Prayer祈禱

General Information 一般信息

Prayer is a necessity to mankind because he is incurably religious. It is a universal phenomenon.祈禱是必要的,以人類,因為他是治愈的宗教。這是一個普遍現象。 While not exclusively Christian, it is most real in Christianity because the Christian life is a life of fellowship with God.雖然不完全基督教,這是最真實的基督教,因為基督徒的生活是一種生活的研究與上帝。 In no other religion do we find such prayers as are found uttered by men like Moses, David and Paul.在沒有其他的宗教,我們找到這樣的祈禱所發現的話像摩西,大衛和保羅。

In Biblical religion, the relationship between God and man is genuinely interpersonal.聖經宗教之間的關係,上帝和人類真正人際關係。 Some things are brought to pass only as man prays (1Tim. 2:1-4).有些東西只有通過使人類祈禱( 1Tim. 2:1-4 ) 。 Prayer is essentially communion. God desires man's fellowship, and man needs the friendship of God.祈禱基本上是共融。上帝希望人的獎學金,和男人需要的友誼上帝。

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As a many-faceted phenomenon, prayer includes the following elements:作為一個多面現象,祈禱包括下列內容:

The pivotal factor in prayer is attitude. 最關鍵的因素是在祈禱的態度。

Posture, language, place or time do not matter. Man's heart must be in rapport with God. 姿勢,語言,地方或時間並不重要。曼的心,必須在融洽與上帝。 Jesus has left us an unsurpassed and perfect example of the importance of prayer in one's life (the Lord's Prayer in Matthew 6).耶穌為我們留下了無與倫比的完美典範的重要性,祈禱自己的生活(的主禱文馬太6 ) 。

The following principles are regulative in prayer:下列原則是調節在祈禱:
Prayer avails only as只有祈禱利用

From the standpoint of human responsibility, prayer is the major element in the out-working of God's redemptive program (1Tim. 2:1-4). Neglect of prayer is a sin (1Sam. 12:23).站在人的責任,祈禱是主要因素外工作上帝的救贖計劃( 1Tim. 2:1-4 ) 。忽視的祈禱是一種罪過( 1Sam. 12時23分) 。


Prayer祈禱

General Information 一般信息

Prayer is the process of addressing a superhuman being or beings for purposes of praise, adoration, thanksgiving, petition, penitence, and so on. Prayer is a part of every culture and does not belong to any particular religious tradition. The foundations for prayer, however, differ according to the understanding of God's relationship to human beings and to the world. In the Judeo-Christian tradition, prayer is based on the belief that God is both transcendent and personal, an active agent in human history.祈禱的過程中得到解決或正在超人為目的的讚揚,崇拜,感恩,請願書,懺悔,等等。 禱文是每一種文化的一部分,不屬於任何特定的宗教傳統。的基礎祈禱,然而,有不同的理解上帝的關係,對人類和世界。 在猶太教和基督教傳統,祈禱是基於相信,上帝是超越和個人,積極代理人在人類歷史上。 In Christian belief, God's concern for humanity is manifested in the incarnation of Jesus Christ. 在基督教信仰上帝的關注體現在人類的化身耶穌。

Prayer may be communal, as in public worship, or private; vocal, prayer said aloud by individuals or groups, or mental, as in meditation and contemplation.祈禱可社區,如在公共崇拜,或私人;聲帶,祈禱大聲說的個人或群體,或精神,如在冥想和沉思。 Popular forms of prayer include litanies (see Litany) and prayers for the dead (for example, the Jewish Kaddish).通俗形式的祈禱包括棺材(見連禱)和祈禱死者(例如,猶太人Kaddish ) 。 Jesus taught his disciples the Lord's Prayer.耶穌教導他的弟子的主禱文。

Joan A. Range答:瓊範圍

Bibliography 參考書目
Bemporad, Jack, ed., Theological Foundations of Prayer (1967); Bradshaw, Paul F., Daily Prayer in the Early Church (1982); Fenton, JC, The Theology of Prayer (1939); Huck, G., and Klenicki, L., eds., Spirituality and Prayer, Jewish and Christian Understanding (1983). Bemporad ,傑克,教育署。 ,神學基礎祈禱( 1967年) ;布拉德肖,保羅F ,每日祈禱初期教會( 1982年) ;芬頓,巴埃納,神學禱告( 1939年) ;哈克灣,和Klenicki ,研究,編輯。 ,精神和祈禱,猶太教和基督教的理解( 1983年) 。


Prayer祈禱

General Information 一般信息

Prayer, in religion, both a person's act of communion with God, or any other object of worship, and the words used.祈禱,在宗教,無論一個人的行為與上帝,或任何其他對象的崇拜,和用字。 It is the natural result of a person's belief in God.這是自然結果一個人的信仰上帝。 Prayer may be individual or group, formal or spontaneous, silent or spoken.禱文可以個人或集體的,正式的或自發的,沉默或發言。 In one or more forms, it is at the center of worship.在一個或多個表,這是該中心的崇拜。 The inseparable accompaniment of sacrifice in most primitive religions, prayer occupied a central position in Jewish religion from earliest days.不可分割的伴奏犧牲在最原始的宗教,祈禱中佔據中心地位,從最早的猶太宗教天。 The Temple was "a house of prayer" (see Isaiah 56:7) and the Psalms, or Psalter, became the prayer of liturgy of the Temple and the synagogue and formed the substance of prayers in early Christianity.該廟“一所房子的祈禱” (見以賽亞書56:7 )和詩篇,或Psalter ,成為祈禱的禮儀聖殿和猶太教堂和建制的實質內容,在早期基督教的祈禱。

Christian prayer normally includes invocation, praise, thanksgiving, petition (for oneself and others), confession, and appeal for forgiveness. It follows the pattern of the prayer known as the Lord's Prayer (Latin Paternoster ) given by Jesus Christ to his disciples (see Matthew 6:9-13; Luke 11:2-4). 基督教祈禱通常包括調用,讚美,感恩,請願書(為自己和他人) ,懺悔,並呼籲寬恕。它的模式與禱告稱為主禱文(拉丁帕特諾斯特 )由耶穌基督對他的門徒(見馬修6:9-13 ;路加福音11:2-4 ) 。

Prayer forms of corporate worship vary from the highly liturgical formalized prayers of the Divine Office in the Roman Catholic church and the Book of Common Prayer of the Church of England and other Anglican churches, through the extemporaneous spoken prayers of nonliturgical services, to the silent prayer of a Friends' Meeting.祈禱禮拜形式的企業不同的高度禮儀正式祈禱神聖辦公室在羅馬天主教會和圖書的共同祈禱的教會和其他英格蘭聖公會教堂,通過即席發言祈禱nonliturgical服務,向默禱一個朋友的會議。

In its narrowest sense, prayer is understood as spiritual communion for the sake of requesting something of a deity.在其狹窄的意義上說,祈禱是理解為精神共融為了請求一些的神像。 In its broadest sense, prayer is any ritual form designed to bring one into closer relation to whatever one believes to be the ultimate.在最廣泛的意義,祈禱儀式是任何形式,目的是使一個密切相關的任何一個認為是最終的。 In this sense, both the dance ceremonials of the Native American and the meditation of the Buddhist seeking self-perfection are forms of prayer.從這個意義上講,無論是舞蹈ceremonials的美洲原住民和冥想佛教尋求自我完善的形式祈禱。 At the highest level, sacrifice is absorbed into prayer in the sacrificial offering of self to God through total commitment.在最高一級,犧牲是祈禱中吸收到的祭品自我上帝通過總的承諾。

Aids to prayer, evolved through the centuries, include prayer beads, which enable a worshiper to count the prayers he or she is praying; the prayer wheel, a cylindrical box containing written prayers believed to become effective as the box is revolved on its axis, used primarily by Tibetan Buddhists; and the prayer rug, used by Muslims.艾滋病祈禱,通過數百年演變,包括念珠,這使崇拜者指望祈禱他或她是祈禱;祈禱輪,圓柱盒書面祈禱認為生效的方塊是圍繞其軸心,主要用於由藏傳佛教;和祈禱地毯,所使用的穆斯林。


Prayer祈禱

Advanced Information 先進的信息

Theology that is biblical and evangelical will always be nurtured by prayer.神學是聖經和福音將永遠是培育的祈禱。 Moreover, it will give special attention to the life of prayer, since theology is inseparable from spirituality.此外,將特別重視的生命祈禱,因為神學是分不開的靈性。 Theology is concerned not only with the Logos but also with the Spirit who reveals and applies the wisdom of Christ to our hearts.神學關注不僅標誌,而且誰的精神揭示和適用的智慧基督我們心中。 John Calvin referred to prayer as "the soul of faith," and indeed faith without prayer soon becomes lifeless.約翰凱爾文提到祈禱作為“靈魂的信仰” ,並沒有確實的信仰祈禱很快變得死氣沉沉。 It is by prayer that we make contact with God.這是祈禱,我們接觸的上帝。 It is likewise through prayer that God communicates with us.同樣,通過祈禱,天主與我們交流。

Heiler's Typology Heiler的類型學

Probably the most significant work on the phenomenology of prayer is Friedrich Heiler's Das Gebet [Prayer], written toward the end of the First World War.也許最重要的工作的現象學的祈禱是弗里德里希Heiler的達斯Gebet [祈禱] ,書面向結束第一次世界大戰。 Heiler, a convert from Catholicism to Lutheranism and for many years professor of history of religions at the University of Marburg, makes a convincing case that prayer takes quite divergent forms, depending on the kind of religion or spirituality in which it is found. He sees six types of prayer: primitive, ritual, Greek cultural, philosophical, mystical, and prophetic. Heiler ,皈依來自天主教路德教和多年的歷史學教授宗教在馬爾堡大學,提出了有說服力的情況下,祈禱需要相當不同的形式,這取決於什麼樣的宗教或靈性在其中發現。 他認為, 6種類型的祈禱:原始宗教儀式,希臘文化,哲學,神秘的,和先知。

In the prayer of primitive man God is envisaged as a higher being (or beings) who hears and answers the requests of humans, though he is not generally understood as all-powerful and all-holy.祈禱上帝原始人設想作為一個高福利(或人)和答案,誰聽到的請求人,但他不是一般的理解是所有強大的和全面的聖地。 Primitive prayer is born out of need and fear, and the request is frequently for deliverance from misfortune and danger.原始的祈禱是非婚生的需要和擔心,並要求經常為救我們脫離不幸和危險。

Ritual prayer represents a more advanced stage of civilization, though not necessarily deeper or more meaningful prayer. 祈禱儀式是一種更先進的文明階段,但並不一定更有意義更深或祈禱。 Here it is the form, not the content, of the prayer which brings about the answer.這裡的形式,而不是內容,其中的祈禱帶來了答案。 Prayer is reduced to litanies and repetitions that are often believed to have a magical effect.祈禱是減少到棺材和重複,往往認為有一個神奇的效果。

In popular Greek religion petition was focused upon moral values rather than simply rudimentary needs.在流行的希臘宗教請願是側重於道德觀念,而不是僅僅最基本的需求。 The gods were believed to be benign but not omnipotent.神被認為是良性的,但不是萬能的。 The prayer of the ancient Greeks was a purified form of primitive prayer.祈禱的古希臘人是一個純形式的原始祈禱。 It reflected but did not transcend the cultural values of hellenic civilization.它反映了,但沒有超越文化價值的希臘文明。

Philosophical prayer signifies the dissolution of realistic or naive prayer. 哲學祈禱標誌著解散現實或天真祈禱。 Prayer now becomes reflection upon the meaning of life or resignation to the divine order of the universe.祈禱現已成為反思生命的意義或辭職的神聖秩序的宇宙。 At its best, philosophical prayer includes a note of thanksgiving for the blessings of life.在最好的,哲學的祈禱包括注意到感恩節的祝福生活。

According to Heiler, the two highest types of prayer are the mystical and the prophetic. Mysticism in its Christian context represents a synthesis of Neoplatonic and biblical motifs, but it is also a universal religious phenomenon. 據Heiler ,最高的兩個類型的禱告是神秘和先知。基督教神秘主義在其範圍內的一個合成Neoplatonic和聖經的主題,但它也是一種普遍的宗教現象。 Here the aim is union with God, who is generally portrayed in suprapersonal terms.這裡的目標是聯盟與上帝,誰是一般描繪suprapersonal條款。 The anthropomorphic god of primitive religion is now transformed into a God that transcends personality, one that is best described as the Absolute, the infinite abyss, or the infinite ground and depth of all being.上帝的擬人化的原始宗教,現在變成了上帝,超越的個性,它是最好的形容為絕對的,無限的深淵,或無限地面和深度都在。 Mysticism sees prayer as the elevation of the mind to God.神秘主義認為祈禱的海拔心靈神。 Revelation is an interior illumination rather than the intervention of God in history (as in biblical faith). Mystics often speak of a ladder of prayer or stages of prayer, and petition is always considered the lowest stage.啟示是室內照明,而不是上帝的干預下,在歷史上(如在聖經的信仰) 。 神秘常說的階梯默禱或階段的祈禱,並始終認為呈請的最低階段。 The highest form of prayer is contemplation, which often culminates in ecstasy. 最高形式的祈禱是沉思,因為這往往達到高潮的迷魂藥。

For Heiler, prophetic prayer signifies both a reappropriation and a transformation of the insights of primitive man.為Heiler , 先知祈禱標誌著一個重新獲得和改造的見解原始人。 Now prayer is based not only on need but also on love.現在祈禱是,不僅需要,而且愛。 It is neither an incantation nor a meditation but a spontaneous outburst of emotion.這既不是一個咒語,也不是一個自發的冥想,但突出的情感。 Indeed, heartfelt supplication is the essence of true prayer.事實上,衷心祈求的本質是真正的祈禱。 Prophetic prayer involves importunity, begging and even complaining.先知祈禱涉及importunity ,乞討,甚至抱怨。 In this category of prophetic religion Heiler places not only the biblical prophets and apostles but also the Reformers, especially Luther, and the Puritans. Judaism and Islam at their best also mirror prophetic religion, though mysticism is present in these movements as well.在這一類的預言宗教Heiler地方不僅聖經先知和使徒,而且還改革者,特別是路德和清教徒。猶太教和伊斯蘭教在其最好的一面鏡子還預言宗教,儘管神秘主義存在於這些運動的。

