The Society of Jesus, the largest Roman Catholic religious order, whose members are called Jesuits, was founded by Saint Ignatius Loyola. Noted for its discipline, based on the Spiritual Exercises of Ignatius, and for its lengthy training period of as much as 15 years, the society is governed by a general who lives in Rome. 社會上的耶穌，最大的羅馬天主教的宗教秩序，其成員是所謂的耶穌會士，是由聖依納爵羅耀拉。指出，其紀律的基礎上，精神文明演習的主教，並為它的冗長訓練期高達15年，社會是由一個普通的人生活在羅馬。 Jesuits do not wear a special habit and are not subject to local ecclesiastical authority.耶穌會士不佩戴一個特殊的習慣，而且不會受當地教會權威。 Professed members are bound by a vow of obedience to the pope.自稱成員都遵守一整套發誓服從教宗。
The Jesuits began as a group of seven men who as students in Paris took (1534) vows of poverty and chastity.耶穌會士開始作為一個集團的七名男子，他們作為學生，在巴黎舉行（ 1534 ）誓言貧窮和貞潔。 Ordained as priests, they placed themselves at the disposal of the pope, Paul III, who gave formal approval to the society in 1540.祝聖為神父，他們置於自己的處置教皇保羅三世獲得了正式批准，向社會在第1540號決議。 Ignatius became (1541) its first general.伊格成為（第1541 ） ，其第一項一般性。 The order grew so rapidly that at Ignatius's death (1556) the little band had expanded to nearly a thousand persons.該命令的增長如此之迅速，在伊格之死（ 1556 ） ，小樂隊已擴大到將近一千人。
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When the Counter Reformation was launched, the Jesuit order was its driving force.當反改革展開後，耶穌會是其動力。 During the Council of Trent, several Jesuits, notably Diego Lainez, served as theologians.在安理會的遄達，幾位耶穌會士，特別是迭戈lainez ，充當神學家。 The English mission, a bold attempt to reclaim England for Catholicism during the reign (1558 - 1603) of Elizabeth I, was led by Edmund Campion and included the poet Robert Southwell.英文使命，大膽嘗試，以索回英國天主教統治期間（ 1558 -1 603）的伊麗莎白一世，率領由何厚鏵c ampion，其中包括詩人羅伯特s outhwell。 Jesuits established schools in almost every important European city and were leaders in education until the 18th century.耶穌會學校，幾乎在每一個重要的歐洲城市和單位領導在教育，直到18世紀。 Members of the society taught the sons of leading families and served as spiritual advisors to kings.社會成員的教導兒子的領導家屬，並作為精神文明顧問國王隊。
Because of the extent of the Jesuits' influence, powerful forces opposed them - forces composed of such unlikely allies as Blaise Pascal and the Jansenists, Voltaire, the Bourbon monarchs of France and Spain, and certain cardinals at the Vatican.由於程度的耶穌會的影響力，強大的力量反對他們-部隊等部分組成不大可能盟國布萊斯帕斯卡爾和詹森教徒，伏爾泰，波旁王朝君主的法國和西班牙，以及某些樞機主教在梵蒂岡。 These forces were instrumental in bringing about the suppression of the society (1773) by Pope Clement XIV.這些部隊分別在使關於制止社會（ 1773年）由教皇克萊門特十四。 Among the members of the order at that time was John Carroll, who later became the first Roman Catholic bishop in the United States.各成員之間的命令，在當時的約翰卡洛爾，後來成為第一個羅馬天主教的主教在美國。
. The Jesuit order was reestablished (1814) by Pope Pius VII and resumed its work. 。耶穌命令是重新確立（ 1814年）由教宗比約七和恢復其工作。 Jesuit schools and universities, such as Georgetown, Fordham, and Saint Louis in the United States, were opened. In Europe, Jesuit traditions of learning were continued by the Bollandists, who were charged with compiling the lives of the saints; the Jesuits also published several periodicals and journals.耶穌會學校和大學，如喬治敦大學，福德姆，聖路易斯，在美國，被打開， 在歐洲，耶穌會的傳統，學習繼續由bollandists ，他們被落案控以編纂聖人們的生命;耶穌會還出版幾個期刊和期刊。 Members of the order were in the forefront of many social and theological movements; several others undertook scientific pursuits, such as the study of earthquakes.委員對程序問題，在最前列的許多社會和神學運動;其他幾個答應科學的追求，如以研究地震。 Among noted modern Jesuits are the poet Gerard Manley Hopkins, the paleontologist Pierre Teilhard de Chardin, John LaFarge (1880 - 1963), who worked for interracial justice, and the theologian John Courtney Murray.其中指出，現代耶穌是詩人熱拉爾曼利霍普金斯，古生物皮埃爾德日進，約翰拉法基（ 1880年-1 963年） ，工作，為跨種族，司法和神學家約翰州最高法院默里。
Cyprian Davis塞浦路斯戴維斯
Bibliography
參考書目
W Bangert, A
History of the Society of Jesus (1986); M Barthel, The Jesuits (1984); C Hollis,
The Jesuits (1968).瓦特bangert ，一個歷史的，社會的耶穌（ 1986 ） ;米巴歇爾，耶穌會士（ 1984條） ，
c霍利斯，耶穌會士（ 1968 ） 。
The Society of Jesus (Jesuits) are a monastic order founded by Ignatius of Loyola and approved as a Roman Catholic religious order in 1540.社會上的耶穌（耶穌）是一個寺院的命令成立，由伊格的羅耀拉，並批准為羅馬天主教的宗教秩序，在第1540號決議。 The Jesuits are classified as mendicant clerks regular.耶穌被列為乞討書記員定期。 Unlike most earlier orders there is no parallel branch for women.不同於大多數先前的訂單是沒有平行分會，為婦女。
In 1534 Loyola and six companions, all students of theology at the University of Paris, took vows of poverty and chastity and promised to devote their lives to missionary work in Palestine if that were possible.在第1534羅耀拉和6個同伴，但所有學生的神學，在巴黎大學代為誓言貧窮和貞潔，並許諾將投入自己的生命傳教工作，在巴勒斯坦，如果可能的。 Since war between Venice and the Ottoman Empire kept them from Palestine, they began preaching, teaching catechism, and doing various charitable works in the cities of northern Italy.自從戰爭與威尼斯和奧斯曼帝國保持他們從巴勒斯坦後，他們開始傳道，教理講授，並做各種慈善工程，在城市中的意大利北部。 Gradually they gathered new recruits, and since they wished to give permanent structure to their way of life, they sought approval from Pope Paul III as a religious order.漸漸，他們聚集在新聘人員，因為他們希望能永久性結構，以他們的生活方式，他們尋求批准，由教宗保祿三世為一個宗教秩序。 Initially membership was restricted to sixty professed priests, but this was soon lifted, and the popes conferred many privileges on the new order and relied on it for many special tasks, including diplomatic missions to Ireland, Sweden, and Russia.最初的成員資格限制，六十名自稱牧師，但這個很快就被取消，教宗賦予許多特權，就新秩序，並依賴於它的許多特殊任務，其中包括外交使團，以愛爾蘭，瑞典和俄羅斯等國。 Jesuit - professed fathers take a special vow of obedience to the pope.耶穌-自稱父親採取特殊發誓服從教宗。
