戈里十一，還後，有些猶豫，由上級的命令。 In 1388, Enrico Alfineri, the general appointed Paoluccio commissary general of his followers, whom he allowed to be sent into all the districts of italy as an incentive to the rest of the order.在1388年，恩裡科Alfineri ，一般任命小賣部一般Paoluccio他的追隨者，他將允許所有送交區的意大利作為獎勵的其他命令。 Paoluccio died on 17 September, 1390, and was succeeded by John of Stroncone (d. 1418). Paoluccio死於1390年九月17號，並成功地由約翰Stroncone （草1418年） 。 In 1414, this reform possessed thirty-four houses, to which the Porziuncola was added in 1514. In the fourteenth centry there were three Spanish provinces: that of Portugal (also called Santiago), that of Castile, and that of Aragon.在1414年，這一改革有34家，其中的Porziuncola是在1514年加入。第十四世紀有三個西班牙省份：即葡萄牙（也稱為聖地亞哥） ，即卡斯蒂利亞和阿拉貢。 Although houses of the reformers in which the rule was rididly observed existed in each of these provinces about 1400, there does not appear to have been any connection between the reforms of each province -- much less between these reforms and the Italian Observance -- and consquently the part played by Peter of Villacreces in Silos and Aguilera has been greatly exaggerated.雖然房屋的改革者在該規則是觀察rididly中存在的這些省份約1400 ，但似乎沒有任何聯繫改革每個省-少得多之間的這些改革和意大利紀念-和consquently部分所發揮的Villacreces彼得在筒倉和克里斯蒂娜已經大大誇大了。
Independent also was the Reform or Observance in France, which had its inception in 1358 (or more accuratley in 1388) in the cloister at Mirabeau in the province of Touraine, and thence spread through Burgundy, Touraine, and Franconia.獨立又是紀念改革或在法國，它成立於1358 （或更多accuratley在1388年）在迴廊上米拉波省的海納，並從那裡傳播勃艮第，海納，並弗蘭克尼。 In 1407 Benedict XIII exempted them from all jurisdiction of the provincials, and on 13 May, 1408, gave them a vicar-general in the person of Thomas de Curte.在1407年第十三豁免篤它們從所有管轄的provincials ，以及1408年5月13號，給他們製造了副主教，在一般人托馬斯Curte 。 In 1414 about two hundred of their number addressed a petition to the Council fo Constance, which thereupon granted to the friars of the stricta observantia regularis a special provincial vicar in every province, and a vicar-general over all, Nicholas Rodolphe being the first to fill the last-mentioned office.在1414年約200其數量給了一份請願書，安理會康斯，這隨即給予修士的直observantia regularis特別省級副主教在每一個省，並副主教，一般對所有尼古拉魯道夫首先填補最後提到的辦公室。 Angelo Salvetti, general of the order (1421-24), viewed these changes with marked disfavour, but Martin V's protection prevented him from taking any steps to defeat their aim.安傑洛Salvetti ，一般的命令（ 1421年至1424年） ，認為這些變化顯著謫，但馬丁五世的保護阻止他採取任何步驟打敗他們的目標。 Far more opposed was Salvetti's successor, Antonio de Masso (1424-30).遠東更是反對Salvetti的繼任者，安東尼Masso （ 1424年至1430年） 。 The ranks of the Observants increased rapidly in France and Spain in consequence of the exemption.的行列Observants迅速增加在法國和西班牙的後果豁免。 The Italian branch, however, refused to avail themselves of any exemption from the usual superiors, the provincial and the general.意大利的分支機構，但拒絕利用自己的任何免除通常的上級，省級和一般。
In Germany the Observance appeared about 1420 in the province of Cologne at the monastery of Gouda (1418), in the province of Saxony in the Mark of Brandenburg (1425); in the upper German province first at the Heidelberg monastery (1426). Cloisters of the Observants already existed in Bosnia, Russia, Hungary, and even in Tatary.在德國，遵守有關1420似乎在科隆省的寺院黃波（ 1418年） ，在該省的薩克森州的標誌勃蘭登堡（ 1425 ） ;在上德語省首先在海德堡修道院（ 1426 ） 。 Cloisters對已經存在的Observants在波斯尼亞，俄羅斯，匈牙利，甚至在Tatary 。 In 1430 Martin V (1417-31) summoned the whole order, Observants and Conventuals, to the general Chapter of Assisi (1430), "in order that our desire for a general reform of the order may be fulfilled."在1430馬丁五世（ 1417年至1431年）召見了整個秩序， Observants和Conventuals ，一般章阿西西（ 1430 ） ， “為了我們所渴望的一般改革的命令可完成。 ” William of Casale (1430-42) was elected general, but the intellectual leader of Assisi was St. John Capistran.威廉卡薩萊（ 1430年至1442年）當選為一般，但智力領導人阿西西是聖約翰Capistran 。 The statues promulgated by this chapter are called the "Constitutiones Martinianae" from the name of the pope.雕像頒布的這一章是所謂的“ Constitutiones Martinianae ”的名義教宗。 They cancelled the offices of general and provincial vicars of the Observants and introduced a scheme for the general reform of the order.他們取消了辦事處和省級一般vicars的Observants並介紹了計劃的總體改革的秩序。 All present at the chapter had bound themselves on oath to carry out its decisions, but six weeks later (27 July, 1430) the general was released from his oath and obtained from Martin V the Brief "Ad statum" (23 August, 1430), which allowed the Conventuals to hold property like all other orders.所有在場的一章約束了自己的誓言，以履行其決定，但6個星期後（ 1430年7月27日）一般是從他的誓言，並獲得由馬丁五世的簡介“廣告statum ” （ 1430年8月23日） ，使Conventuals擁有財產象所有其他訂單。 This Brief constituted the Magna Charta of the Conventuals, and henceforth any reform of the order on the lines of the rule was out of the question.這個簡短構成了大憲章的Conventuals ，以及今後的任何改革秩序的路線規則是不可能的。
The strife between the Observants and the Conventuals now broke out with such increased fury that even St. John Capistran laboured for a division of the order which was however still longer opposed by St. Bernadine of Siena.之間的紛爭的Observants和Conventuals現在發生了這樣增加了憤怒，甚至聖約翰Capistran辛勤的分裂秩序，然而，仍然不再反對街伯娜丁錫耶納。 Additional bitterness was lent to the strife when in many instance princes and towns forcibly withdrew the ancient Fraciscan monasteries from the Conventuals and turned them over to the Observants.額外的痛苦是借給紛爭時，在許多實例王子和城鎮被迫撤回了古老的寺廟Fraciscan從Conventuals ，並把他們交給Observants 。 In 1438 the general of the order named St. Bernardine of Siena, first Vicar-General of the Italian Observants, an office in which Bernardine was succeeded by St. John Capistran in 1441.在1438年的一般秩序名為聖Bernardine錫耶納，第一代的意大利Observants ，一個辦事處，其中Bernardine是成功的聖約翰Capistran在1441號決議。 At the General Chapter of Padua (1443), Albert Berdini of Sarteano, an Observant, would have been chosen general in accordance with the papa; wish had not his election been opposed by St. Bernardine.在第一章一般帕多瓦（ 1443 ） ，阿爾貝Berdini的Sarteano的觀察力，將已選定一般按照爸爸;希望沒有當選一直反對由聖Bernardine 。 Antonio de Rusconibus (1443-50) was accordingly elected, and, until the separation in 1517, no Observant held the office of general.安東尼Rusconibus （ 1443至1450年）是相應的選舉，選出之前，在1517年離職，沒有敏銳的辦公室舉行的一般性。 In 1443 Antonio appointed two vicars-general to direct the Observants -- for the cismontane family (ie for Italy, the East, Austria-Hungary, and Poland) St. John Capistran, and for the ultramontane (all other countries, including afterwards America) jean Perioche of Maubert.在1443年安東尼任命了兩名vicars向直接的Observants -為c ismontane家庭（即意大利，東，奧地利，匈牙利和波蘭）聖約翰C apistran，並u ltramontane（所有其他國家，包括美國之後）讓Perioche的莫貝爾。 By the so-called Separation bull of Eugene IV, "Ut sacra ordinis minorum" (11 January, 1446), outlined by St. John Capistran, the office of the vicar-general of the Observants was declared permanent, and made practically independent of the minister general of the order, but the Observants might not hold a general chapter seperate from the rest of the order.所謂的分離牛市的尤金四， “ UT斯達康薩克拉ordinis minorum ” （ 1446年一月十一日） ，概述聖約翰Capistran ，辦公室的副主教，一般的Observants被宣布為永久性的，並幾乎獨立一般部長的命令，但可能不會Observants舉行一般性章分開，其餘的秩序。 After the canonization in 1450 of Bernardine of Siena (d. 1444), the first saint of the Observants, John Capistran with the assistance of the zealous cardinal Nicholas of Cusa (d. 1464), extended the Observance so greatly in Germany, that he could henceforth disregard the attacks of the lax and time-serving sections of the order.後在1450封的Bernardine錫耶納（草1444 ） ，第一次聖的Observants ，約翰Capistran的協助下，熱心的樞機主教尼古拉庫薩（草1464年） ，延長了如此巨大遵守在德國，他從此可以無視攻擊的鬆懈和時間服務部門的秩序。 At the Chapter of Barcelona, in 1451, the so-called "Statuta Barchnionensia" were promulgated. Though somewhat modifies these continued in force for centuries in the ultramontane family.在第一章的巴塞羅那，在1451年，所謂的“ Statuta Barchnionensia ”頒布。雖然有些修改這些部隊繼續在幾個世紀中ultramontane家庭。
The compromise essayed by St. James of the March in 1455 was inherently hopeless, although it granted to the vicars of the Observants active voting power at the general chapters.折衷essayed由聖雅各福群的1455年3月在本質上是無望的，但它給予vicars的Observants積極投票權的一般章節。 On this compromise was based the "Bulla concordiae" of Callistus III (2 February, 1456), which Pius II withdrew (11 October, 1458).在這一妥協為基礎的“泡concordiae ”的卡利斯圖斯三世（ 1456年2月2日） ，其中皮烏斯二退席（ 1458年10月11號） 。 The Chapter of Perugia (1464) elected as general Francesco della rovere (1464-69), who was elevated to the cardinalate in 1468, and later elected pope under the title of Sixtus IV (1471-84).該章的佩魯賈（ 1464年）當選為一般弗朗切斯科教堂rovere （ 1464年至1469年） ，誰被提升到紅衣主教在1468年，後來又當選教宗的標題下的西斯四（ 1471年至1484年） 。 Sixtus granted various privileges to the Fransicans in his Bull "Mare magnum" (1474) and his "Bulla aurea" (1479), but was rather more kindly disposed towards the Conventuals, to whome he had belonged.西斯給予各種特權的Fransicans在他的公牛“海大” （ 1474年）和他的“泡黃花” （ 1479年） ，但更多的善意，而對處置Conventuals ，以whome屬於他。 The generals Francesco Nanni (1475-99), to whom Sixtus gave the sobriquet of Samson to signalize his victory in a disputation on the Immaculate Conception, and Egidio Delfini (1500-06) displayed a strong bias in favour of the reform of the Conventuals, Edigio using as his pleas the so-called "Constitutiones Alexandrinae" sanctioned by Alexander VI in 1501.將軍弗朗切斯科南尼（ 1475年至1499年） ，向誰西斯了綽號的大力士，以信號的勝利在爭論的聖母無染原罪堂，並Egidio Delfini （ 1500年至1506年）展示了強大的偏向的改革Conventuals ， Edigio使用他的請求所謂的“ Constitutiones Alexandrinae ”認可的亞歷山大六世在1501年。 His zeal was far surpassed in Spain by that of the powerful Minorite, Francisco Ximenes de los Cisneros, who expelled from the cloisters all Conventuals opposed to the reform.他的熱情是遠遠超過了在西班牙，在強大的Minorite ，舊金山希梅內斯德洛斯西斯內羅斯，開除誰cloisters所有的Conventuals反對改革。 At Paris, Delfini won the large house of studies to the side of the reformers.在巴黎， Delfini贏得了大房子的研究，以一側的改革者。 The Capitulum generalissimum at Rome in 1506 was expected to bring about the union of the various branches, but the proposed plan did not find acceptance, and the statutes, drawn up by the chapter and published in 1508 under the title "Statuta Iulii II", could not bridge the chasm separating the parties. generalissimum的頭在羅馬1506年預計將實現工會的各個部門，但提出的計劃沒有找到接受，法規，擬定了一章，並在1508年出版的題為“ Statuta Iulii二” ，無法彌合的鴻溝隔開雙方。 After long deliberations had taken place under generals Rainaldo Graziani (1506-09), Philip of Bagnacavallo (1509-11), and Bernardino Prato da Chieri (1513-17), the last general of the united order, Leo X summoned on 11 July, 1516, a capitulum generalissimum to meet at rone onf the feast of Pentecost (31 May), 1517.經過長時間的討論已進行下將軍Rainaldo格拉齊亞尼（ 1506至1509年） ，菲利普的Bagnacavallo （ 1509年至1511年） ，並貝納迪諾普拉托達基耶（ 1513年至1517年） ，最後聯合國秘書長秩序，里奧十世召見於7月11日， 1516年，一個頭generalissimum ，以滿足在酮onf節聖靈降臨節（ 5月31日） ， 1517 。 This chapter first suppressed all the reformed congregations and annexed them to the Observants; declared the Observants an independent order, the true Order of St. Francis, and separated them completely from the Conventuals.本章首先鎮壓所有的改革教會和所附給Observants ;宣布Observants一個獨立的秩序，真正令聖弗朗西斯，和失散他們完全從Conventuals 。 The General of the Observants received the title of Minister Generalis totius ordinis Fratrum Minorum, with or without the addition regularis Observantiae, and was entrusted with the ancient seal of the order. His period of office was limited to six years, and he was to be chosen alternately from the familia cismontana and the familia ultramontana -- a regulation which has not not been observed.一般的Observants收到的標題部長一般totius ordinis Fratrum Minorum ，有或沒有此外regularis Observantiae ，並委託古代印章的秩序。他的任期是有限的六年，他將交替選擇從家庭cismontana和家庭ultramontana -一個條例，還沒有未得到遵守。 For the other family a Commissarius generalis is always elected.對於其他家屬一Commissarius一般總是當選。 In processions, etc., the Observants take precedence of the Conventuals.在遊行等， Observants優先考慮的Conventuals 。
B. Second period (1517-1909) B.第二期（ 1517至1909年）
Christoforo Numai of Friuli was elected first General of the Reformed Order of Franciscans (Ordo Fratrum Minorum), but was raised a month later to the cardinalate. Christoforo Numai的弗留利當選為第一屆的改革令方濟（秩序Fratrum Minorum ） ，但有人提出在一個月後的紅衣主教。 Francesco Lichetto (1518-20) was chosen as his successor by the Chapter of Lyons (1518), where the deliberations centered around the necessary rearrangement of the order in provinces and the promulgation of new general constitutions, which were based on the statutes of Barcelona (1451, cf. supra). Lichetto and his successors -- Paul of Soncino (1520-23), who died in 1523, and Francisco de Angelis Quiñones (1523-28), a Spaniards, diligently devoted themselves to establishing the Observance on a firm basis.弗朗切斯科Lichetto （ 1518至20年）被選定為他的繼任者的里昂章（ 1518年） ，在圍繞審議的必要重排的順序省份和頒布新的總章程，是根據章程的巴塞羅那（ 1451年，比照。上文） 。 Lichetto和他的繼任者-保羅松奇諾（ 1 520年至1 523年） ，誰死在1 523年，和弗朗西斯安吉利斯內斯（ 1 523年至1 528年） ，一個西班牙人，勤奮致力於建立紀念一個堅實的基礎。 Quinones was named cardinal in 1528, and the new general, Paolo Pisotti (1529-33), unfortunately disregarding the ideal of his predecessors and failing entirely to grasp the significance of the reforms afoot at the time (for example that of the Capuchins), was deposed in 1533.凱諾內斯被任命為樞機主教在1528年，新的一般，保羅Pisotti （ 1529年至1533年） ，不幸的是無視的理想和他的前任未能完全掌握的重要意義的改革正在進行時（例如，在Capuchins ）被廢黜的第1533號。 In 1547 the Chapter of Assisi prescribed gray as the colour of the Franciscan habit, in accordance with the custom of the Observants and forbade the wearing in beards.在1547年的章明阿西西灰色的顏色方濟各的習慣，按照習慣， Observants和禁止穿著的鬍鬚。 At the General Chapter of Salamanca (1554), Clemente Dolera of Moneglia, the general in office promulgated new statutes for the cismontane family.在第一章一般薩拉曼卡（ 1554 ） ，克萊門特樂拉的Moneglia ，一般在辦公室頒布了新法規的cismontane家庭。 On the preferment of clemente to the cardinalate in 1557, Francesco Zamora, his successor (1559-65), defended at the Council of Trent the order's rule of poverty, which was then sanctioned by the council for the Observants and Capuchins.論升遷的克萊門特的紅衣主教在1557年，弗朗西斯薩莫拉，他的繼任者（ 1559年至1565年） ，在維護安理會的遄達秩序法治的貧困，當時認可的理事會Observants和Capuchins 。 Under Luigi Pozzo (Puteus), the next general (1565-71), the Spanish Conventuals were united with the Observants by command of the pope, and a general reunion of the separated branches of the order seemed imminent.在路易吉波佐（ Puteus ） ，下次（ 1565年至1571年） ，西班牙Conventuals團結與Observants指揮的教宗，和一般團聚的離散分支機構的秩序迫在眉睫。 The two succeeding generals, Christophe de Cheffontaines, a Frenchman (1571-79), and Francisco Gonzaga (1579-87), laboured industriously for the rigorous observance and the rule of poverty, which was rather loosely interpreted, especially in France.這兩個成功的將軍，克里斯托弗的Cheffontaines ，法國（ 1571年至1579年）和舊金山貢扎加（ 1579年至1587年） ，辛勤勞動，為嚴格遵守和法治的貧困，這是相當鬆散的解釋，尤其是在法國。 Gonzaga reformed the great convent of studies at Paris and, in 1581, was appointed, in opposition to his wishes, Bishop of Cefalù (Sicily) and afterwards of Mantua, where he died in the odour of sanctity, in 1620.貢扎加改革的偉大修道院的研究在巴黎，並在1581年，被任命為，在反對他的願望，主教Cefalù （西西里島）和後來的曼圖亞，在那裡他死在了神聖的氣味，在1620年。 The process for his beatification is pending at Rome.這個過程，他正在等待宣福在羅馬。 Francis of Toulouse (1587-93) and Bonaventura Secusi of Caltagirone (Sicily, 1593-1600) were employed frequently on embassies by the popes, and revised the constitutions of the order, in which however, the alterations were too frequent. Finally at the Chapter of Segovia in 1621, the minister general, Benignus of Genoa (1618-25), approved the "Statuta Segoviensia" for the ultramontane family, with suitable additions both for the French and for the German-Belgian nation. Thereafter the latter nation adhered most perseveringly to the principles of these statutes; that their consistency in this respect has proved a source of prosperity, vigour, and inner strength is universally known.弗朗西斯圖盧茲（ 1587年至1593年）和波納文圖拉Secusi的卡爾塔吉龍（西西里島， 1693至00年）受僱於經常在使館教皇，並修改了憲法的命令，其中然而，改變過於頻繁。最後在章塞戈維亞在1621年，部長一般， Benignus的熱那亞（ 1618年至1625年） ，批准了“ Statuta Segoviensia ”的ultramontane家庭，適當的增加都為法語和德語比利時的國家。此後，後者堅持民族最持之以恆的原則，這些法規; ，他們的一致性在這方面已經證明來源的繁榮，活力和內在的力量是舉世皆知。