The spirituality which Heiler did not consider and which is really a contemporary phenomenon can be called secular spirituality. It signifies a this-worldly mysticism where the emphasis is on not detachment from the world but immersion in the world.這Heiler的精神並不認為這確實是一個當代現象可稱為世俗的靈性。這標誌著這現世的神秘主義的重點是不能脫離世界,而是沉浸在世界上。 This was already anticipated in both Hegel and Nietzsche.這是已經預計在黑格爾和尼采。 JAT Robinson describes secular prayer as the penetration through the world to God.捷特羅賓遜介紹世俗祈禱作為滲透世界上帝。 The liberation theologian Juan Luis Segundo defines prayer as reflection on and openness to what God is doing in history.解放神學家胡安路易斯Segundo的界定祈禱作為思考和公開性上帝是什麼做的歷史。 Henry Nelson Wieman, the religious naturalist, sees prayer as an attitude toward life which places us in contact with the creative process in nature.亨利尼爾森維曼,宗教的自然主義,認為祈禱作為生活態度使我們在與創作過程的性質。 Dorothy Solle speaks of "political prayer," which is oriented toward praxis rather than either adoration or petition.多蘿西Solle說的是“政治的祈禱” ,這是面向實踐,而不是要么崇拜或請願書。

Hallmarks of Christian Prayer標誌的基督教祈禱

In biblical religion prayer is understood as both a gift and a task.聖經宗教祈禱被理解為雙方的禮物和任務。 God takes the initiative (cf. Ezek. 2:1-2; Ps. 50:3-4), but man must respond.上帝主動(見結。 2:1-2 ;聚苯乙烯。 50:3-4 ) ,但他必須作出反應。 This kind of prayer is personalistic and dialogic.這種祈禱是personalistic和Dialogic 。 It entails revealing our innermost selves to God but also God's revelation of his desires to us (cf. Prov. 1:23).這需要我們的內心深處的自我揭示上帝,而且上帝的啟示,他希望我們(參見省。 1時23分) 。

Prayer in the biblical perspective is spontaneous, though it may take structured forms.祈禱聖經觀點是自發的,儘管它可能採取的結構形式。 But the forms themselves must always be held to tentatively and placed aside when they become barriers to the conversation of the heart with the living God.但是,形式本身必須始終舉行暫時放在一邊當他們成為障礙的談話心臟與活著的上帝。 True prayer, in the prophetic or biblical sense, bursts through all forms and techniques. This is because it has its basis in the Spirit of God, who cannot be encased in a sacramental box or a ritualistic formula.真正的祈禱,在先知或聖經意義上說,連發通過各種形式和方法。這是因為它有其根據的精神,上帝,誰不能裝在一個聖禮方塊或走過場的公式。

In the Bible petition and intercession are primary, though adoration, thanksgiving, and confession also have a role.聖經中的請願書和調解是小學,但崇拜,感恩節,並供認也有作用。 Yet the petitionary element is present in all these forms of prayer.然而, petitionary因素是目前在所有這些形式的祈禱。 Biblical prayer is crying to God out of the depths; it is the pouring out of the soul before God (cf. I Sam. 1:15; Pss. 88:1-2; 130:1-2; 142:1-2; Lam. 2:19; Matt. 7:7-8; Phil. 4:6; Heb. 5:7).聖經禱告上帝哭了的深度;它是湧出的靈魂在上帝面前(參見我薩姆。 1:15 ;症狀評分。 88:1-2 ; 130:1-2 ; 142:1-2 ;林。 2點19分;馬特。 7:7-8 ;菲爾。四點○六;希伯來。 5點07分) 。 It often takes the form of importunity, passionate pleading to God, even wrestling with God.它往往表現為importunity ,熱情懇求上帝,甚至與上帝摔跤。

Such an attitude presupposes that God's ultimate will is unchanging, but the way in which he chooses to realize this will is dependent on the prayers of his children.這種態度的前提是,上帝的最終將是不變的,但以何種方式來實現他選擇這將依賴於他的孩子們祈禱。 He wants us as covenant partners, not as automatons or slaves.他希望我們盟約夥伴,而不是機器人或奴隸。 In this restricted sense prayer may be said to change the will of God.在這種限制意義上可以說祈禱改變上帝的意志。 But more fundamentally it is sharing with God our needs and desires so that we might be more fully conformed to his ultimate will and purpose.但更根本的是我們與上帝交流的需要和願望,使我們可以更充分地符合他的最終意願和目的。

Meditation and contemplation have a role in biblical religion, though not, however, as higher stages of prayer (as in mysticism) but as supplements to prayer.冥想和沉思的作用聖經宗教,雖然沒有,但是,由於較高階段的祈禱(如在神秘主義) ,但作為補充,以祈禱。 The focus of our meditation is not on the essence of God or the infinite depth of all being but on God's redemptive deeds in biblical history culminating in Jesus Christ.我們的重點不是打坐的本質或上帝的無限深度,但所有被上帝的救贖事蹟聖經歷史最終耶穌基督。 The aim is not greater detachment from the world of turmoil and confusion but a greater attachment to God and to our fellow human beings.這樣做的目的是不脫離世界的動盪和混亂,但更大的附件貢獻給上帝,我們的人類同胞。

Biblical spirituality makes a place for silence, yet silence is to be used not to get beyond the Word but to prepare ourselves to hear the Word.聖經靈性的地方讓沉默,但沉默是用來不要超出了字,但準備自己聽到。 Against certain types of mysticism, faith-piety (Heiler) does not seek to transcend reason but to place reason in the service of God. There can be a prayer that consists only in groans or sighs or in shouts and cries of jubilation; yet it is not complete or full prayer until it takes the form of meaningful communication with the living God.對某些類型的神秘主義,信仰虔誠( Heiler )不尋求超越的原因,但發生的原因在服務的上帝。會有祈禱只在呻吟或嘆息或喊叫和哭聲歡騰;然而,不完整或完全祈禱,直到它採取的形式是有意義的溝通與活著的上帝。

The Paradox of Prayer祈禱的悖論

Prayer in the Christian sense does not deny the mystical dimension, but neither does it accept the idea of a higher stage in prayer where petition is left behind.祈禱在基督教意義並不否認神秘的層面,但它也不接受一個更高的階段,在那裡祈禱請願留下。 The progress that it sees in the spiritual life is from the prayer of rote to the prayer of the heart.的進展,預計在精神生活是從死記硬背禱告的祈禱的心。

Prayer in biblical or evangelical spirituality is rooted in both the experience of Godforsakenness and in the sense of the presence of God. It is inspired by both the felt need of God and gratitude for his work of reconciliation and redemption in Jesus Christ.祈禱聖經或基督教精神是植根於兩國的經驗Godforsakenness和意義上的存在的上帝。這是靈感都覺得需要上帝和感謝他的工作的和解和贖回在耶穌基督。

Biblical prayer includes the dimension of importunity and of submission.聖經祈禱包括層面importunity和提交。 It is both wrestling with God in the darkness and resting in the stillness.它既是與上帝摔跤中的黑暗和寂靜中休息。 There is a time to argue and complain to God, but there is also a time to submit.有時間來爭論和抱怨上帝,但也存在一個時間提交。 Biblical faith sees submission to the will of God coming after the attempt to discover his will through heartfelt supplication.聖經信仰認為,提交給上帝的意志來後,試圖找出他將通過衷心祈求。 Prayer is both a pleading with God that he will hear and act upon our requests and a trusting surrender to God in the confidence that he will act in his own time and way.祈禱是一種懇求神,他將聽取並及時採取措施,我們的要求和信任移交上帝的信心,他將採取行動在自己的時間和方式。 But the confidence comes only through the struggle.但是,信心來自只有通過鬥爭。

Christian prayer is both corporate and individual. We find God in solitariness, but we never remain in this state. 基督教的祈禱,既是企業和個人。我們發現,上帝在孤獨,但我們從來沒有留在這個國家。 Instead, we seek to unite our sacrifices of praise and our petitions and intercessions with those of the company of fellow believers.相反,我們設法團結犧牲的讚譽和請願和intercessions我們與該公司的教友。 The man or woman of prayer may find God both in solitude and in fellowship.是男人還是女人的祈禱會發現上帝在孤獨和獎學金。 Even in solitude we believe that the petitioner is not alone but is surrounded by a cloud of witnesses (Heb. 12:1), the saints and angels in the church triumphant.即使是在孤獨,我們認為,申訴人,但不是唯一的四周是雲證人( Heb. 12時01分) ,聖人和天使在教會勝利。

We are called to present personal and individual needs to God, but at the same time we are urged to intercede for the whole company of the saints (John 17:20-21; Eph. 6:18) and also for the world at large (I Tim. 2:1-2).我們被要求提交的個人和個人的需要上帝,但同時我們也敦促調解為整個公司的聖人(約17:20-21 ;弗。 6:18 ) ,也為整個世界(一添。 2:1-2 ) 。 Biblical spirituality entails not withdrawal from the turmoils of the world but identification with the world in its shame and affliction.聖經的精神帶來不撤出動盪的世界,但識別與世界在其羞恥和痛苦。 Personal petition would become egocentric if it were not held in balance with intercession, adoration, and thanksgiving.個人請願書將成為自我中心如果不是在平衡代禱,崇拜,與感恩。

The goal of prayer is not absorption into the being of God but the transformation of the world for the glory of God.祈禱的目的不是被吸收到上帝的,但改造世界的神的榮耀。 We yearn for the blessed vision of God, but even more we seek to bring our wills and the wills of all people into conformity with the purposes of God.我們渴望的理想上帝保佑,但更我們力求使我們的意志和人民意願的所有符合上帝的宗旨。 We pray not simply for personal happiness or for protection (as in primitive prayer) but for the advancement and extension of the kingdom of God.我們祈禱不僅僅是個人的幸福或保護(如原始的祈禱) ,但為提高和擴展神的國。

DG Bloesch總幹事Bloesch
(Elwell Evangelical Dictionary) (規矩福音字典)

Bibliography 參考書目
DG Bloesch, The Struggle of Prayer; J. Ellul, Prayer and Modern Man; O. Hallesby, Prayer; PT Forsyth, The Soul of Prayer; K.總幹事Bloesch ,鬥爭的祈禱;學者埃呂爾,祈禱和現代人;我國Hallesby ,祈禱;印尼福塞斯的靈魂祈禱的K. Barth, Prayer; F. von Hugel, The Life of Prayer; T. Merton, Contemplative Prayer; HU von Balthasar, Prayer; P. LeFevre, Understandings of Prayer.巴特,祈禱;樓馮雨果,生命祈禱;噸默頓,思惟祈禱;胡馮巴爾塔薩,祈禱;體育LeFevre ,諒解的祈禱。


Pray'er

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Prayer is converse with God; the intercourse of the soul with God, not in contemplation or meditation, but in direct address to him. Prayer may be oral or mental, occasional or constant, ejaculatory or formal. It is a "beseeching the Lord" (Ex. 32:11); "pouring out the soul before the Lord" (1 Sam. 1:15); "praying and crying to heaven" (2 Chr. 32:20); "seeking unto God and making supplication" (Job 8:5); "drawing near to God" (Ps. 73:28); "bowing the knees" (Eph. 3:14).禱告是與上帝交談的交往與上帝的靈魂,而不是在沉思或冥想,但在他的直接處理。 禱文可以是口頭上或精神上,偶爾或經常,射精或正規。這是一個“祈求上帝” (例如: 32:11 ) ; “湧出的靈魂在上帝” ( 1山姆。 1:15 ) ; “祈禱和哭泣天堂” ( 2染色體。 32:20 ) ; “求你們,並祈求上帝” (工作8時05 ) ; “臨近上帝” ( Ps. 73:28 ) ; “鞠躬膝蓋” ( Eph. 3:14 ) 。

Prayer presupposes a belief in the personality of God, his ability and willingness to hold intercourse with us, his personal control of all things and of all his creatures and all their actions. Acceptable prayer must be sincere (Heb. 10:22), offered with reverence and godly fear, with a humble sense of our own insignificance as creatures and of our own unworthiness as sinners, with earnest importunity, and with unhesitating submission to the divine will.祈禱的前提是相信上帝的人格,他的能力和意願進行交往與我們合作,他個人的控制所有的事情和他的所有動物和所有他們的行動。 可接受的祈禱必須真誠 ( Heb. 10時22分) , 提供敬畏和虔誠與恐懼,以謙虛的感覺自己的渺小的生物和我們自己的無價值的罪人,認真importunity ,並毫不遲疑提交神聖意志。

Prayer must also be offered in the faith that God is, and is the hearer and answerer of prayer, and that he will fulfil his word, "Ask, and ye shall receive" (Matt. 7:7, 8; 21:22; Mark 11:24; John 14:13, 14), and in the name of Christ (16:23, 24; 15:16; Eph. 2:18; 5:20; Col. 3:17; 1 Pet. 2:5). Prayer is of different kinds, secret (Matt. 6:6); social, as family prayers, and in social worship; and public, in the service of the sanctuary.祈禱還必須提供的信仰,上帝,是聽者和留言的祈禱,他將履行自己的諾言, “詢問,你們應接受” (太7點07 , 8 ; 21:22 ;馬克11點24分;約翰14時13分, 14 ) ,並在基督的名字( 16點23分, 24 ; 15:16 ;弗。 2點18 ; 5點20 ;上校3時17分; 1寵物。 2 : 5 ) 。 祈禱是不同類型,秘密 (太六時06分) ; 社會,家庭祈禱,並在社會崇拜;和公共服務中的聖殿。