Loyola was elected the first superior general in 1540 and spent his remaining years directing the new order and writing its Constitutions.羅耀拉當選為第一優於一般在第1540號決議，並花了他的餘年導演的新秩序，並書面說明其憲法。 The new order had several distinctive features.新的秩序有幾個鮮明的特點。 The superior general is elected for life and appoints all subordinate superiors, hence the Jesuits are highly centralized.上級一般是由選舉產生的生命，並任命所有下屬的上司，因此，耶穌是高度集中統一的。 Obedience is especially stressed.順從是特別強調。 There is no distinctive religious habit or uniform, such as earlier orders had, no special fasts or bodily austerities, no common singing of the divine office.有沒有獨特的宗教習慣或制服，如早前定單，沒有特別的齋戒或身體austerities ，沒有共同歌唱的神聖辦公室。 Loyola demanded that recruits be carefully selected and trained and that those who did not measure up be dismissed.洛約拉要求新兵仔細挑選和培訓那些沒有測量了被開除。 Later the training normally lasted fifteen years.後來培訓通常歷時十五年。 Two years at the beginning (novitiate) and a year at the end of the training (tertianship) were devoted to the spiritual development of the members in contrast to a one year novitiate in the old orders.兩年，在一開始（ novitiate ） ，並每年舉行集訓結束（ tertianship ）專門用於精神文明的發展，委員們相比之下，一一年novitiate在舊命令。
Since the Jesuits were to be active in working with outsiders, monastic discipline had to be interiorized by vigorous training.自從耶穌被積極同外界，寺院的紀律，都必須interiorized嚴厲的訓練。 Loyola's Spiritual Exercises shaped the Jesuits' interior life, and one hour's private meditation daily has been mandatory for most of the order's history.羅耀拉的神操塑造了耶穌會'內部生活，一小時的私人冥想每天已強制大部分的秩序的歷史。 The Jesuits were in the forefront in spreading systematic meditation, a characteristic of Counter Reformation piety.耶穌會士在全國前列傳播系統打坐，有一個特點，反改革的虔誠。 For the Jesuit, prayer and activity were to be mutually reinforcing.為耶穌會，祈禱和活性，以達到互惠互利，相輔相成的。 Popularization of the Spiritual Exercises in the retreat movement has been a major contemporary Jesuit apostolate; as many as five million Catholics annually make retreats.普及精神演習中，進退運動已經成為一個重要的當代耶穌使徒;多達五百萬天主教徒每年使務虛會。
Loyola stressed quality rather than quantity, but the Society of Jesus grew rapidly.羅耀拉強調質量而不是數量，但社會上的耶穌快速增長。 There were about a thousand Jesuits by the founder's death in 1556, mainly in Spain, Italy, and Portugal, but also in France, Germany, and Belgium, as well as missionaries in India, Africa, and Latin America.有大約1000名耶穌會士，由創辦人的死在1556年，主要是在西班牙，意大利和葡萄牙，而且在法國，德國和比利時，以及傳教士在印度，非洲和拉丁美洲。 By 1626 there were 15,544 Jesuits.由1626年有15544名耶穌會士。 Growth was steady but somewhat slower until 1773 when Clement XIV, under pressure from the Bourbon monarchs of France, Spain, and Naples, suppressed the society.增長平穩，但有點慢，直到1773年，當克萊門特十四的壓力下，從波旁王朝君主的法國，西班牙和那不勒斯，壓抑的社會。 A few Jesuit houses survived in Prussia and Russia where the monarchs refused to promulgate the suppression.數耶穌房子存活在普魯士和俄羅斯那裡君主拒絕頒布了鎮壓。 In 1814 Pius VII restored the Jesuits worldwide. 1814年比約七，恢復了耶穌會士在全世界。 Despite being exiled from most European Catholic countries at one time or another, the Jesuits grew steadily in numbers during the next hundred years and peaked at 36,038 in 1964.儘管被流放，從大多數歐洲天主教國家，在同一時間或那樣的耶穌會穩步增長，在數量，在未來一百年，並達到最高峰36038於1964年。 Membership declined after the Second Vatican Council, reaching 27,027 in 1981 with roughly one third in Europe, one third in the United States and Canada, and one third in Asia, Africa, and Latin America.會員國拒絕後，梵蒂岡第二屆大公會議，達到了27027 ，在1981年，大約有三分之一在歐洲，三分之一在美國和加拿大，三分之一在亞洲，非洲和拉丁美洲。
Education quickly became the largest single Jesuit apostolate.教育迅速成為最大的單一耶穌使徒。 Loyola supervised the founding of a dozen colleges in the order's first decade.羅耀拉督戰，成立了十幾個學院，在該命令的第一個十年。 By 1626 the Jesuits directed five hundred colleges or seminaries, a number which nearly doubled by the mideighteenth century.由1626年耶穌會針對500高校或修院，這一數字幾乎增加了一倍，由mideighteenth世紀。 Most of the Jesuit colleges approximated modern prep schools, but some were full fledged universities.大部分的耶穌會學院近似現代預備學校，但有些是正式的大學。 During the seventeenth and eighteenth centuries a high percentage of educated Catholic males, particularly the nobility, were graduates of these schools.在十七世紀和十八世紀相當高比例的受教育的天主教男性，尤其是貴族，畢業的這些學校。 The basic charter of these schools was the Ratio Studiorum (the Plan of Studies) of 1599, which tried to purify and simplify Renaissance humanism.基本憲章，這些學校是比studiorum （該計劃的研究）的第1599 ，它試圖以淨化和簡化文藝復興時期的人文精神。 Classical languages and literatures and religion provided the core curriculum with Aristotelian philosophy for advanced students.古典語言和文學，宗教等提供了核心課程與亞里斯多德哲學為先進學生。 Attendance was compulsory and a planned curriculum carried students forward step by step in rod was largely replaced by friendly rivalry as a stimulus to study.出席是強制性的和有計劃的課程進行學生按部就班，在棒，主要是取代友好競爭以刺激經濟研究。