About this period the so-called Counter-Reformation was bursting into vigorous life in the North and the order entered on a new period of strenuous vitality. The Reformation had dealt a terrible blow to the Franciscans in these parts, annihilating in many instances entire provinces.關於此期間，所謂的反宗教改革是突融入有力的生活在北方和秩序進入一個新的時期艱苦的生命力。改革討論了一種可怕的打擊，方濟在這些地區，消滅在許多情況下整個省份。 Supported now by the emperor and the Catholic princes, they advance to regain their old position and to found new cloisters, from which they could minister to their flocks.現在支持由皇帝和天主教的王子，他們提前恢復其舊的立場，並找到了新的cloisters ，從它們可以部長家禽。 To bring into subjection the four rather lax French provinces which were known as the Provinciae confaederatae and were thenceforward always too much inclined to shelter themselves behind the government, the general, Bernardine of Sena (Portugal, 1625-33), obtained from Urban VIII the Bull of 1 October, 1625.為了使四個服從，而疏於法語省份被稱為Provinciae confaederatae並thenceforward總是過於傾向於住房本身背後的政府，一般而言， Bernardine的塞納（葡萄牙， 1625年至1633年） ，獲得第八的城市紅牛的1625年十月1日。 The French, indeed, justly complained that the general of the order was always chosen from Italy or from Spain.法國，事實上，公正抱怨說，一般的順序總是選擇從意大利或西班牙。 The privilege unsurped by the Spanish kings, of exerting a certain influence in the election and indeed securing that the general should be alternately a Spaniards and an Italian (but one from the Crown lands of Spain), was in contradiciton to all Fraciscan statutes and laws.有幸unsurped由西班牙國王，施加一定的影響在選舉中確實保證，一般應輪流一西班牙人和意大利（但一個來自官方的土地西班牙） ，是在contradiciton所有Fraciscan法規和法律。 The Spanish generals, furthermore resided usually at Madrid, instead of at Rome, and most of the higher offices were occupied by Spaniards -- an anomalous situation which aroused great resentment amongst the friars of other nations, especially France and in Italy, and continued until 1834.西班牙將軍，而且通常居住在馬德里，而不是在羅馬，大部分具有較高的辦事處都被西班牙人-一種反常的情況引起了極大的不滿修士之間的其他國家，尤其是法國和意大利，並一直持續到1834年。 This introduction of national politics into the government of the oder proved as noxious to the interests of the Friars Minor as the established churches of the eighteenth century did to the cause of Christianity.這實行國家政治納入政府的證明或者作為有毒的利益天主教方濟會的成立教會了第十八世紀沒有事業的基督教。
Generals Juan Merinero of Madrid (1639-45), Giovanni Mazzara of Naples (1645-48), and Pedro Mancro (1651-55) tried without success to give definite statutes to the cismontane family, while the "Constitutiones Sambucanae", drawn up by General Michele Buongiorno of Sambuca (1658-64) at the order of the general chapter, did not remain long in force.秘書長胡安Merinero的皇家馬德里隊（ 1639年至1645年） ，意大利的那不勒斯Mazzara （ 1645年至1648年）和佩德羅Mancro （ 1651年至1655年）嘗試沒有成功給予明確的章程的cismontane家庭，而“ Constitutiones Sambucanae ” ，制定了一般米歇爾Buongiorno的Sambuca （ 1658年至1664年）在該命令的一般章，並沒有長期留在部隊。 Ildefonso Salizanes (1664-70) and Francesco Maria Rhini (1670-74) were both raised to the espiscopate.伊爾德豐索Salizanes （ 1664年至1670年）和弗朗西斯瑪麗亞Rhini （ 1670年至1674年）均提高到espiscopate 。 José Ximenes Samaniego (1676-82) zealously eradicated abuses which had crept into the order especially in Spain and France, and died as Bishop of Placencia in Spain (1692).何希梅內斯涅戈（ 1676年至1682年）極力消除侵犯了悄悄進入該命令特別是在西班牙和法國，並死於主教Placencia在西班牙（ 1692 ） 。 Ildefonso Biezma (1702-16) and José García (1717-23) were appointed by papal Briefs.伊爾德豐索Biezma （ 1702年至1716年）和何加西亞（ 1717年至1723年）是羅馬教皇任命的介紹。 The next general was the famous Lorenzo Cozza (1723-27) who, as Custos of the Holy Land, had obviated a schism of the Maronites.下一般是著名的洛倫佐科扎（ 1723年至1727年）誰，作為保管人的聖地，已避免分裂的馬龍。 He was created cardinal by Benedict XIII.他創建的首要篤十三。 At the Chapter of Milan (1729), Juan Soto was elected general (1729-36), and during his period of office had the statutes of the order collected, rearranged, and then published in 1734.在章米蘭（ 1729 ） ，胡安德索托當選為一般（ 1729年至1736年） ，並在他任期內的章程為了收集，重新排列，然後在1734年出版。 Raffaello de Rossi (1744-50) gave the province (otherwise known as the custody) of the Holy Land its definitive constitution.拉斐爾德羅西（ 1744至1750年）向省（也稱為保管）的聖地其最終的憲法。 From 1700 to 1723 no general chapter could be held in consequence of the continuous state of unrest caused by the wars and other dissensions.從1700至23年沒有一般的章可舉行後果連續狀態的動亂所造成的戰爭和其他糾紛。 These disputes made their appearance even in the order itself, and were fanned to a flame by the rivalry between the nations and between the different reform branches, the most heated contention being between the Observants and the Reformanti.這些爭端使他們即使在出現的命令本身，並引發了火焰的對立國家之間和不同部門的改革，最激烈的爭論正在之間的Observants和Reformanti 。 The domestic discipline of the order thus became very slack in certain districts, although the personale of the friars Minor was at this time unusually high.國內紀律秩序從而變得十分呆滯在某些地區，雖然personale的修士未成年人在這個時候非常高。 Benedict XIII vainly endeavoured in 1727 to cement a union between the various branches (Observants, Reformanti, Recollects, and Discalced).本篤十三徒勞1727年力圖在水泥工會之間的各部門（ Observants ， Reformanti ，回憶，以及Discalced ） 。 The general chapter of 1750, at which Benedict XIV presided and warmly praised the order, elected Pedro Joannetio of Molina (1750-56) -- the only Discalced who has been general.一般章1750年，在這本篤十四主持和熱情讚揚順序，選出佩德羅Joannetio的莫利納（ 1750年至1756年） -唯一D iscalced誰一直一般。 Clemente Guignoni of Palemo followed (1756-62), and then Joannetio was elected general for the second time (1762-68), this occurrence being absolutly unique in the history of the order.克萊門特Guignoni的巴勒莫之後（ 1756年至1762年） ，然後Joannetio當選為一般第二次（ 1762年至1768年） ，這一事件正在absolutly獨特的歷史上的秩序。 Paschale Frosconi (1768-91) of Milan tried in vain on several occasions to hold a general chapter. Paschale Frosconi （ 1768年至1791年）米蘭妄圖多次舉行一般性的篇章。 During his long period of office, the Spaniards endeavoured to break away from the order (1774), and the evil effect of Gallicanism and Febronianism were being already universally felt, kings and princes suppressing many of the cloisters or forbidding intercourse with Rome.在他漫長任期內，西班牙人努力擺脫令（ 1774 ） ，以及邪惡的影響Gallicanism和Febronianism已經被普遍認為，國王和王子抑制許多cloisters或禁止性交與羅馬。 In 1766 Louis XV established in France the Commission des Reguliers, which, presided over by Cardinal de Brienne and conducted with the greatest perfidy, brought about in 1771 a union between the Conventuals and the French Observants.在1766年路易十五設在法國委員會沙漠Reguliers ，其中主持紅衣主教Brienne並進行了以最大的背信棄義，使於1771年工會之間的Conventuals和法國Observants 。 The former had but three provinces with forty-eight monasteries, while the latter had seven provinces and 287 monasteries.前有三個省份，但與48寺廟，而後者則有7個省份和287個寺廟。 The French Observants, however, were always somewhat inclined towards laxity, particularly in regard to the rule of poverty, and had obtained in 1673 and 1745 a papal Brief, which allowed them to retain real estate and vested incomes.法國Observants然而，總是傾向於有點鬆懈，尤其是對法治的貧困，獲得了在1673年和1745年教皇簡介，使他們能夠保留房地產和既得利益的收入。 The French Revolution brought about the annihilation of the order in France.法國大革命帶來了毀滅的命令在法國。
In Bavaria (1769) and many other German principalities, spiritual and secular, the order was suppressed, but nowhere more thoroughly than in the Austrian and Belgian states of Joseph II and in the Kingdom of the two Sicilies (1788) then ruled by Ferdinand IV.在德國巴伐利亞州（ 1769年）和許多其他德國公，精神和世俗的，該命令被壓制，但更徹底地沒有比在奧地利和比利時國家約瑟夫二世和英國的兩個西西里（ 1788 ） ，然後統治的費迪南德四。 On the death of Pasquale (1791) Pius VI appointed as general a Spaniards, Joachim Compan;y (1792-1806).在死亡的帕斯誇裡（ 1791年）皮烏斯第六任命為總體西班牙人，約阿希姆的公司;肽Y （ 1792至1806年） 。 In 1804, the Spanish Franciscans effected, with the assistance of the King of Spain, their complete separation from the order, although the semblances of unity was still retained by the provision of Pius VII, that the general should be chosen alternately from the Spaniards and the other nation, and that, during his term of office, the other division of the order should be governed by an autonomous vicar-general. During 1793 and 1794 the order was extinct in France and Belgium; and from 1803 in most districts in Germany; from 1775 on, it was sadly reduced in Austria, and also in Italy, where it was suppressed in 1810.在1804年，西班牙方濟影響的協助下，西班牙國王，他們完全分離的命令，儘管semblances的團結仍保留提供庇護七，一般應選擇輪流由西班牙人和在其他國家，而且在其任期內，其他部門的命令應當由一個獨立自主的副主教，一般。在1793年和1794年的命令已經滅絕，在法國和比利時; ，從1803年在多數地區在德國從1775年起，這是可悲的減少，奧地利，並在意大利，這是在1810年鎮壓。 The devastation of the order and the confusion consequent on it were deplorable.破壞的秩序和混亂，因而它是可悲的。 The generals appointed by the pope, Ilario Cervelli (1806-14), Gaudenzio Patrignani (1814-17), Cirillo Almeda y Brea (1817-24), and Giovanni Tecca of Capistrano (1824-30), ruled over but a faction of the order, even though prospects were somewhat brighter about this period.將軍任命的教皇， Ilario切爾韋利（ 1806年至1814年） ， Gaudenzio Patrignani （ 1814年至1817年） ，奇裡洛Almeda y瑞阿（ 1817年至1824年）和喬瓦Tecca的比斯喬（ 1824年至1830年） ，統治，但一個派別該命令，即使有些前景光明的有關這一時期。 In 1827, Tecca published the statutes which had been drawn up in 1768. Under the Spanish general, Luis Iglesias (1830-34), the formal separation of Spanish Fraciscans from the main body of the order was completed (1832), but in 1833 most of their monasteries were destroyed during the Peasants' War and the revolution.在1827年， Tecca出版的章程已經制定了1768年。根據西班牙一般，路易斯伊格萊西亞斯（ 1830年至1834年） ，正式離職的西班牙Fraciscans從主體為了完成（ 1832 ） ，但在1833年大部分的寺廟被摧毀的農民戰爭和革命。 The general Bartolomé Altemir (1834-38) was banished from Spain, and died at Bordeaux in 1843, Giuseppe Maria Maniscalco of Alessandira (1838-44) being named his successor by Gregory XVI.一般巴托洛梅Altemir （ 1834年至1838年）被放逐來自西班牙，並死在波爾多在1843年，朱塞佩瑪麗亞Maniscalco的Alessandira （ 1838年至1844年）被任命為他的繼任者的格里高利十六。 The pope also appointed the two succeeding generals, Luigi di Loreta (1844-50) and two succeeding generals, Luigi di Loreta (1844-50) and Venanzio di Celano (1850-56).教皇還任命的兩個繼承將軍，路易吉娣Loreta （ 1844至1850年）和兩年的將軍，路易吉娣Loreta （ 1844至50年）和Venanzio娣切拉諾（ 1850至1856年） 。 The former, in 1849, named Giuseppe Aréso Commissary of the Holy Land.前，在1849年，命名朱塞佩Aréso小賣部的聖地。 In 1851, Aréso opened the first monastery at Saint-Palais.於1851年， Aréso開設了第一寺院在聖宮。
About this period Benigno da Valbona introduced the Reformati into France, and in 1852 founded their first monastery at Avignon, while Venanzio as general laboured indefatigably for the resucitation of the Observants in the same country, founding new missions and raising the standard of studies.關於這一時期貝尼尼奧達Valbona介紹了Reformati到法國，並於1852年成立第一寺院在阿維尼翁，而Venanzio一般辛勤孜孜不倦的復甦的Observants在同一個國家，成立新的任務和提高標準的研究。 In Russia and Poland, however, many monasteries were suppressed in 1831 and 1842, a general strangulation being afterwards effected by the ukase of 1864.在俄羅斯和波蘭，然而，許多寺院被壓制在1831年和1842年，一般被扼殺後，由ukase的1864年。 In 1856, at the general chapter in the Ara Coceli at Rome, under the personal presidency of Pope Pius IX, Bernardino Trionfetti of Montefranco was elected general (1856-62).在1856年，在一般的一章，阿Coceli在羅馬，根據個人擔任庇護九，貝納迪諾Trionfetti的Montefranco當選為一般（ 1856年至1862年） 。 The monasteries of Italy were suppressed by the Piedmontese in 1866, during the generalship of Raffaello Lippi of Ponticulo (1862-69) and in 1873 their fate was shared by the houses of the previously immune Roman province. Bowed with grief and years, the general abdicated (1869), and, as a general chapter was impossible, Pius IX preferred one of the Reformanti Bernardino del Vago of Portogruaro (Portu Romatino) to the generalship (1869-89).該寺院的鎮壓意大利的皮埃蒙特在1866年，在將軍的拉斐爾里皮的Ponticulo （ 1862年至1869年） ，並於1873年他們的命運是共同的房子以前免疫羅馬省。彎與悲痛和裡，一般退位（ 1869年） ，以及作為一般章是不可能的，碧岳九首選之一Reformanti貝納迪諾刪除Vago的Portogruaro （ Portu Romatino ）的將軍（ 1869年至1889年） 。 This general did much to raise the status of the order, and founded, in 1880, an official organ for the whole order (the "Acta Ordinis Minorum"), which contains the official decrees, decision, and ppublications and also many works on canon law and ascetic theology for the discipline of the order.這一般沒有很大提高地位的秩序，並創辦，於1880年，一個官方機構對整個秩序（以下簡稱“學報Ordinis Minorum ” ） ，其中載有正式的法令，決定，並ppublications和也有許多經典作品法律和禁慾主義神學的紀律秩序。 During his term of office the Prussian Kulturkampf expedded the majority of the German Franciscans (1875), most of whom settled in North America, and the French monasteries were suppressed (1880), the scattered Franciscans reassembling in Italy.在其任職期間普魯士Kulturkampf expedded大多數德國方濟會（ 1875年） ，其中大部分居住在北美和法國修道院遭到壓制（ 1880年） ，方濟各分散的組裝在意大利。 The Ara Coeli monastery, the ancient seat of the general's curia, having been sized by the Italian Government to make room for the national monument of Victor Emmanuel, the general was obliged to establish a new mother-house.約瑟夫的糖寺院，古老的所在地，一般的教廷，由於規模由意大利政府，以騰出空間給國家紀念碑維托里奧埃馬，一般不得不建立一個新的母親家。 The new Collegio di S. Antonio near the Lateran was made the seat of the minister general; it is also an international college for the training of missionaries and lectors (ie professors for the schools of the order).新學院由安東尼奧教堂附近的拉特蘭了所在地的部長一般;它也是一個國際學院的培訓傳教士和講師（即教授對學校的秩序） 。 Bernardino also founded the Collegio di S. Bonaventura at Quaracchi, near Florence, which contains the printing press of the order, and is principally intended for the publication of the writings of the great Franciscan scholars, and other learned works.伯納迪諾還成立了由學院娣在Quaracchi波納文圖拉附近的佛羅倫薩，其中載有印刷廠的秩序，主要是打算為出版的著作中的偉大濟學者，以及其他工程的經驗教訓。 On the retirement of Bernardino in 1889, Luigi Canali of Parma was elected general (1889-97) and prepared the way for the union of the four reform branches of the order at the General Chapter of Assisi in 1895.關於退休貝納迪諾於1889年，路易吉Canali帕爾馬當選為一般（ 1889年至1897年） ，並編寫了道路，工會四個部門的改革的順序一般阿西西章於1895年。 The reunion is based on the constitutions which were drawn up under the presidency of Aloysius Lauer and approved on 15 May, 1897.此次會面是根據憲法而制定了的主持下Aloysius勞爾和批准1897年5月15日。 Leo XIII completed the union by his Bull "Felicitate quâdam" of 4 October, which removed every distinction between the branches, even the difference of name, and consequently there exists today one single, undivided Order of Friars Minor (Ordo Fratrum Minorum, OFM).利奧十三世完成了工會，他的公牛“祝賀quâdam ” 10月4日，該取消區分每個部門，甚至不同的名稱，因此，今天存在一個單一的，不可分割的訂單天主教方濟會（秩序Fratrum Minorum ，外交使團辦公室） 。 On the resignation of Canali as general, Leo XIII, appointed Aloysius Lauer (4 Oct., 1897) of Katholisch-Willenroth (province of Kassel, Prussia), who introduced the principles of the union gradually but firmly, as it involved many changes, especially in Italy and Austria.關於辭職的Canali一般，利奧十三世，任命Aloysius勞爾（ 1897年10月四號）的Katholisch - Willenroth （省卡塞爾，普魯士） ，介紹了誰的原則，工會逐步但堅定地，因為它涉及許多變化，尤其是在意大利和奧地利。 On his death (21 August, 1901) Aloysius was succeeded as vicar-general by David Fleming, an Irish friar attached to the English province.在他去世（ 01年八月二十一日） Aloysius是成功的副主教，一般由大衛弗萊明，愛爾蘭修士重視英語省。 At the general chapter of 1903, Dionysius Schuler, of Schlatt, in Hobenzollern, who belonged, like Father Lauer, to the province of Fulda (Thuringia) and had laboured in the United States from 1875, was elected general.在一般章1903年，戴奧尼索斯舒勒的Schlatt ，在Hobenzollern ，屬於誰，像父親勞爾，向省福爾達（圖林根州）和辛勤在美國從1875年，當選為一般。 He also devoted himself to the complete establishment of the union, and prepared the way for the general reunion of the Spanish Franciscans with the order.他還投身於全面建立了工會，並編寫的方式為一般團聚的西班牙方濟會的秩序。 At the General Chapter (or more correctly speaking the Congregatio media) of Assisi on 29 May, 1909, the order celebrated the seventh centenary of its glorious foundation.在一般章（或更正確地講Congregatio媒體）阿西西5月29日， 1909年，為了慶祝第七屆百年光榮的基礎。
At present (1909) the order of Friars Minor includes among its members:(1) two cardinals: José Sebastiao Neto, Patriarch of Lisbon; created in 1883 (resigned in 1907); Gregorio Aguirre y García, Archbishop of Burgos, created in 1907; (2) six archbishops, including Burgos, created in 1907; (2) six archbishops, including Monsignor Diomede Falconio, apostolic Delegate to the United States since 1907; (3) thirty-two bishops and one prelate nullius (of Santarem in Brazil); (4) three prefects Apostolic.目前（ 1909年）的順序天主教方濟會成員中包括： （ 1 ）兩個樞機主教：何塞巴斯蒂安內托，主教里斯本;成立於1883年（於1907年辭職） ;格雷戈里奧阿吉雷y加西亞，大主教布爾戈斯，創建於1907年（ 2 ） 6大主教，包括布爾戈斯，創建於1907年; （ 2 ） 6大主教，包括迪奧梅德Falconio主教，宗座代表美國自1907年（ 3 ） 32主教和主教一無主（對巴西聖塔倫） ; （ 4 ）三個省長使徒。
II.二。 THE REFORM PARTIES改革各方
A. First Period (1226-1517) A.第一期（ 1226年至1517年）