Intercessory prayer is enjoined (Num. 6:23; Job 42:8; Isa. 62:6; Ps. 122:6; 1 Tim. 2:1; James 5:14), and there are many instances on record of answers having been given to such prayers, eg, of Abraham (Gen. 17:18, 20; 18:23-32; 20: 7, 17, 18), of Moses for Pharaoh (Ex. 8: 12, 13, 30, 31; Ex. 9:33), for the Israelites (Ex. 17:11, 13; 32:11-14, 31-34; Num. 21:7, 8; Deut. 9:18, 19, 25), for Miriam (Num. 12:13), for Aaron (Deut. 9:20), of Samuel (1 Sam. 7:5-12), of Solomon (1 Kings 8; 2 Chr. 6), Elijah (1 Kings 17: 20-23), Elisha (2 Kings 4:33-36), Isaiah (2 Kings 19), Jeremiah (42:2-10), Peter (Acts 9:40), the church (12:5-12), Paul (28:8). Intercessory祈禱是責成( Num. 6時23分;職位42:8 ;赫伊薩。 62:6 ;聚苯乙烯。 122:6 ; 1蒂姆。 2:1 ;詹姆斯5時14分) ,有許多情況,並記錄在案的答案被賦予這種祈禱,如亞伯拉罕(將軍17:18 , 20 ; 18:23-32 ; 20 : 7 , 17 , 18 ) ,摩西的法老(例如8 : 12 , 13 , 30 , 31 ;惠。 9點33分) ,為以色列人(例如: 17:11 , 13人; 32:11-14 , 31-34 ;數。 21點07 , 8 ; Deut 。 9點18 , 19 , 25 ) ,為劉健儀( Num. 12:13 ) ,為亞倫( Deut. 9:20 ) ,塞繆爾( 1山姆。 7:5-12 ) ,所羅門(列王紀上8 ; 2染色體。 6 ) ,以利亞(列王紀上17 : 20-23 ) ,以利沙(列王紀下4:33-36 ) ,以賽亞書(列王紀下19 ) ,耶利米( 42:2-10 ) ,彼得(使徒9:40 ) ,教會( 12:5-12 )保羅( 28:8 ) 。

No rules are anywhere in Scripture laid down for the manner of prayer or the attitude to be assumed by the suppliant. 沒有規則的任何規定在聖經的方式祈禱的態度或將所承擔的suppliant 。

If we except the "Lord's Prayer" (Matt. 6:9-13), which is, however, rather a model or pattern of prayer than a set prayer to be offered up, we have no special form of prayer for general use given us in Scripture.如果我們除了“主禱文” (太6:9-13 ) ,這是,但是,而不是一個模式或模式的祈禱比一套祈禱提供了,我們沒有特殊形式的祈禱給予一般用途我們在聖經。 Prayer is frequently enjoined in Scripture (Ex. 22:23, 27; 1 Kings 3:5; 2 Chr. 7:14; Ps. 37:4; Isa. 55:6; Joel 2:32; Ezek. 36:37, etc.), and we have very many testimonies that it has been answered (Ps. 3:4; 4:1; 6:8; 18:6; 28:6; 30:2; 34: 4; 118:5; James 5:16-18, etc.).祈禱是經常責成在聖經(例如: 22:23 , 27 ;列王紀上3時05分; 2染色體。 7時14分;聚苯乙烯。 37:4 ;赫伊薩。 55:6 ;喬爾2點32分;結。 36:37等) ,我們有很多的證詞,它一直在回答( Ps.三時04分; 4:1 ; 6點08分,十八時06分; 28:6 ; 30:2 ; 34 : 4 ; 118:5 ;詹姆斯5:16-18 ,等等) 。

Prayer is like the dove that Noah sent forth, which blessed him not only when it returned with an olive-leaf in its mouth, but when it never returned at all.祈禱是像鴿子的諾亞發送等等,這不僅祝福他返回時,與橄欖葉在其嘴巴,但是當它再也沒有回來了。

Robinson's Job.魯濱遜的工作。

(Easton Illustrated Dictionary) (伊斯頓圖解詞典)


Divine Office神聖的辦公室

General Information 一般信息

The Divine Office (Latin officium divinum,"divine duty"), a series of nonsacramental services of prayer to be chanted or recited at determined hours of the day.神辦事處(拉丁美洲officium神聖, “神聖的職責” ) ,一系列的祈禱nonsacramental服務將高喊或背誦在確定時間為一天。 It is intended to sanctify particular parts of the day.其用意是聖特別是部分的一天。 The series of "hours" has been a regular practice in cathedrals and monasteries since the 4th century. Originally they were performed using the Book of Psalms, readings or "lessons" from the Bible, and collections of hymns and prayers. By the 13th century the hours were incorporated into one volume, called the Breviary, for the private use of monks and clergy. Orthodox churches still use the older collections of liturgical books for the Divine Office.一系列的“時間”已成為經常性做法在教堂和修道院,因為第四世紀。原來他們是用圖書的詩篇,讀或“教訓”從聖經和收藏的讚美詩和祈禱。到13世紀時間被納入一冊,稱為祈禱,為私人使用的僧侶和神職人員。東正教教堂仍在使用舊版書籍收藏禮儀的神聖辦公室。 Recitation of the Divine Office has been obligatory for all priests (and some nuns) in the Roman Catholic church since 1918.背誦神聖辦公室已強制所有祭司(和一些修女)在羅馬天主教會自1918年以來。 The Second Vatican Council revised the Breviary and changed its name to Liturgy of the Hours.梵二大公會議修訂了祈禱和將其名稱改為禮儀的小時數。

The full Divine Office consists of nine offices, or hours.充分神聖辦公室由九個辦事處,或小時。

Vatican II obligated those bound to the recitation of the Divine Office to recite only one of the three remaining little hours; all the little hours remain, however, in the Orthodox Divine Office.梵二有義務這些綁定到背誦神聖辦公室背誦唯一剩下的三個小小時;所有的小分,仍然存在,但是,在東正教神聖辦公室。

In the Reformation churches, the Divine Office has had a mixed history. Luther's Deutsche Messe (German Mass), established in 1526, provided for a form of morning prayer and evening prayer, but these were soon abandoned by congregations and survived only in pious family circles. In the Anglican church, Thomas Cranmer had the Book of Common Prayer officially accepted in 1549.在改革中教堂,神聖的辦公室了複雜的歷史。路德的德國漢諾威展覽(德國大眾) ,成立於1526年,提供了一種形式的早晨和傍晚的祈禱祈禱,但這些很快就放棄了由教會和生存只能在虔誠的家庭圈子。在英國聖公會,托馬斯克蘭麥有共同祈禱書在1549年正式接受。 It provides for a morning prayer ( matins ) and an evening prayer ( evensong ).它提供了一個上午的祈禱( 晨禱 )和一個晚上祈禱( 也為 ) 。 It has been revised repeatedly and is in use in the Anglican church today.它已經修改多次,並已在使用中聖公會今天。 These offices in the Free Churches (Puritan, Methodist, and others) have become increasingly rare, as the churches have departed from the Book of Common Prayer. The office of the ecumenical community of Taizé in France, similar to the Roman Breviary, has been translated into many languages and enjoys wide use among Christians of every denomination.這些辦事處在自由教會(清教徒,衛理公會,和其他人)已經越來越少見,因為教堂背離了書的共同祈禱。辦公室基督教社會泰澤在法國,類似羅馬祈禱,一直譯成多種文字,並得到廣泛使用的每一個基督信徒之間的面額。

Joseph M. Powers約瑟夫國


Daily (Divine) Office每日(神)辦公室

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The Daily Office are the prescribed daily services of worship of the Roman Catholic, Anglican, and Lutheran Churches.在日常辦公的明每日服務禮拜的羅馬天主教,聖公會和路德教會。 The word "office" is from the Latin officium, meaning performance of duty and implying a religious ceremony. Sometimes called the "hour services," the daily offices have antecedents within Judaism.改為“辦事處”是從拉丁美洲officium ,也就是說履行職責,並暗示宗教儀式。有時被稱為“小時服務, ”每日辦事處前因在猶太教。 Jews prayed at the third, sixth, and ninth hours of the day.猶太人祈禱在第三,第六,第九小時的一天。 This custom carried over into the NT.這種風俗結轉到新台幣。 In Acts it is said Peter and John went up into the temple at "the hour of prayer" (Acts 3:1) and that Peter went up on the housetop to pray "about the sixth hour" (Acts 10:9).行為是說彼得和約翰上升到觀音廟“的時刻祈禱” (使徒行3:1 )和彼得上升的屋頂祈禱“關於第六屆小時” (使徒10時09 ) 。 This Jewish tradition was adopted by Islam, which has five hours of daily prayer (morning, noon, midafternoon, evening, and nighttime).這是猶太傳統通過伊斯蘭教,其中有5個小時的日常祈禱(上午,中午,下午,晚上,和夜間) 。 By the fourth century bishops of the Catholic Church were "to charge the people to come regularly to Church in the early morning and evening of each day."由四世紀的主教,天主教會是“收取人來定期向教會在清晨和傍晚的每一天。 ”

Congregational morning and evening prayers were further developed by the monastic communities.公理早上和傍晚的祈禱得到了進一步開發的寺院社區。 There the daily offices or canonical hours (so-called from the canons or rules of Benedict of Nursia) were regularized.每天有辦事處或典型時(所謂的大砲或規則篤的努西亞)的正規化。 Perhaps the inspiration was a passage in the Psalter: "Seven times a day do I praise thee, because of thy righteous judgments" (Ps. 119:164).也許靈感是通過在Psalter : “七次一天,我讚美你,因為你的正義的判決” ( Ps. 119:164 ) 。 Monks prayed together at eight appointed times daily: (1) matins, or nocturns, which began at midnight; (2) lauds, following immediately; (3) prime, at sunrise; (4) terce, at midmorning (9 AM); (5) sext, at noon; (6) nones at midafternoon (3 PM); (7) vespers, at eventide; and (8) compline, at bedtime.僧人一起祈禱8任命每天: ( 1 )晨禱,或nocturns開始,在午夜; ( 2 )讚揚後,立即; ( 3 )總理,在日出; ( 4 ) terce ,在早上( 9:00 ) ; ( 5 ) sext ,中午12時; ( 6 ) nones在下午( 3時) ; ( 7 )晚禱,在黃昏;和( 8 ) compline ,在睡覺。 Each office contained readings from Scripture, recitations from the Psalter, prayers, hymns, and perhaps a sermon.每個辦事處載讀經文,朗讀從Psalter ,祈禱,唱詩,或許還有講道。 Eventually each hour took on a unique character.最終每一個小時了一個獨特的性質。

While all offices were retained by the Roman Catholics, the Anglican and Lutheran Reformers placed the main emphasis on matins and vespers (or evensong) as acts of congregational worship.雖然所有辦事處保留的羅馬天主教,英國聖公會和路德改革者放在主要強調晨禱和晚禱(或者,也為)的行為公理崇拜。 Matins (from Lat. "of the morning") had been the opening service of the day.晨禱(從叻。 “上午” )已開放服務的一天。 The primary and most popular and varied of the canonical hours, it became normative Sunday worship for Anglicans (morning prayer) and a daily rite for Lutherans (when no communion was celebrated).小學和最流行的和不同的典型時,它成為規範的主日崇拜的聖公會(上午祈禱)和每日成年禮的路德教(當沒有共融慶祝) 。 Vespers (from Lat. "evening") had been a service at twilight.晚禱(從叻。 “黃昏” )是一個服務於黃昏。 It was retained by Lutherans and Anglicans as evensong or evening prayer.它保留了路德教和英國聖公會的,也為或晚間祈禱。 Lauds (from Lat. "praise") was less common, thought it has been restored recently as a service of praise among Protestants.早課(從叻。 “讚美” )是不太常見的,認為它最近已經恢復了作為一個服務新教徒之間的讚揚。

CG Fry協商小組弗萊
(Elwell Evangelical Dictionary) (規矩福音字典)

Bibliography 參考書目
LD Reed, The Lutheran Liturgy; JG Davies, A Select Liturgical Lexicon; L. Duchesne, Christian Worship, Its Origin and Evolution.勞工處里德路德禮儀; JG戴維斯,專責禮儀詞彙;研究杜申,基督教崇拜,它的起源和進化。


Matins晨禱

General Information 一般信息

Matins, first of the daily prayer services in Roman Catholic and Anglican churches.晨禱,首先是每天祈禱服務羅馬天主教和聖公會教堂。 In the Roman Catholic tradition, matins consists of readings from the Bible, lessons about the lives of the saints, and sermons.在羅馬天主教的傳統,晨禱包括讀數從聖經的教訓生活的聖人,和說教。 The term matins is derived from a Latin word meaning "of the morning."任期晨禱是來自拉丁語,意思是“早晨” 。


Matins晨禱

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Morning Prayer is "The Order for Daily Morning Prayer" from the Book of Common Prayer of the Church of England, long the principal service in Anglican and Episcopal churches.早晨祈禱是“訂單每天早晨祈禱”從書中的共同祈禱的教會英格蘭,長期主要服務聖公會和聖公會教堂。 Morning prayer or English matins owes its origin to the work of Thomas Cranmer.今天上午,默禱或英語晨禱欠其來源的工作,托馬斯克蘭麥。 Believing daily morning and evening worship to have been the custom of the ancient church, Cranmer developed the offices of morning prayer and evening prayer (evensong).相信每天早上和傍晚禮拜已習俗古教堂,克蘭麥開發辦公室今天上午和晚上祈禱祈禱(也為) 。 Influenced by Lutheran precedents, the Sarum Breviary, and the monastic offices of matins, lauds, and prime, morning prayer was designed for use on weekdays and on Sundays before Holy Communion.受路德的先例,在Sarum祈禱,以及寺院辦事處晨禱,讚揚,和總理,上午祈禱的目的是用於在平日及星期日之前聖餐。 Minor changes were made in 1928; more major ones were authorized in 1965.小的改動是在1928年;更主要的是在1965年授權。