The Jesuit schools used drama, often with lush pageantry, to inculcate moral and religious values.耶穌會學校，用話劇，往往與茂密pageantry ，灌輸道德和宗教價值觀。 Education remains a major Jesuit apostolate today; the Jesuits run some four thousand schools worldwide, mainly in mission countries, as well as eighteen American universities.教育仍然是一個主要的耶穌使徒今天;耶穌會辦一些4000在世界各地的學校，主要是在團國家，以及18個美國大學。 The Jesuits adopted Thomas Aquinas as their official theologian but freely modified his system, as in the theology of Francisco Suarez (1548 - 1617).耶穌會通過多瑪斯作為其官方神學家，但可自由修改他的系統，如同在神學的弗朗西斯科蘇亞雷斯（ 1548 -1 617） 。 Generally they stressed human action in the process of salvation in contrast to the Dominicans, who put more emphasis on the primacy of grace.一般來說，他們強調人的行動，在這個過程中的救贖比照去多米尼加人，他們更重視的首要恩典。 Blaise Pascal attacked their casuistry as laxist.布萊斯帕斯卡爾攻擊，他們決疑論作為laxist 。 The Jesuits overwhelmingly rejected the principle that the end justifies the means, which was often attributed to them.耶穌會以壓倒多數否決原則，即目的正當的手段，這是其原因往往是他們。 Prominent among recent Jesuit theologians are Pierre Teilhard de Chardin, Karl Rahner, and Bernard Lonergan.其中最突出的，最近耶穌會神學家們皮埃爾德日進，卡爾拉內，和Bernard lonergan 。 The Jesuits presently edit some one thousand periodicals, including NT Abstracts, Theology Digest, and Theological Studies.耶穌會士，目前編輯部分1000期刊，其中包括新台幣文摘，神學消化，與神學研究。
Traditionally the Jesuits have reserved their highest regard for missionary work.傳統上，耶穌會已預留了他們崇高的敬意傳教工作。 Francis Xavier (1506 - 52), the first and greatest Jesuit missionary, laid the basis for Jesuit activity in India, Indonesia, and Japan.芳濟（ 1506 -5 2） ，第一，且是最大的耶穌會傳教士，奠定了基礎，為耶穌會的活動在印度，印度尼西亞和日本。 The Japanese mission particularly flourished until it was wiped out by savage persecution in the early seventeenth century.日本代表團特別興盛，直到被殲滅由野蠻迫害，在早期17世紀。 In China Matteo Ricci (1552 - 1610) founded the Jesuit mission where he and his successors won the protection of the Ming emperors by introducing Western scientific and technical knowledge to court circles at Peking.在中國利瑪竇（ 1552 -1 610）創立了耶穌的使命，他和他的繼任者獲得保護明代皇帝所引進西方科學技術知識，以法院各界在北平。 They pioneered the adaptation of the gospel to Chinese traditions and thought forms, although in this many Catholic critics felt that they had gone too far.他們開創了適應的福音，以中國傳統思維方式，雖然在這許多天主教的批評者認為，他們已經走得太遠。 Their writings introduced China to the West.其著作向西方介紹中國。
The goal of the Peking mission was the conversion of the emperor, but the Jesuits never found their Chinese Constantine.目標北平的任務是轉換皇帝，但耶穌從未發現自己的中文君士坦丁。 Ricci's idea of adapting Christianity to local culture was applied to India by Robert De Nobili (1577 - 1658).利瑪竇的相適應的思想觀念，基督教，以地方文化，是適用於印度，由羅伯特德諾比利（ 1577 -1 658） 。 Jesuits such as Jacques Marquette and Issac Jogues worked among the Indians of North America.耶穌會士，如雅克馬凱特和伊薩克若格工作，其中印度人的北美之行。 Eusebio Kino (1644 - 1711) established a string of mission stations which introduced the Indians of northern Mexico and the present southwestern United States to advanced agriculture.尤西比奧電影院（ 1644 -1 711）建立了一連串的使命監測站，其中介紹了印度人的墨西哥北部和現在的美國西南部，以先進的農業。 The Jesuits Christianized and civilized the Indians of Paraguay and Brazil in organized towns (reductions), which flourished for more than a century until the Jesuits were suppressed.耶穌christianized文明印度人的巴拉圭和巴西有組織鎮（裁減） ，其中，興盛了一個多世紀，直到耶穌會受到打壓。
Although the Jesuits were not founded to combat Protestantism, they were quickly drawn into the struggle.儘管耶穌會士不成立，以打擊基督教，很快將他們拖入這場鬥爭。 Many Jesuits published controversial works, for instance, Peter Canisius and Robert Bellarmine, both of whom also wrote catechisms that enjoyed wide use for three centuries.許多耶穌會士出版爭議性的工程，比如，彼得法爾斯和羅伯特bellarmine ，他們兩人還寫信catechisms享有廣泛使用，為三個世紀。 Other Jesuits influenced policy as court preachers or as confessors to the emperor; the kings of France, Spain, and Poland; and the dukes of Bavaria.其他耶穌會影響政策作為法院傳教士或作為confessors向皇帝，國王隊的法國，西班牙和波蘭，以及腫瘤的巴伐利亞州。 Well over a thousand Jesuits died as martyrs both in Europe and in the missions.以及超過一千耶穌死亡的烈士都在歐洲和任務。 The Roman Catholic Church has canonized thirty eight Jesuits, including twenty two martyrs.羅馬天主教教會冊封38名耶穌會士，其中包括22烈士。
JP
Donnelly太平紳士91
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
J Brodrick, The
Origins of the Jesuits; W Bangert, A History of the Society of Jesus; D
Mitchell, The Jesuits; J de Guibert, The Jesuits: Their Spiritual Doctrine and
Practice. j brodrick ，起源耶穌;瓦特bangert ，一個歷史的，社會的耶穌; d米切爾，耶穌會士; j德guibert
，耶穌：他們的精神學說與實踐結合起來。
The Bollandists are a group of Belgian Jesuits who publish the Acta Sanctorum, a critical edition of the lives of the saints.該bollandists是一組比利時耶穌會士，他們出版學報sanctorum ，關鍵版聖人們的生命。 Named after their first editor, Jean Bolland (1596-1665), they also publish a quarterly review, the Analecta Bollandiana.命名後，他們的第一主編，讓bolland （ 1596至1665年） ，他們還公佈每季檢討時， analecta bollandiana 。
Currently, there are around 16,500 Jesuit Priests worldwide, and about 3,000 in the United States.目前，有大約16500耶穌會神父世界範圍內，大約有3000名在美國。 This is around half of their numbers in the 1960s.這是大約一半的數量在20世紀60年代。
(Company of Jesus, Jesuits) （公司的耶穌，耶穌會士）
See also DISTINGUISHED JESUITS, JESUIT APOLOGETIC, EARLY JESUIT GENERALS, and four articles on the history of the Society: PRE-1750, 1750-1773, 1773-1814, and 1814-1912.也見尊敬的耶穌會士，耶穌會表歉意，早期耶穌會將領，並有4條關於歷史的社會：前1750年， 1750年至1773年， 1773年至1814年， 1814年至1912年。
