Rosicrucians

General Information 一般信息

Rosicrucians are members of a worldwide esoteric society whose official emblem combines a rose and a cross. Rosicrucians的成員,在全世界深奧的社會,它的正式徽章結合了上漲和交叉。 The society was apparently founded in Europe in medieval times and was given impetus by the publication of Fama fraternitatis (Account of the Brotherhood, 1614) and the Confessio fraternitatis (Confession of the Brotherhood, 1615).社會顯然是建立在歐洲的中世紀時代,並推動了出版法瑪fraternitatis (帳戶的兄弟, 1614年)和Confessio fraternitatis (懺悔的兄弟, 1615年) 。 These pamphlets were probably written by the Lutheran pastor Johan Valentin Andrea (1586 - 1654). They describe the initiation into the mysteries of the east (particularly of ancient Egypt) of Christian Rosenkreuz, who was allegedly born in 1378 but is presumed to be an allegorical figure.這些小冊子,很可能寫的路德教派牧師約翰瓦倫丁安德烈( 1586年至1654年) 。他們描述開始進入神秘的東方(特別是古埃及)的基督教Rosenkreuz ,誰據稱出生於1378年,但推定為寓言的數字。 In the 18th century several Rosicrucian groups were active in Russia, Poland, and Germany.在18世紀幾個Rosicrucian團體活躍在俄羅斯,波蘭和德國。 The movement has close links with Freemasonry.該運動有緊密的聯繫,與濟。

The first Rosicrucian society in the United States was founded in Pennsylvania in 1694.第一Rosicrucian社會在美國成立於1694年在賓夕法尼亞州。 The Ancient Mystical Order Rosae Crucis has headquarters in San Jose, Calif. Founded in 1909 by H Spencer Lewis, AMORC is an international fraternal order that operates through a system of lodges and fosters the Rosicrucian philosophy of developing humankind's highest potentialities and psychic powers.古代神秘訂購薔薇苦總部設在美國加州聖荷西市成立於1909年由H斯賓塞劉易斯, AMORC兄弟是一個國際秩序,是通過一個系統的旅館和促進Rosicrucian人類哲學發展的最高潛力和精神權力。

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Bibliography: 參考書目:
HS Lewis, Rosicrucian Questions and Answers with a Complete History (1984); R Lewis, Mental Alchemy (1984); AE Waite, The Brotherhood of the Rosy Cross (1924); FA Yates, The Rosicrucian Enlightenment (1972).高速劉易斯Rosicrucian問題及答案,以完整的歷史記錄( 1984年) ; R劉易斯心理煉丹術( 1984年) ;聲發射韋特,穆斯林兄弟會的玫瑰十字( 1924年) ;足總杯葉慈,該Rosicrucian啟示( 1972年) 。