CG Fry協商小組弗萊
(Elwell Evangelical Dictionary) (規矩福音字典)

Bibliography 參考書目
SL Ollard, ed., A Dictionary of English Church History; JG Davies, ed., Westminister Dictionary of Worship. Sl的Ollard ,教育署。 ,詞典英語教會歷史; JG戴維斯,教育署。 ,西敏寺詞典崇拜。


Vespers晚禱

General Information 一般信息

Vespers (Latin vesperae, "of the evening"), part of the daily series of nonsacramental services of prayer in the Roman Catholic Church and the Eastern Orthodox Church.晚禱(拉丁文vesperae , “晚上” )的一部分,每天一系列nonsacramental服務的祈禱在羅馬天主教和東正教。 Vespers is usually an evening devotion.晚禱通常是一個晚上的奉獻。 The term is often applied to the evensong (evening prayer) of the Anglican Church, while in other churches it designates a musical service held on Sunday afternoon.但這一術語往往用於也為(晚禱告)聖公會,而在其他教會指定的音樂服務週日下午舉行。


Evensong也為

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In the Anglican Church evening prayer and evensong mean the same thing, referring to the evening service which is said or sung daily throughout the year.在聖公會晚上祈禱和意思,也為同樣的事情,指的是晚上的服務是每天說或唱全年。 In origin this service is a conflation of the medieval services of vespers and compline.起源於這項服務是混為一談的中世紀服務晚禱和compline 。 It is composed chiefly of Scripture, OT and NT lessons, biblical canticles (eg, the Magnificat), biblical versicles, and responses with the Lord's Prayer. To these are added the Kyrie Eleison, creed, and prayers.這是主要的組成聖經,催產素和NT教訓,聖經canticles (例如, Magnificat ) ,聖經versicles ,以及回答者的主禱文。為了這些Kyrie Eleison說,信仰,並為他們祈禱。 In Roman Catholicism evening prayer is sometimes used to describe the evening office of vespers found in the new breviary (1971).在羅馬天主教祈禱晚上有時用來描述晚上晚禱辦公室中發現新的祈禱( 1971年) 。

P Toon P香椿
(Elwell Evangelical Dictionary) (規矩福音字典)


Prayer祈禱

Catholic Information 天主教新聞

(Greek euchesthai, Latin precari, French prier, to plead, to beg, to ask earnestly). (希臘euchesthai ,拉丁美洲precari ,法文窺探者,懇求,乞求,要求認真) 。

An act of the virtue of religion which consists in asking proper gifts or graces from God.的行為而憑藉宗教其中包括要求適當的禮品或青睞來自上帝。 In a more general sense it is the application of the mind to Divine things, not merely to acquire a knowledge of them but to make use of such knowledge as a means of union with God.在更廣泛的意義上講,它是心靈的應用,以神聖的東西,而不僅僅是獲取知識的人,而是要利用這些知識作為一種手段,聯盟與上帝。 This may be done by acts of praise and thanksgiving, but petition is the principal act of prayer.這可能是這樣做的行為的讚揚和感謝,但請願是主要的行為祈禱。

The words used to express it in Scripture are: to call up (Genesis 4:26); to intercede (Job 22:10); to mediate (Isaiah 53:10); to consult (1 Samuel 28:6); to beseech (Exodus 32:11); and, very commonly, to cry out to.的話來表達,在聖經是:致電(創4時26分) ;調停(約伯記22:10 ) ;調解(以賽亞書53:10 ) ;進行磋商(撒母耳記上28:6 ) ;以懇求(出32:11 ) ;和非常普遍,哭了。 The Fathers speak of it as the elevation of the mind to God with a view to asking proper things from Him (St. John Damascene, "De fide", III, xxiv, in PG, XCIV, 1090); communing and conversing with God (St. Gregory of Nyssa, "De oratione dom.", in PG, XLIV, 1125); talking with God (St. John Chrysostom, "Hom. xxx in Gen.", n. 5, in PG, LIII, 280).父親說這是提高思想上帝,以適當的事情,要求他(聖約翰達瑪森“者善意” ,第三章,第24 ,在前列腺素,第九十四卷, 1090年) ; communing和與上帝交談(聖格雷戈里的果樹, “德oratione大教堂。 ” ,在前列腺素,四十四, 1125年) ;談論與上帝(聖約翰金口, “紅磡。 xxx域名的將軍” ,注5 ,在前列腺素, LIII , 280 ) 。 It is therefore the expression of our desires to God whether for ourselves or others.因此,它是表達我們的願望上帝是否為自己或他人。 This expression is not intended to instruct or direct God what to do, but to appeal to His goodness for the things we need; and the appeal is necessary, not because He is ignorant of our needs or sentiments, but to give definite form to our desires, to concentrate our whole attention on what we have to recommend to Him, to help us appreciate our close personal relation with Him.這表達不打算指示或直接上帝做什麼,而是呼籲他的善良的東西,我們需要和呼籲是必要的,而不是因為他不知道我們的需要或情緒,而是讓我們明確的形式慾望,集中我們的全部注意力就我們建議他,以幫助我們感謝我們的親密的個人關係了。 The expression need not be external or vocal; internal or mental is sufficient.表達不需要外部或聲帶;內部或精神是不夠的。

By prayer we acknowledge God's power and goodness, our own neediness and dependence.祈禱我們承認上帝的力量和善良,我們自己的neediness和依賴。 It is therefore an act of the virtue of religion implying the deepest reverence for God and habituating us to look to Him for everything, not merely because the thing asked be good in itself, or advantageous to us, but chiefly because we wish it as a gift of God, and not otherwise, no matter how good or desirable it may seem to us.因此,行為的暗示憑藉宗教最深切的敬畏上帝和habituating我們期待著他的一切,這不僅是因為要求的事情本身是很好的,或對我們有利,但主要是因為我們希望它作為一個上帝的禮物,而不是否則,再好或可取的,可能在我們看來。 Prayer presupposes faith in God and hope in His goodness.祈禱前提對上帝的信仰和希望,他的善良。 By both, God, to whom we pray, moves us to prayer.同時,上帝,我們向他祈禱,使我們祈禱。 Our knowledge of God by the light of natural reason also inspires us to look to Him for help, but such prayer lacks supernatural inspiration, and though it may avail to keep us from losing our natural knowledge of God and trust in Him, or, to some extent, from offending Him, it cannot positively dispose us to receive His graces.我們知道上帝是根據自然原因也激勵我們期待著他的幫助,但這種祈禱沒有超自然的啟示,雖然可以利用它,讓我們失去我們的自然知識的上帝和信任他,或者一定程度上,來自得罪他,不能積極處理我們收到他的青睞。

Objects of Prayer物體的祈禱

Like every act that makes for salvation, grace is required not only to dispose us to pray, but also to aid us in determining what to pray for.像所有的行為,使得救贖,寬限期不僅需要處置我們祈禱,而且還幫助我們確定什麼祈禱。 In this "the spirit helpeth our infirmity. For we know not what we should pray for as we ought; but the Spirit himself asketh for us with unspeakable groanings" (Romans 8:26).在這“ helpeth我們的精神衰弱。因為我們不知道我們應該祈禱,我們應該,但他的精神為我們提供了asketh無法形容groanings ” (羅馬書8點26分) 。 For certain objects we are always sure we should pray, such as our salvation and the general means to it, resistance to temptation, practice of virtue, final perseverance; but constantly we need light and the guidance of the Spirit to know the special means that will most help us in any particular need. That there may be no possibility of misjudgment on our part in such an essential obligation, Christ has taught us what we should ask for in prayer and also in what order we should ask it.對於某些物體,我們總是相信我們應該祈禱,如我們的拯救和一般指給它,抵抗誘惑,實踐以德治國,最後毅力;但我們需要不斷根據和精神指引知道特別指將最有助於我們在任何特定的需要。可能有沒有可能誤判對我們參加這樣一個重要的義務,耶穌教導我們,我們應該要求在祈禱,並以何種順序我們應該問它。 In response to the request of His disciples to teach them how to pray, He repeated the prayer commonly spoken of as the Lord's Prayer, from which it appears that above all we are to pray that God may be glorified, and that for this purpose men may be worthy citizens of His kingdom, living in conformity with His will.針對這一請求的門徒教導他們如何禱告,他再次談到了祈禱常見的主禱文,其中看來最重要的是我們要祈求神可美化,並為這一目的的男子可能是值得他的英國公民,居住在符合他的意願。 Indeed, this conformity is implied in every prayer: we should ask for nothing unless it be strictly in accordance with Divine Providence in our regard.事實上,這符合中的含義,每一個祈禱:我們應該要求什麼,除非它是嚴格按照神的在我們方面。 So much for the spiritual objects of our prayer.這麼多的精神物體我們祈禱。 We are to ask also for temporal things, our daily bread, and all that it implies, health, strength, and other worldly or temporal goods, not material or corporal only, but mental and moral, every accomplishment that may be a means of serving God and our fellow- men.我們要問的事情也時,我們每天的麵包,以及所有這意味著,健康,力量,和其他世俗或顳貨物,而不是物質或體罰只,但精神和道德的,每一個成果,可提供服務的一種手段上帝和我們的同類人。 Finally, there are the evils which we should pray to escape, the penalty of our sins, the dangers of temptation, and every manner of physical or spiritual affliction, so far as these might impede us in God's service.最後,還有的罪惡,我們應該祈禱逃跑,罰款我們的罪孽,危險的誘惑,每一個方式,身體或精神上的痛苦,就可能會妨礙我們這些在上帝的服務。

To whom may we pray可我們的人祈禱

Although God the Father is mentioned in this prayer as the one to whom we are to pray, it is not out of place to address our prayers to the other Divine persons. The special appeal to one does not exclude the others.雖然父神是祈禱中提到的一個人,我們祈禱,這是不是出於來解決我們的祈禱神的其他人。特別呼籲一個並不排除其他人。 More commonly the Father is addressed in the beginning of the prayers of the Church, though they close with the invocation, "Through Our Lord Jesus Christ Thy Son who with Thee liveth and reigneth in the unity of the Holy Ghost, world without end".更常見的父親是處理的開始祈禱的教會,但他們密切與調用, “通過我們的主耶穌基督你兒子誰跟你活著,並reigneth在統一的聖靈,世界上沒有結束。 ” If the prayer be addressed to God the Son, the conclusion is: "Who livest and reignest with God the Father in the unity of the Holy Ghost, God, world without end"; or, "Who with Thee liveth and reigneth in the unity, etc.".如果加以解決,以祈禱上帝的兒子,結論是: “誰livest和reignest與父神在團結的聖靈,上帝,世界上沒有結束” ,或者“誰跟你活著,並reigneth的統一等等。 “ Prayer may be addressed to Christ as Man, because He is a Divine Person, not however to His human nature as such, precisely because prayer must always be addressed to a person, never to something impersonal or in the abstract.祈禱可能給基督人,因為他是一個神聖的人,而不是然而,他這種人的本質,正是因為祈禱必須始終給一個人,從來沒有的東西非人或摘要。 An appeal to anything impersonal, as for instance to the Heart, the Wounds, the Cross of Christ, must be taken figuratively as intended for Christ Himself.呼籲任何非人格化,例如心臟,創面,基督的十字架,必須採取比喻為打算耶穌。

Who can pray誰可以祈禱

As He has promised to intercede for us (John 14:16), and is said to do so (Romans 8:34; Hebrews 7:25), we may ask His intercession, though this is not customary in public worship.因為他已答應調解,我們(約14點16 ) ,並說這樣做的(羅馬書8時34分;希伯來書7:25 ) ,我們可能會要求他的調停,雖然這不是習慣在公共崇拜。 He prays in virtue of His own merits; the saints intercede for us in virtue of His merits, not their own.他在祈禱憑藉其本身的是非曲直;聖人調解我們在憑藉其優點,而不是他們自己。 Consequently when we pray to them, it is to ask for their intercession in our behalf, not to expect that they can bestow gifts on us of their own power, or obtain them in virtue of their own merit.因此,當我們向他們祈禱,這是要求在他們的調停代表我們,不要指望他們能夠賜予的禮物,我們自己的力量,或獲得他們憑藉自己的優點。 Even the souls in purgatory, according to the common opinion of theologians, pray to God to move the faithful to offer prayers, sacrifices, and expiatory works for them.即使是靈魂的煉獄,根據共同意見的神學家,向上帝祈禱的信徒將提供祈禱,犧牲,並為他們贖罪的作品。 They also pray for themselves and for souls still on earth.他們也祈禱自己和靈魂仍然在地球上。 The fact that Christ knows the future, or that the saints may know many future things, does not prevent them from praying.事實上,基督知道未來,或者說,聖人可以知道未來的許多事情,並不妨礙他們祈禱。 As they foresee the future, so also they foresee how its happenings may be influenced by their prayers, and they at least by prayer do all in their power to bring about what is best, though those for whom they pray may not dispose themselves for the blessings thus invoked.因為他們預見到的未來,也是如此,他們預見其發生可能影響他們的祈禱,他們至少在祈禱盡一切力量,使什麼是最好的,但這些他們祈禱不得處置自己的祝福從而援引。 The just can pray, and sinners also.剛剛可以祈禱,並罪人也。 The opinion of Quesnel that the prayer of the sinned adds to his sin was condemned by Clement XI (Denzinger, 10 ed., n. 1409).認為克內爾說,祈禱的犯罪增加了他的罪過譴責了克萊門特十一( Denzinger ,第10版。 ,聯合國1409年) 。 Though there is no supernatural merit in the sinner's prayer, it may be heard, and indeed he is obliged to make it just as before he sinned. No matter how hardened he may become in sin, he needs and is bound to pray to be delivered from it and from the temptations which beset him.雖然沒有任何超自然的優點在罪人的祈禱,可以聽到,實際上,他是有責任,使之就像他罪。不管如何,他有可能成為頑固的罪惡,他需要和必然祈禱交付從它和它的誘惑困擾他。 His prayer could offend God only if it were hypocritical, or presumptuous, as if he should ask God to suffer him to continue in his evil course.他祈禱上帝會得罪人,只有它的虛偽,或放肆,好像他應該問上帝受到他繼續他的邪惡課程。 It goes without saying that in hell prayer is impossible; neither devils nor lost souls can pray, or be the object of prayer.不用說,在地獄裡祈禱是不可能的;既不德弗爾斯也不可以失去的靈魂祈禱,或對象的祈禱。