The Society of Jesus is a religious order founded by Saint Ignatius Loyola.社會上的耶穌是一個宗教秩序創辦的聖依納爵羅耀拉。 Designated by him "The Company of Jesus" to indicate its true leader and its soldier spirit, the title was Latinized into "Societas Jesu" in the Bull of Paul III approving its formation and the first formula of its Institute ("Regimini militantis ecclesia", 27 Sept., 1540).由他指定的"該公司的耶穌" ，以顯示其真正的領導者和其兵一卒的精神，題目是latinized成" societas jesu " ，在牛市的保羅三，批准其成立和第一公式，其研究所（簡稱" regimini militantis教會" ， 1540年9月27日） 。 The term "Jesuit" (of fifteenth-century origin, meaning one who used too frequently or appropriated the name of Jesus), was first applied to the society in reproach (1544-52), and was never employed by its founder, though members and friends of the society in time accepted the name in its good sense.而言， "耶穌會" （ 15世紀起源，也就是一個人使用太頻繁或侵占耶穌的名字） ，是第一個應用到社會的非議（ 1544年至1552年） ，以及從未聘用，其創辦人，雖然議員和朋友們的社會在時間接受名下，其良好的意識。 The Society ranks among religious institutes as a mendicant order of clerks regular, that is, a body of priests organized for apostolic work, following a religious rule, and relying on alms for their support [Bulls of Pius V, "Dum indefessae", 7 July, 1571; Gregory XIII, "Ascendente Domino", 25 May, 1585].社會躋身宗教院校作為乞討秩序書記員定期，即是一個機構的神職人員舉辦使徒工作，以下是一個宗教統治，依靠施捨，他們支持[公牛隊的比約五， "達姆彈indefessae " ， 7 7月， 1571年;格雷戈里十三， " ascendente多米諾骨牌" ， 1585年5月25日] 。
As has been explained under the title "Ignatius Loyola", the founder began his self-reform, and the enlistment of followers, entirely prepossessed with the idea of the imitation of Christ, and without any plan for a religious order or purpose of attending to the needs of the days.正如已經解釋的標題下， "依納爵羅耀拉" ，創辦人開始了他的自我改革，並招募信徒，完全prepossessed與理念的模仿基督，也沒有任何計劃，為宗教秩序或目的來參加有需要的天。 Unexpectedly prevented from carrying out this idea, he offered his services and those of this followers to the pope, "Christ upon Earth", who at once employed him in such works as were most pressing at the moment.不料無法履行這一思路，他提出他的服務，並對於這個信徒向教宗， "基督後，地球" ，他們在曾僱用他，在這樣的作品作為人的最迫切的當務之急。 It was only after this and just before the first companions broke to go at the pope's command to various countries, that the resolution to found an order was taken, and that Ignatius was commissioned to draw up Constitutions.它只是經過這次和剛剛才首次打破了同伴去，在教皇的指揮前往各國訪問，該決議成立一個命令是採取反措施，即伊格委託起草憲法。 This he did slowly and methodically; first introducing rules and customs and seeing how they worked.這他慢慢地，並有條不紊;首次引進規則和慣例，看看他們的工作。 He did not codify them for the first six years.他沒有編纂，為首次六年。 Then three years were given to formulating laws the wisdom of which had been proven by experiment.其後三年分別給予制定法律的智慧，這已證明了實驗。 In the last six years of the Saint's life the Constitutions so composed were finally revised and put into practice everywhere.在過去六年的聖人的生活，使憲法組成的小組最後修訂並付諸實踐，無處不在。 This sequence of events explains at once how the society, though devoted to the following of Christ, as though there were nothing else in the world to care for, is also excellently adapted to the needs of the day.這一系列事件說明，在一次怎樣的社會，雖然致力於以下的基督，好像有什麼都沒有了，在世界上要關心，也很好地切合他們需要的一天。 It began to attend to them before it began to legislate; and its legislation was the codification of those measures which had been proved by experience to be apt to preserve its preliminary religious principle among men actually devoted to the requirements of the Church in days not unlike our own.它開始注意他們後，才開始進行立法，而且它的立法編纂的這些措施已被證明了的體驗，以易維護其初步的宗教原則的男人，其實專門要求教會在天不是不像我們自己的事。
The Society was not founded with the avowed intention of opposing Protestantism.社會是不成立的，與公開說明的反對新教。 Neither the papal letters of approbation nor the Constitutions of the order mention this as the object of the new foundation.既不是教皇信用證的讚許，也沒有憲法秩序提及這一問題作為對象的新的基礎。 When Ignatius began to devote himself to the service of the Church, he had probably not even heard of the names of the Protestant Reformers.當伊格開始立志報國，服務教會，他大概沒有聽說過的名字新教改革者。 His early plan was rather the conversion of Mohammedans, an idea which, a few decades after the final triumph of the Christians over the Moors in Spain, must have strongly appealed to the chivalrous Spaniards.他的早期計劃，而不是轉化Mohammedan人，一個概念，在幾十年後，最終取得勝利的基督徒超過摩爾人在西班牙，就必須有強烈呼籲俠義西班牙人。
The name "Societas Jesu" had been born by a military order approved and recommended by Pius II in 1450, the purpose of which was to fight against the Turks and aid in spreading the Christian faith.取名" societas jesu "已出生，由一個軍事命令批准，並建議由比約二，在1450年，其目的是為了打擊土耳其人和援助，在傳播基督教信仰。 The early Jesuits were sent by Ignatius first to pagan lands or to Catholic countries; to Protestant countries only at the special request of the pope and to Germany, the cradle-land of the Reformation, at the urgent solicitation of the imperial ambassador.早期耶穌被送往由伊格首先異教的土地或以天主教國家;新教國家只有在特殊要求的教宗，並為德國，從搖籃土地的改革，在緊急徵求帝國駐華大使。 From the very beginning the missionary labours of the Jesuits among the pagans of India, Japan, China, Canada, Central and South America were as important as their activity in Christian countries.從一開始傳教勞動力的耶穌會士之間的異教徒的印度，日本，中國，加拿大，中美洲和南美洲為重要，因為他們的活動，在基督教國家。 As the object of the society was the propagation and strengthening of the Catholic faith everywhere, the Jesuits naturally endeavored to counteract the spread of Protestantism.作為對象的，社會是宣傳和加強天主教信仰無處不在，耶穌會士，自然竭力抵制傳播基督教。 They became the main instruments of the Counter-Reformation; the re-conquest of southern and western Germany and Austria for the Church, and the preservation of the Catholic faith in France and other countries were due chiefly to their exertions.他們成為了主要手段是反改革;再度征服的南部和西部地區，德國和奧地利對於教會，並保存了天主教的信仰，在法國及其他國家的人，主要是由於其exertions 。