All Franciscan reforms outside of the Observants were ordered to be suppressed by papal decree in 1506, and again in 1517, but not with complete success.濟改革的所有境外的Observants被下令鎮壓教皇的法令，在1506年，又在1517年，但沒有成功。 The Clareni are dealt with under ANGELO CLARENO DA CINGULI; the Fraticelli and Spirituals under their respective headings.該Clareni下處理安傑洛CLARENO達CINGULI ;的Fraticelli和Spirituals根據各自的標題。 The so-called Caesarines, or followers of Caesar of Speyer (c. 1230-37), never existed as a separate congregation.所謂Caesarines ，或愷撒的追隨者的斯派爾（角1230年至1237年） ，根本不存在作為一個單獨的聚集。 The Amadeans wee founded by pedro João Mendez (also called Amadeus), a Portuguese nobleman, who laboured in Lombardy.凌晨的Amadeans創立的若昂佩德羅門德斯（也稱為莫扎特） ，葡萄牙貴族，誰辛勤的倫巴第大區。 When he died, in 1482, his congregation had twenty-eight houses but was afterwards suppressed by Pius V. The Caperolani, founded also in Lombardy by the renowned preacher Pietro Caperolo returned in 1480 to the ranks of the Observants.當他死後，在1482年，他聚集了28家，但後來被鎮壓皮烏斯五Caperolani ，成立倫巴第大區還由著名牧師彼得Caperolo返回到1480年的行列Observants 。 The Spiritual followers of Anthony of Castelgiovanni and Matthias of Tivoli flourished during the period 1470-1490; some of their ideas resembled those of Kaspar Waler in the province of Strasburg, which were immediately repressed by the authorities. Among the reforms in Spain were that of Pedro de Villacreces (1420) and the sect called della Capucciola of Felipe Berbegal (1430), suppressed in 1434.精神的追隨者安東尼Castelgiovanni和馬蒂亞斯蓬勃發展的蒂沃利期間， 1470年至1490年;他們的一些想法相似的卡斯帕Waler省的斯特拉斯堡，這是立即壓制當局。當中的改革是在西班牙的佩德羅德Villacreces （ 14時20 ）和意大利節Capucciola所謂的費利佩Berbegal （ 1430 ） ，抑制1434 。 More important ws the reform of Juan de la Puebla (1480), whose pupil Juan de Guadalupe increased the severities of the reform.更重要的是，改革的胡安德拉魯阿普埃布拉（ 1480 ） ，其學生胡安德瓜達盧佩增加了嚴重程度的改革。 His adherents were known as Guadalupenses, Discalced, Capuciati, or Fratres de S. Evangelio, and to them belonged Juan Zumárraga, the first Bishop of Mexico (1530-48), and St. Peter of Alcántara (d. 1562 cf. below).他的追隨者被稱為Guadalupenses ， Discalced ， Capuciati ，或Fratres由南Evangelio ，並給他們屬於胡安蘇馬拉加，第一主教墨西哥（ 1530至1548年）和聖彼得的阿爾坎塔拉（草1562比照。下文） 。 The Neutrales were wavering Conventuals in Italy who accepted the Observance only in appearance.該Neutrales被動搖Conventuals誰在意大利接受了遵守只在外觀。 Founded in 1463, they were suppressed in 1467.成立於1463年，他們被壓制在1467年。 This middle position between the Observants and Conventuals was also taken by the Matinianists, or Martinians, and the Reformati (Observants) sub ministris or de Communiate.這中間立場之間的Observants和Conventuals也採取了Matinianists ，或Martinians ，並Reformati （ Observants ）分ministris或Communiate 。 These took as their basis the decrees of the Chapter of Assisi (1430), but wished to live under provincial ministers.這些在他們的基礎上，法令章阿西西（ 1430 ） ，但希望生活在省級部長。 They existed mostly in Germany and France, and in the latter country were called Coletani, for what reason it is not quite clear (cf. SAINT COLETTE). To this party belonged Boniface of Ceva, a sturdy opponent of the separation of the Conventuals from the Observants.他們存在的主要是在德國和法國，並在後者的國家被稱為Coletani ，為什麼這不是很清楚（參見聖科萊特） 。為了這一方屬於博尼法斯的塞瓦，健全對手的分離從Conventuals在Observants 。
B. Second Period (1517-1897) B.第二期（ 1517年至1897年）
Even within the pale of the Regular Observance, which constituted from 1517 the main body of the order, there existed plenty of room for various interpretations without prejudicing the rule itself, although the debatable area had been considerably restricted by the definition of its fundamental requirements and prescriptions.即使在蒼白的經常遵守，這是從1517年的主體秩序，存在著大量室為各種不同的解釋不影響本身的規則，但有爭議的領域已大大限制了它的定義和基本要求處方。 The Franciscan Order as such had never evaded the main principles of the rule, has never had them abrogated or been dispensed from them by the pope.濟秩序的這種從來沒有迴避的主要原則，規則，從未有過這些被廢除或免除他們的教宗。 The reforms since 1517, therefore, have neither been in any sense a return to the rule, since the Order of Friars Minor has never deviated from it, nor have they been a protest against a universal lax interpretation of the rule on the part of the order, as was that of the Observants against the Conventuals. The later reforms may be more truly described as repeated attempts to draw nearer to the exalted ideal of St. Francis.這些改革，因為1517年，因此，既沒有在任何意義上返回的規則，因為該命令天主教方濟會從來沒有偏離它，也沒有抗議普遍寬鬆的解釋規則的一部分秩序，是對Observants對Conventuals 。後來改革的可能更真正稱為一再企圖利用接近的崇高理想，聖弗朗西斯。 Frequently, it is true, these reforms dealt only with externals -- outward exercises of piety, austerities in the rule of life, etc., and these were in many cases gradually recast, mitigated, had even entirely disappeared, and by 1897 nothing was left but the name.通常情況下，這是真的，這些改革只涉及外部-外向演習虔誠， a usterities在法治的生命，等等，這些都是在許多情況下，逐漸改寫，減輕，甚至完全消失，並沒有被1 897年左但名稱。 The Capuchins are treated in a separate article; the other leading reforms within the Observance are the Discalced, the Reformati, and the Recollects.該Capuchins對待一個單獨的條款;其他領先的內部改革是遵守Discalced的Reformati和回憶。 The Observants are designated by the simple addition of regularis observantiae while these reformed branches add to the general title strictoris observantiae, that is, "of the stricter Observance."該Observants指定的簡單增加regularis observantiae而這些改革的分支機構增加，總的題目strictoris observantiae ，就是“嚴格的遵守。 ”
(1) The Discalced （ 1 ） Discalced
Juan de la Puebla has been regarded as the founder of the Discalced friars Minor, since the province of the Holy Angels (de los Angelos), composed of his followers, has ever remained a province of the Observants.胡安德拉魯阿普埃布拉被視為的創始人Discalced修士小，因為省的聖天使（德洛斯安耶洛斯） ，由他的追隨者，都仍然是一個省的Observants 。 The Discalced owe their origin rather to Juan de Guadelupe (cf. above).該Discalced欠其原籍而是胡安德Guadelupe （參見上文） 。 He belonged indeed to the reform of Juan de la Puebla, but not for long, as he received permission from Alexander VI, in 1496, to found a hermitage with six brothers in the district of Granada, to wear the Franciscan habit in its original form, and to preach wherever he wished.他確實屬於改革的胡安德拉魯阿普埃布拉，但並不會持久，因為他得到許可，亞歷山大六世， 1496年，以發現了草庵六兄弟區的格拉納達，穿習慣濟以其原始形式，並宣揚只要他想。 These privileges were renewed in 1499, but the Spanish kings, influenced by the Observants of the province, obtained their withdrawal. They were again conferred, however, by a papal Brief in 1503, annulled in 1507, while in 1515 these friars were able to establish the custody of Estremadura. The union of 1517 again put an end to their separate existence, but in 1520 the province of St. Gabriel was formed from this custody, and as early as 1518 the houses of the Discalced friars in Portugal constituted the province de la Pietade.這些特權是在1499年新的，但西班牙國王，受Observants省，取得他們的撤離。他們再次授予然而，教皇於1503簡介，在1507年廢止，而在1515年這些修士能夠建立羈押的埃斯特雷馬杜拉。工會的1517年再次停止其單獨存在，但在1520年省的聖加布里埃爾形成從這個保管，並早在1518年的房子的Discalced修士在葡萄牙構成了省德拉魯阿Pietade 。 The dogged pertinacity of Juan Pasqual, who belonged now to the Observants and now to the Conventuals, according to the facilities afforded him to pursue the ideas of the old Egyptian hermits, withstood every attempt at repression.頑固的困擾胡安帕斯誇爾，現在屬於誰的Observants和現在Conventuals ，根據設施，使他追求的想法舊的埃及隱士，頂住一切企圖鎮壓。 After much difficulty he obtained a papal Brief in 1541, authorizing him to collect companions, whereupon he founded the custody of Sts.經過很多困難，他獲得了教皇簡介1541年，授權他收集的同伴，在這種情況下，他成立了保管街。 Simon and Jude, or custody of the Paschalites (abolished in 1583), and a custody of St. Joseph.西蒙和裘德，或保管Paschalites （廢除1583 ） ，以及保管聖約瑟夫。 The Paschalites won a strong champion in St. Peter of Alcántara, the minister of the province of St. Gabriel, who in 1557 joined the Conventuals.該Paschalites贏得了強大的冠軍，聖彼得大教堂的阿爾坎塔拉部長省的聖加布里埃爾，誰在1557年加入Conventuals 。 As successor of Juan Pasqual and Commissary General of the Reformed Conventual Friars in Spain, Peter founded the poor and diminutive hermitage of Pedroso in Spain, and in 1559 raised the custody of St. Joseph to the dignity of a province.作為繼任者的胡安帕斯誇爾和小賣部秘書長改革Conventual天主教方濟會在西班牙，彼得創辦了窮人和小草庵的佩德羅索在西班牙，並在1559年提出了保管聖約瑟夫尊嚴的一個省。 He forbade even sandals to be worn on the feet, prescribed complete abstinence from meat, prohibited libraries, in all of which measures he far exceeded the intentions of St. Francis of Assisi.他甚至禁止涼鞋須佩帶在腳下，明完全禁慾肉類，禁止圖書館，所有這些措施遠遠超出了他的意圖聖方濟各。 From him is derived the name Alcantarines, which is often given to the Discalced Friars Minor.他得出的名稱Alcantarines ，這常常是考慮到Discalced天主教方濟會。 Peter died in October, 562, at a house of the Observants, with whom all the Spanish reforms had entered into union in the preceding spring.彼得在10月死亡， 562 ，在一所房屋的Observants ，他們所有的西班牙語改革已進入工會在前面春天。 The province of St. Joseph, old peculiariities.這個省的聖約瑟夫，老peculiariities 。 In 1572 the members were first called in papal documents Discalceati or Excalceati, and 1578 they were named Fratres Capucini de Observantiâ.在1572年的成員是第一次在教皇的所謂文件Discalceati或Excalceati ，以及1578年被命名為Fratres Capucini德Observantiâ 。 Soon other provinces followed their example and in 1604 the Discalced friars petitioned for a vicar-general, a definitor general, although many were opposed to the appointment.不久之後其他省份的榜樣，並在1604修士的Discalced請願的副主教，一般來說， definitor一般，儘管許多人反對這項任命。 On Gregory's death (8 July, 1623) his concessions to the Discalced friars were reversed by Urban VIII, who, however, in 1642 recognized their province as interdependent.在格里高利的死亡（ 1623年7月8日）他讓步的Discalced修士被扭轉城市第八，誰然而，在1642年承認其省相互依存的。 They were not under the juridiction of the ultramontane commissary general, and received in 1703 their own procurator general, who was afterwards chosen (alternately) for them and the Recollects.他們不是根據管轄機構的一般ultramontane小賣部，並收到了1703自己的檢察長，誰是後來選擇（輪流） ，並為他們的回憶。 They never had general statutes, and, when such were prepared in 1761, by Joannetio, a general from their own branch, the provinces refused to accept them.他們從未有過的一般法規，以及當這種準備在1761年，由Joannetio ，一般從自己的分支機構，各省都拒絕接受。 The Discalced gradually established houses in numerous provinces in Spain, America, the Philippines, the East Indies and the Kingdom of Naples, which was at this period under Spanish rule.該Discalced逐步建立房屋在許多省份在西班牙，美國，菲律賓，東印度和英國的那不勒斯，這是在此期間，西班牙統治下。 The first houses established in Naples were handed over by Sixtus V to the Reformed Conventuals in 1589.第一家建立在那不勒斯被移交由西斯五歸正Conventuals在1589年。 In addition to the above, a house in Tuscany and another in London must be mentioned.除上述以外，房子在托斯卡納，另一個在倫敦必須提到。 This branch was suppressed in 1897.這是壓制分行於1897年。
(2) The Reformati （ 2 ） Reformati
The proceeding of the general Pisotti against the houses of the Italian Recollects led some of the friars of the Stricter Observance under the leadership of Francis of Jesi and Bernardine of Asti to approach Clement VII, who by the Bull "In suprema" (1532) authorized them to go completely barefoort and granted them a separate custody under the provincial.該程序的一般Pisotti對房屋的意大利回憶率領一些修士的嚴格地遵守的領導下，弗朗西斯的Jesi和Bernardine的阿斯蒂處理克萊門特七世，誰的公牛“在最高的” （ 1532 ）獲授權他們去完全barefoort和給予他們一個單獨的監護下，省級。 Both these leaders joined the Capuchins in 1535.這些領導人都加入了Capuchins在1535年。 The Reformati ate cooked food only twice in the week, scourged themselves frequently, and recited daily, in addition to the universally prescribed choir-service, the Office of the Dead, the Office of the Blessed Virgin, the Seven Penitential Psalms, etc., which far exceeded the Rule of St. Francis, and could not be maintained for long.該Reformati吃煮熟的食物，只有兩次在上週， scourged自己頻繁，每日背誦，除了普遍明合唱團的服務，辦事處的死，該辦公室的聖母，七悔罪的詩篇等，這遠遠超出了規則的聖弗朗西斯，並無法維持長久。 In 1579 Gregory XIII released them entirely from the jurisdiction of the provincials and almost completely from that of the general, while in Rome they were given the renowned monastery of S. Francesco a Ripa.在1579年格里高利十三完全釋放了他們的管轄範圍之內provincials和幾乎完全從一般性，而在羅馬，他們有著名的寺院由弗朗切斯科1權力規範法。 In the same year (1579), however, the general, Gonzaga, obtained the suspension of the decree, and the new Constitutions promelgated by Bonaventure of Caltagirone, general in 1595, ensured their affiliation with the provinces of the order.在同一年（ 1579年） ，但是，總的來說，貢扎加，獲得了暫停該法令，新憲法promelgated由博納旺的卡爾塔吉龍，一般在1595年，確保其所屬的省份的秩序。 Although Clement VIII approved these statutes in 1595, it did not deter him, in 1596, from reissuing Gregory XIII's Brief of 1579, and granting the Reformati their own procurator.雖然克萊門特八批准了這些法規在1595年，但它並沒有阻止他在1596年，從重新印發格里高利十三的簡介1579年，並給予Reformati自己的檢察官。 At the suit of two lay brothers, in 1621, Gregory XV not only confirmed this concession, but gave the Reformati their own vicar-general, general chapter, and definitors general.在訴訟的兩名業外人士的兄弟們，在1621年，格雷戈里十五不僅證實了這一點讓步，但他的Reformati自己的副主教，一般來說，普通章，並definitors一般。 Fortunately for the order, these concessions were revoked in 1624 by Urban VIII, who, however, by his Bull "Injuncti nobis" of 1639 raised all the custodies of the Reformati in Italy and Poland to the dignity of provinces.幸運的是，該命令，這些讓步被吊銷在1624年的城市第八，誰然而，他的公牛“ Injuncti諾比斯”提出的1639年所有custodies的Reformati在意大利和波蘭的尊嚴省份。 In 1642 the Reformati drew up their own statutes; these were naturally composed in Italian, since Italy was always the home of this branch of the Friars Minor. 1642年的Reformati制定了自己的章程;這些都是自然組成的意大利，因為意大利一直是這家分行的天主教方濟會。 In 1620 Antonio Arrigoni a Galbatio was sent by the Reformati into Bavaria, and, despite the opposition of the local Observants, succeeded in 1625 in uniting into one province of the Reformati the monasteries of the Archduchy of Bavaria, which belonged to the Upper German (Strasburg) province. The new province thenceforth belonged to the cismontane family. 1620年安東尼阿里戈尼1 Galbatio被送往由Reformati到巴伐利亞，儘管反對的地方Observants ，在1625年成功地團結成一個省的Reformati的寺廟的Archduchy巴伐利亞州，屬於上德語（斯特拉斯堡）省。新的省此後屬於cismontane家庭。 Arrigoni also introduced in 1628 the reform into the province of St. Leopold in the Tyrol, into Austria in 1632, and into Bohemia in 1660, and succeeded in winning these countries entirely over to his branch, Carinthia following in 1688.阿里戈尼還介紹了在1628年的改革納入省的聖利奧波德在蒂羅爾州，進入奧地利在1632年，到波西米亞在1660年，並成功地贏得這些國家完全交給他的樹枝，卡林西亞在1688以下。 After many disappointments, the two Polish custodies were raised to the status of provinces of the Reformati in 1639.經過許多挫折，這兩個波蘭custodies提出了地位的省份Reformati在1639年。 In the course of time, the proximity of houses of the Reformati and the Observants gave rise to unedifying contentions and the rivalry, especially in Italy.隨著時間的推移，附近房屋的Reformati和Observants引起unedifying爭論和對抗，特別是在意大利。 Among the heroic figures of the Reformati, St. Pacificus of San Severino calls for special mention.在英雄人物的Reformati ，聖聖太平洋塞韋里諾要求特別一提。 St. Benedict of San Fidelfo cannot be reckoned among the Reformati, as he died in a retreat of the Recollects; nor should St. Leonard of Port Maurice, who belonged rather to the so-called Riformella, introduced into the Roman Province by Bl.聖本篤聖Fidelfo不能忽視的Reformati ，因為他死在務虛的回憶;也不應聖倫納德港口莫里斯，屬於誰，而所謂的Riformella ，引入羅馬省藍。 Bonaventure of Barcelona in 1662.博納旺的1662年巴塞羅那。 The principal house of the Riformella was that of S. Bonaventura on the Palatine.主要住宅Riformella是，由波納文圖拉的巴拉丁。 St. Leonard founded two similar monasteries in Tuscany, one of which was that of Incontro near Florence.聖倫納德成立兩個類似的寺廟在托斯卡納，其中之一就是Incontro佛羅倫薩附近。 These were to serve as places of religious recollection and spiritual refreshment for priests engaged in mission-work among the people.這些都是充當宗教場所的回憶和精神茶點神父從事團的工作的人。 Like the Discalced, the Reformati ceased to have a separate existence in 1897.像Discalced的Reformati不再有一個單獨存在於1897年。
(3) The Recollects (Recollecti) （ 3 ）回憶（ Recollecti ）
(a) The foundation of "recollection-houses" in France, where they were badly needed even by the Observants, was perhaps due to Spanish influence. （一）基礎“的回憶，房屋”在法國，他們在那裡急需甚至Observants ，也許是由於西班牙的影響力。 After the bloody religious wars, which exercised an an enervating effect on the life of the cloister, one house of this description was founded at Cluys in 1570, but was soon discontinued.經過血腥的宗教戰爭，它行使的是enervating對生活的迴廊，一戶一本描述成立於Cluys在第1570 ，但很快被停止。 The general of the order, Gonzaga, undertook the establishment of such houses, but it was Franz Dozieck, a former Capuchin, who first set them on a firm basis.一般的秩序，貢扎加，進行了建立這樣的房子，但弗蘭茲Dozieck ，前嘉布遣會，誰第一盤就奠定了堅實的基礎。 He was the first custos of these houses, among which that of Rabastein was the most conspicuous.他是第一個保管人的這些房屋，其中的Rabastein是最顯眼。 Italian Reformanti had meanwhile been invited to nevers, but had to retire owing to the antipathy of the population.意大利Reformanti已同時被邀請參加訥韋爾，但已退休的原因是反感的人口。 In 1595 Bonaventure of Caltagirone, as general of the order, published special statutes for these French houses, but with the assistance of the Government, which favoured the reforming party, the houses obtained in 1601 the appointment of a special commissary Apostolic.在1595年新疆的卡爾塔吉龍，作為一般的秩序，特別出版法規對這些法國的房屋，但政府協助下，這有利於改革黨的房屋在1601年獲得任命一位特別小賣部使徒。 The members were called the Récollets -- since Réformés was the name given by the French to the Calvinists -- and also the Cordeliers, the ancient name for both the Observants and Conventuals.成員被稱為Récollets -因為R éformés的名稱是由法國的加爾文教派-也是Co rdeliers，古老的名字都O b servants和C o nventuals。 As regards the interpretation of the rule, there were rather important differences between the Cordelier-Observants and the Récollets, the interpretation of the latter being much stricter.至於解釋的規則，有相當重大的分歧， Cordelier - Observants和Récollets ，解釋後者更為嚴格。 From 1606 the Récollets had their own provinces, amongst them being that of St-Denis (Dionysinus) a very important province which undertook the missions in Canada and Mozambique.從1606年的Récollets有自己的省份，其中包括被認為聖德尼（ Dionysinus ）的一個非常重要的省進行了訪問加拿大和莫桑比克。 They were also the chaplains in the French army and won renown as preachers.他們還隨軍的法國軍隊，贏得聲譽的傳教士。 The French kings, beginning with Henry IV, honoured and esteemed them, but kept them in too close dependence on the throne.法國國王開始，亨利四世，榮幸和尊敬他們，但讓他們在太接近依賴王位。 Thus the notorious Commission des Réguliers (1771) allowed the Récollets to remain in France without amalgamating with the Conventuals.因此，臭名昭著的萬Réguliers委員會（ 1771年）允許Récollets留在法國的合併與Conventuals 。 At this period the Récollets had 11 provinces with 2534 cloisters, but all were suppressed by the Revolution (1791).在此期間， Récollets有11個省份2534 cloisters ，但都被鎮壓革命（ 1791年） 。