For whom we may pray為他們祈禱,我們可以

For the blessed prayers may be offered not with the hope of increasing their beatitude, but that their glory may be better esteemed and their deeds imitated. In praying for one another we assume that God will bestow His favours in consideration of those who pray.為祝福祈禱可提供不希望增加其beatitude ,但他們可能會得到更好的榮耀尊敬和模仿他們的事蹟。在祈禱一個我們認為,上帝會賜給他贊成在審議這些誰祈禱。 In virtue of the solidarity of the Church, that is, of the close relations of the faithful as members of the mystical Body of Christ, any one may benefit by the good deeds, and especially by the prayers of the others as if participating in them.在憑藉團結的教會,也就是的密切關係的忠實成員的神秘基督的奧體,任何一個可能受益的好事,尤其是祈禱的其他如參加這些。 This is the ground of St. Paul's desire that supplications, prayers, intercessions, and thanksgivings be made for all men (Tim., ii, 1), for all, without exception, in high or low station, for the just, for sinners, for infidels; for the dead as well as for the living; for enemies as well as for friends.這是地面的聖保祿希望懇求,祈禱, intercessions ,並thanksgivings就所有男人( Tim. ,二, 1 ) ,對所有無例外,在高或低電台,公正,為罪人為異教徒;為死者以及生活;敵人以及為朋友。 (See COMMUNION OF SAINTS). (見聖人的團體) 。

Effects of Prayer祈禱的影響

In hearing our prayer God does not change His will or action in our regard, but simply puts into effect what He had eternally decreed in view of our prayer. This He may do directly without the intervention of any secondary cause as when He imparts to us some supernatural gift, such as actual grace, or indirectly, when He bestows some natural gift.在聽取我們的祈禱上帝不改變自己的意願或行動,在我們方面,而只是使生效什麼他永遠頒布鑑於我們的祈禱。這一點,他可能會直接干預的任何次要原因,當他向我們柔軟劑一些超自然的禮品,如實際寬限期,或間接的,當時他賦予一些天賦。 In this latter case He directs by His Providence the natural causes which contribute to the effect desired, whether they be moral or free agents, such as men; or some moral and others not, but physical and not free; or, again, when none of them is free. Finally, by miraculous intervention, and without employing any of these causes, He can produce the effect prayed for.在後一種情況下,他指使他的普羅維登斯的自然原因有助於理想的效果,無論是道德或自由球員,如男子;或道義上和其他一些沒有,但身體和不自由,或者再次,當無他們是免費的。最後,奇蹟般的干預,也沒有僱用任何這些原因,他就可以產生效果祈禱。

The use or habit of prayer redounds to our advantage in many ways.使用或習慣的祈禱redounds我們的優勢在許多方面。 Besides obtaining the gifts and graces we need, the very process elevates our mind and heart to a knowledge and love of Divine things, greater confidence in God, and other precious sentiments.除了獲得禮品和青睞,我們需要的是,提升我們的進程心靈向知識和愛的神聖的東西,更有信心的上帝,和其他珍貴的感情。 Indeed, so numerous and so helpful are these effects of prayer that they compensate us, even when the special object of our prayer is not granted.的確,如此眾多,因此這些影響是有益的祈禱,他們補償我們,即使在特殊對象的祈禱是不是理所當然的。 Often they are of far greater benefit than what we ask for.他們往往有更大的好處遠遠比我們要求。 Nothing that we might obtain in answer to our prayer could exceed in value the familiar converse with God in which prayer consists.沒有什麼,我們可能獲得的答案,我們的祈禱中的價值可能會超過所熟悉的交談中,與上帝祈禱組成。 In addition to these effects of prayer, we may (de congruo) merit by it restoration to grace, if we are in sin; new inspirations of grace, increase of sanctifying grace, and satisfy for the temporal punishment due to sin.除了這些影響的祈禱,我們可能會(日congruo )值得它恢復寬限期,如果我們的罪過;新啟示的寬限期,寬限期增加聖潔,滿足懲罰的時間,由於罪孽。 Signal as all these benefits are, they are only incidental to the proper effect of prayer due to its impetratory power based on the infallible promise of God, "Ask, and it shall be given you; seek, and you shall find: knock, and it shall be opened to you" (Matthew 7:7); "Therefore I say unto you, all things whatsoever you ask when ye pray, believe that you shall receive" (Mark 11:24 -- see also Luke 11:11; John 16:24, as well as innumerable assurances to this effect in the Old Testament).信號所有這些好處,但它們只是偶然的適當作用的祈禱,因為它impetratory力量的基礎上萬無一失的承諾上帝, “詢問,並應給予你;尋找,你會發現:敲門,並應開放給你“ (馬太7點07 ) , ”因此,我說你們,所有的事情時,無論你問你們祈禱,相信你應接受“ (馬克11時24分-又見路加福音11:11 ;約翰16時24分,以及無數的保證這種影響在舊約) 。

Conditions of Prayer條件的祈禱

Absolute though Christ's assurances in regard to prayer would seem to be, they do not exclude certain conditions on which the efficacy of prayer depends.絕對儘管基督的保證方面的祈禱似乎是,他們不排除某些條件上的有效性取決於祈禱。 In the first place, its object must be worthy of God and good for the one who prays, spiritually or temporally.擺在首位,其對象必須是值得上帝和好誰的一個祈禱,精神或時間。 This condition is always implied in the prayer of one who is resigned to God's will, ready to accept any spiritual favour God may be pleased to grant, and desirous of temporal ones only in so far as they may help to serve God.這個條件是始終隱含在祈禱一個辭職誰是上帝的意願,願意接受任何精神贊成上帝可以高興地補助金,並希望時間的範圍只限於他們可能有助於服務上帝。 Next, faith is needed, not only the general belief that God is capable of answering prayer or that it is a powerful means of obtaining His favour, but also the implicit trust in God's fidelity to His promise to hear a prayer in some particular instance.其次,信念是必要的,不僅是一般相信,上帝是能夠回答默禱或它是一個強有力的手段獲得他的支持,而且還隱含信任上帝的忠誠的承諾聽取祈禱在某些特定情況。 This trust implies a special act of faith and hope that if our request be for our good, God will grant it, or something else equivalent or better, which in His Wisdom He deems best for us.這種信任意味著特別行動的信念和希望,如果我們的要求是我們的好,上帝會給予它,或其他同等或更好的,這在他的智慧他認為最適合我們。 To be efficacious prayer should be humble.為了有效的祈禱應該謙虛。 To ask as if one had a binding claim on God's goodness, or title of whatever colour to obtain some favour, would not be prayer but demand.問猶如一個有約束力的索賠神的善良,或標題無論膚色獲得一些支持,不會祈禱,但需求。 The parable of the Pharisee and the Publican illustrates this very clearly, and there are innumerable testimonies in Scripture to the power of humility in prayer.寓言的法利賽人和酒館說明了這一點非常明確,有無數的證詞在聖經的權力的謙卑在祈禱。 "A contrite and humbled heart, O God, thou wilt not despise" (Ps. 1, 19). “一個悔罪和謙卑的心,上帝啊,你不是瞧不起病” ( Ps. 1 , 19 ) 。 "The prayer of him that humbleth himself shall pierce the clouds" (Eccl., xxxv, 21). “祈禱的他說,自己應humbleth皮爾斯的雲彩” ( Eccl. ,三十五, 21 ) 。 Without sacrifice of humility we may and should try to be sure that our conscience is good, and that there is no defect in our conduct inconsistent with prayer; indeed, we may even appeal to our merits so far as they recommend us to God, provided always that the principal motives of one's confidence are God's goodness and the merits of Christ.沒有犧牲謙卑我們可以和應該努力確保我們的良心是好的,沒有任何缺陷,我們的行為不符合祈禱;事實上,我們甚至可以呼籲我們的長處,只要他們建議我們的上帝,提供永遠的主要動機之一的信心是上帝的善良和基督的優點。 Sincerity is another necessary quality of prayer.誠信是必要的質量祈禱。 It would be idle to ask favour without doing all that may be in our power to obtain it; to beg for it without really wishing for it; or, at the same time that one prays, to do anything inconsistent with the prayer.這將是閒置要求贊成票沒有盡一切可能在我們的權力獲取;乞求它沒有真正希望它,或者在同一時間,一個祈禱,做任何事情不符合祈禱。 Earnestness or fervour is another such quality, precluding all lukewarm or half-hearted petitions.認真或熱情是另一個這樣的質量,排除一切不冷不熱或半心半意的請願書。 To be resigned to God's will in prayer does not imply that one should be indifferent in the sense that one does not care whether one be heard or not, or should as lief not receive as receive; on the contrary, true resignation to God's will is possible only after we have desired and earnestly expressed our desire in prayer for such things as seem needful to do God's will. This earnestness is the element which makes the persevering prayer so well described in such parables as the Friend at Midnight (Luke 11:5-8), or, the Widow and the Unjust Judge (Luke 18:2-5), and which ultimately obtains the precious gift of perseverance in grace.要辭職天意在祈禱,並不意味著漠不關心之一應在這個意義上講,一個不關心是否聽到或沒有,或應作為信念沒有得到作為接收,相反,真正的辭職天意是之後,才有可能,我們期望,切實表達了我們的願望在祈禱中對這種事情似乎必需做天意。這是認真的元素使堅持不懈祈禱這麼好等寓言中所述的朋友在午夜(路加福音11點05分-8 ) ,或的遺孀和不公正的法官(路加福音18:2-5 ) ,並最終獲得了寶貴的毅力寬限期。

Attention in Prayer注意在祈禱

Finally, attention is of the very essence of prayer.最後,注意的是非常本質祈禱。 As an expression of sentiment emanating from our intellectual faculties prayer requires their application, ie attention.為表達我們的信心來自祈禱需要智力的應用,即注意。 As soon as this attention ceases, prayer ceases.盡快停止這種關注,祈禱不再。 To begin praying and allow the mind to be wholly diverted or distracted to some other occupation or thought necessarily terminates the prayer, which is resumed only when the mind is withdrawn from the object of distraction.開始祈禱,讓心靈得到完全轉移或分散到其他一些職業或思想不一定終止祈禱,這是恢復只有當大腦是從對象的分心。 To admit distraction is wrong when one is obliged to apply oneself to prayer; when there is no such obligation, one is at liberty to pass from the subject of prayer, provided it be done without irreverence, to any other proper subject.承認是錯誤的牽引時,必須實施自己祈禱;如果沒有這種義務,一個是自由的傳球問題的祈禱,只要它做到非禮,任何其他適當的問題。 This is all very simple when applied to mental prayer; but does vocal prayer require the same attention as mental,-in other words, when praying vocally must one attend to the meaning of words, and if one should cease to do so, would one by that very fact cease to pray?這是非常簡單的時候適用於精神祈禱;但聲帶祈禱需要同樣的關注心理,在換句話說,當一個祈禱暢所欲言必須參加的含義的話,如果應停止這樣做,將一這一事實本身停止祈禱? Vocal prayer differs from mental precisely in this that mental prayer is not possible without attention to the thoughts that are conceived and expressed whether internally or externally.聲樂祈禱不同於精神正是在這一精神祈禱是不可能的注意思考的設想,並表示不論內部或外部。 Neither is it possible to pray without attending to thought and words when we attempt to express our sentiment in our own words; whereas all that is needed for vocal prayer proper is the repetition of certain words, usually a set form with the intention of using them in prayer.也不是沒有可能參加祈禱思想和話當我們試圖表達我們的情感在我們自己的話,而這一切都需要適當的聲樂祈禱是重複某些詞,通常是一組的形式,打算利用他們在祈禱。 So long as the intention lasts, ie so long as nothing is done to terminate it or wholly inconsistent with it, so long as one continues to repeat the form of prayer, with proper reverence in disposition and outward manner, with only this general purpose of praying according to the prescribed form, so long as one continues to pray and no thought or external act can be considered a distraction unless it terminate our intention, or by levity or irreverence be wholly inconsistent with the prayer.只要持續的意圖,即只要不採取任何行動終止或完全不符合,所以只要有一個不斷重複的祈禱的形式,在適當的崇敬和外向的處置方式,只有這樣的一般用途祈禱根據訂明的表格,只要一個繼續祈禱,也沒有想到的或外部的行為可以被看作是一種干擾,除非我們打算終止,或由輕率或非禮完全不符合祈禱。 Thus one may pray in the crowded streets where it is impossible to avoid sights and sounds and consequent imaginations and thoughts.因此人們可以祈禱在擁擠的街道上是不可能的情況下,以避免景點和聲音和由此產生的想像力和想法。