INSTITUTES, CONSTITUTIONS, LEGISLATION院所，憲法，立法
The official publication which constitutes all the regulations of the Society, its codex legum, is entitled "Institutum Societas Jesu" of which the latest edition was issued at Rome and Florence 1869-91 (for full biography see Sommervogel, V, 75-115; IX, 609-611; for commentators see X, 705-710).官方出版物構成了各項規章制度，對社會，其食品法典委員會，專攻，標題是" institutum societas jesu " ，其中最新版的發行，在羅馬和佛羅倫斯1869年至1891年（適用於所有的傳記見sommervogel ，五， 75-115 ;第九， 609-611 ;評論家參閱X ， 705-710 ） 。 The Institute contains:該研究所包含：
(1) The special Bulls and other pontifical documents approving the Society and canonically determining or regulating its various works, and its ecclesiastical standing and relations. （ 1 ）特別公牛和其他宗座文件批准社會和canonically確定或調整其各項工程，它的宗教地位和關係。
Besides those already mentioned, other important Bulls are those of: Paul III, "Injunctum nobis", 14 March, 1543; Julius III, "Exposcit debitum", 21 July, 1550; Pius V, "Æquum reputamus", 17 January, 1565; Pius VII, "Solicitudo omnium ecclesiarum", 7 August, 1814, Leo XIII, "Dolemus inter alia", 13 July, 1880.除了已經提到過的，其他重要的公牛隊，是那些：保羅三， " injunctum的意識" ， 1543年3月14日;戲劇三， " exposcit debitum " ， 1550年7月21日;比約五， " æquum reputamus " ， 1565年1月17日;比約七， " solicitudo omnium ecclesiarum " ， 1814年8月7日，利奧十三世， " dolemus除其他外" ， 1880年7月13日。 (2) The Examen Generale and Constitutions. （ 2 ）的審查generale和章程。 The Examen contains subjects to be explained to postulants and points on which they are to be examined.有關的審查包含學科加以解釋，以postulants和點上，他們是需要加以審查。 The Constitutions are divided into ten parts:憲法分為十個部分：
admission; dismissal; novitiate; scholastic training; profession and other grades of membership; religious vows and other obligations as observed by the Society; missions and other ministries; congregations, local and general assemblies as a means of union and uniformity; the general and chief superiors; the preservation of the spirit of the Society.入場;解聘; novitiate ;學業培訓;界和其他職系的成員;宗教誓言和其他義務的，作為觀察社會;特派團和其他部委;畢業典禮，地方和大會作為一種手段，聯盟和統一性;一般性及行政上級;保存的精神上來，把社會。
Thus far in the Institute all is by Saint Ignatius, who has also added "Declarations" of various obscure parts.因此，到目前為止，在該研究所是由聖的主教，他也補充說： "聲明"的各種模糊部分。 Then come:然後：
Decrees of General Congregations, which have equal authority with the Constitutions;法令一般的畢業典禮，其中有平等的權力與憲法;
Rules, general and particular, etc.;規則，一般和特殊等;
Formulae or order of business for the congregations;公式或命令的業務，為教友;
Ordinations of generals, which have the same authority as rules; ordinations的將領，其中有相同的權力規則;
Instructions, some for superiors, others for those engaged in the missions or other works of the Society;指示，有的是上級，為他人從事的任務或其他工程的社會;
Industriae, or special counsels for superiors; industriae ，或特別大律師，為上級;
The Book of the Spiritual; and這本書的精神;
the Ratio Studiorum, which have directive force only.比例studiorum ，已指示陸軍只。
The Constitutions as drafted by Ignatius and adopted finally by the first congregation of the Society, 1558, have never been altered.憲法起草伊格並通過了，最後由第一聚集社會， 1558年，從來沒有被改動。 Ill-informed writers have stated that Lainez, the second general, made considerable changes in the saint's conception of the order; but Ignatius' own later recension of the Constitutions, lately reproduced in facsimile (Rome, 1908), exactly agree with the text of the Constitutions now in force, and contains no word by Lainez, not even in the declarations, or glosses added to the text, which are all the work of Ignatius.虐待知情作家都表示， lainez ，第二個一般，取得了相當大的變化，在聖的觀念秩序，但伊格自己後來recension的憲法，近來轉載傳真（羅馬， 1908年） ，正是同意文憲法已生效，並載有沒有這個詞， lainez ，即使是在申報，或敷衍了事，加上文，這是一切工作的主教。 The text in use in the Society is a Latin version prepared under the direction of the third congregation, and subjected to a minute comparison with the Spanish original preserved in the Society's archives, during the fourth congregation (1581).文中使用，在社會是一個拉丁語版本指導下編寫的第三聚集，並受到一分鐘的比較與西班牙原件保存在社會上的檔案，在第四次會眾（ 1581 ） 。
These Constitutions were written after long deliberation between Ignatius and his companions in the founding of the Society, as at first it seemed to them that they might continue their work without the aid of a special Rule.這些憲法寫的，經過長期醞釀與伊格和他的同伴們在建國的社會，截至首先，它似乎向他們表示，他們可能會繼續工作，而不借助一個特殊的規則。 They were the fruit of long experience and of serious meditation and prayer.它們分別是水果的長期經驗和嚴重的冥想和祈禱。 Throughout they are inspired by an exalted spirit of charity and zeal for souls.各地，他們的靈感是一個崇高的精神，慈善機構和熱心的靈魂。