Rosicrucians

Catholic Information 天主教新聞

The original appelation of the alleged members of the occult-cabalistic-theosophic "Rosicrucian Brotherhood", described in the pamphlet "Fama Fraternitatis RC" (Rosae crucis), which was circulated in manuscript As early as 1610 and first appeared in print in 1614 at Cassel.原來的稱謂所稱成員隱匿, cabalistic , theosophic “ Rosicrucian兄弟會” ,手冊中描述的“瑪Fraternitatis鋼筋混凝土” (薔薇十字架) ,這是中分發手稿早在1610年和首次出現在打印在1614年在卡塞爾。 To the first two additions were prefixed the tract "Allgemeine und Generalreforation der ganzen weiten Welt", a translation of Fr.前兩個增加了前綴的道“匯報和Generalreforation之ganzen weiten世界” ,翻譯神父。 Boccalini's "Dei Ragguagli di Parnasso", 1612. Boccalini的“上帝Ragguagli迪Parnasso ” , 1612年完工。 Beginning with the fourth edition in 1615, the third Rosicrucian rudiment, "Confessio der Fraternitat", was added to the "Fama".首先是在1615年第四版,第三Rosicrucian雛形, “ Confessio之Fraternitat ”添加到“瑪” 。 According to these, the Rosicrucian brotherhood was founded in 1408 by a German nobleman, Christian Rosenkreuz (1378-1484), a former monk, who while travelling through Damascus, Jerusalem and Fez had been initiated into Arabian learning (magic), and who considered an antipapal Christianity, tinged with theosophy, his ideal of a religion.根據這些,在Rosicrucian兄弟公司成立於1408年由一名德國貴族,基督教Rosenkreuz ( 1378年至1484年) ,前和尚,誰旅行時通過大馬士革,耶路撒冷和非斯已經開始進入阿拉伯學習(魔術) ,誰審議一個antipapal基督教,帶有神智學,他的理想的一種宗教。 Concerned above all else that their names should appear in the Book of Life, the brothers were to consider the making of gold as unimportant-although for the true philosophers (Occultists) this was an easy matter and a parergon.關注高於一切,他們的名字應該會出現在生命之書,這對兄弟是考慮使黃金作為不重要,但真正的哲學家的( Occultists ) ,這是一件容易的事和parergon 。 They must apply themselves zealously and in the deepest secrecy to the study of Nature in her hidden forces, and to making their discoveries and inventions known to the order and profitable to the needs of humanity.他們必須運用自己的熱忱和最深切的保密性質的研究,她隱藏的力量,使他們的發現和發明已知的秩序和贏利的需要,人類。 And to further the object of the said order they must assemble annually at the "Edifice of the Holy Spirit", the secret head-quarters of the order, cure the sick gratuitously, and whilst each one procured himself a successor they must provide for the continuance of their order.並進一步的對象說,他們必須以組裝每年在“大廈聖靈” ,秘密總部的命令,治愈病人免費,並同時每一個購買自己的繼任者,他們必須提供的繼續他們的秩序。 Free from illness and pain, these "Invisibles", as they were called in the vernacular, were supposed to be yearning for the time when the church should be "purified". For two hundred years, while the world never had the least suspicion of their existence, the brotherhood transmitted by these means the wisdom of "Father" Rosenkreuz, one hundred and twenty years after the latter's burial, until about 1604 they finally became known.免於疾病和痛苦,這些“無形” ,因為它們被稱為白話,都應該渴望的時候,教會應該是“淨化” 。對於二百年,而從未有過的世界最不懷疑它們的存在,兄弟轉交這些手段是明智的“父親” Rosenkreuz ,一百二十年後,後者的埋葬,直到1604年,他們終於成為眾所周知的。 The "Fama", which effected this, invited "all of the scholars and rulers of Europe" openly to favour the cause, and eventually to sue for entrance into the fraternity, to which, nevertheless, only chosen souls would be admitted.