Provided one repeats the words of the prayer and avoids wilful distractions of mind to things in no way pertaining to prayer, one may through mental infirmity or inadvertence admit numerous thoughts not connected with the subject of the prayer, without irreverence.提供了一個重複的話,祈禱和避免故意分心的心態來的東西沒有辦法有關祈禱,人們可以通過精神衰弱或粗心大意承認許多想法沒有與主體的祈禱,沒有不敬。 It is true, this amount of attention does not enable one to derive from prayer the full spiritual advantage it should bring; nay, to be satisfied with it as a rule would result in admitting distractions quite freely and wrongfully.誠然,這一數額的注意不使一個來自祈禱充分的精神優勢也應提請;不,是滿意作為一項規則將導致承認分心相當自由和錯誤。 For this reason it is advisable not only to keep the mind bent on praying but also to think of the purport of the prayer, and as far as possible to think of the meaning of some at least of the sentiments or expressions of the prayer.為了這個原因,最好不要只保持到一心祈禱,而且也想的旨趣的祈禱,並盡可能把一些的意義,至少在情緒或詞句的祈禱。 As a means of cultivating the habit, it is recommended, notably in the spiritual exercises of St. Ignatius, often to recite certain familiar prayers, the Lord's Prayer, the Angelical Salutation, the Creed, the Confiteor, slowly enough to admit the interval of a breath between the principal words or sentences, so as to have time to think of their meaning, and to feel in one's heart the appropriate emotions.作為一種手段,培養習慣,建議,特別是在精神演習聖伊格內修,常常背誦祈禱某些熟悉的主禱文的Angelical稱謂的信仰,在Confiteor ,慢慢地承認間隔呼吸之間的主要詞或句子,以便有時間去思考它們的意義,並認為在一個人的心臟適當的情緒。 Another practice strongly recommended by the same author is to take each sentence of these prayers as a subject of reflection, not delaying too long on any one of them unless one finds in it some suggestion or helpful thought or sentiment, but then stopping to reflect as long as one finds proper food for thought or emotion, and, when one has dwelt sufficiently on any passage, finishing the prayer without further deliberate reflection (see DISTRACTION).另一種做法強烈建議由同一作者是採取每一句祈禱作為這些問題的反映,而不是拖延時間太長其中任何一項,除非有人發現它的一些建議或幫助的思想或情緒,但後來停下來反映只要認為適當的深思或情感,並在一個花了足夠的任何通道,完成祈禱不再刻意思考(見牽引) 。

Necessity of Prayer必要性祈禱

Prayer is necessary for salvation.祈禱是必要的救贖。 It is a distinct precept of Christ in the Gospels (Matthew 6:9; 7:7; Luke 11:9; John 16:26; Colossians 4:2; Romans 12:12; 1 Peter 4:7).這是一個獨特的戒律基督教福音(馬太6時09分, 7時07 ;路加福音11點09分;約翰16:26 ;歌羅西書4點零二;羅馬書12:12 ;彼得前書4時07分) 。 The precept imposes on us only what is really necessary as a means of salvation.的概念強加給我們的唯一真正的必要手段救贖。 Without prayer we cannot resist temptation, nor obtain God's grace, nor grow and persevere in it.沒有祈禱,我們無法抗拒的誘惑,也沒有得到上帝的恩典,也成長和堅持它。 This necessity is incumbent on all according to their different states in life, especially on those who by virtue of their office, of priesthood, for instance, or other special religious obligations, should in a special manner pray for their own welfare and for others.這種必要性都有責任根據自己的不同國家的生活,特別是對那些誰憑藉其辦公室的司鐸,例如,或其他特殊的宗教義務,應該在一種特殊的方式為自己祈禱福利和他人。 The obligation to pray is incumbent on us at all times.的義務祈禱我們有責任在任何時候。 "And he spoke also a parable, to them that we ought always to pray, and not to faint" (Luke 18:1); but it is especially pressing when we are in great need of prayer, when without it we cannot overcome some obstacle or perform some obligation; when, to fulfil various obligations of charity, we should pray for others; and when it is specially implied in some obligation imposed by the Church, such as attendance at Mass, and the observance of Sundays and feast-days. “他還比喻說,他們總是說,我們應該祈禱,而不是昏倒” (路加福音18:1 ) ;但它是特別迫切的時候,我們非常需要祈禱,沒有它時,我們不能克服一些障礙或執行某些義務時,履行各項義務,慈善機構,我們應該祈禱他人;當它在一些特殊隱含所規定義務的教會,如出席彌撒,並遵守星期日和節日天。 This is true of vocal prayer, and as regards mental prayer, or meditation, this, too, is necessary so far as we may need to apply our mind to the study of Divine things in order to acquire a knowledge of the truths necessary for salvation.這是真正的聲樂祈禱,至於精神祈禱,或沉思,這也是必要的,只要我們可能需要適用於我們的頭腦,研究神聖的東西,以獲取知識的真理必要的救贖。

The obligation to pray is incumbent on us at all times, not that prayer should be our sole occupation, as the Euchites, or Messalians, and similar heretical sects professed to believe.的義務祈禱我們有責任在任何時候,而不是祈禱應該是我們的唯一的佔領,作為Euchites ,或Messalians ,以及類似的邪教宣稱相信。 The texts of Scripture bidding us to pray without ceasing mean that we must pray whenever it is necessary, as it so frequently is necessary; that we must continue to pray until we shall have obtained what we need.聖經的文本投標我們祈禱沒有停止意味著我們必須祈禱時,有必要的,因為它經常是必要的; ,我們必須繼續祈禱,直到我們將獲得我們需要的東西。 Some writers speak of a virtuous life as an uninterrupted prayer, and appeal to the adage "to toil is to pray" (laborare est orare).一些作者談到了一個良性的生活,一個不間斷的祈禱,並呼籲格言“以辛勤勞動是為了祈禱” ( laborare市盈率orare ) 。 This does not mean that virtue or labour replaces the duty of prayer, since it is not possible either to practise virtue or to labour properly without frequent use of prayer. The Wyclifites and Waldenses, according to Francisco Suárez, advocated what they called vital prayer, consisting in good works, to the exclusion even of all vocal prayer except the Our Father.這並不意味著取代美德或義務勞動的祈禱,因為它是不可能的或者執業美德或勞工適當而不需要頻繁使用的祈禱。該Wyclifites和Waldenses ,根據舊金山蘇亞雷斯,主張所謂重要祈禱,組成的優秀作品,甚至被排除在外的所有聲樂祈禱除了我們的爸爸嘛。 For this reason Francisco Suárez does not approve of the expression, though St. Francis de Sales uses it to mean prayer reinforced by work, or rather work which is inspired by prayer.出於這個原因弗朗西斯科蘇亞雷斯不批准的表達,但聖弗朗西斯德銷售使用它意味著祈禱加強工作,或者工作,而這是由祈禱。 The practice of the Church, devoutly followed by the faithful, is to begin and end the day with prayer; and though morning and evening prayer is not of strict obligation, the practice of it so well satisfies our sense of the need of prayer that neglect of it, especially for a long time is regarded as more or less sinful, according to the cause of the neglect, which is commonly some form of sloth.的做法,教會,其次是虔誠的信徒,是開始和結束的一天祈禱;雖然早上和傍晚的祈禱是不嚴格的義務,它的做法非常符合我們的需要祈禱忽視資訊科技,尤其是很長一段時間被視為或多或少罪孽深重,根據事業的忽視,這是常見的某種形式的懶惰。

Vocal Prayer聲樂祈禱

Prayer may be classified as vocal or mental, private or public.祈禱會被定為聲帶上或精神上的,公開或不公開的。 In vocal prayer some outward action, usually verbal expression, accompanies the internal act implied in every form of prayer.聲樂祈禱一些離港行動,通常是口頭表達,伴隨內部行為暗示的各種形式的祈禱。 This external action not only helps to keep us attentive to the prayer, but it also adds to its intensity.這一外部行動不僅有助於我們保持關注禱告,但也增加了其強度。 Examples of it occur in the prayer of the Israelites in captivity (Exodus 2:23); again after their idolatry among the Chanaanites (Judges 3:9); the Lord's Prayer (Matthew 6:9); Christ's own prayer after resuscitating Lazarus (John 11:41); and the testimonies in Heb., v, 7, and xiii, 15, and frequently we are recommended to use hymns, canticles, and other vocal forms of prayer.的例子發生在祈禱的猶太人在囚禁(出2點23 ) ;崇拜後不久再次之間Chanaanites (法官3點09分) ;的主禱文(馬太六點09分) ;基督自己的祈禱後復甦拉撒路(約翰11時41分) ;和證詞在希伯來。 ,五,七,十三,十五,並經常我們推薦使用讚美詩, canticles ,和其他演唱形式的祈禱。 It has been common in the Church from the beginning; nor has it ever been denied, except by the Wyclifites and the Quietists.已經共同在教會從一開始,也從未被拒絕,除非由Wyclifites和Quietists 。 The former objected to it as unnecessary, as God does not need our words to know what goes on in our souls, and prayer being a spiritual act need be performed by the soul alone without the body.前者反對,這是不必要的,因為上帝不需要我們知道的話都在我們的靈魂,和祈禱是精神行為需要執行的靈魂下單獨的機構。 The latter regarded all external action in prayer as an untoward disturbance or interference with the passivity of the soul required, in their opinion, to pray properly.後者認為所有外部行動祈禱作為一個愉快干擾或干擾被動的靈魂需要,他們認為,適當的祈禱。 It is obvious that prayer must be the action of the entire man, body as well as soul; that God who created both is pleased with the service of both, and that when the two act in unison they help instead of interfering with one another's activities.很顯然,祈禱必須採取的行動,整個人,身體以及靈魂;上帝誰創建既感到高興的是這兩個服務,這兩種行為時,他們異口同聲地幫助而不是干涉彼此的活動。 The Wyclifites objected not only to all external expression of prayer generally, but to vocal prayer in its proper sense, viz.反對的Wyclifites不僅對所有外部表達祈禱一般,但聲帶祈禱在其適當的意識,即。 Prayer expressed in set form of words, excepting only the Our Father.祈禱中表達形式的規定的話,除只有我們的爸爸嘛。 The use of a variety of such forms is sanctioned by the prayer over the first-fruits (Deuteronomy 26:13).利用各種形式,例如認可的是祈禱的第一水果(申命記26:13 ) 。 If it be right to use one form, that of the Our Father, why not others also?如果它是使用權的一種形式,即我們的天父,為什麼其他人也沒有? The Litany, Collective and Eucharistic prayers of the early Church were surely set forms, and the familiar daily prayers, the Our Father, Hail Mary, Apostles' Creed, Confiteor, Acts of Faith, Hope, and Charity, all attest the usage of the Church in this respect and the preference of the faithful for such approved forms to others of their own composition.的一系列的,集體的和聖體聖事祈禱了早期教會的使命是確定無疑的形式,與熟悉的日常祈禱,在我們的天父,萬福瑪利亞,宗徒信經, Confiteor行為的信仰,希望,慈善,所有證明的使用教會在這方面的意願,忠實地為這些核准形式,向他人自己組成。

Postures in Prayer體位在祈禱

Postures in prayer are also an evidence of the tendency in human nature to express inward sentiment by outward sign.在祈禱的姿勢也是一個證據的趨勢,人類的本性表示對內對外簽署的信心。 Not only among Jews and Christians, but among pagan peoples also, certain postures were considered appropriate in prayer, as, for instance, standing with arms raised among the Romans.不僅是猶太人和基督徒,但人民之間的異教徒還,某些被認為是適當的姿勢,在祈禱中,例如,常務委員會提出與武器之間的羅馬人。 The Orante indicates the postures favoured by the early Christians, standing with hands extended, as Christ on the Cross, according to Tertullian; or with hands raised towards heaven, with bowed heads, or, for the faithful, with eyes raised toward heaven, and, for the catechumens, with eyes bent on the earth; prostration, kneeling, genuflection, and such gestures as striking the breast are all outward signs of the reverence proper for prayer, whether in public or private.該Orante表明姿態贊成早期基督教徒,站立雙手延長,因為基督在十字架上,根據良;或舉手朝著天堂,與鞠了一躬首長,或為信徒,並提出了對天堂的眼睛,和為慕道,眼睛執意地球;虛脫,跪在地上,跪拜,而這種姿態是驚人的乳房都是外向型的跡象適當的崇敬的默禱,無論是在公共或私人。

Mental Prayer心理祈禱

Meditation is a form of mental prayer consisting in the application of the various faculties of the soul, memory, imagination, intellect, and will, to the consideration of some mystery, principle, truth, or fact, with a view to exciting proper spiritual emotions and resolving on some act or course of action regarded as God's will and as a means of union with Him.冥想是一種精神祈禱組成中的應用的各個院系的靈魂,記憶,想像,智慧和意志,審議一些奧秘,原則,真理,或事實,以適當的精神令人振奮情緒和解決的一些行為或行動視為天意,並作為一種手段,聯盟他。 In some degree or other it has always been practised by God-fearing souls.在一定程度上或其他一直實行的敬畏上帝的靈魂。 There is abundant evidence of this in the Old Testament, as, for instance, in Ps.有大量證據證明這一點在舊約,例如,在PS 。 xxxviii, 4; lxii, 7; lxxvi, 13; cxviii throughout; Ecclus., xiv, 22; Is., xxvi, 9; lvii, 1; Jer., xii, 11. In the New Testament Christ gave frequent examples of it, and St. Paul often refers to it, as in Eph., vi, 18; Col., iv, 2; I Tim., iv, 15; I Cor., xiv, 15. It has always been practised in the Church.三十八, 4 ; lxii , 7 ; lxxvi , 13人; cxviii整個; Ecclus 。 , 14 , 22 ;是。 , 26 , 9 ;第五十七, 1 ;哲。 ,十二, 11 。在新約基督了頻繁的例子和聖保祿常常提到它,因為在厄。 ,六, 18歲;上校,四, 2 ,我添。 ,四, 15日,我心病。 , 14 , 15 。一直實行教會。 Among others who have recommended it to the faithful as Chrysostom in his two books on prayer, as also in his "Hom. xxx in Gen."除其他外誰也建議忠實作為金口在他兩本書的祈禱,這也是在他的“紅磡。第三十在將軍” and "Hom. vi. in Isaiam"; Cassian in "Conference ix"; St. Jerome in "Epistola 22 ad Eustochium"; St. Basil in his "Homily on St. Julitta, M.", and "In regular breviori", 301; St. Cyprian, "In expositione orationis dominicalis"; St.和“紅。六。在Isaiam ” ; Cassian在“第九屆會議” ;聖杰羅姆在“書信集22廣告Eustochium ” ;聖巴西爾在他的“聖Julitta講道先生”和“在常規breviori ” , 301 ;聖塞浦路斯, “在expositione orationis dominicalis ” ;街 Ambrose, "De sacramentis", VI, iii; St. Augustine, "Epist. 121 ad Probam", cc.劉漢銓, “德sacramentis ” ,六,三;聖奧古斯丁, “ Epist 。 121廣告Probam ” ,消委會。 v, vi, vii; Boctius, "De spiritu et anima", xxxii; St. Leo, "Sermo viii de jejunio"; St. Bernard, "De consecratione'", I, vii; St. Thomas, II-II, Q. lxxxiii, a.五,六,七; Boctius “者spiritu與靈魂” ,三十二;聖利奧“ Sermo八日jejunio ” ;聖伯納德, “德consecratione ' ” ,第一,第七;聖托馬斯,二,二,問:第LXXXIII號,答: 2. 2 。