They contain nothing unreasonable.它們含有無可厚非。 To appreciate them, however, requires a knowledge of canon law applied to monastic life and also of their history in the light of the times for which they were framed.欣賞他們，不過，需要了解的佳能法適用於修道生活，以及他們在歷史上因時代，而他們的具體辦法。 Usually those who find fault with them either have never read them or else have misinterpreted them.通常那些尋找故障與他們要么從來沒有看過他們，否則，誤解了他們。 Monod, for instance, in his introduction to Böhmer's essay on the Jesuits ("Les jesuites", Paris, 1910, p. 13, 14) recalls how Michelet mistranslated the words of the Constitutions, p. monod ，例如，在他的介紹中，以böhmer的論耶穌會（簡稱"就業輔導組jesuites " ，巴黎， 1910年，第13頁， 14 ）回憶michelet誤的話，憲法頁 VI, c.六，長 5, obligationem ad peccatum, and made it appear that they require obedience even to the commission of sin, as if the text were obligatio ad peccandum, where the obvious meaning and purpose of the text is precisely to show that the transgression of the rules is not in itself sinful. 5 ， obligationem專案peccatum ，並講了，似乎他們所需要的服從，甚至犯下罪惡，如果案文obligatio專案peccandum ，那裡有明顯的意義和作用，該文正是這表明了海侵的規則本身並不是罪過。 Monod enumerates such men as Arnauld, Wolf, Lange, Ranke in the first edition of his "History", Hausser and Droysen, Philippson and Charbonnel, as having repeated the same error, although it has been refuted frequently since 1824, particularly by Gieseler, and corrected by Ranke in his second edition. monod列舉了這樣的男人，因為arnauld ，狼，蘭格，對蘭克在首版他的"歷史" ， hausser和droysen ， philippson和沙博內爾，具有重複了同樣的錯誤，雖然它已被批駁經常自1824年，特別是由基氏，糾正對蘭克在他的第二版。 Whenever the Constitutions enjoin what is already a serious moral obligation, or superiors, by virtue of their authority, impose a grave obligation, transgression is sinful; but this is true of such transgressions not only in the society but out of it.每當憲法責成什麼已經是一個嚴重的道德義務，或上司，憑藉其權力，強加給一個嚴重的義務，海侵是罪孽深重，但是這是事實，這些越軌行為不僅在社會上，但利用它。 Moreover such commands are rarely given by the superiors and only when the good of the individual member or the common good imperatively demands it.此外，如命令，是很少考慮由上級只有當良好的個人會員或者共同富裕是出於需求。 The rule throughout is one of love inspired by wisdom, and must be interpreted in the spirit of charity which animates it.法治整個是一個愛的啟發智慧，也必須加以解釋的精神，慈善機構，它以動畫的。 This is especially true of its provisions for the affectionate relations of members with superiors and with one another, by the manifestation of conscience, more or less practiced in every religious order, and by mutual correction when this may be necessary.這一點尤其如此，其規定為恩愛關係的成員與上級和配合，所體現的良心，更多或更少實行每個宗教秩序，並通過相互校正的時候，這可能是必要的。 It also applies to the methods employed to ascertain the qualification of members for various offices or ministries.它也適用於該方法，以確定資格的成員為各辦公室或各部委。
The chief authority is vested in the general congregation, which elects the general, and could, for certain grave causes, depose him.行政權力屬於一般聚集，其中直接選舉一般，而且可能，對某些嚴重的原因，廢黜他。 This body could also (although there has never yet been an occasion for so doing) add new Constitutions and abrogate old ones.這個機構還可以（雖然從未有尚未場合這樣做）添加新的憲法，並廢除舊的。 Usually this congregation is convened on the occasion of the death of a general, in order to elect a successor, and to make provisions for the government and welfare of the Society.通常這是聚集召開之際殺死了一名幹事，以選出一位繼任人，並訂定條文，為政府和福利的社會。 It may also be called at other times for grave reasons.它也可以被稱為在其他時間為嚴重的原因。 It consists of the general, when alive, and his assistants, the provincials, and two deputies from each province or territorial division of the society elected by the superiors and older professed members.它包括一般，當活著，和他的助手， provincials ，和兩名副總統，從每一個省或領土被分割的社會，由民選產生的上司和老年人自稱成員。
Thus authority in the Society eventually rests on a democratic basis.因此，房委會在社會上最終有賴於建立在民主的基礎上。 But as there is no definite time for calling the general congregation - which in fact rarely occurs except to elect a new general - the exercise of authority is usually in the hands of the general, in whom is vested the fullness of administrative power, and of spiritual authority.但由於沒有明確的時間要求一般會眾-這實際上極少發生，除選出新的秘書長-行使權力通常是在政府手中一般，在誰是既得利益者的豐滿的行政權力，並精神權威。 He can do anything within the scope of the Constitutions, and can even dispense with them for good causes, though he cannot change them.他可以做任何事情以內範圍的憲法，甚至可以免除他們良好的原因，他雖然不能改變他們。 He resides at Rome, and has a council of assistants, five in number at present, one each for Italy, France, Spain, and the countries of Spanish origin, one for Germany, Austria, Poland, Belgium, Hungary, Holland, and one for English-speaking countries - England, Ireland, United States, Canada, and British colonies (except India).他居住在羅馬，有一個會，助理員，在5個號碼，目前，每一個為意大利，法國，西班牙，和有關國家的西班牙語出身，一為德國，奧地利，波蘭，比利時，匈牙利，荷蘭和一對於以英語為母語的國家-英國，愛爾蘭，美國，加拿大和英國的殖民地（除印度） 。 These usually hold office until the death of the general.這些通常擔任職務，直至死亡一般。 Should the general through age or infirmity become incapacitated for governing the Society, a vicar is chosen by a general congregation to act for him.應通過一般的年齡或因年老體弱，成為喪失了執政的社會，副主教是選擇進行了一般性的會眾的行為，為他。 At his death he names one so to act until the congregation can meet and elect his successor.在他死後，他的名字之一，所以行事，直到眾能滿足並選出他的繼任者。