在“瑪” ,這對這一邀請“所有的學者和統治者的歐洲” ,公然偏袒的原因,並最終提出訴訟進入博愛,其中,儘管如此,只有選擇的靈魂將被接納。 The morbid propensity of the age for esoterism, magic, and confederacies caused the "Fama" to raise a feverish excitement in men's minds, expressed in a flood of writings for and against the brotherhood, and in passionate efforts to win admission to the order, or at least to discover who were its members.病態傾向的年齡esoterism ,魔術,和confederacies造成“瑪” ,以提高以瘋狂的興奮中男人的思想,表達了大量的著作和反對的兄弟情誼,並在熱情的努力爭取進入秩序,或至少發現誰是其成員。 All of these endeavours, even by scholars of real repute like Descartes and Leibniz, were without results.所有這些努力,即使是真正的學者的聲譽像笛卡爾和萊布尼茨,都沒有結果。 From the manifestly fabulous and impossible "History" of the brotherhood, it was apparent that it depended upon a "mystification".從神話般和明顯是不可能的“歷史”的兄弟情誼,這是明顯的,它取決於一個“神話” 。 This mystification was directly explained by an investigation by the author, who appears unquestionable to have been the Lutheran theologian of Würtemberg, John Valentin Andrea (1586-1654).這神秘的直接原因是調查的作者,誰似乎不容置疑已路德神學的Würtemberg ,約翰瓦倫丁安德烈( 1586年至1654年) 。 According to his own admission, Andrea composed in 1602 or 1603 the Rosicrucian book, "Chymische Hochzeit Christiani Rosenkreuz 1459", which appeared in 1616.據他自己承認,在1602年組成安德烈或1603年的Rosicrucian書“ Chymische婚禮克里斯蒂亞尼Rosenkreuz 1459 ” ,出現在1616年。 This book, called by Andrea himself a youthful literary trifle in which he intended to ridicule the mania of the times for occult marvels (Life, p. 10), bears the closest intrinsic relation to the "Fama", which, in the light of this, is undoubtedly a later work of Andreä's or at least of one of the circle of friends inspired by him. Alchemistic occultism is mocked at in these works and in the "General-Reformation", the follies of the then untimely reformers of the world are openly ridiculed.這本書,名為安德烈自己的青春文學小事中,他打算嘲笑狂熱的時代隱匿奇蹟(生命,第10頁) ,有最密切的內在聯繫的“瑪” ,其中,鑑於這一點,無疑是一個後來工作安德烈的或者至少是其中一個朋友圈子啟發他。煉金術的神秘是嘲笑在這些作品中,並在“普通改革”的愚蠢的然後及時改革者的世界公開嘲笑。 The fantastic form of the tracts is borrowed from contemporary romances of knighthood and travel.美妙的形式大片是借用現代愛情的騎士和旅行。 The "Rosy Cross" was chosen for the symbol of the order because, first, the rose and cross were ancient symbols of occultism and, secondly, occur in the family arms of Andrea.在“玫瑰十字”被選定為象徵的秩序,因為,第一,玫瑰和跨了神秘古老的象徵,其次是發生在家庭武器的安德烈。 It recalls Luther's motto: "Des Christen Hertz auf Rosen geht, wenn's mitten unter'm Kreuze steht" (Hossback, 121).它回顧路德的座右銘: “輔克里斯坦赫茲奧夫羅森geht ,好萊塢的手套unter'm Kreuze steht ” ( Hossback , 121 ) 。 As a result of his satirically meant but seriously accepted works, which soon gave rise to occult humbuggery (opposed by him) in new Rosicrucian raiment, Andrea openly renounced Rosicrucianism and frequently referred to it as a ridiculous comedy and folly.由於他的意思,但認真satirically接受的作品,這很快引起了隱匿瞞騙(反對他)在新Rosicrucian服飾,安德烈公開放棄Rosicrucianism和經常提及這是愚蠢可笑的喜劇。 In spite of this, the Rosicrucian fraud, which served in many ways as a model for the anti-Masonic Taxil-Schwindel, has continued effective until the present day.儘管這樣,在Rosicrucian欺詐,它們在許多方面的一個典範反馬索尼克Taxil - Schwindel ,繼續有效,直至今天。 In the seventeenth century Michael Maier and Robert Fludd were its champions.在17世紀邁克爾和羅伯特Fludd邁爾是其冠軍。