The writings of the Fathers themselves and of the great theologians are in large measure the fruit of devout meditation as well as of study of the mysteries of religion.的著作的父親自己和偉大的神學家都在很大程度上的果實虔誠打坐以及研究神秘的宗教。 There is, however, no trace of methodical meditation before the fifteenth century.然而,任何痕跡有條不紊冥想15世紀之前。 Prior to that time, even in monasteries, no regulation seems to have existed for the choir or arrangement of subject, the order, method, and time of the consideration.在此之前,即使是在寺院,沒有任何規定似乎已存在的合唱團或安排的主題,順序,方法和時間上的考慮。 From the beginning, before the middle of the twelfth century, the Carthusians had times set apart for mental prayer, as appears from Guigo's "Consuetudinary", but no further regulation.從一開始,在中東的12世紀,時代的Carthusians了一套除了精神祈禱,因為從Guigo的“慣例” ,但沒有進一步的規定。 About the beginning of the sixteenth century one of the Brothers of the Common Life, Jean Mombaer of Brussels, issued a series of subjects or points for meditation.關於開始的16世紀的一個兄弟共同生活,讓Mombaer的布魯塞爾,頒布了一系列的主題或分冥想。 The monastic rules generally prescribed times for common prayer, usually the recitation of the Office, leaving it to the individual to ponder as he might on one or other of the texts.該寺院的規則訂明的一般共同祈禱的時間,通常是背誦的辦公室,把它留給個人去思考,他可能在一個或其他的文本。 Early in the sixteenth century the Dominican chapter of Milan prescribed mental prayer for half an hour morning and evening.早在十六世紀多米尼加章明米蘭精神祈禱半小時早上和傍晚。 Among the Franciscans there is record of methodical mental prayer about the middle of that century.在濟有記錄有條不紊精神祈禱關於中東的世紀。 Among the Carmelites there was no regulation for it until Saint Theresa introduced it for two hours daily.在Carmelites沒有監管,直到聖特麗薩介紹了它的兩個小時。 Although Saint Ignatius reduced meditation to such a definite method in his spiritual exercises, it was not made part of his rule until thirty years after the formation of the Society.雖然聖伊格內修斯減少冥想這種明確的方法在他的精神活動,它不是一部分他的統治,直到30年後形成的社會。 His method and that of St. Sulpice have helped to spread the habit of meditating beyond the cloister among the faithful everywhere.他的方法和聖敘爾皮斯幫助蔓延打坐的習慣之外的迴廊之間的忠實無處不在。

Methods of Meditation方法的冥想

In the method of St. Ignatius the subject of the meditation is chosen beforehand, usually the previous evening.方法的聖依納爵的主題冥想是事先選定,通常是前一天晚上。 It may be any truth or fact whatever concerning God or the human soul, God's existence, His attributes, such as justice, mercy, love, wisdom, His law, providence, revelation, creation and its purpose, sin and its penalties, death, creation and its purpose, sin and its penalties, death, judgment, hell, redemption, etc. The precise aspect of the subject should be determined very definitely, otherwise its consideration will be general or superficial and of no practical benefit.這可能是任何事實真相或任何關於上帝或人的靈魂,是上帝的存在,他的屬性,如正義,仁慈,博愛,智慧,他的法律,普羅維登斯,啟示,創造,其目的,其罪惡和懲罰,死亡,建立和它的目的,黃大仙及其刑罰,死刑,判決,地獄,贖回等方面的具體問題應確定非常明確,否則將審議大會或膚淺,沒有任何實際利益。 As far as possible its application to one's spiritual needs should be foreseen, and to work up interest in it, as one retires and rises, one should recall it to mind so as to make it a sleeping and a waking thought.盡可能適用於一個人的精神需求應預見,並工作了興趣,作為一個退休和提高,人們應當記得它銘記,以便使其成為一個沉睡和醒來思想。 When ready for meditation, a few moments should be given to recollecting what we are about to do so as to begin with quiet of mind and deeply impressed with the sacredness of prayer.當準備打坐,一會兒應考慮追憶我們所這樣做首先平靜的心態和留下深刻印象的神聖祈禱。 A brief act of adoration of God naturally follows, with a petition that our intention to honour Him in prayer may be sincere and persevering, and that every faculty and act, interior and exterior, may contribute to His service and praise.簡短的行為自然神的崇拜如下,以請願書說,我們打算履行他的可能是真誠的祈禱和不屈不撓,每個教師和行為,內部和外部,可能有助於他的服務和好評。 The subject of the meditation is then recalled to mind, and in order to fix the attention, the imagination is here employed to construct some scene appropriate to the subject, eg the Garden of Paradise, if the meditation be on Creation, or the Fall of Man; the Valley of Jehosaphat, for the Last Judgment; or, for Hell, the bottomless and boundless pit of fire.主題的冥想,然後回顧想到,為了解決注意,這裡的想像力來構建一些現場適當的主題,如花園的天堂,如果冥想是創作,或秋季男子;谷Jehosaphat ,最後判決;或為地獄,底和無限坑火災。 This is called the composition of the place, and even when the subject of meditation has no apparent material associations, the imagination can always devise some scene or sensible image that will help to fix or recall one's attention and appreciate the spiritual matter under consideration.這就是所謂的組成的地方,即使這個問題的冥想沒有明顯材料協會,想像力總是可以制定一些場所或明智的形象,這將有助於修復或召回人的關注和讚賞的精神問題進行討論。 Thus, when considering sin, especially carnal sin, as enslaving the soul, the Book of Wisdom, ix, 15, suggests the similarity of the body to the prison house of the soul: "The corruptible body is a load upon the soul, and the earthly habitation presseth down the mind that museth upon many things."因此,當考慮黃大仙,尤其是肉體的罪惡,為奴役的靈魂,這本書的智慧,第九,第15條,提出了相似的機構,監獄內部的靈魂: “在腐敗的機構是一個負載時的靈魂,在人間居住presseth降低到museth了很多東西。 “

Quite often this initial step, or prelude as it is called, might occupy one profitably the entire time set apart for meditation; but ordinarily it should be made in a few minutes.往往這第一步,或前奏,因為它被調用時,可能會佔據一個有利的整個時間分開的冥想,但通常應該在幾分鐘內。 A brief petition follows for the special grace one hopes to obtain and then the meditation proper begins.簡述呈請如下特別寬限期一個希望得到的冥想,然後適當的開始。 The memory recalls the subject as definitely as possible, one point at a time, repeating it over if necessary, always as a matter of intimate personal interest, and with a strong act of faith until the intellect naturally apprehends the truth or the import of the fact under consideration, and begins to conceive it as a matter for careful consideration, reasoning about it and studying what it implies for one's welfare.內存回顧議題肯定是可能的,有一點的時間,重複它如果有必要,始終作為親密的個人利益,並具有強烈的信念行事,直至智慧自然apprehends真相或進口事實正在審議,並開始構思它作為優先事項進行認真審議,推理和學習它意味著一個人的福利。 Gradually an intense interest is aroused in these reflections, until, with faith quickening the natural intelligence one begins to perceive applications of the truth or fact to one's condition and needs and to feel the advantage or necessity of acting upon the conclusions drawn from one's reflections.逐漸了濃厚的興趣是引起這些思考,直至與信仰加快自然情報一開始認識到應用的事實真相,或一個人的條件和需求,並認為有必要利用或採取行動時所得出的結論,從一個人的思考。 This is the important moment of meditation.這是重要時刻的冥想。 The conviction that we need or should do something in accordance with our consideration begets in us desires or resolutions which we long to accomplish.的信念,我們需要做些什麼或應該按照我們的審議產生於我們的願望或決議是我們長期來完成。 It we are serious we shall admit of no self-deception either as to the propriety or possibility of such resolutions on our part.但我們是認真的,我們應承認不自欺欺人要么以適當或可能性,例如在我們的決議的一部分。 No matter what it may cost us to be consistent, we shall adopt them, and the more we appreciate their difficulty and our own weakness or incapacity, the more we shall try to value the motives which prompt us to adopt them, and above all the more we shall pray for grace to be able to carry them out.無論是什麼,可能我們的成本是一致的,我們應通過他們,以及更多我們讚賞他們的困難和我們自己的弱點或喪失工作能力,我們就越應嘗試價值的動機促使我們通過這些,以上所有的我們將更加祈禱寬限期,以便能夠貫徹落實。

If we are in earnest we shall not be satisfied with a superficial process.如果我們認真地,我們不應滿足於表面上的進程。 In the light of the truth we are meditating, our past experience will come to mind and confront us perhaps with memory of failure in previous attempts similar to those we are considering now, or at least with a keen sense of the difficulty to be apprehended, making us more solicitous about the motives animating us and humble in petitioning God's grace.鑑於真相我們沉思,我們過去的經驗來對付我們的思想和記憶也許在過去的失敗嘗試類似於現在我們正在考慮,或至少以敏銳的困難要逮捕,使我們更關心的動機和謙遜的動畫我們在信訪主的恩典。 These petitions, as well as all the various emotions that arise from our reflections, find expression in terms of prayer to God which are called colloquies, or conversations with Him.這些請願書,以及所有的各種情緒,產生於我們的思考,體現在向天主祈禱被稱為colloquies ,或會話他。 They may occur at any point in the process, whenever our thoughts inspire us to call upon God for our needs, or even for light to perceive and appreciate them and to know the means of obtaining them.他們可能會發生在任何時候在這個過程中,每當我們的思想激勵我們呼籲上帝對我們的需要,甚至為輕來看待和理解他們,知道他們的手段獲取。 This general process is subject to variations according to the character of the matter under consideration.這一般過程是受變化根據性質正在審議的問題。 The number of preludes and colloquies may vary, and the time spent in reasoning may be greater or less according to our familiarity with the subject.前奏曲的數量和colloquies可能會有所不同,而且花費的時間可能會在更大的推理或更少根據我們熟悉的主題。 There is nothing mechanical in the process; indeed, if analysed, it is clearly the natural operation of each faculty and of all in concert.沒有什麼機械的過程中;事實上,如果分析,這顯然是自然運作的每一個教師和所有的音樂會。 Roothaan, who has prepared the best summary of it, recommends a remote preparation for it, so as to know whether we are properly disposed to enter into meditation, and, after each exercise, a brief review of each part of it in detail to see how far we may have succeeded.羅特漢,誰編寫了最好的總結是,一個偏遠的建議做好準備,以便知道我們是否妥善處理進入冥想,並在每個工作,簡要回顧了它的每個部分中詳細地看到多遠,我們可能取得了成功。 It is strongly advised to select as a means of recalling the leading thought or motive or affection some brief memorandum, preferably couched in the words of some text of Scripture, the "Imitation of Christ", the Fathers of the Church, or of some accredited writer on spiritual things.這是強烈建議選擇的一種手段回顧領導思想或動機或情感一些簡短的備忘錄,最好措辭的話一些文字的聖經中, “模仿基督” ,對教會的教父們,或某些認可作家的精神的東西。 Meditation made regularly according to this method tends to create an atmosphere or spirit of prayer.默思作出定期根據這一方法,往往會造成一種氣氛,或精神祈禱。