(b) Recollection-houses are, strictly speaking, those monasteries to which friars desirous of devoting themselves to prayer and penance can withdarw to consecrate their lives to spiritual recollection. （二）回憶，房子，嚴格地說，這些寺廟的修士渴望投身祈禱和懺悔可以withdarw到他們的生命奉獻精神的回憶。 From the very inception of the roder the so-called hermitages for which St. Francis made special provision servd for this object.從一開始的羅德所謂的祕境為聖弗朗西斯作出了特別規定servd這個對象。 These always existed in the order and were naturally the first clositers of which reformers sought to obtain possession.這些一直存在的秩序和自然的第一clositers的改革者力求取得佔有權。 This policy was followed by the Spanish Discalced, for example in the province of S. Antonio in Portugal (1639).這一政策，其次是西班牙Discalced ，例如在南省在葡萄牙的安東尼奧（ 1639 ） 。 They had vainly endeavoured (1581) to make themselves masters of the recollection-houses of the province of Tarragona, where their purpose was defeated by Angelo do Paz Martial Bouchier had in 1502 prescribed the institution of these houses in every province of the Spanish Observants, they were found everywhere, and from them issued the Capuchins, the Reformati, and the Recollects.他們是徒勞的努力（ 1581年） ，以使自己當家作主的回憶，房屋的塔拉戈納省的，他們的目的是擊敗天使做拉巴斯武術Bouchier已訂明在1502年該機構對這些房屋在每個省的西班牙Observants ，他們隨處可見，從他們發表了Capuchins的Reformati和回憶。 The specific nature of these convents was opposed to their inclusion in any province, since even the care of souls tended to defeat their main object of seclusion and sequestration from the world.的具體性質，這些修道院反對將其列入任何省，因為即使照顧的靈魂往往戰勝其主要對象的隔離和隔離的世界。 The general chapter of 1676 ordained the foundation of three or four such convents in every province -- a prescript which was repeated in 1758.一般章1676年祝聖的基礎，三個或四個修道院等在每一個省-一個法令是在1 758年重複。 The ritiri (ritiro, a house in which one lives in retirement), intorduced into the Roman Province of the Observants towards the end of the seventeenth century, were also of this class, and even today such houses are to be found among Franciscan monasteries.該ritiri （ ritiro ，房子在哪一個生活在退休） ， intorduced到羅馬省Observants走向結束的17世紀，也是這個階級，即使在今天這些房屋是要找到方濟各寺廟。
(c) The Recollects of the so-called German-Belgian nation have nothing in common with any of the above-mentioned reforms. （ c ）在回憶所謂的德國比利時國家沒有任何共同之處與任何上述改革。 The province of St. Joseph in Flanders was the only one constituted of several recollection-houses (1629).這個省的聖約瑟夫在佛蘭德是唯一的一個組成若干回憶，住房（ 1629 ） 。 In 1517 the old Saxon province (Saxonia), embracing over 100 monasteries, was divided into the Saxon province of the Observants (Saxonia S. Curcis) and the Saxon province of the Conventuals (Saxonia S. Johannis Baptistae).在1517年的舊撒克遜省（莎索尼亞） ，包括100多個寺院，被分為撒克遜省Observants （莎索尼亞南Curcis ）和薩克森省Conventuals （莎索尼亞南Johannis Baptistae ） 。 The province of Cologne (Colonia) and the Upper German or Strasburg (Argentia) province were also similary divided betwen the Observants and the Conventuals.省科隆（科洛尼亞）和上德語或斯特拉斯堡（ Argentia ）省也相似的分成介乎Observants和Conventuals 。 The proposed erection of a Thuringian province (Thuringia) had to be relinquished in consequence of the outbreak of the Reformation.擬議建造的圖林根省（林根）不得不放棄的後果爆發的改革。 The Saxon province was subsequently reduced to the single monastery of Halberstadt, which contained in 1628 but one priest.薩克森省，後來減少到單一的寺院哈爾貝施塔特，其中載有在1628年只有一個牧師。 The province of Cologne then took over the Saxon province, whereupon both took on a rapid and vigourous growth, and the foundation of the Thuringian Province (Fulda) became possible in 1633.全省科隆然後接管了撒克遜省，在這種情況下都採取了迅速和有力的增長，以及基礎的圖林根省（福爾達）成為可能於1633年。 In 1762 the last-named province was divided into the Upper and the Lower Thuringian provinces.在1762年最後命名為省被分為上，下圖林根省份。 In 1621 the Cologne province had adopted the statutes of the recollection-houses for all its monasteries, although it was not until 1646 that the friars adopted the name Recollecti.在1621年科隆省通過了章程的回憶，房屋所有寺院，但直到1646年的修士通過Recollecti的名稱。 This example was followed by the other provinces of this nation and in 1682 this evolution in Germany, Belgium, Holland, England, and Ireland, all of which belonged to this nation, was completed without any essential changes in the Franciscan rule of life.這個例子，其次是其他省份的民族和在1682年這一演變在德國，比利時，荷蘭，英格蘭，愛爾蘭，所有這些都屬於這個國家，完成基本沒有任何變化，濟規則的生活。 The Recollects preserved in general very strict discipline.在回憶保存在一般非常嚴格的紀律。 The charge is often unjustly brought against them that they have produced no saints, but his is true only of canonized saints.收費往往是受到不公正的提起他們，他們沒有產生任何聖人，但他是真正的唯一的冊封聖人。 That therehave been numerous saints amongst the friars of this branch of the Franciscan Order is certain, although they have never been distinguished by canonization -- a fact due partly to the sceptical and fervourless character of the population amongst which they lived and partly to the strict discipline of the order, which forbade and repressed all that singles out for attention the individual friar. The German-Belgian nation had a special commissary general, and from 1703 a general procurator at Rome, who represented also the Discalced.這therehave了許多聖人之間的修士本部門的濟秩序是肯定的，但他們從來沒有傑出的冊封-一個事實部分原因是由於在懷疑和f ervourless性質的人口當中，他們的部分生活和嚴格紀律秩序，禁止和鎮壓所有單挑注意個人的修士。德國，比利時的國家有一種特殊的小賣部一般，從1703年的一般檢察院在羅馬，誰也派代表出席Discalced 。 They also frequently maintained a special agent at Rome.他們還經常保持著特殊的代理人在羅馬。 When Benedict XIII sanctioned their national statutes in 1729, he demanded the relinquishment of the name of Recollects and certain minor peculiarities in their habit, but in 1731 the Recollects obtained from Clement XII the withdrawal of these injunctions.當本篤十三認可的本國法規在1729年，他要求放棄的名稱回憶和一些小的特點在他們的習慣，但在1731年的回憶克萊門特獲得第十二撤出這些禁令。 In consequence of the effects of the French Revolution on Germany and the Imperial Delegates' Enactment (1803), the province of Cologne was completely suppressed and the Thuringian (Fulda) reduced tot wo monasteries.因此影響的法國大革命，德國和帝國代表的頒布（ 1803年） ，在科隆省的完全壓制和圖林根（富爾達）太和減少托特寺廟。 The Bavarian and Saxon provinces afterwards developed rapidly, and their cloisters, in spite of the Kulturkampf, which drove most of the Prussian Franciscans to America, where rich harvest awaited their labours, bore such fruit that the Saxon province (whose cloisters are, however mostly situated in Rheinland and Westphalia), although it has founded three new provinces in North America and Brazil, and the custody of Silesia was separated from it in 1902, is still numerically the strongest province of the order, with 615 members.巴伐利亞和薩克森省後發展迅速，其cloisters ，儘管Kulturkampf ，這將是普魯士濟到美國，在那裡等待收穫豐富他們的辛勤勞動，承擔這種水果的薩克森省（其cloisters ，然而大多坐落在萊茵和威斯特伐利亞） ，雖然它已成立三個新的省份在北美和巴西，保管西里西亞脫離它於1902年，仍然是最強烈的數值省的命令，與615名成員。 In 1894 the custody of Fulda was elevated to the rank of a province. 1894年保管福爾達升格為職級的一個省。 The Belgian province was re-erected in 1844, after the Dutch had been already some time in existence.比利時省重新豎立在1844年，在荷蘭已經有一段時間存在。 The separate existence of the Recollects also ceased in 1897.單獨存在的回憶也於1897年停止。
Great Britain and Ireland.--The Franciscans came to England for the first time in 1224 under Blessed Agnellus of Pisa, but numbers of Englishmen had already entered the order.大不列顛及愛爾蘭.--的方濟各來到英格蘭第一次在1224年有福Agnellus下的比薩，但數量的英國人已經進入秩序。 By their strict and cheerful devotion to their rule, the first Franciscans became conspicuous figures in the religious life of the country, developed rapidly their order and enjoyed the highest prestige at court, among the nobility, and among the people.由於其嚴格的奉獻精神和開朗的規則，第一方濟成為顯眼的數字在宗教生活的國家，迅速發展的秩序，並享有最高聲譽在法庭上，除貴族，和人民群眾中。 Without relaxing in any way the rule of poverty, they devoted themselves most zealously to study, especially at Oxford, where the renowned Robert Grosseteste displayed towards them a fatherly interest, and where they attained the highest reputation as teachers of philosophy and theology.如果放鬆以任何方式法治的貧困，他們投身最熱心研究，特別是在牛津，在著名的羅伯特格羅斯泰斯特顯示他們對父親的興趣，以及他們達到的最高聲譽作為教師的哲學和神學。 Their establishments in London and Oxford date from 1224.其機構在倫敦和牛津大學從1224年的日期。 As early as 1230 the Franciscan houses of Ireland were united into a separate province.早在1230方濟各房屋的愛爾蘭人團結到一個單獨的省。 In 1272, the English province had 7 custodies, the Irish 5. In 1282, the former (Provincia Angliae) had 58 convents, the later (Provincia Hiberniae) 57.在1272年，英文省7日custodies ，愛爾蘭5 。在1282年，前（省Angliae ）有58個修道院，後來（省Hiberniae ） 57 。 In 1316 the 7 English custodies still contained 58 convents, while in Ireland the custodies were reduced to 4 and the convents to 30.在1316年7英文custodies仍然含有58個修道院，而在愛爾蘭custodies減少到4和修道院至30日。 In 1340, the number of custodies and houses in ireland were 5 and 32 respectively; about 1385, 5 and 31.在1340年的人數custodies和房屋在愛爾蘭分別為5和第32條分別對1385年，第5和31 。 In 1340 and 1385, there were still 7 custodies in England; in 1340 the number of monasteries had fallen to 52, but rose to 60 by 1385. Under Elias of Cortona (1232-39) Scotland (Scotia) was separated from England and raised to the dignity of a province, but in 1239 it was again annexed to the English province.在1340年和1385年，仍然有7條custodies在英格蘭，在1340年的人數寺院已下降到52 ，但上升到60 1385 。根據埃利亞斯的科爾托納（ 1232年至1239年）蘇格蘭（斯科）脫離英國，並提出尊嚴的一個省，但在1239年它再次被附在英語省。 When again separated in 1329, Scotland received with its six cloisters only the title of vicaria.當再次失散在1329年，蘇格蘭收到的只有6 cloisters的標題vicaria 。 At the request of James I of Scotland, the first Observants from the province of Cologne came to the country about 1447, under the leadership of Cornelius von Ziriksee, and founded seven houses.在請求蘇格蘭國王詹姆斯一世，第一次從Observants省的科隆來到該國約1447年的領導下，科尼利厄斯馮Ziriksee ，並創辦了房屋。 About 1482 the Observants settled in England and founded their first convent at Greenwich.關於1482年的Observants定居在英格蘭和創建他們的第一個修道院在格林威治。 It was the Observants who opposed most courageously the Reformation in England, where they suffered the loss of all their provinces.這是反對Observants誰最勇敢的改革在英格蘭，在那裡他們遭受損失的所有省份。 The Irish province still continued officially but its houses were situated on the Continent at Louvain, Rome, Prague, etc. where fearless missionaries and eminent scholars were trained and the province was re-established in spite of the inhuman oppression of the government of England.愛爾蘭省正式仍在繼續，但其房屋坐落於大陸在比利時魯汶，羅馬，布拉格等地方傳教士和無所畏懼的著名學者進行了培訓和省重新設立儘管不人道的壓迫政府的英格蘭隊。 By the decision of the general chapter of 1625, the direction of the friars was carried on from Douai, where the English Franciscans had a convent, but in 1629 it was entrusted to the general of the order.的決定，一般第1625章，方向進行修士從杜埃，那裡的英語了方濟修道院，但在1629年它被委託給一般的秩序。 The first chapter assembled at Brussels on 1 December, 1630.第一章聚集在布魯塞爾一六三○年12月1日。 John Gennings was chosen first provincial, but the then bruited proposal to re-establish the Scottish convents could not be realized.約翰Gennings被選為第一個省級，但當時的bruited建議重新設立蘇格蘭修道院就無法實現。 The new province in England, which, like the Irish, belonged to the Recollects, gave many glorious and intrepid martyrs to the order and the Church.新的省在英格蘭，其中，像愛爾蘭，屬於回憶，讓許多光榮而無畏的烈士的秩序和教會。 In 1838, the English province contained only 9 friars, and on its dissolution in 1840, the Belgian Recollects began the foundation of new houses in England and one at Killarney in Ireland. On 15 August, 1887, the English houses were declared an independent custody, and on 12 February, 1891, a province of the order.在1838年，該省的英文載只有9修士，並就其在1840年解散，比利時開始回憶的基礎，新的房屋在英格蘭，一個在愛爾蘭基拉尼。 8月15日， 1887年，英國的房屋被宣布為一個獨立的保管，以及2月12日， 1891年，一個省的命令。 At the present day (1909) the English province comprises in England and Scotland 11 convents with 145 friars, their 11 parishes containing some 40,000 Catholics; the Irish Province comprises 15 convents with 139 brothers.目前一天（ 1909年）的英文省包括在英格蘭和蘇格蘭11個與145個修道院修士，他們的11個教區載有40000天主教徒;愛爾蘭包括15個省的139個修道院的兄弟。
III.三。 STATISTICS OF THE ORDER (1260-1909)統計數據的命令（ 1960至09年）
The Order of St. Francis spread with a rapidity unexpected as it was unprecedented.該命令的聖弗朗西斯蔓延的速度出乎意料，因為它是前所未有的。 At the general chapter 1221, where for the last time all members without distinction could appear, 3000 friars were present.在一般章1221年，在最後一次全體成員不分可能出現， 3000修士在場。 The order still continued its rapid developement, and Elias of Cortona (1232-39) divided it into 72 provinces.該命令仍繼續其快速開發，並埃利亞斯的科爾托納（ 1232年至1239年）劃分成72個省份。 On the removal of Elias the number was fixed at 32; by 1274 it had risen to 34, and it remained stable during the fourteenth and fifteenth centuries.關於取消埃利亞斯的人數定為32 ;由1274年已增加到34個，並保持穩定，在第十四和第十五世紀。 To this period belongs the institution of the vicariae, which, with the exception of that of Scotland, lay in the Balkans, Russia, and the Far East. It has been often stated that about 1300 the Franciscans numbered 200,000 but his is certainly an exaggeration.這一時期，以所屬機構的vicariae ，其中，除了是蘇格蘭，奠定在巴爾幹地區，俄羅斯和遠東地區。已常常說，大約1300的編號為200000方濟會，但他肯定是一個誇張。 Although it is not possible to arrive at the exact figure, there can scarcely have been more than 60,000 to 90,000 friars at this period.雖然不可能到達的確切數字，但幾乎已超過60000至90000修士在此期間。 In 1282 the cloisters were about 1583 in number.在1282年的cloisters約1583年的數量。 In 1316 the 34 provinces contained 197 custodies and 1408 convents; in 1340, 211 custodies and 1422 convents; in 1384, 254 coustodies and 1639 convents.在1316年的34個省份載有197 custodies號和第1408修道院;在13時40分， 211 custodies和1422年的修道院，在1384年， 254 coustodies和1639年的修道院。 The Observants completely altered the conformation of the order.該Observants完全改變了構的秩序。 In 1455 they alone numbered over 20,000; in 1493, over 22,400 with more than 1200 convents.在1455年，他們僅數量超過20000 ;在1493年，在22400與1200多個修道院。 At the division of the order, in 1517, they formed the great majority of the friars, numbering 30,000 with some 1300 houses.在分工的秩序，在1517年，他們成立了絕大多數修士，編號30000與1300的房屋。 In 1520 the Conventuals were reckoned at 20,000 to 25,000.在1520年的Conventuals被認為在20000至25000 。 The division brought about a complete alteration in the strength and the territories of the various provinces.分工帶來了一個完整的改建中的實力和領土各省。 In 1517 the Conventuals still retained the 34 provinces as before, but many of them were enfeebled and attenuated.在1517年的Conventuals仍然保留的34個省份，但其中許多人enfeebled和衰減。 The Observants, on the other hand, founded 26 new provinces in 1517, retaining in some cases the old names, in other cases dividing the old territory into several provinces.該Observants ，另一方面，新成立26個省份的1517年，保留在某些情況下，舊的名字，在其他情況下，舊的劃分領土分成幾個省份。
The Reformation and the missionary activity of the Minorites in the Old, and especially in the New, World soon necesitated wide changes in the distribution, number, and extent, of the provinces.改革和傳教活動的少數人中的老，尤其是在新的世界盡快改變necesitated廣泛的分佈，數量，和程度，各省。 The confusion was soon increased by the inauguration of the three great reformed branches, the Discalced, the Reformati, and the Recollects, and, as these, while remaining under the one general, formed separate provinces, the number of provinces increased enormously.混亂很快就增加了就職的三個偉大的改革分支機構，在Discalced的Reformati和回憶，而且因為這些，而剩下的下一個一般，形成單獨的省份，一些省份大量增加。 They were often situated in the same geographical or political districts, and were, except in the Northern lands, telescoped into one another in a most bewildering manner -- a condition aggravated in the south (especially in Italy and Spain) by an insatiate desire to found as many provinces as possible.他們往往位於同一地域或政治區，並，除在北部的土地， telescoped成一個又一個最令人困惑的方式-一個條件惡化在南方（尤其是在意大利和西班牙）的饞願望發現許多省份盡可能。 The French Revolution (1789-95), with its ensuing wars and other disturbances, made great changes in the conformation of the order by the suppression of a number of provinces, and furthur changes were due to the secularization and suppression of monasteries which went on during the nineteenth centry.法國大革命（ 1789年至1795年） ，其隨後的戰爭和其他干擾，取得了很大的變化構的命令，制止一些省份，並furthur的變化是由於世俗和制止這些寺廟了在十九世紀。 The union of 1897 still furthur reduced the number of provinces, by amalgamation all the convents of the same district into one province.該工會的1897年仍然furthur人數減少的省份，由合併所有的修道院的同一地區合併為一個省。