Psuedo-Rosicrucian societies arose, falsely claiming descent from the genuine fraternity of the "Fama".偽Rosicrucian社會站起身來,假稱後裔從真正博愛的“瑪” 。 After 1750 occult Rosicrucianism was propagated by Freemasonry, where it led to endless extravagant manifestations (St. Germain, Cagliostro, Schropfer, Wollner etc.).經過1750年隱匿Rosicrucianism是宣傳共濟,它導致了無休止的奢侈表現(聖日爾曼,卡廖斯特羅, Schropfer , Wollner等) 。 In the system of high degrees in "Scottish" Freemasonry, especially in the Rosendruez degree, the Rosicrucian symbols are still retained with a Masonic interpretation.系統中的高學位, “蘇格蘭”共濟,特別是在Rosendruez程度, Rosicrucian符號仍然保留了馬索尼克解釋。 Finally, since about 1866 there have existed in England and Scotland (London, Newcastle, York, Glasgow) and in the United States (Boston, Philadelphia) "colleges" of a Masonic Rosicrucian society, whose members claim to be direct descendants of the brotherhood founded in 1408.最後,因為有大約1866年中存在的英格蘭和蘇格蘭(倫敦,紐卡斯爾,約克,格拉斯哥)和美國(波士頓,費城) “高校”的馬索尼克Rosicrucian社會,其成員索賠的直接後裔的兄弟情誼成立於1408年。 Only Master Masons are eligible for membership. According to the definition of the president of the London branch (Supreme Magus), Brother Dr. Wm.只有船長泥瓦匠有資格的成員。根據定義主席的倫敦分行(最高法院空氣) ,兄弟瓦米博士。 Wynn Westcott, MB, PZ, it is "the aim of the Society to afford mutual aid and encouragement in working out the great problems of life and in searching out the secrets of nature; to facilitate the study of philosophy founded upon the Kabbalah and the doctrines of Hermes Trismegistus, which was inculcated by the original Fratres Roseae Crucis of Germany, AD 1450; and to investigate the meaning and symbolism of all that now remains of the wisdom, art, and literature of the ancient world".永利Westcott ,手機,胰酶素,它是“學會的目標提供互助和鼓勵在擬定工作的重大問題的生活和尋找秘密的性質;促進哲學研究的基礎上卡巴拉和理論赫耳墨斯特利斯墨吉斯忒斯,這是灌輸的原始Fratres Roseae苦的德國,公元1450年;和調查的意義和象徵意義,現在仍然是所有的智慧,藝術和文學的古代世界。 “ The view which has been lately revived, especially by Katsch and Pike, that Rosicrucianism definitely or even perceptibly cooperated in the foundation of modern Freemasonry in 1717, is contradicted by well-known historical facts.認為近來已恢復,特別是Katsch和派克,即Rosicrucianism肯定,甚至明顯合作的基礎,現代濟在1717年,是矛盾的眾所周知的歷史事實。