Next to him in order of authority comes the provincials, the heads of the Society, whether for an entire country, as England, Ireland, Canada, Belgium, Mexico, or, where these units are too large or too small to make convenient provinces they may be subdivided or joined together.下次給他的命令的權力，隨之而來的provincials上，首腦們的社會，不論是為整個國家，在英國，愛爾蘭，加拿大，比利時，墨西哥，或在這些單位過大或過小，使便捷的省份，他們還可以再或者一起。 Thus there are now four provinces in the United States: California, Maryland-New York, Missouri, New Orleans.因此，現在有四個省在美國：加利福尼亞州，馬里蘭州，紐約，密蘇里州，新奧爾良。 In all there are now twenty-seven provinces.在所有的是，現在有27個省。 The provincial is appointed by the general, with ample administrative faculties.省委任命是由一般，充足的行政學系。 He too has a council of "counselors" and an "admonitor" appointed by the general.他也有一個會"輔導員"和" admonitor "指定由一般。 Under the provincial come the local superiors.根據省委，來到當地的上司。 Of these, rectors of colleges, provosts of professed houses, and masters of novices are appointed by the general; the rest by the provincial.其中，大學校長的學院， provosts的自稱房子，和船長的生手委任是由一般;其餘的，由有關省。 To enable the general to make and control so many appointments, a free and ample correspondence is kept up, and everyone has the right of private communication with him.使一般製造和控制這麼多約會，一個自由和充裕的書信不斷，每個人擁有的權利，私人通信他的看法。 No superior, except the general, is named for life.沒有優越的，除了一般意義而言，命名為終身。 Usually provincials and rectors of colleges hold office for three years.通常provincials和校長的高校任職三年。
Members of the society fall into four classes:社會成員分為4個級別：
Novices (whether received as lay brothers for the domestic and temporal services of the order, or as aspirants to the priesthood), who are trained in the spirit and discipline of the order, prior to making the religious vows.生手（不論是否收到奠定兄弟，為國內顳服務的一聲令下，或作為有志從政神職人員） ，他們都是訓練有素的精神，嚴守紀律和秩序之前，使宗教誓言。
At the end of two years the novices make simple vows, and, if aspirants to the priesthood, become formed scholastics; they remain in this grade as a rule from two to fifteen years, in which time they will have completed all their studies, pass (generally) a certain period in teaching, receive the priesthood, and go through a third year of novitiate or probation (the tertianship).在去年底的兩年生手作簡單的誓言，如果有志要成為神職人員，成為形成scholastics ，他們繼續留在這個職系作為一項規則，由兩個月至十五年，在這時候，他們都將完成全部學業後，通過（一般） ，在一定期限內，在教學中，接受神職人員，並經過三年級的novitiate或感化（ tertianship ） 。 According to the degree of discipline and virtue, and to the talents they display (the latter are normally tested by the examination for the Degree of Doctor of Theology) they may now become formed coadjutors or professed members of the order.根據程度的紀律和道德，有利於優秀人才，他們展示（後者通常檢驗所檢驗以博士學位神學） ，他們現在可以成為形成coadjutors或自稱成員的命令。
Formed coadjutors, whether formed lay brothers or priests, make vows which, though not solemn, are perpetual on their part; while the Society, on its side binds itself to them, unless they should commit some grave offense.形成coadjutors ，是否形成奠定兄弟姊妹或牧師，使誓言，雖然不是莊嚴的，是永遠對自己的一部分，而社會，就其副作用具有約束力本身對他們來說，除非他們應該承擔的一些嚴重違規。 The professed are all priests, who make, besides the three usual solemn vows of religion, a fourth, of special obedience to the pope in the matter of missions, undertaking to go wherever they are sent, without even requiring money for the journey.這個自稱都是神父，誰作，除了3種常用的莊嚴誓言的宗教，一個第四，對特殊服從教宗在這件事的使命，承諾去無論他們身在何處發送，甚至沒有要求金錢，為的征程。 They also make certain additional, but non-essential, simple vows, in the matter of poverty, and the refusal of external honours.他們還作出一些補充，但非必要的，簡單的誓言，在這件事的貧困，並拒絕對外授勳。
The professed of the four vows constitute the kernel of the Society; the other grades are regarded as preparatory, or as subsidiary to this.這個自稱的四個誓言構成內核的社會其他職系，被視為預備班，或作為附屬了這一點。 The chief offices can be held by the professed alone; and though they may be dismissed, they must be received back, if willing to comply with the conditions that may be prescribed.行政辦公室都可以舉行，由自稱單;儘管他們可能被解僱，他們必須得到回歸，如果願意遵守這些條件，可明。 Otherwise they enjoy no privileges, and many posts of importance, such as the government of colleges, may be held by members of other grades.否則，他們享有任何特權，並有不少職位的重要性，例如政府的學院， 5月舉行，由委員等職。 For special reasons some are occasionally professed of three vows and they have certain but not all the privileges of the other professed.因特殊原因，有些是偶爾自稱的三個誓言和他們有一定的，但不是所有的特權，其他自稱。
All live in community alike, as regards food, apparel, lodging, recreation, and all are alike bound by the rules of the Society.所有居住在社區一樣，至於食物，服裝，住宿，娛樂，都是同樣的約束規則的社會。
There are no secret Jesuits.有沒有秘密的耶穌會士。 Like other orders, the Society can, if it will, make its friends participators in its prayers, and in the merits of its good works; but it cannot make them members of the order, unless they live the life of the order.像其他命令，使社會，如果會，做出自己的朋友參與者在祈禱，並在優點，其優秀作品，但它不能使他們的成員一聲令下，除非他們的生活秩序。 There is indeed the case of St. Francis Borgia, who made some of the probations in an unusual way, outside the houses of the order.其中確有案件聖弗朗西斯博爾吉亞，他們提出了一些有關probations在一個不尋常的方式，外面的房子該命令。 But this was in order that he might be able to conclude certain business matters and other affairs of state, and thus appear the sooner in public as a Jesuit, not that he might remain permanently outside the common life.但是，這是為了表示他也許可以結束某些商業事務和其他事務的狀態，從而出現越早，在市民大眾，因為耶穌，而不是表示，他可能永遠外界共同生活。
Novitiate and Training novitiate和培訓