The whole order is now divided into twelve circumscriptions, each of which embraces several provinces, districts, or countries.整個秩序是現在分為12 circumscriptions ，每其中包括幾個省，區，或國家。
The first circumscription includes Rome, Umbria, the convents, and 1443 friars. The second embraces Tuscany and Northern italy and contains 8 provinces, 138 convents, and 2038 religious. The third comprises Southern Italy and Naples (except Calabria), with 4 provinces, 93 convents, and 1063 religious. The fourth includes Sicily, Calabria, and Malta, and has 7 provinces, 85 convents, and 1045 religious. The fifth embraces the Tyrol, Carinthia, Dalmatia, Bosnia, Albania, and the Holy Land, with 9 provinces, 282 convents and 1792 religious. The sixth comprises Vienna, Hungary, Transylvania, Croatia, Galicia, and Bohemia, with 7 provinces, 160 convents, and 1458 friars. The seventh, which in numerically the strongest, includes Germany, Holland, and Belgium, with 7 provinces, 129 convents and 2553 religious. The eighth comprises France, Corsica, Great Britain, and Canada, with 7 provinces, 63 convents, and 975 religious. The ninth comprises Portugal and Northern Spain with 5 provinces, 39 convents, and 1124 religious. The tenth embraces Southern Spain and the Philippines, with 4 provinces, 48 houses, and 910 religious. The eleventh includes Central and South America, with 12 provinces, 97 convents, and 1298 members. The twelfth comprises Mexico and the United States, with 7 provinces (including the Polish commissariate at Pulaski, Wisconsin), 167 convents, and 1195 religious.第一次限定包括羅馬，翁布里亞，修道院，以及1443修士。第二擁抱托斯卡納和意大利北部地區，並包含8個省份， 138個修道院， 2038年和宗教。第三個包括意大利南部和那不勒斯（除卡拉布里亞） ， 4個省， 93修道院，宗教和1063年。第四包括西西里，卡拉布里亞，和馬耳他有7個省份， 85個修道院，宗教和1045年。第五包括蒂羅爾州，克恩頓，達爾馬提亞，波斯尼亞，阿爾巴尼亞和聖地， 9省， 282個修道院和1792年的宗教。第六包括維也納，匈牙利，特蘭西瓦尼亞，克羅地亞，加利西亞和波西米亞，與7個省份， 160個修道院，修士和1458年。第七，在數值最強，包括德國，荷蘭，和比利時， 7個省， 129個修道院和2553年的宗教。第八屆包括法國，科西嘉島，英國和加拿大，與7個省份， 63個修道院，宗教和975 。組成的第九屆葡萄牙和西班牙北部的5個省份， 39個修道院，和1124年的宗教。第十包括西班牙南部和菲律賓，有4個省份， 48家和910名宗教。第十一包括中美洲和南美洲，與12個省， 97個修道院，以及1298成員。第十二屆包括墨西哥和美國國家， 7個省（其中包括波蘭commissariate在普瓦斯基，威斯康星州） ， 167個修道院，宗教和1195年。
The total figures for the order are consequently (4 October, 1908), 81 provinces 1413 convents and 16,894 Franciscans.總的數字順序，因此（ 1908年一十〇月4日） ， 81個省的1413修道院和16894方濟。 In 1905 the Franciscans numbered 16,842 and their convents 1373.在1905年的濟編號為16842和修道院1373號決議。 For the second last decade of the nineteenth century the lowest figures are recorded, the figures announced at the general chapter of 1889 being: Observants 6228, Reformati 5733, Recollects 1621, Discalced 858 -- that is a total of 14,440 Franciscans.對於過去十年中第二次在十九世紀的最低記錄的數字，這些數字公佈的一般章1889年是： Observants 6228 ， Reformati 5733 ，回想1621年， Discalced 858 -這是一個共1 4440濟。 That only the Recollects had increased since 1862 may be seen from the figures for that year: Observants 10,200, Reformati, 9889, Recollects and Discalced together 1813 -- a total of 21,902 Minorites.只有回憶了1862年以來增加可看數字這一年： Observants 10200 ， Reformati ， 9889 ，回憶和Discalced一起1813 -總共有2 1902少數人。 The year 1768 gives the highest figures -- about 77,000 in 167 provinces.這一年給1768年的最高數字-約7 .7萬在1 67個省份。 In 1762, the Observants had 87 provinces, 2330 convents, and 39,900 members; the Reformati 19,000 members with 37 provinces and 800 convents; the Recollects 11,000 members, 490 convents; 22 provinces; the Disclaced 7000 members 430 convents, 20 provinces.在1762年的Observants有87個省份， 2330年的修道院，並且三點九九萬成員;的Reformati 19000成員與37省和800修道院;的回憶11000成員， 490個修道院; 22個省份;的Disclaced 7000成員430修道院， 20個省份。 Total, 76,900 Minorites, 4050 cloisters, 166 provinces.共計76900少數人， 4050 cloisters ， 166省份。 In 1700 the total was 63,400 Minorites, 3880 convents, and 154 provinces; about 1680, 60,000 Minorites, 3420 convents, and 151 provinces.在1700年總數為63400少數人， 3880修道院，和154個省，約1680年， 60000少數人， 3420修道院，和151個省。
IV.四。 THE VARIOUS NAMES OF THE FRIARS MINOR各種名稱的修士未成年人
The official name, Fratres Minores (Ordo Fratrum Minorum -- OFM), or Friars Minor, was variously translated into the popular speech of the Middle Ages.這位官員的姓名， Fratres Minores （秩序Fratrum Minorum -外交使團辦公室） ，或天主教方濟會，被翻譯成各種流行的講話中世紀。 In England the Friars Minor were commonly known as the Grey Friars from the colour of their habit.在英國，天主教方濟會被稱為灰色天主教方濟會從膚色的習慣。 This name corresponds to the Grabrodrene of Denmark and Scandinavia.這個名稱對應的Grabrodrene丹麥和斯堪的納維亞半島。 In Germany they were usually known as the Baarfüsser (Baarfuozzen, Barvuzen, Barvoten, Barfüzzen, etc.), that is, Barefooted (wearing only sandals).在德國，他們通常被稱為Baarfüsser （ Baarfuozzen ， Barvuzen ， Barvoten ， Barfüzzen ，等等） ，也就是赤腳（只穿著涼鞋） 。 In France they were usually called the Cordeliers from their rope-girdle (corde, cordelle) but were also known as the Frères Menous (from Fratres Minores).在法國，他們通常被稱為Cordeliers從他們繩腰帶（ corde ， cordelle ） ，但也被稱為兄弟Menous （從Fratres Minores ） 。 After the fifteenth century the term was applied to both the Conventuals and the Observants, but more seldom to the Récollets (Recollects). Their popular name in Italy was the Frati Minori or simply the Frati.在15世紀的長期適用於兩個Conventuals和Observants ，但更很少向Récollets （回憶） 。他們常用的名字在意大利是Frati實或只是Frati 。 The Observants were long known in that country as the Zoccolanti, from their foot-wear.該Observants早就知道了在該國的Zoccolanti ，從他們的腳磨損。
V. THE HABIT五，習慣
The habit has been gradually changed in colour and certain other details.這個習慣已經逐漸改變顏色和其他一些細節。 Its coulour, which was at first grey or a medium brown, is now a dark brown.其coulour ，這是第一次在灰色或中等褐色，現在是一個深棕色。 The dress, which consists of a loose sleeved gown, is confined about the loins by a white cord, from which is hung, since the fifteenth century, the Seraphic rosary with its seven decades.服裝，其中包括一個鬆散的短袖長裙，只限於對腰的白線，從這是雄，自十五世紀， Seraphic玫瑰的70年。 A long or short under-habit of the same or a different colour and trousers are also worn.長或短的不足，習慣相同或不同的顏色和褲子也穿。 Shoes are forbidden by the rule, and may be worn only in case of necessity; for these sandals are substituted, and the feet are bre.鞋被禁止的規則，可佩戴只在必要時;這些涼鞋代替，而腳短。 Around the neck and over the shoulders hangs the cowl, quite separate from the habit, and under it is the shoulder-cape or mozetta, which is round in front and terminates in a point at the back.在脖子和肩膀掛起的整流罩，十分分開的習慣，並根據它是肩角或mozetta ，這是一輪前，終止了點回來。 The Franciscans wear no head-dress, and have the great tonsure, so that only about three finger-breadths of hair remain, the rest of the scalp being shaved.方濟會不穿頭飾，有偉大的剃度，因此，只有約3手指寬度的頭髮依然存在，其餘的頭皮被剃光。 In winter they wear about their necks between the cowl and the habit the round mantle which almost reaches the knees.在冬季，他們穿著自己的脖子之間的整流罩和習慣的一輪地幔幾乎達到了膝蓋。
VI.六。 THE CONSTITUTION OF THE ORDER憲法秩序
(See RULE OF ST. FRANCIS). （見規則的ST 。弗朗西斯） 。
During the lifetime of St. Fracis of Assisi, everything was directed and influenced by his transcendent personality.在一生的聖Fracis的阿西西，一切指揮和影響他的超然的人格。 The duration of offices was not defined, and consequently the constitution was at first juridically speaking, absolute.期限辦事處沒有界定，因此，憲法是第一次在法律上來講，絕對的。 From 1239, that is after the experiences of the order under Elias of Cortona, the order gradually developed a monarchical constitution.從1239年，這是經驗後，在該命令根據埃利亞斯的科爾托納，秩序逐步形成了君主憲法。 The chapter of definitors for the whole order (thirteenth century), the chapter of custodies in each province, the discretus sent by the subordinate convents to the provincial chapter, etc. are institutions which have long ceased to exist.這一章的definitors整個秩序（ 13世紀） ，章custodies在每個省， discretus派出的下屬修道院省章等機構早已不復存在。 To the past also belongs the custody in the sense of a union of several convents whithin a province.過去也屬於保管意義上的工會若干whithin修道院的一個省。 Today a custody signifies a few cloisters constituting a province which has not yet been canonically erected.今天，保管標誌著幾cloisters構成了該省尚未canonically豎立。
The present constitution is as follows: The whole order is directed by the minister general, elected by the provincial ministers at the general chapter, whcih meets every twelve years.本憲法如下：整個秩序是由部長一般來說，所選出的省部長們的普遍章，符合每一個12年。 At first his term of office was indefinite, that is, it was for life; in 1517 it was fixed at six years; in 1571, at eight; in 1587, again at six; and finally the twelve-year period of office was settled on by Pius IX in 1862.起初他的任期是無限期的，也就是說，它的壽命;在1517年它定為六年;在1571年，在8個;在1587年，再次在六個;以及最後的12年任期內得到解決由碧岳九於1862年。 The general resides at the Collegio S. Antonio, Via Merulana, Rome.一般居住在由安東尼奧學院，威盛Merulana ，羅馬。 The order is divided into provinces (that is, associations of the convents in one country or district), which prescribe and define the sphere of activity of the various friars within their sphere of jurisdiction.該命令分為省（即協會的修道院在一個國家或地區） ，其中規定和界定的活動領域的各種修士在其管轄範圍內。 Several provinces togethers form a circumscription of which there are twelve in the order.聚會的幾個省份形成一個限定，其中有12中的秩序。 Each circumscription sends one definitor general, taken in turn from each province, to Rome as one of the counsellors to the minister general.每個限定發送一個definitor一般，又採取從每個省，羅馬作為一個輔導員部長一般。 These definitors are elected for six years at the general chapter and at the congregatio intermedia (also called frequently, by an abuse of the term, a general chapter), summoned by the general six years after his election.這些definitors當選六年的一般章和congregatio中間（也稱為頻繁，由濫用的任期，一般章） ，傳喚，一般6年後當選。 The general chapter and the congregatio intermedia may be convened by the general in any place.一般章和congregatio中間，可召開由一般在任何地方。 The provinces of the order are governed by the provincials (ministri provinciales), who are elected every three years at the Provincial chapter and constitute the general chapter.各省的命令是由provincials （ ministri provinciales ） ，誰當選每3年在全省第一章，並構成一般的篇章。 Their term of office, like that of the general, was first undefined; from 1517 to 1547 it was three years; from 1547 to 1571, six years; from 1571 to 1587, four years; since 1587, three years.他們的任期一樣，一般是首先界定; 1517年至1547年這三年; 1547年至1571年， 6年; 1571年至1587年，四年; 1587年以來，三年。 While in office, the provincial holds every year (or every and a half) the intermediate chapter (capitulum intermedium), at which the heads of all the convents of the province are chosen for a year or a year and a half.雖然在辦公室，省每年舉行（或每半）的中間章（頭中間） ，在該負責人修道院所有的省都選擇了一年或一年半的時間。 The local superiors of houses (conventus) which contain at least six religious, are called guardians (earlier wardens); otherwise they receive the title praeses or superior.當地上級的房屋（ conventus ） ，其中至少包含六個宗教，被稱為監護人（前看守） ;否則他們收到的標題praeses或上級。 The provincial has to visit his own province and watch over the observance of the rule; the general has to visit the whole order, either personally or by means of visitors specially appointed by him (vistatores generales).全省已訪問他自己的省和監督遵守規則;一般已訪問整個秩序，親自或通過專門的遊客由他委任（ vistatores概況） 。 The individual convents consist of the Fathers (Patres), ie the regular priests, the clerics studying for the priesthood (fratres clerici) and the lay brothers engaged in the regular service of the house (fratres laici).個人修道院組成的父親（ Patres ） ，即經常神父，神職人員學習鐸（ fratres克萊里奇）與從事打下兄弟在常規服務中心（ fratres laici ） 。 Newly received candidates must first make a year's novitiate in a convent specially intended for this end. Convents, which serve certain definite purposes are called colleges (collegia). These must not, however, be confounded with the Seraphic colleges, which are to be found in modern times in most of the provinces, and are devoted to the instruction of youthful candidates in the humanities, as a preparation for the novitiate, where the students first reeive the habit of the order.新收到的候選人首先要一年的見習修道院中專門用於這一目的。修道院，其中的某些明確的服務宗旨是所謂的學院（ collegia ） 。這些絕不能然而，困惑與Seraphic學院，這是要找到近代以來在大部分省份，並專門指示，年輕的候選人，在人文，作為一個為籌備見習，那裡的學生首先reeive習慣的秩序。 No friar, convent, or even the order itself can possess any real property.沒有修士，修女，甚至為了自己能夠擁有任何不動產。 (Cf. RULE OF ST. FRANCIS.) （參見規則的ST 。弗朗西斯。 ）
The duties of the individual Fathers vary; according as they hold offices in the order, or are engaged as lectors (professors) of the different sciences, as preachers, in giving missions or in other occupations within or, with the permission of the superiors, without the order.的職責個人父輩不同，根據他們持有辦事處的順序，或受聘為講師（教授）不同的科學，傳教士，使任務，或在其他行業內或許可後，上級，沒有秩序。 The cardinal-protector, introduced in the order by St. Francis himself, exercises the office and rights of a protector at the Roman Curia, but has no power over the order itself.樞機，保護者，介紹了在該命令的聖弗朗西斯本人，演習的辦公室和權利保護者在羅馬教廷，但沒有權力的秩序本身。
VII.七。 GENERAL SPHERE OF THE ORDER'S ACTIVITY一般領域的秩序的活動
As a religious order in the service of the Catholic Church, and under her care and protection, the Franciscans were, according to the express wish of their founder, not only to devote themselves to their own personal sanctification, but also to make their apostolate fruitful of salvation to the people in the world. That the former of these objects has been fulfilled is clearly indicated by the number of Friars Minor who have been canonized and beatified by the Church.作為一個宗教秩序服務的天主教教會，並在她的照顧和保護，方濟人，據表示，希望他們的創始人，不僅要投身於自己的個人成聖，而且還使他們的牧靈工作卓有成效以拯救世界人民。前的這些物件已經完成是明確指出了一些天主教方濟會誰已冊封和福教會。 To these must be added the army of friars who have in the stillness of retirement led a life of virtue, known it its fullnes to God alone, a mere fraction of whose names fill such volumes at the "Martyrologium Fraciscanum" of Father Arthur do Monstier (Paris, 1638 and 1653) and the Menologium trium ordinum SP Fracisci of Fortunatus Hüber (Munich, 1688), containing the names of the thousands of martyrs who have laid down their lives for the Faith in Europe and elsewhere under the heathen and heretic.這些必須補充軍隊的修士誰在寂靜的退休導致生活的美德，知道其fullnes到只有上帝，只有小部分的名字，例如卷填寫在“ Martyrologium Fraciscanum ”的父親阿瑟做Monstier （巴黎， 1638年和1653年）和Menologium trium ordinum度Fracisci的福圖納圖斯胡貝爾（慕尼黑1688 ） ，載有姓名，成千上萬的烈士誰也獻出了自己的生命的信仰在歐洲和其他地方的異教徒和異端邪說。
Like all human institutions, the order at times fell below its first perfection. Such a multitude of men, with their human infirmities and ever-changing duties, could never perfectly translate into action the exalted ideals of St. Francis, as the more supernatural and sublime the ideas, the ruder is their collision with reality and the more allowance must made for the feebleness of man.像所有的人力機構，以便有時低於其第一次完善。這樣眾多的男性，他們的人權的毛病和不斷變化的職責，不能完全轉化為行動的崇高理想的聖弗朗西斯，因為更多的超自然和崇高的思想，是他們的粗魯與現實的碰撞和更多的津貼必須為弱智人。 That an aspiration after the fundamental glorious ideal of their founder has ever distinguished the order is patent from the reforms ever arising in its midst, and especially from the history of the Observance, inaugurated and established in the face of such seemingly overwhelming odds.這後一個願望的基本光輝理想的創始人曾經尊敬的秩序，是專利從以往的改革中產生的中間，尤其是從歷史的紀念，落成，並設立面對這種看似壓倒困難。 The order was established to minister to all classes, and the Franciscans have in every age discharged the spiritual offices of confessor and preacher in the palaces of sovereigns and in the huts of the poor.這項命令是建立部長向所有課程，和方濟在每個年齡出院的精神辦事處和懺悔中佈道者宮殿的主權和小屋的窮人。 Under popes, emperors, and kings they have served as ambassadors and mediators.根據教皇，皇帝，國王和他們擔任大使和調解員。 One hundred have already been nominated to the Sacred College of Cardinals, and the number of Franciscans who have been appointed patriarchs, archbishops, and bishops, is at least 3,000. 100已經被提名為神聖樞機主教，以及若干濟誰已被任命主教，大主教和主教，至少是3000 。 The popes elected from the Observants are: Nicholas IV (1288-92); Alexander V (1409-10).當選的教皇從Observants是：尼古拉斯四（ 1288年至1292年） ;亞歷山大五（ 1409至1410年） 。 Sixtus IV (1471-84) was a Conventual of the period before the division of the order. Sixtus V (1585-90) and Clement XIV (1769-74) were chosen from the Conventuals after the division.西斯四（ 1471年至1484年）是一個Conventual期之前的分工秩序。西斯五（ 1585年至1590年）和克萊門特第十四條（ 1769年至1774年）被選為從Conventuals後的分工。 The popes have often employed the Minorites as legates and nuncios, eg to pave the way for and carry through the reunion of the Greeks, Tatars, Armenians, Maronites, and other schismatics of the East.教皇常常僱用少數人作為legates和nuncios ，例如鋪平道路和貫徹團聚的希臘人，韃靼人，亞美尼亞人，馬龍派教徒，和其他schismatics東。 Many Minorites have also been appointed grand penitentiaries, that is, directors of the papal penitentiaries, and have served and still servi in Rome as Apostolic penitentiareis and as confessors to the pope himself or in the principal basilicas of the city.許多少數民族也被任命為大監獄，就是董事教皇監獄，並已送達，仍然servi在羅馬的使徒penitentiareis和confessors的教皇本人或在主要大教堂的城市。 Thus the Observants are in charg eof the lateran Basilica in Rome.因此， Observants在代辦的EOF的拉特蘭大教堂在羅馬舉行。 As inquisitors against heresy, the Franciscans were in the immediate service of the Apostolic See.作為inquisitors反對邪教，方濟會被立即服務的使徒見。