Publication information Written by Hermann Gruber.出版信息作者赫爾曼格魯伯。 Transcribed by John Looby. The Catholic Encyclopedia, Volume XIII.轉錄由John Looby 。天主教百科全書,卷十三。 Published 1912.發布時間1912年。 New York: Robert Appleton Company.紐約:羅伯特阿普爾頓公司。 Nihil Obstat, February 1, 1912. Nihil Obstat , 1912年2月1日。 Remy Lafort, DD, Censor. Imprimatur.雷米Lafort ,日,檢查員。認可。 +John Cardinal Farley, Archbishop of New York +約翰法利紅衣主教,大主教紐約

Bibliography參考書目

ARNOLD, "Unparteiische Kirchen u. Ketzerhistorie", II (Frankfort, 1699), 640 sq.; HERDER, "Samtl. Werke" (Berlin, 1888), XV, 82 sq.; XVI, 596 sq.; BUHLE, "ursprung ud vornehmsten Schicksale der Rosenkreuzer u Freimaurer" (Gottingen, 1804); NIKOLAI, Einige Bemerkungen uber den Ursprung ud Gesach. D.阿諾德“ Unparteiische美國Ketzerhistorie興” ,二(法蘭克福, 1699年) , 640平方米; HERDER , “ Samtl 。全集” (柏林, 1888年) ,十五, 82平方米;十六, 596平方米; BUHLE , “起源烏德vornehmsten Schicksale之Rosenkreuzer ü Freimaurer “ (哥廷根大學, 1804年) ; NIKOLAI ,有的Bemerkungen尤伯杯旦起源烏德Gesach 。 4 Rosendreuzer u. Rosendreuzer美國 Freimaurer" (Berlin, 1806); HOSSBACH, JU. W. "Andrea u. Freimaurer “ (柏林, 1806年) ; HOSSBACH ,鞠。總統”安德烈美國 sein zeitalter" (Berlin, 1819); GUHRAUER, "Zeitschr.盛時代“ (柏林, 1819年) ; GUHRAUER , ” Zeitschr 。 F. hist.樓歷史。 Theol. Theol 。 (1852), 298 sq.; SIERKE, "Schwarmer u. Schwinder zu Ende d. 18 Jahrh. " (Leipzig, 1874); KOPP, "Die Alchemie", II (Heidelberg, 1886); WAITE, "The real History of the Rosicrucians" (London, 1887), needs revision; KATSCH, "Die Entstehung ud wahre Endzweck d. Freimaurerei" (Berlin, 1897); HEFELE [RAICH] in "Kirchenlex.", sv "Rosendreuzer"; HERMELINK in "Realencyk." ( 1852年) , 298平方米; SIERKE , “ Schwarmer美國Schwinder楚蘭恩德4 18 Jahrh 。 ” (萊比錫, 1874年) ; KOPP , “模具Alchemie ” ,二(海德堡, 1886年) ;懷特“真正的歷史的在Rosicrucians “ (倫敦, 1887年) ,需要修改; KATSCH , ”模具Entstehung烏德wahre Endzweck 4 Freimaurerei “ (柏林, 1897年) ; HEFELE [賴希]在” Kirchenlex 。 “希沃特” Rosendreuzer “ ; HERMELINK在” Realencyk 。 “ F. prot.樓蛋白。 Theol., sv "Rosenkreuzer"; "Allg. Handbuch d. Freimaurerei", II (3rd ed., 1900), 259-63; BEGMANN, "Monatshefte d. Comenius-Gesellschaft" (Berlin), V (1896), 212 sq.,; VI (1897), 204 sq.; VIII (1899), 145 sq.; "Zirkelkorrespondenz" (Berlin, 1896), 212; "Vorgessch. U. Anfange d. Freimaurerei in England", I (1909), II (1910), 16, 384; GOULD, Hist of Freemasonry", II (London, 1884), 60 sq.; "Concise Hist. Of Freemasonry" (London, 1903), 61-93; "Ars Quatuor Coronatorum", transactions (London), I (1888), 28, 54; V (1892), 67; VI (1893), 202 sq.,; VII (1894), 36 sq., 83; VIII (1895), 46; "The Theosophist" (Madras, 1886), VII, 451 sq., VIII, IX, X; "Rosicrucian Society of England: rules and Ordinances" (London, 1881); revised 1882); Transacations, etc" (1879-91); "The Rosicrucian: A Quarterly Record" (1868-79); KLOSS, "Bibliog. D. Freimaurerei, etc." Theol 。 ,希沃特“ Rosenkreuzer ” ; “ Allg 。 4 Freimaurerei手冊” ,第二章(第3版。 , 1900 ) , 259-63 ; BEGMANN , “月刊4紐斯協會” (柏林) ,第五( 1896年) , 212平方米, ;六( 1897 ) , 204平方米;八( 1899 ) , 145平方米; “ Zirkelkorrespondenz ” (柏林, 1896年) , 212 ; “ Vorgessch 。美國Anfange 4 Freimaurerei在英格蘭” ,我( 1909年) ,二( 1910 ) , 16 , 384 ;古爾德組織胺共濟“ ,第二卷(倫敦, 1884年) , 60平方米; ”簡明組織胺。濟“ (倫敦, 1903年) , 61-93 ; ”藝術四重奏Coronatorum “ ,交易(倫敦) ,我( 1888 ) , 28 , 54 ;五( 1892年) , 67 ;六( 1893年) , 202平方米, ;第七章( 1894年) , 36平方米, 83 ;八( 1895年) , 46 ; “的Theosophist ” (馬德拉斯, 1886年) ,第七章, 451平方米,第八,第九,第十; “ Rosicrucian學會英國:規則和條例” (倫敦, 1881年) ;修訂1882年) ; Transacations等“ ( 1879年至1891年) ; “的Rosicrucian :季刊紀錄” ( 1868年至1879年) ;克洛斯, “ Bibliog 。 4 Freimaurerei等” (Frandfort, 1844), 174-201, gives 274 works on the subject; GARDNER, "Bibliotheca Rosicruciana": I, catalogue (London, privately printed, 1903), gives a list of 604 works on the subject. ( Frandfort , 1844 ) , 174-201 ,使274工程的主體; Gardner表示: “圖書館Rosicruciana ” :一,產品目錄(倫敦,私人印刷, 1903年) ,給出了名單, 604工程的主體。


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