The method in vogue among the Sulpicians and followed by the students in their seminaries is not substantially different from this.流行的方法之一Sulpicians和其次是他們的神學院學生在沒有很大不同的。 According to Chenart, companion of Olier and for a long time director of the Seminary of St. Sulpice, the meditation should consist of three parts: the preparation, the prayer proper, and the conclusion.據Chenart ,同伴的Olier和很長一段時間主任學院,聖敘爾皮斯,冥想應包括三個部分:準備,適當的祈禱,並得出結論。 By way of preparation we should begin with acts of adoration of Almighty God, of self-humiliation, and with fervent petition to be directed by the Holy Spirit in our prayer to know how to make it well and obtain its fruits.編寫的方式,我們首先應行為朝拜萬能的上帝,自我羞辱,並熱切地請求導演聖靈在我們的祈禱知道如何使它很好,取得的成果。 The prayer proper consists of considerations and the spiritual emotions or affections that result from such considerations.祈禱適當包括考慮和精神情緒或情感所造成的這種考慮。 Whatever the subject of the meditation may be, it should be considered as it may have been exemplified in the life of Christ, in itself, and in its practical importance for ourselves.不管是什麼主題的冥想可能是,它應被看作是它可能已被證明生活中的基督,在本身,在其實際意義為我們自己。 The simpler these considerations are the better.這些因素的簡單的更好。 A long or intricate course of reasoning is not at all desirable.長或複雜的推理過程是沒有任何可取的。 When some reasoning is needed, it should be simple and always in the light of faith.當一些推理是必要的,它應是簡單的並一直在考慮的信仰。 Speculation, subtlety, curiosity are all out of place.投機活動,微妙,好奇心都是不適當的。 Plain, practical reflections, always with an eye to self-examination, in order to see how well or ill our conduct conforms to the conclusions we derive from such reflections, are by means to be sought.平原,實際思考,始終著眼於自我檢查,以便看看或虐待行為符合我們的結論,我們從這些思考,都是通過爭取。 The affections are the main object of the meditation.在情感的主要對象的冥想。 These are to have charity as their aim and norm.這些都是有慈善作為他們的目標和規範。 They should be few, if possible, one only of such simplicity and intensity that it can inspire the soul to act on the conclusion derived from the consideration and resolve to do something definite in the service of God.他們應該很少,如果可能的話,只有一個這樣的簡單和強度,它可以激發靈魂行事的結論來自於審議,並決心做一些明確的服務中的上帝。 To seek too many affections only distracts or dissipates the attention of the mind and weakens the resolution of the will.尋求太多的感情或消散只有分散注意的頭腦和削弱了決議的意願。 If it be difficult to limit the emotions to one, it is not well to make much effort to do so, but better to devote our energies to deriving the best fruit we can from such as arise naturally and with ease from our mental reflections.如果它難以限制的情緒之一,它的結構不完整,使很多努力這樣做,但更好地把我們的精力,以獲得最好的水果,我們可以從如出現自然和輕鬆地從我們的精神思考。 As a means of keeping in mind during the day the uppermost thought or motive of the meditation we are advised to cull a spiritual nosegay, as it is quaintly called, with which to refresh the memory from time to time.作為一種手段,同時考慮到白天至上思想或動機冥想我們建議宰殺精神花束,因為它是quaintly要求,來刷新內存不時。

Meditation carefully followed forms habits of recalling and reasoning rapidly and with some ease about Divine things in such a manner as to excite pious affections, which become very ardent and which attach us very strongly to God's will.沉思認真遵循習慣的形式回顧和推理迅速和一些放心神聖事物的方式,激發虔誠的感情,它變得非常熱烈,並重視我們非常強烈天意。 When prayer is made up chiefly of such affections, it is called by Alvarez de Paz, and other writers since his time, affective prayer, to denote that instead of having to labour mentally to admit or grasp a truth, we have grown so familiar with it that almost the mere recollection of it fills us with sentiments of faith, hope, charity; moves us to practise more generously one or other of the moral virtues; inspires us to make some act of self-sacrifice or to attempt some work for the glory of God.當祈禱是由主要的這種感情,這是所謂的阿爾瓦雷斯協定,以及其他作家,因為他的時間,情感祈禱,指的,而不是勞動力精神上來接納或掌握的真理,我們已經非常熟悉它幾乎只是回憶它使我們充滿感情,信念,希望,慈善機構;使我們實行更慷慨的一個或其他的道德;激勵我們做出某種行為的自我犧牲精神或企圖一些工作榮耀神。 When these affections become more simple, that is, less numerous, less varied, and less interrupted or impeded by reasoning or mental attempts to find expression either for considerations or affections, they constitute what is called the prayer of simplicity by Bossuet and those who follow his terminology, of simple attention to one dominant thought or Divine object without reasoning on it, but simply letting it recur at intervals to renew or strengthen the sentiments which keep the soul united to God.當這些感情變得更加簡單,就是少了許多,少不同,不中斷或受到阻礙,推理或精神試圖找到表達無論是考慮或情感,它們構成所謂的祈禱簡單的波舒哀和誰後續他的詞彙,簡單的注意一個主導思想或神聖對象沒有理由的,但只是讓它發生的時間間隔延長或加強的情緒而保持聯合國的靈魂向上帝。

These degrees of prayer are denoted by various terms by writers on spiritual subjects, the prayer of the heart, active recollection, and by the paradoxical phrases, active repose, active quietude, active silence, as opposed to similar passive states; St. Francis de Sales called it the prayer of simple committal to God, not in the sense of doing nothing or of remaining inert in His sight, but doing all we can to control our own restless and aberrant faculties so as to keep them disposed for His action.這些程度的祈禱是指各方面的作家對精神科目,禱告的心,積極的回憶,和矛盾的詞組,積極休息,積極寧靜,積極保持沉默,而不是類似的被動狀態;聖弗朗西斯日銷售要求有簡單的初級禱告上帝,而不是意義上的無所作為或剩餘的惰性在他的視線,但是竭盡所能,以控制我們自己的不安和不正常的院系,以使他們對他的處置行動。 By whatever name these degrees of prayer may be called, it is important not to confuse them with any of the modes of Quietism (see GUYON, MOLINOS), as also not to exaggerate their importance, as if they were absolutely different from vocal prayers and meditation, since they are only degrees of ordinary prayer.以任何名義這些程度的祈禱可能被要求,重要的是不要混淆他們的任何形式的Quietism (見居永,莫利諾斯) ,也不要誇大其重要性,因為如果他們是絕對不同聲樂祈禱和冥想,因為他們只是程度的普通祈禱。 With more than usual attention to the sentiment of a set form of prayer meditation begins; the practice of meditation develops a habit of centering our affections on Divine things; as this habit is cultivated, distractions are more easily avoided, even such as arise from our own varied and complex thoughts or emotions, until God or any truth or fact relating to Him becomes the simple object of our undisturbed attention, and this attention is held steadfast by the firm and ardent affection it excites.隨著越來越多比平常注意情緒一套形式的祈禱冥想開始;冥想的實踐開發了一個習慣,圍繞我們的神聖感情的事情;因為這是培養習慣,更容易分心避免,甚至如引起我們自己的多樣和複雜的思想或感情,直到上帝或任何真理或事實有關他將成為簡單對象我們不受干擾的注意,這種注意是堅定的堅定和殷切關愛它興奮。 St. Ignatius and other masters in the art of prayer have provided suggestions for passing from meditation proper to these further degrees of prayer.聖伊格內修和其他大師的藝術祈禱提供建議,通過適當的冥想這些進一步程度的祈禱。 In the "Spiritual Exercises" the repetition of previous meditations consists in affective prayer, and the exercises of the second week, the contemplations of the life of Christ, are virtually the same as the prayer of simplicity, which is in its last analysis the same as the ordinary practice of contemplation.在“神操”的重複以往沉思包括在情感祈禱,這次演習的第二週,該contemplations生活的基督,是大致相同的祈禱簡單,這是在過去的分析相同作為普通的做法沉思。 Other modes of prayer are described under CONTEMPLATION; PRAYER OF QUIET.其他方式所描述的祈禱下沉思;禱告平靜。

The classification of private and public prayer is made to denote distinction between the prayer of the individual, whether in or out of the presence of others, for his or for others needs, and all prayer offered officially or liturgically whether in public or in secret, as when a priest recites the Divine Office outside of choir.分類的私人和公共祈禱是指區分祈禱個人,無論是在或從其他人在場的情況下,他或為他人的需要,並提供所有祈禱正式或liturgically無論是在公開或秘密,當一名牧師叨唸神聖辦公室以外的合唱團。 All the liturgical prayers of the Church are public, as are all the prayers which one in sacred orders offers in his ministerial capacity.所有的禮儀祈禱的教會是公開,因為大家都祈禱其中的神聖命令提供的部長級能力。 These public prayers are usually offered in places set apart for this purpose, in churches or chapels, just as in the Old Law they were offered in the Temple and in the synagogue.這些公共祈禱通常還提供場所設置除了用於這一目的,在教堂或教堂,就像在舊的法律,他們提供了在聖殿和猶太教堂。 Special times are appointed for them: the hours for the various parts of the daily Office, days of rogation or of vigil, seasons of Advent and Lent; and occasions of special need, affliction, thanksgiving, jubilee, on the part of all, or of large numbers of the faithful.特別次被任命為:時間為各地區的日常辦公,兩天的法律草案或守夜,季節的到來和四旬期;和場合的特殊需要,痛苦,感恩,銀禧,所有各方,或大批信徒。 (See UNION OF PRAYER.) (見聯合祈禱。 )

Publication information Written by John J. Wynne.出版信息作者約翰J溫。 Transcribed by Thomas M. Barrett.轉錄由托馬斯M巴雷特。 Dedicated to Fr.致力於神父。 Jim Poole, SJ The Catholic Encyclopedia, Volume XII.吉姆普爾,律政司司長的天主教百科全書,卷十二。 Published 1911.發布時間1911年。 New York: Robert Appleton Company.紐約:羅伯特阿普爾頓公司。 Nihil Obstat, June 1, 1911. Nihil Obstat , 1911年6月1日。 Remy Lafort, STD, Censor.雷米Lafort ,性病,檢查員。 Imprimatur. +John Cardinal Farley, Archbishop of New York認可。 +約翰法利紅衣主教,大主教紐約

Bibliography參考書目

ST.意法半導體。 THOMAS, II-II, Q. lxxxiii; SUAREZ, De oratione, I, in De religione, IV; PESCH, Praelectiones dogmaticae, IX (Freiburg, 1902); ST.托馬斯,二,二,問:第LXXXIII號;蘇亞雷斯者oratione ,我在德religione ,四;佩施, Praelectiones dogmaticae ,第九章(弗賴堡, 1902年) ;秘。 BERNARD, Scala claustralium, attributed to St. Augustine under the title of Scala paradisi in volume IX among his works; ROOTHAAN, The Method of Meditation (New York, 1858); LETOURNEAU, Methode d'oraison mentale du seminaire de St-Sulpice (Paris, 1903); Catechism of the Council of Trent, tr.伯納德,斯卡拉claustralium ,歸因於聖奧古斯丁的標題下的斯卡拉paradisi數量九間他的作品;羅特漢,該方法的冥想(紐約, 1858年) ;佛羅,方法德oraison mentale杜神聖敘爾皮斯(巴黎, 1903年) ;問答理事會特倫特,圖。 DONOVAN (Dublin, sd); POULAIN, The Graces of Interior Prayer (St. Louis, 1911); CAUSADE, Progress in Prayer, tr. SHEEHAN (St. Louis); FISHER, A Treatise on Prayer (London, 1885); EGGER, Are Our Prayers Heard? DONOVAN (都柏林,海峽) ; POULAIN的恩寵內政祈禱(聖路易斯, 1911年) ; CAUSADE ,在祈禱進展,文。 SHEEHAN (聖路易斯) ;費舍爾論禱告(倫敦, 1885年) ; EGGER是我們的祈禱呢? (London, 1910); ST. (倫敦, 1910 ) ;秘。 FRANCIS DE SALES, Treatise of the Love of God (tr. London, 1884); ST.弗朗西斯德銷售,傷寒的上帝的愛(編輯部倫敦, 1884年) ;秘。 PETER OF ALCANTARA, A Golden Treatise on Mental Prayer (tr. Oxford, 1906); FABER, Growth in Holiness (London, 1854).王澤的阿爾坎塔拉黃金論心理祈禱(編輯部牛津, 1906年) ;花,生長在聖潔(倫敦, 1854年) 。 Among the many books of meditation, the following may be mentioned: AVANCINI, Vita et doctrina Jesu Christi ex quatuor evangeliis collectae (Paris, 1850); DE PONTE, Meditationes de praecipuis fidei nostrae mysteriis (St. Louis, 1908-10), tr., Meditations on the Mysteries of Holy Faith (London, 1854); GRANADA, Meditations and Contemplations (New York, 1879); LANCICIUS, Pious Affections towards God and the Saints (London, 1883); SEGNERI, The Manna of the Soul (London, 1892); ST. JOHN BAPTIST DE LA SALLE, Meditations for Sundays and Festivals (New York, 1882); BELLORD, Meditations (London); LUCK, Meditations; CHALLONER, Considerations upon Christian Truths and Christian Doctrines (Philadelphia, 1863); CLARKE, Meditations on the Life, Teaching and Passion of Jesus Christ (New York, 1901); HAMON, Meditations for all the Days in the Year (New York, 1894); MEDAILLE, Meditations on the Gospels, tr.在眾多的書籍的冥想,下面的可能提到: AVANCINI ,簡歷等doctrina基督耶穌前四重奏evangeliis collectae (巴黎, 1850年) ;德蓬特沉思日praecipuis信nostrae mysteriis (聖路易斯, 1908年至1910年) ,文。 ,沉思之謎神聖信仰(倫敦, 1854年) ;格拉納達,沉思和Contemplations (紐約, 1879年) ; LANCICIUS ,虔誠的感情和對上帝的聖徒(倫敦, 1883年) ; SEGNERI的曼納靈魂(倫敦, 1892年) ;秘。約翰浸信拉薩爾,沉思星期日和節日(紐約, 1882年) ; BELLORD ,沉思(倫敦) ;運氣,沉思; CHALLONER ,考慮各國基督教真理和基督教理論(費城, 1863年) ;克拉克,沉思的生活,教學和激情耶穌基督(紐約, 1901年) ; HAMON ,沉思的所有天年(紐約, 1894年) ;獎章,沉思的福音,文。 EYRE (New York, 1907); NEWMAN, Meditations and Devotions (New York, 1893); WISEMAN, Daily Meditations (Dublin, 1868); VERCRUYSSE, Practical Meditations (London).愛(紐約, 1907年) ;紐曼沉思和奉獻(紐約, 1893年) ;懷每日沉思(都柏林, 1868年) ; VERCRUYSSE ,實用沉思(倫敦) 。


Also, see:此外,見:
Lord's Prayer 主禱文
Society of Friends (Quakers) 協會之友(公)
Book of Common Prayer 共同祈禱書
Rosary 玫瑰

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