Observing a much stricter rule of poverty and renunciation of the world than all other orders, the Franciscans exercised during the Middle Ages a most salutary social influence over the enslaved and unprivileged classes of the population. The constant model of a practical poverty was at once consoling and elevating. The vast contributions of their monasteries touards the maintenance of the very poor cannot be indicated in rows of figures, nor can their similar contributions of today.遵守更為嚴格的規則，貧困和放棄比世界上所有其他命令，方濟行使在中世紀的最有益的社會影響力的奴役和沒有特權階層的人口。常數模型一個實際貧困是一次安慰和提升。廣大捐款的寺廟touards維修很差不能在一排排的數字，也不能他們類似今天的貢獻。 They also exerted a wide social influence through their third order (see THIRD ORDER).他們還產生了廣泛的社會影響力通過其三階（見三階） 。 They tended the lepers, especially in Germany; the constantly recurring pests and epidemics found them ever at their post, and thousands of their number sacrificed their lives in the service of the plague-stricken populace.她們往往在麻風病人，特別是在德國;不斷反复出現的病蟲害和傳染病發現他們都在其後，成千上萬的數目犧牲自己的生命在服務鼠疫災區民眾。 They erected infirmaries and founding hospitals.他們豎起療養院和醫院成立。 The Observants performed most meritorious social work especially in Italy by the institution of montes pietatis (monti de Pieta), in the fiteenth century, conspicious in this work being Bl. Observants演出的最有價值的社會工作特別是在意大利由該機構的蒙特斯pietatis （蒙蒂的Pieta ） ，在fiteenth世紀， conspicious這項工作正在天麻。 Bernardine of Feltre with the renowned preacher. Bernardine的費爾特雷與著名的傳教士。 In England they fought with Simon de Montfort for the liberty of the people and the ideal of universal brotherhood, which St. Francis had inculcated in sermon and verse, and to thier influence may be partly traced the birth of the idea of popular government in Italy and elsewhere in Europe.在英格蘭他們又打了同西蒙德蒙福特的自由和人民的理想，博愛，這聖弗朗西斯曾在布道灌輸和詩句，並他們的影響力可能是追查的誕生，流行的想法在意大利政府與在歐洲其他地方。
VIII.八。 THE PREACHING ACTIVITY OF THE ORDER在宣講活動的秩序
St. Francis exercised great influence through his preaching, and his example has been zealously followed by his order throughout the centuries with conspicucous success, evident not only in popular applause but in the profound effects produced on the lives of the people.聖弗朗西斯行使重大影響通過他的說教，和他的榜樣一直熱心其次是他為了整個世紀的conspicucous成功，不僅體現在民眾的掌聲，但在產生深遠影響的人民的生活。 At first all the friars were allowed to deliver simple exhortations and, with the permission of St. Francis, dogmatic and penitential sermons.首先所有的修士被允許提供簡單的規勸和許可後，聖弗朗西斯，教條式的說教和悔罪。 This privilege was restricted in 1221, and still further in 1223, after which year only specially trained and tested friars were allowed to preach.這種特權僅限於1221年，還進一步在1223年後，僅一年受過專門訓練和測試的修士被允許說教。 The Franciscans have always been eminently popular preachers, eg Berthold of Ratisbon, a German who died in 1272; St. Anthony of Padua (d.1231); Gilbert of Tournai (d. about 1280); Eudes Rigauld, Archbishop of Rouen (d. 1275); Leo Valvassori of Perego, afterwards Bishop of Milan (1263); Bonaventure of Jesi (d. about 1270); Conrad of Saxony (or of Brunswick) (d. 1279); Louis, the so-called Greculus (c.1300); Haymo of Faversham (d. 1244); Ralph of Rosa (c.1250).方濟一直是非常受歡迎的傳教士，如貝特霍爾德的Ratisbon ，德國誰在1272年去世;聖安東尼的帕多瓦（ d.1231 ） ;吉爾伯特的圖爾奈（草約1280年） ; Eudes Rigauld ，魯昂大主教（四。 1275年） ;利奧Valvassori的佩雷戈，隨後主教米蘭（ 1263 ） ;博納旺的Jesi （草約1270年） ;康拉德薩克森州（或域） （草1279 ） ;路易，所謂的Greculus （三0.1300 ） ; Haymo的Faversham （草1244 ） ;拉爾夫的羅薩（ c.1250 ） 。 The acme of Franciscan preaching was reached by the Observants in the fifteenth century, especially in Italy and Germany.該頂點的方濟各傳教達成的Observants在15世紀，特別是在意大利和德國。 Of the many illustrious preachers, it will be sufficient to mention St. Bernadine of Siena 9d.許多傑出的傳教士，這將足以提街伯娜丁錫耶納9D條。 1444); St. John Capistran (d. 1456); St. James of the March (d. 1476); Bl. 1444 ） ;聖約翰Capistran （草1456 ） ;聖詹姆斯的3月（草1476 ） ;天麻。 Albert Berdini of Sarteano (d. 1450); Anthony of Rimini (d.1450); Michael of Carcano (Milan) (d.1485); Bl.阿爾貝Berdini的Sarteano （草1450年） ;安東尼裡米尼（ d.1450 ） ;邁克爾卡爾卡諾（ AC米蘭） （ d.1485 ） ;天麻。 Pacificus of Ceredano (d. 1482); Bl.太平洋的Ceredano （草1482 ） ;天麻。 Bernardine of Feltre (d.1494); Bernardine of Busti (d.1500); Bl. Bernardine的費爾特雷（ d.1494 ） ; Bernardine的Busti （ d.1500 ） ;天麻。 Angelo Carletti di Chivasso (d. 1495); Andrew of Faenza (d. 1507).安傑洛Carletti娣Chivasso （草1495 ） ;安德魯法恩扎（草1507 ） 。 In Germany we find: John of Minden (d.1413); Henry of Werl (d.1463); John of Werden (d.1437); author of the renowned collection of sermons "Dormi secure"; John Brugman (d.1473); Dietrich Coelde of Münster (d.1515); Johann Kannermann (d. about 1470); a preacher on the Passion; Johann Kannegieser, "the trumpet of Truth" (d. about 1500); Johann Gritasch (d. about 1410); Johann Mader; Johann Pauli (d. about 1530); whose work Schimpf und Ernst was a long favourite among the German people; Heinrich Kastner; Stephan Fridolin (d.1498).在德國，我們發現：約翰明登（ d.1413 ） ;亨利Werl （ d.1463 ） ;約翰的生成（ d.1437 ） ;作者，著名的收集說教“ Dormi安全” ;約翰布魯格曼（ d.1473 ） ;迪特里希Coelde的明斯特（ d.1515 ） ;約翰Kannermann （草約1470年） ;傳教士的激情;約翰Kannegieser ， “小號的真相” （草約1500 ） ;約翰Gritasch （草約1410 ） ;約翰馬德;德國聖保利（草約1530年） ;的工作Schimpf和恩斯特是一項長期喜愛的德國人;海因里希克斯特訥;史蒂芬弗里（ d.1498 ） 。 In Hungary: Pelbart of Temesvar (d. about 1490).在匈牙利： Pelbart的騰斯法（草約一千四百九十） 。 In Poland: Bl.在波蘭：天麻。 Simon of Lipnica (d. 1482); Bl.西蒙Lipnica （草1482 ） ;天麻。 John of Dukla (d. 1484); Bl.約翰杜克拉（草1484 ） ;天麻。 Ladislaus of Gienlnow (d. 1505). Ladislaus的Gienlnow （草1505年） 。 In France: Oliver Maillard (d. 1502); Michel Minot (d. about 1522); Thomas surnamed Illyricus (d. 1529); Jean Tisserand (d. 1494); Etienne Brulefer (d. about 1507).在法國：奧利弗拉德（草1502 ） ;米歇爾邁諾特（草約1522年） ，托馬斯姓Illyricus （草1529年） ;讓滴莎蘭德（草1494 ） ;艾蒂安Brulefer （草約1507年） 。 The following illustrious Spanish theologians and preachers of the sixteenth century wee Friars Minor: Alphonsus de Castro (d. 1558); Didacus de Estella (d. 1575); Luis de Carvajeal (d. about 1500); John of Carthagena (d. 1617); St. Peter of Alcántara (d. 1562). Renowned Italian Franciscans were: Saluthio (d. about 1630); St. Leonard of Port Maurice (d. 1751); Bl.以下傑出的西班牙神學家和傳教士在十六世紀凌晨天主教方濟會：阿德卡斯特羅（草1558 ） ; Didacus德愛士特拉（草1575 ） ;路易斯德Carvajeal （草約1500 ） ;約翰Carthagena （草1617 ） ;的聖彼得的Alcantara （草1562 ） 。著名的意大利方濟各是： Saluthio （草約1630年） ;街倫納德港口莫里斯（草1751 ） ;天麻。 Leopold of Gaiches (d. 1815); Luigi Parmentieri of Casovia (d. 1855); Luigi Arrigoni (d. 1875), Archbishop of Lucca, etc. Other well-known French Franciscans were Michel Vivien (seventeenth century), Zacharie Laselve etc, and of the Germans mention may be made of Heinrich Sedulius (d. 1621), Fortunatus huever (d. 1706) and Franz Ampferle (d. 1646).利奧波德的Gaiches （草1815年） ;路易吉Parmentieri的Casovia （草1855年） ;路易吉阿里戈尼（草1875年） ，盧卡大主教等其他知名的法國人米歇爾濟雲（ 17世紀） ，扎卡里米Laselve等和德國可以提到海因里希Sedulius （草1621 ） ，福圖納圖斯huever （草1706號）和弗蘭茲Ampferle （草1646 ） 。 Even today the Friars Minor have amongst their number many illustrious preachers, especially in Italy.即使在今天的天主教方濟會成員中有許多傑出的一些傳教士，尤其是在意大利。
IX.九。 INFLUENCE OF THE ORDER ON THE LITURGY AND RELIGIOUS DEVOTIONS影響秩序的禮儀和宗教DEVOTIONS
St. Francis prescribed for his order the abridged Breviary then reserved for the Roman Curia.聖弗朗西斯明，他為了簡略祈禱然後留給羅馬教廷。 As this and the Missal were revised by the general, Haymo of Faversham, at the command of Gregory IX, and these liturgical books have by degrees, since the time of Nicholas III (1277-80), been universally prescribed or adopted, the order in this alone has exercised a great influence.由於這Missal和訂正了一般， Haymo的Faversham ，在命令的格里高利九，而這些禮儀書籍的程度，因為時間的尼古拉斯三世（ 1277年至1280年） ，被普遍明或通過，以便在此僅發揮了很大的影響。 The Breviary of General Quiñonez (1523-28) enjoyed a much shorter vogue.在祈禱的一般昆諾內茲（ 1523年至1528年）有著更短的流行。 To the Franciscan Order the Church is also indebted for the feast of St. Joseph (19 March) and that of the Blessed Trinity.以方濟各教會的秩序還負債的節日聖若瑟（ 3月19日）和祝福三一。 The activity of the Franciscans in promoting devotion to the Immaculate Conception, since Scotus (d. 1308) defended this doctrine, is well known.的活動在促進濟奉獻聖母無染原罪堂，因為司各脫（草1308 ）捍衛這一學說，這是眾所周知的。 St. Francis himself laboured earnestly to promote the adoration of Our Lord in the Blessed Eucharist, and Cherubino of Spoleto founded a sodality to accompany the Blessed Sacrament to the houses of the sick. In 1897 Leo XIII declared Paschal Baylon (d. 1592) patron of eucharistic leagues.聖弗朗西斯自己辛勤切實促進我國崇拜上帝的祝福聖體，並Cherubino的斯波萊托成立了聯誼會陪同有福聖的房屋病人。 1897年利奧十三世宣布復活節Baylon （草1592年）靠山在聖聯賽。 The Christmas crib was introduced and popularized by the order to which -- especially to St. Leonard of Port Maurice (d. 1751) -- is also due the spreading of the devotion known as "the Stations of the Cross."聖誕嬰兒床介紹和推廣的，以該-尤其是聖倫納德港口莫里斯（草1 751） -也是由於傳播的奉獻精神稱為“監測站的十字架。” The ringing of the Angelus morning, noon, and evening, was also inaugurated by the Franciscans, especially by St. Bonaventure and Bl.鈴響三鐘早上，中午和晚上，還成立了方濟，尤其是聖文德與BL 。 Benedict of Alrezzo (d. about 1520).篤的Alrezzo （草約1520 ） 。
X. FRANCISCAN MISSIONS十方濟任務
St. Francis devoted himself to missionary labours from 1219 to 1221, and devoted in his rule a special chapter (xii) to missions.聖弗朗西斯投身傳教勞動1219年至1221年，並專門在他的統治專門有一章（十二）以任務。 In every part of the world, the Franciscans have laboured with the greatest devotion, self-sacrifice, enthusiasm and success, even though, as the result of persecutions and wars, the result of their toil has not always been permanent.在每一個世界的一部分，在濟有辛勤的最大奉獻，自我犧牲精神，熱情和成功，即使由於迫害和戰爭，由於他們的辛勤勞動並非總是永久的。 The four friars sent to Morocco in 1219 under Berard of Carbio were martyred in 1220.這四個修士發送到1219年在摩洛哥下Berard的Carbio被殺害在12時20分。 Electus soon shared their fate, and in 1227 Daniel with six companions was put to death at Ceuta. Electus盡快分享自己的命運，並在1227年6丹尼爾與同伴付諸死在休達。 The bishops of Morocco were mostly Franciscans or Dominicans.主教摩洛哥大多濟或多米尼加。 In 1420 the Observants founded a convent at Ceuta, and here St. John of Prado died at the stake in 1632.在1420年成立的Observants修道院在休達，在這裡，聖約翰死亡的普拉多在1632年的股份。 This mission was entrusted to the province of S. Diego in 1641, and to the province of Santiago (Galicia, Spain) om 1860, after it had been constituted a prefecture Apostolic in 1859.這項任務委託給省的南迭戈在1641年，和聖地亞哥省（加利西亞，西班牙）奧姆1860年後，已經構成了縣使徒在1859年。 In Oran, Libya, Tunis, Algiers, as well as throughout Egypt, Franciscans have laboured since the thirteenth century, and signalized their exertions by a glorious array of martyrs in 1288, 1345, 1358, 1370, 1373, etc. this mission was under the jurisdiction of that in the Holy Land.在奧蘭，利比亞，突尼斯，阿爾及爾，以及整個埃及，有辛勤濟自十三世紀以來，和他們exertions燈號由一個光榮的烈士陣列在1288 ， 1345 ， 1358 ， 1370 ， 1373號決議，等這一任務是根據管轄範圍內的，在聖地。 In 1686 Upper Egypt was separated, and became in 1697 an independent prefecture Apostolic.在1686年上埃及分離，並在1697年成為一個獨立的縣使徒。 Lower Egypt continued its connection with the Holy Land until 1839, when both (with Aden,which was again separated in 1889) were formed into a vicariate Apostolic, in which state they still remain.下埃及繼續與聖地，直到1839年，當兩個（與亞丁，這是再次失散於1889年）是形成宗座代牧區，在這種狀態，他們仍然存在。 In Lower Egypt there are now sixteen monasteries, controlling parishes and schools.在下埃及目前有16寺廟，控制教區和學校。 In Upper Egypt, from which the Copts were separated in 1892, are eight monasteries with parishes connected.在上埃及，其中的科普特人分別於1892年，共有八個寺廟與教區連接。
In 1630 the Congregation of Propaganda sent Fathers Mark of Scalvo and Edward of Bergamo to Tripoli, and in 1643 appointed Paschal Canto, a Frenchman, Prefect Apostolic of Barbary -- an office which still exists.在1630年的天主教中宣部發出的父親馬克的Scalvo和愛德華的貝加莫的黎波里，並在1643年任命的復活節美聲唱法，法國，省長使徒的巴巴利-一個辦事處仍然存在。 The activity of this mission, like the others in these countries, is not so much directed to the conversion of Mohammedans as to the support and help of the Catholic settlers. Abyssinia (Ethiopia, Habech) was first visited by John of Montecorvino (c. 1280).這項活動的這一使命，像其他在這些國家，與其說是針對伊斯蘭教轉換，以支持和幫助下，天主教定居者。阿比西尼亞（埃塞俄比亞， Habech ）首次訪問的約翰維諾（角1280年） 。 Later, Bl.後來，天麻。 Thomas of Florence was sent thither by Albert of Sarteano, and Sixtus IV, after the other missions had failed, sent Girolamo Tornielli.托馬斯佛羅倫薩被送往對岸的艾伯特Sarteano ，並西斯四，在其他任務失敗，發送吉羅拉莫Tornielli 。 Many missionaries were put to death, and in 1687 a special prefecture was instituted for the conversion of the Copts.許多傳教士被處決，並在1687年特別是實行縣為轉換的科普特人。 This was reinstituted in 1815, and in 1895 a special hierarchy was erected for the same object.這是重新在1815年，並於1895年特別是豎立等級為同一對象。 In 1700 Father Krump undertook the foundation of a new mission in Ethiopia, when in 1718 three missionaries were stoned to death.在1700年父親Krump進行了基礎的新的使命在埃塞俄比亞，在1718年時，三個傳教士用石頭砸死。
The two Genoese ships which circumnavigated Africa in 1291 had two Minorites on board.這兩個熱那亞船隻繞過非洲在1291年有兩個少數人在船上。 Others accompanied Vasco da Gama.其他伴隨達伽馬隊。 In 1446 the Franciscans visited Cape Verde where Roger, a Frenchman, zealously preached the Gospel.在1446年的濟訪問佛得角的羅傑，一個法國人，熱心宣揚福音。 In 1459 they reached Guinea, of which Alphonsus of Bolano was named Prefect Apostolic in 1472.他們在1459年達成的幾內亞，其中阿方的博拉諾被任命為宗座省長在1472年。 They thence proceeded to the Congo, where they baptized a king.他們從那裡開始的剛果，他們在那裡洗一個國王。 In 1500 they went to Mozambique under Alvarez of Coimbra.在1500年，他們莫桑比克去下瓦雷斯科英布拉。 The French Recollects laboured here during the seventeenth century, but since 1898 the Portuguese Franciscans have had charge of the mission.法國的回憶在這裡辛勤十七世紀，但自1898年以來，葡萄牙濟已收取的使命。 At the beginning of the sixteenth century Friars Minor settled in Melinda and on the Island of Socotra near Aden.開始的時候， 16世紀天主教方濟會定居在梅林達和索科特拉島附近的亞丁。 In 1245 John of Plano Carpinis (Piano di Carpine) was sent by Innocent IV to the Great Khan in Tatary and penetrated thence into Mongolia.在1245年約翰普萊諾Carpinis （鋼琴娣卡爾皮內）發出了無辜的第四大汗Tatary和侵入再進入蒙古。 By order of Louis IX William of Rubruck (Rubruquis) proceeded thence through Armenia and Central asia to Karakoram.的命令，路易九世的威廉Rubruck （ Rubruquis ）接著再通過亞美尼亞和中亞喀喇崑崙。 The accounts of the travels of the last-mentioned historical and geopgraphical renown.該賬戶的旅行的最後提到的歷史和geopgraphical聲譽。 In 1279 Nicholas III sent five Franciscans to China, among them John of Montercorvino, who prached on the outward journey in Armenia, Persia, and Ethiopia and on his return journey in the same countries and in India.尼古拉斯在1279年派出三至五個濟中國，其中包括約翰Montercorvino ，誰prached的外向的旅程在亞美尼亞，波斯，埃塞俄比亞和他回程在同一國家和印度。 Having converted thousands and translated the New Testament and the Psalms into Chinese, he completed in 1299 a beautiful church in Peking.在轉換和翻譯的數千名新約和詩篇到中國，他在1299年完成了一個美麗的教堂在北京。 In 1307 Clement V appointed him Archbishop of Cambalue and primaate of the Far East and gave him six suffragan bishops, only three of whom reached Peking (1308).克萊門特在1307年任命他為V大主教Cambalue和primaate遠東，給他6輔佐主教，只有3人達到北京大學（ 1308 ） 。 (See CHINA, Vol. III, 669-70.) From 1320 to 1325 Odoric of Pordenone laboured in Persia, India, Sumatra, Java, Borneo, Canton, Tibet, and China. （見我國，第二卷。三， 669-70 。 ）從1320至1325年Odoric的波代諾內辛勤波斯，印度，蘇門答臘，爪哇，加里曼丹，廣東，西藏和中國。 In 1333 John XXII dispatched twenty-seven Franciscans to China, Giovanni Marignola of Florence following them in 1342.在1333年約翰二十二派出27濟以中國喬瓦Marignola以下佛羅倫薩在1342年。 In 1370 William of Prato was sent as archbishop to Peking with twenty fellow-Minorites.在1370年的威廉被送往普拉托作為大主教與北京二十一同胞少數人。 The appearance of the Ming dynasty in 1368 brought about the ruin of all the missions.的出現，明代的1368帶來了毀滅的所有任務。 On 21 June, 1579, Franciscans from the Philippines penetrated to China once more, but the real founder of the new mission in China was Antonio de S. Maria (d.1669), who was sent to China in 1633, and later laboured in Cochin-China and Korea.在1579年6月21日，方濟從菲律賓侵入到中國再一次，但真正的創始人，新的任務在中國是安東尼南瑪麗亞（ d.1669 ） ，誰被送往中國於1633年，後來在勞動交趾陶，中國和韓國。 China was also visited in 1661 by Bonaventura Ibañez (d. 1691) with eight friars.中國還訪問了在1661年的波納文圖拉，伊巴內斯（草1691 ） 8修士。 Henceforward Franciscan missions to China were constant.從今以後方濟各代表團中國不斷。 In 1684 came the Italian fathers under the renowned Bernardino della Chiesa (d.1739), including Basilio Rollo da Gemona (d. 1704) and Carlo Orazio da Castorano.在1684年來到意大利的父親伯納汀諾意大利著名的基耶薩（ d.1739 ） ，其中包括巴西利奧羅洛達Gemona （草1704 ）和卡羅奧拉齊奧達Castorano 。 At the beginning of the eighteenth century the Italian Franciscans began missions in the interior of China -- first in Shen-si, then in Shan-si, Shan-tung, etc.; numbers were martyred, particularly towards the close of the century.開始的時候，十八世紀意大利方濟各代表團開始在中國內部-沉頭市，然後在山市，山彤等;號碼被殺害，尤其是對關閉的世紀。 Despite the edict of persecution, Ludovico Besi began in 1839 a new mission to Shan-tung.儘管該法令的迫害， Ludovico伯西1839年開始的一項新的任務，以單棟。 The Franciscans continued to work persistently in most of the districts in China, where, in spite of persecution, they now hold nine of the thirty-eight vicariates.方濟會繼續堅持工作在大多數地區的中國，在那裡，儘管迫害，他們現在擁有九個38 vicariates 。 Every land, almost every province, of Europe and many divisions of America are represtented in China by one or more missionaries.每一塊土地上，幾乎每個省，歐洲和許多部門都represtented美國在中國由一個或多個傳教士。 Of the 222 Franciscans at present (beginning of 1909) labouring there, 77 are Italians, 27 Dutch, 25 Germans, 25 Belgians, 16 French. The first missionaries reached the Philippines in 1577 and founded the province of St. Gregory.在222方濟在目前（ 1909年開始）勞動那裡， 77是意大利， 27荷蘭， 25個德國人，比利時人25日， 16日法國。第一傳教士達到了1577年在菲律賓成立省的聖格里高利。 Their leaders were Pedro de Alfaro (1576-79), Pablo a Jesu (1580-83), and St. Peter Baptist (1586-91), the first Franciscan martyr in Japan.他們的領導人是佩德羅德阿爾法羅（ 1576年至1579年） ，蒙托亞1耶穌（ 1580至1583年）和聖彼得浸信會（ 1586年至1591年） ，第一次濟烈士在日本。 From the Philippines they extended their field of labour to China, Siam, Formosa, Japan, Borneo.來自菲律賓，他們擴大了外地勞工，以中國，泰國，台灣，日本，婆羅洲。 In the Philippines their activity was tireless; they founded convents, town, and hospitals; instructed the natives in manual labour -- the planting of coffee and cocoa, the breeding of silk-worms, weaving; and planned streets, bridges, canals, aqueducts, etc. Among the best known Fraciscan architects may be included Lorenzo S. Maria (d. 1585), Macimo Rico (d. 1780), and a Joseph Balaguer (d. 1850).在菲律賓的活動是不知疲倦，他們成立修道院，鎮，和醫院;指示本地人在體力勞動-種植咖啡和可可，滋生絲綢蠕蟲，織布;和計劃的街道，橋樑，運河，溝渠等等其中最有名的建築師Fraciscan可列入洛倫索南瑪麗亞（草1585 ） ， Macimo波多黎各（草1780 ）和約瑟夫巴拉格爾（草1850年） 。 Here as elsewhere they studied the languages and dialects of the natives, and even to the present day continue to compile much sought after and highly prized grammars, dictionaries, etc. The occupation of the Philippines by the United States brought many alterations, but the missions are still under the province of S. Gregorio in Spain.在這裡與其他地方一樣，他們研究了語言和方言的本地人，甚至到今天繼續彙編甚殷和珍貴的語法，字典等，佔領菲律賓的美國帶來了許多變化，但特派團仍在省的南格雷戈里在西班牙。
On 26 May, 1592, St. Peter Baptist set out from Manila for Japan with some associates, erected in 1594 a church and convent in Meaco, but on 5 February, 1597, suffered martyrdom on the cross with twenty five companions, of whom three were Jesuits. 5月26日， 1592年聖彼得浸會離開馬尼拉，日本的一些同夥，建於1594年一所教堂和修道院在Meaco ，但在1597年2月5日，遭受犧牲在十字架上與25同伴，其中3是耶穌。 The missions of the Franciscans were thus interrupted for a time, but were repeatedly renewed from the Philippines, and as often the list of martyrs added to (eg in 1616, 1622, 1628, 1634, etc.).該特派團的方濟，從而中斷了一段時間，但一再重申來自菲律賓，並作為經常的烈士名單增加（例如，在1616年， 1622年， 1628年， 1634年，等等） 。 In 1907 some Franciscans again settled at Sappora on the Island of Yezo, thus forming a connecting link with the traditions of the past.一些在1907年方濟會再次收於Sappora島的Yezo ，從而形成一個承上啟下的傳統歷史。
In 1680 Australia was visited by Italian Franciscans, who also preached in New Zealand, but in 1878 the missions were transferred to the Irish Franciscans. From 1859 to 1864, Patrick Bonaventure Geoghegan was Bishop of Adelaide, and was succeeded by another Franciscan, Luke Bonaventure Sheil (1864-72). In Northern Europe, which in the thirteenth century was not yet completely converted to Christianity, the Franciscans established missions in Lithuania, whee thirty-six were butchered in 1325.澳大利亞在1680年訪問了意大利方濟各，誰也鼓吹在新西蘭，但在1878年的任務移交給愛爾蘭濟。從1859年至1864年，帕特里克文德主教紀勤是阿德萊德，並成功地由另一濟，盧克文德Sheil （ 1864年至1872年） 。在北歐，在13世紀還沒有完全轉化為基督教，在濟設立的特派團在立陶宛， whee 36被殺害的1325號決議。 The first Bishop of Lithuania was Andreas Vazilo.第一主教立陶宛是安德烈Vazilo 。 During the fifteenth century John, surnamed "the Small", and Blessed Ladislaus of Gielniow laboured most successfully in this district.在15世紀約翰，姓“小” ，並祝福Ladislaus的Gielniow勞動最成功的在此區。 In Prussia (now the provinces of West and East Prussia), Livonia, and Courland (where the Minorite Albert was Bishop of Marienwerder (1260-90) and founded the town of Reisenburg), as well as in Lapland, the inhabitants of which were still heathens, the Reformation put an end to the labours of the Friars Minor.在普魯士（現在的省西部和東部普魯士） ，利沃尼亞和庫爾蘭（其中Minorite阿爾貝主教Marienwerder （ 1260至1290年） ，並成立了Reisenburg鎮） ，以及在拉普蘭，居民被還是異教徒，改革結束了辛勤的天主教方濟會。 Their numerous houses in Denmark, Sweden, and Norway, which formed the province of Denmark (Dania, Dacia), and the provinces of England, Scotland, and to some extent those of Holland and Germany, were also overthrown.他們的許多房屋在丹麥，瑞典，挪威，形成全省丹麥（達尼亞，達契亞） ，和各省的英格蘭，蘇格蘭，並在一定程度上是荷蘭和德國，也推翻。 After the year 1530, the Franciscans could work in these lands only as missionaries, in which capacity they laboured there from the fifteenth to the eighteenth century and still continue to a certain extent.在1530年，方濟會工作，這些土地只能作為傳教士，在他們辛勤的能力，從第十五至十八世紀，並且繼續在一定程度上。
A few words may here be devoted to those Friars minor who stood forth as fearless defenders of the Faith in the Northern countries during the Reformation period.有幾個可能的話在這裡專門討論這些天主教方濟會站在未成年人誰提出的無畏捍衛信仰的北方國家在改革時期。 The Franciscans and Dominicans supplied the greatest number and the most illustrious champions of the Church, and comparatively few yielded to temptation or persecution and deserted their order and their Faith.方濟會和多米尼加提供最多和最傑出的冠軍的教會，並取得比較少，以引誘或迫害和遺棄他們的秩序和他們的信仰。 As in the case of the scholars, artists, missionaries, and holy men of the order, only a few names can be mentioned here.至於學者，藝術家，傳教士，和神聖的男子的命令，只有少數幾個名字可以在這裡提及。 Among the hundreds of names from Great Britain may be cited: John Forest of London, burned at the stake in 1538, Godfrey Jones (d. 1598), Thomas Bullaker (d. 1642), Henry Heath (d. 1643), Arthur Bell (d. 1643), Walter Colman (d. 1645) whose heroism culminated in every case in death.在數百名來自大不列顛可引：約翰倫敦森林，燒毀的股份， 1538年，戈弗雷瓊斯（草1598年） ，托馬斯Bullaker （草1642年） ，亨利希思（草1643 ） ，阿瑟鐘（草1643 ） ，沃爾特科爾曼（草1645 ） ，其英雄氣概終於在任何情況下死亡。 Similarly in Ireland we find Patrick O'Hely (d. 1578), Cornelius O'Devany (d. 1612), Boetius Egan (d. 1650), etc. Among the most distinguished Danish defenders of the Faith is Nikolaus Herborn (Ferber), mockingly called "Stagefyr" (d. 1535); in France, Christophe de Cheffontaines (d. 1595) and François Feuradent; in Germany Thomas Murner (d. 1537), Augustin von Alfeld (d. 1532), Johannes Ferus (Wild) (d. 1554), Konrad Kling, (d. 1556), Ludolf Manann (d. 1574), Michael Hillebrand (d. about 1540), Kaspar Schatzgeyer (d. 1527), Johann Nas (d. 1590), etc. Between 1520 and 1650 more than 500 Minorites laid down their lives for the Church. On the Black and Caspian Seas the Franciscans instituted missions about 1270. The following Franciscans laboured in Greater Armenia: James of Russano in 1233; Andrew of Perugia in 1247; Thomas of Tolentino in 1290.同樣，在愛爾蘭我們發現帕特里克O'Hely （草1578 ） ，科尼利厄斯O'Devany （草1612 ） ， Boetius根（草1650年） ，等等其中最傑出的丹麥捍衛信仰的是尼古拉Herborn （ Ferber ） ，嘲弄所謂的“ Stagefyr ” （草1535 ） ;在法國，克里斯托弗的Cheffontaines （草1595 ）和弗朗索瓦Feuradent ;在德國托馬斯Murner （草1537 ） ，奧古斯丁馮阿爾費爾德（草1532 ） ，約翰內斯Ferus （野生） （草1554 ） ，康拉克林， （草1556年） ，盧多爾夫Manann （草1574年） ，邁克爾希勒布蘭德（草約1540年） ，卡斯帕Schatzgeyer （草1527年） ，德國納斯（草1590 ）等。至1520年和1650年超過500少數人獻出了自己的生命的教會。黑海和里海海域的濟設立的1270年任務。以下濟辛勤大亞美尼亞：詹姆斯Russano在1233年;安德魯佩魯賈在1247年;托馬斯在1290托倫蒂諾。 King Haito (Ayto) II of Lesser Armenia, and Jean de Brienne, Emperor of Constantinople, both entered the Franciscan Order.國王Haito （ Ayto ）二小亞美尼亞，並讓德Brienne ，君士坦丁堡皇帝，都進入了濟秩序。 Franciscans were in Persia about 1280, and again after 1460. About this time Louis of Bologna went through Asia and Russia to rouse popular sentiment against the Turks.方濟在波斯約1280 ，並再次在1460年。大約在這個時候路易博洛尼亞經歷了亞洲和俄羅斯，以振奮民心的土耳其人。 The Franciscans were in Further India by 1500, and toiled among the natives, the St. Thomas Christians, and the Portuguese, who made over to them the mosque of Goa seized in 1510.方濟會在進一步的印度1500年，和辛勤的本地人，聖托馬斯基督徒，和葡萄牙，誰取得了他們的清真寺的果阿查獲15時10分。 The order had colleges and schools in India long before the arrival of the Jesuits, who first came under the Franciscan Archbishop of Goa, João Albuquerque (1537-53).該命令已院校在印度很久以前的到來耶穌，誰首先受到方濟各主教果阿，若阿爾伯克基（ 1537年至1553年） 。
Since 1219 the Franciscans have maintained a mission in the Holy Land, where, after untold labours and turmoil and at the expense of hundreds of lives, they have, especially since the fourteenth century, recovered the holy places dear to Christians.自1219年方濟保持了使命在聖地，在那裡，在無盡的辛勤勞動和動亂和犧牲數百人的生命，他們，尤其是自14世紀，收回聖地親愛的基督徒。 Here they built houses for the reception of pilgrims, to whom they gave protection and shelter.在這裡，他們建造的房屋接待的朝聖者，對他們給予保護和庇護。 Friars from every country compose the so-called custody of the Holy Land, whose work in the past, interrupted by unceasing persecutions and massacres, constitutes a bloody but glorious page in the history of the order.修士從每一個國家構成所謂的保管聖地，他們的工作在過去，打斷了不斷的迫害和屠殺，構成了血腥的光輝的一頁，但歷史上的秩序。 In the territory of the Patriarchate of Jerusalem, reinstituted in 1847, the Franciscans have 24 convents, and 15 parishes; in Syria (the Prefecture Apostolic of Aleppo), to which also belong Phoenicia and Armenia, they have 20 convents and 15 parishes, while in Lower Egypt they occupy 16 convents and 16 parishes.在其領土內所遭遇的耶路撒冷，重新在1847年，方濟會修道院有24個，以及15個教區;在敘利亞（縣使徒的阿勒頗） ，這也屬於腓尼基和亞美尼亞，他們有20個修道院和15所堂區，而下埃及在他們佔有16修道院和16堂。 As all these (with numerous schools) are included in the custody of the Holy Land, the total for the mission is: 58 convents, 46 parishes, and 942 religious.由於所有這些（與許多學校）已列入保管的聖地，總的任務是： 58修道院， 46個教區，宗教和942 。 the Catholics of Latin Rite in these districts number 74,779; of Oriental Rites 893.天主教徒的拉丁美洲麗在這些地區的一些74779 ;東方禮記893 。
Under the greatest difficulties and frequently with small fruit, in consequence of the recurrent devastating wasrs and insurrections, the Franciscan missionaries have laboured in south-eastern Europe.在最大的困難，並經常與小水果，因此經常破壞性wasrs和叛亂，方濟各傳教士辛勤東南歐。 Albania, Montenegro, bosnia, and Bulgaria received many Minorites in the thirteenth century, about which period many of the order occupied the archiepiscopal See of Antivari, and in 1340, Peregrinus of Saxony was nominated first Bishop of Bosnia.阿爾巴尼亞，黑山，波斯尼亞，保加利亞收到了許多少數民族中的13世紀，這期間的許多被佔領的順序的archiepiscopal見的Antivari ，並在1340年，官薩克森州首次被提名主教的波斯尼亞。 In these districts the Fraciscans worked earnestly to reconcile the schismatics with Rome.在這些地區工作的Fraciscans認真核對schismatics與羅馬。 Nicholas IV, himself a Franciscan, sent missionaries of the order to Servia in 1288, and another mission followed (1354) under Friar Bartholomew, Bishop of Trau (Tragori).尼古拉四，對於自己的方濟，派出的傳教士，以塞爾維亞在1288年，另一個任務之後（ 1354 ）根據弗萊爾巴塞洛繆主教外傷（ Tragori ） 。 In 1389, Bajazet I destroyed almost all these missions, while those which were re-established in 1402 fell into the hands of the Turks, who definitely took possession of Servia in 1502.在1389年， Bajazet餘摧毀幾乎所有的這些任務，而那些被重新確立在1402年落入手中的土耳其人，誰佔有了一定的塞爾維亞在1502年。 In 1464 the courageous Franciscan Angelus Zojedzodovic, obtained from Mohammed II a charter of toleration for Catholics, and progress was also made by the Franciscan missions in Bulgaria, Wallachia, Moldavia, and Podolia.在1464年勇敢的濟鐘Zojedzodovic ，從穆罕默德二世章程容忍的天主教徒，也取得了進展的方濟各代表團在保加利亞，瓦拉幾亞，摩爾達維亞，並Podolia 。 In Black Russia Nikolaus Melsat of Crosna with twenty-five friars began a mission about 1370, Moldavia being visited about the same time by Anthony of Spalato (and lataer by Fabian of Bachia and James of the March), but their work was interrupted in 1460 by the Turks, who in 1476 cast 40,000 Christians from these districts into prison. Boniface IX transferred the episcopal see to Bakau, Benedict XIV to Sniatyn.俄羅斯在黑海的尼古拉Melsat與Crosna 25修士開始了對1370年的任務，正在摩爾多瓦訪問大約在同一時間由安東尼的Spalato （和lataer的費邊的Bachia和詹姆斯的3月） ，但他們的工作是在1460年中斷由土耳其人，誰在1476年投下40000基督徒從這些地區進入監獄。博尼法斯九轉主教看到巴篤十四Sniatyn 。 At the beginning of the seventeenth century Bishop Bernardino Quirino was murdered by the Turks, and, on the death of the last bishop (Bonaventura Berardi) in 1818, the mission in Moldavia and Rumania was entrusted to the Conventuals, who still retain it.開始的時候， 17世紀主教貝納迪諾里諾被殺害的土耳其人，並在死亡的最後主教（波納文圖拉貝拉爾迪）在1818年，駐摩爾多瓦和羅馬尼亞是委託給Conventuals ，誰仍然保留它。
The Franciscans were settled in Constantinople as early as the thirteenth century.方濟會得到解決君士坦丁堡早在13世紀。 In 1642 this and the subordinate missions were united into a prefecture Apostolic, from which the Prefecture of Rhodes was separated in 1897. 1642年這和下級任務是團結成一個使徒縣，從縣的羅德是在1897年分離。 The former now occupies seven convents, while the latter has seven churches and houses.現在前7個修道院佔有，而後者則有7個教堂和房屋。 In 1599, the convents of the Albanian mission were erected into a province, which, on 9 October, 1832, was divided into five prefectures Apostolic (Epirus, Macedonia, Servia, Pulati, and Kastrati), which are almost entirely worked by Franciscans, and were on 31 January, 1898, placed by the general, Aloysius Lauer, under a commissary general, with the authority of a provincial.在1599年，修道院的阿族代表團分別豎立成一個省，這對1832年一十月9日，被分為5個都道府縣使徒（伊庇魯斯，馬其頓，塞爾維亞， Pulati ，並卡斯特拉蒂） ，這幾乎完全是由方濟會工作，並於1898年1月31日，在由一般， Aloysius勞爾，根據小賣部一般來說，與權威的一個省。 In Bosnia and Herzegovina, which was separated from the Bosnian province in 1847 and elevated to the rank of a province in 1892, the Franciscans were the first missionaries and pastors, and these countries are still almost entirely under the spiritual guidance of the order, practically all the bishops having been Franciscans.在波斯尼亞和黑塞哥維那，這是脫離波黑省1847年和升格為職級的一個省於1892年，方濟會是第一個傳教士，牧師和這些國家仍然幾乎完全根據精神指導下命令，實際上所有的主教了方濟。 When it was proposed in 1886 to erect a see at Antivari in Montenegro, Simon Milinovic of the Franciscan Order was designated Archbishop of Antivari and Primate of Servia.當有人提議於1886年豎立在Antivari看到在黑山，西蒙米利諾維奇的弗朗西斯秩序被指定大主教Antivari和靈長類動物的塞爾維亞。 In Montenegro the Friars Minor administer ten of the eleven parishes.在黑山的天主教方濟會管理的10個11個行政區。
According to the statistics of 4 October, 1907, the present condition of the Franciscan missions, which ae distributed over the five continents, is as follows: Total number of Friars Minor, 4689, including 2535 priests, 620 clerics, 1396 lay brothers, and 138 novices.據統計一九○七年10月4日，目前的狀況，方濟各代表團成員，其中科分佈在5大洲如下：總人數天主教方濟會， 4689 ，其中包括2535牧師， 620神職人員， 1396年奠定的兄弟們，和138新手。 These are assisted in their work by 12,572 Franciscan sisters, chiefly members of the Third Order of St. Francis.這些都是協助其工作的12572濟姐妹，主要成員的三階的聖弗朗西斯。
XI.十一。 CULTIVATION OF THE SCIENCES種植科學
The order has always devoted itself diligently to the cultivation of sciences, and, although St. Francis is to b enumbered rather amongst the divinely enlightened than among the academically trained, he was neither a declared enemy nor a despiser of learning.該命令一直致力於努力培養科學，雖然聖弗朗西斯是到B enumbered而不是神之間的開明比之間的學術訓練，他既不是敵人宣布，也不是對despiser學習。 to qualify themselves for the tasks assigned in ever-increasing numbers to their rapidly spreading order -- which was revered by rich and poor, was employed by popes and kings on missions of every description, and was to labour for the social betterment of every section of the community -- the Franciscans were early compelled to take advantage of every possible source of scientific culture, and, within thirty or forty years after their founder's death, they shared with the Dominicans the most prominent place in the revival of learning.限定自己的任務在越來越多的迅速傳播的秩序-這是尊敬的富人與窮人，是受僱於教皇和國王的任務，每一個描述，並以勞動為社會進步的每節在社會-濟是早期迫使利用每一個可能的來源，科學文化，並在三，四十多年後其創始人的去世，他們共同的多米尼加人最突出的地方重新學習。 This place has been retained for centuries with distinction and brillancy, especially in the domain of theology and philosophy.這個地方一直保留數百年的區別和brillancy ，尤其是在域的神學和哲學。 A list of Franciscan scholars and their works would fill volumes, while many of their writings have exercised an abiding influence in the realms of science, on the religious life of the people, and on the whole human race.清單濟學者和他們的作品將填補卷，而他們的許多著作已經行使持久的影響力在科學領域，對宗教生活的人，對整個人類。 Mention may be made of only a few of the eminent dogmatic and moral theologians, philosophers, writers on ethics, historians, linguists, philologists, artists, poets, musicians, geographers, etc., whom the order has produced.值得一提的是只有少數傑出的教條和道德的神學家，哲學家，作家的職業道德，歷史學家，語言學家， philologists ，藝術家，詩人，音樂家，地理學等，其中的順序產生了。 Formerly Franciscans lectured in many universities, eg parish, Oxford, Bologna, Cambridge, Cologne, Toulouse, Alcalá, Salamanca, Erfurt, Vienna, Heidelberg, Fulda.原濟講學在許多大學，如堂，牛津大學，博洛尼亞，劍橋，科隆，圖盧茲，阿卡拉，薩拉曼卡，愛爾福特，維也納，海德堡，福爾達。 We may here mention; Alexander of Hales (d. 1245); John of Rupella (La Rochelle) (d. 1245); Adam of Marsh (Marisco) (d. 1258); John Peckman, Archbishop of Canterbury (d. 1292); Cardinal Matthew of Acquasparta (d. 1302); Johannes Guallensia (John of Wales) (d. about 1300); Richard of Middleton (de Mediavilla) (d. about 1305); John Duns Scotus (d. 1308), the most subtle of all Scholastics; William of Occam (d. 1349); William Vorrillon (Vorilongus) (d. 1464); Nicolas d Orbellis (d. 1465); Monaldus (d. about 1290); John of Erfurt (d. about 1310); Nicholas of Lyra (d. about 1340); the most influential exegete of the Middle Ages; David of Augsburg, mystic (d. 1272); Artesanus of Asti (c. 1317), author of the famous "Summa Casuum", called the "Artesana"; Nicholas of Osimo (d. about 1450); Pacificus of Ceredano (d. 1482), author of the "Summa Pacifica"; Baptista Trovamala de Salis (c. 1485), author of the "Baptistiniana", also called the "Rosella"; Angelo Carletti di Chivasso (d. 1495), author of the "Summa Angelica"; Dietrich (Theodore) Coelde (d. 1515), author of the "Christenespiegel"; Francesco Lichetti (d. 1520); François Feuardent (d. 1612), controversialist and exegete; Luke Wadding (d. 1658); Florence Conry (d. 1629); Anthony Hickey (Hyquaeus) (d. 1641); Pierre Marchant (d. 1661); William Herinex (d. 1678); Friedrich Stummel (d. 1682); Patritius Sporer (d. 1683); Benjamin Eubel (d. 1756); Anacletus Reiffenstuel (d. 1703); DeGubernatis (d. about 1689); Alva y Astorga (d. 1667); Jean de la Haye (d. 1661); Lorenzo Cozza (d. 1729); Amadus Hermann (d. 1700); Claude Frassen (d. 1711); François Assermet (d. 1730); Jerome of Montefortino (d. about 1740); Luca Ferraris (d. about 1750); Giovanni Antonio Bianchi (d. 1758); Sigmund Neudecker (d. 1736); Benedetto Bonelli (d. 1773); Kilian Kazenberger (d. about 1729); Vigilus Greiderer (d. 1780); Polychronius Gassmann (d. about 1830); Hereculanus Oberrauch (d. 1808); Ireneo Affò (d. 1797); Sancatntonio Cimarosto (d. 1847); Adalbert Waibel (d. 1852); Chiaro Vascotti (d. 1860); Gabriele Tonini (d. about 1870); Antonio Maria of Vicenza (d. 1884); Melchior Stanislaus of Cerreto (d. 1871); Petrus von Hötzl (d. 1902 as Bishop of Augsburg); Bernard van Loo (d. 1885); Fidelis a Fanna (d. 1881); Ignatius Jeiler (d. 1704); Marcellino da Civezza (d. 1906). The Franciscans did not, like other orders, confine themselves to any particular Scholastic school (system).我們可以在這裡提;亞歷山大黑爾斯（草12時45分） ;約翰Rupella （拉羅謝爾） （草12時45分） ;亞當馬什（ Marisco ） （草1258 ） ;約翰Peckman ，坎特伯雷大主教（草1292 ） ;樞機馬修的Acquasparta （草1302 ） ;約翰內斯Guallensia （約翰威爾士） （草約1300 ） ;理查德米德爾頓（德梅迪亞維利亞） （草約1305 ） ;約翰鄧司各脫（草1308年） ，最微妙的所有Scholastics ;奧卡姆的威廉（草1349 ） ;威廉Vorrillon （ Vorilongus ） （草1464 ） ;尼古拉d Orbellis （草1465 ） ; Monaldus （草約1290 ） ;約翰愛爾福特（草約1310 ） ;尼古拉斯的天琴座（草約1340年） ;最有影響力的exegete中世紀;大衛的奧格斯堡，神秘（草1272 ） ; Artesanus的阿斯蒂（角1319 ）的作者，著名的“大全Casuum ”所謂的“ Artesana ” ;尼古拉斯的Osimo （草約1450年） ;太平洋的Ceredano （草1482年） ，作者的“神學的Pacifica ” ;蒂斯塔Trovamala德薩利斯（角1485 ） ，作者的“ Baptistiniana ”也叫“羅塞拉” ;安傑洛Carletti娣Chivasso （草1495年） ，作者的“當歸大全” ;迪特里希（西奧多） Coelde （草1515年） ，作者的“ Christenespiegel ” ;弗朗切斯科Lichetti （草1520 ） ;弗朗索瓦Feuardent （草1612 ） ， controversialist和exegete ;盧克填料（草1658 ） ;佛羅倫薩Conry （草1629 ） ;安東尼希基（ Hyquaeus ） （草1641 ） ;皮埃爾馬（草1661 ） ;威廉Herinex （草1678年） ;弗里德里希斯圖梅爾（草1682 ） ; Patritius Sporer （草1683 ） ;本傑明Eubel （草1756 ） ; Anacletus Reiffenstuel （草1703 ） ; DeGubernatis （草約1689年） ;阿爾瓦y阿斯託加（ d. 1667年） ;讓德拉艾（草1661 ） ;洛倫索科扎（草1729 ） ; Amadus赫爾曼（草1700 ） ;克勞德Frassen （草1711 ） ;弗朗索瓦Assermet （草1730 ） ;杰羅姆的Montefortino （草約1740 ） ;盧卡法拉利（草約1750年） ;喬瓦尼安東尼奧比安奇（草1758 ） ;西格蒙德Neudecker （草1736年） ;貝尼波（草1773 ） ;克利安Kazenberger （草約1729年） ; Vigilus Greiderer （草一千七百八十） ; Polychronius Gassmann （草約1830年） ; Hereculanus Oberrauch （草1808 ） ; Ireneo Affò （草1797 ） ; Sancatntonio Cimarosto （草1847年） ;阿德爾伯特魏貝爾（草1852年） ;基亞羅Vascotti （草1860年） ;加布里埃Tonini （草約1870年） ;安東尼奧馬里亞維琴察（草1884年） ;梅爾基奧爾斯勞斯的切雷托（草1871年） ;佩特魯斯馮Hötzl （草1902年的奧格斯堡主教） ;伯納德麵包車乃（草1885年） ;忠誠1 Fanna （草1881年） ;伊格內修Jeiler （草1704 ） ; Marcellino達Civezza （草1906年） 。方濟並不像其他命令，限於任何特定的學校上學（系統） 。 They were more attached to the teachings of Duns Scotus, perhaps, than to the School of St. Bonaventure, but there was no official compulsion in the matter.他們更重視的教誨，鄧司各脫，或許比學校的聖文德，但沒有官方強制在這件事。
Among the many naturalists, artists, and poets of the order may be mentioned: Thomas of Celano (d. about 1255), author of the "Dies Irae"; Giacomino of Verona (c. 1300), a precursor of Dante; St. Bonaventure (d 1274); Jacopone of Todi (d. 1306), author of the "Stabat Mater"; John Brugman (d. 1473); Gregor Martic (d. 1905); the Croatian poet.在許多大自然，藝術家和詩人的命令可提及：托馬斯切拉諾（草約1255年） ，作者的“模具Irae ” ; Giacomino維羅納（角1300 ） ，前體的但丁;街文德（四1274 ） ; Jacopone的陶迪（草1306年） ，作者的“聖母材料” ;約翰布魯格曼（草1473 ） ;格雷戈爾馬爾蒂奇（草1905年） ;克羅地亞詩人。 Among the musicians: Julian of Speyer (d. about 1255); Bonaventure of Brescia (fifteenth century); Pietro Canuzzi; Luigi Grossi of Viadana (d. 1627); Domenico Catenacci (d. about 1791); David Moretti (d. 1842); Petrus Singer (d. 1882).在音樂家：朱利安的斯派爾（草約1255年） ;布雷西亞卡魯（ 15世紀） ;彼得Canuzzi ;路易吉格羅西的維亞達納（草1627 ） ;多Catenacci （草約1791年） ;大衛莫雷蒂（草1842年） ;佩特魯斯歌手（草1882年） 。 Among the naturalists may be mentioned: Roger Bacon (d. 1294); the so-called Schwarzer (Black) Berthold (c. 1300), the reputed discoverer of gunpowder; Luca Pacioli (d. about 1510); Elektus Zwinger (d. 1690); Charles Plumier (d. 1704).在大自然可能會提到：羅傑培根（草1294 ） ;所謂的施瓦澤（黑色）貝特霍爾德（角1300 ） ，發現者的聲譽火藥;盧卡帕喬利（草約1510年） ; Elektus茨溫格宮（草1690年） ;查爾斯Plumier （草1704 ） 。
For writers on the history of the order, the reader may be referred to the bibliography, since the vast majority of the books cited have been written by Franciscans.對於作家的歷史秩序，讀者可能會提到的書目，因為絕大多數的書籍已經引所寫的方濟會。 In recent times -- to some extent since 1880, but manily since 1894 -- the investigation of the history of the Friars Minor, especially during the first centuries succeeding the foundation of the order, has aroused a keen and widespread interest in the leading civilized lands and among scholars of every religious denomination and belief.在最近的時間-在一定程度上自1 880年，但1 894年以來m anily-調查歷史的天主教方濟會，尤其是在第一世紀取得成功的基礎秩序，已引起關注和廣泛興趣的主要文明土地和學者之間的每一個宗教教派和信仰。
XII.十二。 SAINTS AND BEATI OF THE ORDER聖人和BEATI秩序
The number of Friars Minor who have been canonized or beatified, is -- even if we exclude here as throughout this article, the members of the other orders of St.數量天主教方濟會誰已冊封或福，是-即使我們在這裡排除作為整個本條規定，成員的其他命令聖 Francis (Conventuals, Poor Clares, Tertiaries and Capuchins) -- extraordinarily high.弗朗西斯（ Conventuals ，標準普爾Clares ， Tertiaries和Capuchins ） -非常高。 In this enumeration we further confine ourselves to those who are officially venerated throughout the Church, or at least throughout the whole order, with canonical sanction.在此列舉我們還僅限於那些誰正式崇敬整個教會，或至少在整個秩序，規範的制裁。 These exceed one hundred in number, the names, dates of decease, and feast of the best-known being as follows.這些超過100的編號，姓名，日期的去世，以及節日最有名的是如下。
Saints聖徒
Francis of Assisi, d.方濟各， d. 3 October 1226 (4 October); Berard of Carbio and four companions, martyred 1220 (16 January); Peter Baptist and twenty-fve companions, martyred at Nagasaki, Japan, 1597 (5 February); John Joseph of the Cross, d.一二二六年10月3日（ 10月4日） ; Berard的Carbio和四名同伴，犧牲1220 （ 1月16日） ;彼得浸信會和第二十五fve同伴，犧牲在長崎，日本， 1597 （ 2月5日） ;約翰約瑟夫十字架， d. 1734 (5 March); Benedict of San Philadelphio, d. 1734 （ 3月5日） ;篤聖Philadelphio ， d. 1589 (3 April); Peter Regalda, d 1456 (13 May); Paschal Baylon, d. 1589 （ 4月3日） ;彼得Regalda ， d 1456 （ 5月13日） ;復活節Baylon ， d. 1592 (17 May); Bernardine of Siena, d. 1592年（ 5月17日） ; Bernardine錫耶納， d. 1444 (20 May); Anthony of Padua, d. 1444 （ 5月20日） ;安東尼的帕多瓦， d. 1231 (13 June); Nicholas Pick, hanged by les Gueux at Gorcum (Holland) in 1572 with eighteen companions, of whom eleven were Franciscans (9 July); Bonaventure of Bagnorea, d. 1231 （ 6月13日） ;尼古拉斯匹克，絞死萊Gueux在Gorcum （荷蘭）在1572年與18同伴，其中11人方濟（ 7月9日） ;博納旺的Bagnorea ， d. 1274 (15 July); Francis Solanus, the Apostle of South America, d. 1274 （ 7月15日） ;弗朗西斯Solanus ，使徒南美洲， d. 1610 (24 July); Louis of Anjou, Bishop of Toulouse, d. 1610 （ 7月24日） ;路易安茹，主教圖盧茲， d. 1297 (19 August); Pacificus of San Severino, d. 1297 （ 8月19日） ;太平洋的聖塞韋里諾d. 1721 (25 September); Daniel, and seven companions, martyred at Ceuta 1227 (13 October); Peter of Alcántara, d. 1721 （ 9月25日） ;丹尼爾和7個同伴，犧牲在休達1227 （ 10月13日） ;彼得的阿爾坎塔拉d. 1562 (19 October); John Capistran, d. 1562 （ 10月19日） ;約翰Capistran ， d. 1456 (23 October); Didacus (Diego), d. 1456 （ 10月23日） ; Didacus （圣迭戈） ， d. 1463 (12 November); Leonard of Port Maurice, d. 1463 （ 11月12日） ;倫納德港口莫里斯， d. 1751 (26 November); James of the March (Monteprandone), d. 1751 （ 11月26日） ;詹姆斯的3月（ Monteprandone ） ， d. 1476 (28 November). 1476 （ 11月28日） 。
Beati
Matthew of Girgenti, d.馬修的Girgenti ， d. 1455 (28 January).; Andreas de Conti di Signa, d. 1455 （ 1月28日） 。 ;安德烈德孔蒂娣簽名， d. 1302 (1 February); Odoric of Pordenone, d. 1302 （ 2月1日） ; Odoric的波代諾內， d. 1331 (3 February); Anthony of Stroncone, d. 1331 （ 2月3日） ;安東尼Stroncone ， d. 1461 (7 Feb.); Aegidius Maria of St. Joseph, d. 1461 （ 2月7日） ; Aegidius瑪麗亞的聖約瑟夫， d. 1812 (9 Feb.); Sebastian of Apparizio, d. 1812年（ 2月9日） ;塞巴斯蒂安的Apparizio ， d. 1600 (25 Feb.); John of Triora, martyred in China, 1816 (27 Feb.); Thomas of Cora, d. 1600 （ 2月25日） ;約翰Triora ，犧牲在中國， 1816年（ 2月27日） ;托馬斯科拉， d. 1720 (28 Feb.); Peter of Treia, d. 1720 （ 2月28日） ;彼得的Treia ， d. 1304 (14 March); Salvator of Orta, d. 1304 （ 3月14日） ;薩爾瓦托恩的奧爾塔， d. 1567 (18 March); John of Parma, d. 1567 （ 3月18日） ;約翰帕爾馬， d. 1289 (20 March); Benventuo, Bishop of Osimo, d. 1289 （ 3月20日） ; Benventuo ，主教Osimo ， d. 1282 (22 March); Rizzerius of Mucia, d. 1282 （ 3月22日） ; Rizzerius的Mucia ， d. about 1240 (26 March); Peregrinus of Fallerone, d.約1240 （ 3月26日） ;官的Fallerone ， d. about 1245 (27 March); Marco Fantuzzi of Bologna, d.約1245 （ 3月27日） ;馬Fantuzzi的博洛尼亞， d. 1479 (31 March); Thomas of Tolentino, martyred in Further India, 1321, (6 April); Benivoglio de Bonis, d. 1479 （ 3月31日） ;托馬斯托倫蒂諾，犧牲在進一步印度， 1321 ， （ 4月6日） ; Benivoglio德利奧博尼， d. about 1235 (2 April); Julain of San Augustino, d.約1235 （ 4月2日） ; Julain聖Augustino ， d. 1606 (8 April); Archangelo of Calatafimo, d. 1606 （ 4月8日） ; Archangelo的Calatafimo ， d. 1460 (9 April); Carlo of Sezze, d. 1460 （ 4月9日） ;蒙特卡洛的Sezze ， d. 1670 (10 April); Angelo Carletti di Chivasso, d. 1670 （ 4月10日） ;安傑洛Carletti娣Chivasso ， d. 1495 (12 April); Andreas Hibernan, d. 1495 （ 4月12日） ;安德烈Hibernan ， d. 1602 (18 April); Conrad of Ascoli, d. 1602年（ 4月18日） ;康拉德的阿斯科利， d. 1290, (19 April); Leopold of Gaiche, d.一千二百九十， （ 4月19日） ;利奧波德的Gaiche ， d. 1815 (20 April); Ægidus of Assisi, d. 1815年（ 4月20日） ; Ægidus的阿西西， d. 1262, (23 April); James of Bitetto, called Illyricus, d. 1262 ， （ 4月23日） ;詹姆斯Bitetto ，所謂Illyricus ， d. about 1490 (27 April); Agnellus of Pisa, d.約1490 （ 4月27日） ; Agnellus的比薩， d. 1236, (8 May); Francis of Fabriano, d. 1236 ， （ 5月8日） ;弗朗西斯的Fabriano ， d. 1322 (14 May); Benventuo of Recanati, d. 1322 （ 5月14日） ; Benventuo的雷卡納蒂， d. 1289 (15 May); John Forest, martyred at London, 1538 (22 May); John of Prado, martyred in Morocco, 1631, (29 May); Ercolane de Plagario (Piagale), d. 1289 （ 5月15日） ;約翰森林，犧牲在倫敦， 1538 （ 5月22日） ;約翰普拉多，犧牲在摩洛哥， 1631 ， （ 5月29日） ; Ercolane德Plagario （ Piagale ） ， d. 1451 (29 May); James Stepar, d. 1451 （ 5月29日） ;詹姆斯Stepar ， d. 1411 (1 June); Andrew of Spello, d. 1411 （ 6月1日） ;安德魯Spello ， d. 1254 (3 June); Pacificus of Ceredano, d. 1254 （ 6月3日） ;太平洋的Ceredano ， d. 1482 (5 June); Stephen of Narbonne and Raymond of Carbonna, murdered by the Albigensians, 1242 (7 June); Bartolomeo Pucci, d. 1482 （ 6月5日） ;斯蒂芬納博訥和雷蒙德Carbonna ，謀殺的Albigensians ， 1242 （ 6月7日） ;桑巴特魯姆普奇， d. 1330 (8 June); Guido of Cortona, d. 1330 （ 6月8日） ;圭多的科爾托納， d. about 1250 (12 June); Benvenuto of Gobbio, d.約1250 （ 6月12日） ;本韋努托的Gobbio ， d. about 1232 (27 June); Simon of Lipnica, d.約1232 （ 6月27日） ;西蒙Lipnica ， d. 1482 (18 July); John of Dukla (like the preceding a Pole), d. 1482 （ 7月18日） ;約翰杜克拉（如前面的波蘭人） ， d. 1484 (19 July); John of Laverna, d. 1484 （ 7月19日） ;約翰Laverna ， d. about 1325 (9 Aug.); Peter of Molleano (Mogliano), d.約1325 （ 8月9日） ;彼得的Molleano （莫利亞諾） ， d. 1490 (13 Aug.); Sanctes of Montefabri (Urbino), d. 1490 （ 8月13日） ; Sanctes的Montefabri （烏爾比諾） ， d. 1385 (14 Aug); John of Perugia and Peter of Sassoferrato, martyred at Valencia in Spain, 1231 (3 Sept.); Gentilis of Matelica, martyred in Persia (5 Sept.); Vincent of Aquilla, d. 1385 （ 8月14日） ;佩魯賈的約翰和彼得的Sassoferrato ，犧牲在瓦倫西亞， 1231 （ 9月3日） ; Gentilis的Matelica ，犧牲在波斯（ 9月5日） ;文森特的Aquilla ， d. 1504 (6 Sept.); Apollinaris with thirty-nine companions of the First and Third Orders, martyred in japan, 1617-32 (12 Sept); Bernardine of Feltre, d. 1504 （ 9月6日） ; Apollinaris與39同伴的第一和第三的命令，犧牲在日本， 1617年至1632年（ 9月12日） ; Bernardine的費爾特雷， d. 1494 (28 Sept.); John of Penna (Penne), d. 1494 （ 9月28日） ;賓夕法尼亞州的約翰（ Penne ） ， d. 1271 (5 Oct.); Ladislaus of Gielniow, d. 1271 （十月五日） ; Ladislaus的Gielniow ， d. 1505 (22 Oct.); Francis of Calderola, d. 1505 （十月22日） ;弗朗西斯的Calderola ， d. 1407 (25 Oct); Theophilus of Corte, d. 1407 （ 10月25日） ;提阿的全員， d. 1740 (30 Oct.); Liberato de Loro (Lauro), d. 1740年（ 30 10月） ; Liberato德洛羅（勞羅） ， d. about 1306 (30 Oct.); Thomas of Florence, d.約1306 （一十月30日） ;托馬斯佛羅倫薩， d. 1447; Rainerius of Arezzo, d. 1447 ; Rainerius的阿雷佐， d. 1304 (5 Nov.); Bernardine of Aquila (Fossa), d. 1304 （ 11月5日） ; Bernardine的雕（窩） ， d. 1503 (7 Nov.); Gabriele Ferretti, d. 1503 （十一月七日） ;加布里埃費雷蒂， d. 1456 (14 Nov.); Humilis of Bisignano, d. 1456 （ 11月14號） ;歐的Bisignano ， d. 1637 (5 Dec.); Conrad of Offida, d. 1637 （ 12月5日） ;康拉德的Offida ， d. 1306 (19 Dec.); Nicholas Factor, d. 1306 （ 12月19日） ;尼古拉因子， d. 1583 (23 Dec.). 1583 （ 12月23日） 。
To these might be added long lists of Blessed, who enjoy a cultus sanctioned by the Church, but whose cultus is only local, ie limited to their native or burial-places or to the dioceses with which they were connected.這些可能是長期補充名單有福，誰享有宗教局認可的教會，但其宗教局只有地方，即只限於本地或埋葬，地方或教區與他們聯繫。 If these be included in the reckoning, the number of saints and beati in all the orders of St.如果這些被列入清算的人數聖人和beati在所有的命令街 Francis exceeds 300.弗朗西斯超過300人。
At the present time (1909), the postulatura of the order at Rome, whose office is to collect evidence concerning the candidates for beatification and canonization, is urging the cause of about ninety members of the First, Second, and Third orders of St. Francis.目前（ 1909年） ，在postulatura的命令在羅馬，他的辦公室是收集證據的候選人宣福和冊封，敦促造成約90成員，第一，第二，第三和訂單街弗朗西斯。 This list includes some names belonging to later and even recent times, and it will thus be seen that the Order of Friars Minor never ceases to produce members whose holiness entitles them to the highest ecclesiastical honour -- that of the altar.這份名單包括一些名稱屬於後來，甚至最近時期，並因此將看到，令天主教方濟會從未停止生產成員的神聖使它們教會的最高榮譽-即祭壇。 That the spirit of Jesus Christ, which St. Francis laboured so untermittently to revive in the world and instilled into his institutions still lives in his order to the glorification of the Divine Name, the great effciency of the Friars Minor in our day is sufficient proof.這種精神的耶穌基督，這聖弗朗西斯辛勤如此untermittently恢復在世界和灌輸到他的機構仍然生活在他為了頌揚上帝的名稱，偉大的效率的天主教方濟會在我們的一天是足夠的證據證明。
Publication information Written by Michael Bihl.出版信息撰稿：邁克爾Bihl 。 Transcribed by Beth Ste-Marie. The Catholic Encyclopedia, Volume VI.轉錄的貝絲聖瑪麗。天主教百科全書，第六卷。 Published 1909. 1909年出版。 New York: Robert Appleton Company.紐約：羅伯特阿普爾頓公司。 Nihil Obstat, September 1, 1909. Nihil Obstat ， 09年九月一日。 Remy Lafort, Censor.雷米Lafort ，檢查員。 Imprimatur.認可。 +John M. +約翰M Farley, Archbishop of New York法利，大主教紐約
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