Candidates for admission come not only from the colleges conducted by the Society, but from other schools.考生入學不單來自學院所進行的社會，而是從其他學校。 Frequently post-graduate or professional students, and those who have already begun their career in business or professional life, or even in the priesthood, apply for admission.經常研究生或其他專業的學生，以及那些已經開始其職業生涯中的業務或職業生涯中，甚至神職人員，申請入學。 Usually the candidate applies in person to the provincial, and if he considers him a likely subject he refers him for examination to four of the more experienced fathers.通常適用於候選人親自到省，如果他認為他可能受到他是指他為考試，其中4個較具經驗的父親。 They question him about the age, health, position, occupation of his parents, their religion and good character, their dependence on his services; about his own health, obligations such as debts, or other contractual relations; his studies, qualifications, moral character, personal motives as well as the external influences that may have lead him to seek admission.他們質疑他的年齡，健康狀況，職業，他的父母，他們的信仰和良好的品格，它們依賴他的服務;自己的健康，義務，如債務，或其他合同關係，他的研究，資歷，品德，個人動機，以及外來因素的影響，可能導致他尋求入場。 The results of their questioning and of their own observation they report severally to the provincial, who weighs their opinions carefully before deciding for or against the applicant.結果，他們的質疑和他們自己的觀察，他們的報告分開到省，誰重他們的意見，審慎地，然後才決定支持或者反對申請。 Any notable bodily or mental defect in the candidate, serious indebtedness or other obligation, previous membership in another religious order even for a day, indicating instability of vocation, unqualifies for admission.任何明顯的身體或精神缺陷的候選人，嚴重負債或其他義務的，以前的會員在另一宗教秩序，甚至一，兩天，這表明不穩定的天職， unqualifies入學。 Undue influence, particularly if exercised by members of the order, would occasion stricter scrutiny than usual into the personal motives of the applicant.不正當的影響，特別是如果行使成員的一聲令下，將場合更嚴格的審核比平常存入個人動機的申請人。
Candidates may enter at any time, but usually there is a fixed day each years for their admission, toward the close of the summer holidays, in order that all may begin their training, or probation, together.考生可在任何時間，但通常有一個固定的每一天來為他們入場時，對密切的暑假，為了使所有可能開始接受訓練，或接受感化，一起。 They spend the first ten days considering the manner of life they are to adopt, and its difficulties, the rules of the order, the obedience required of its members.他們花費首次十天考慮的方式生活，他們通過，它的困難，這些規則的一聲令下，服從需要，其成員。 They then make a brief retreat, meditating on what they have learned about the Society and examining their own motives and hopes for perserverance in the new mode of life.然後，他們做一個簡單的務虛會，沉思什麼，他們已獲悉此事，社會和審視自己的動機，並希望perserverance在新的模式下生活。 If all be satisfactory to them and to the superior or director who has charge of them, they are admitted as novices, wear the clerical costume (as there is no special Jesuit habit) and begin in earnest the life of members in the Society.如果一切滿意，他們向上級或主管誰負責，他們都承認，作為新手，磨損文職服飾（有沒有特別的耶穌會習慣） ，並開始認真的生活，大家在社會中產生。 They rise early, make a brief visit to the chapel, a meditation on some subject selected the night before, assist at Mass, review their meditation, breakfast, and then prepare for the day's routine.他們早起，作一個簡短的訪問，小教堂，冥想一些課題選定的前一天晚上，在幫助群眾，檢討他們的冥想，早餐，然後準備為每天的例行公事。 This consists of manual labor in or out of doors, reading books on spiritual topics, ecclesiastical history, biography, particularly of men or women distinguished for zeal and enterprise in missionary or educational fields.這個委員會是體力勞動或調出的門，閱讀書籍的精神話題，教會歷史，傳記，尤其是男性或女性，為傑出的熱情和企業在傳教或教育領域的合作。 There is a daily conference by the master of the novices on some detail of the Institute, notes of which all are required to make, so as to be ready, when asked, to repeat the salient points.有一種日常會議由碩士生手就一些細節，該研究所也指出，其中的一切都必須提出等，以作好準備，當記者問，重複要點。
Wherever it is possible some are submitted to certain tests of their vocation or usefulness; to teaching catechism in the village churches; to attendance on the sick in hospitals; to going about on a pilgrimage or missionary journey without money or other provision.而這是有可能的，有些是提交給某些測試自己的職業或效用;教學講授在村里的教堂;入學就生病在醫院中去，約一個朝聖或傳教之旅，沒有錢或其他條文。 As soon as possible, all make the spiritual exercises for 30 days.為儘早為所有使精神文明演習為期30天。 This is really the chief test of a vocation, as it is also in epitome the main work of the two years of the novitiate, and for that matter of the entire life of a Jesuit.這實在是行政的考驗，職業，因為它也是在縮影主要的工作了兩年的novitiate ，並為這件事的整個生命的耶穌。 On these exercises the Constitutions, the life, and activity of the Society are based, so they are really the chief factor in forming the character of a Jesuit.對這些演習的憲法，人生觀和活動的社會基礎，所以他們真的是行政因素形成的特點耶穌。
In accordance with the ideals set forth in these exercises, of disinterested conformity with God's will, and of personal love of Jesus Christ, the novice is trained diligently in the meditative study of the truths of religion, in the habit of self-knowledge, in the constant scrutiny of his motives and of the actions inspired by them, in the correction of every form of self-deceit, illusion, plausible pretext, and in the education of his will, particularly in making choice of what seems best after careful deliberation and without self-seeking.按照理想闡述的這些演習，無私符合上帝的意願，以及個人耶穌的愛，新手訓練刻苦，在冥想研究真理的宗教，習慣，了解自我，在不斷審議他的動機和所採取行動的啟發，他們在糾正各種形式的自我欺騙，拋棄不切實際的幻想，似是而非的藉口，而在教育，他的意志，尤其是在作出的選擇是什麼，似乎最好的，經過慎重考慮和沒有自我追求。 Deeds, not words, are insisted upon as proof of genuine service, and a mechanical, emotional, or fanciful piety is not tolerated.事蹟，而不是言辭，是堅持以證明真正的服務，和一個機械，情緒，或幻想的孝道，是無法容忍的。 As the novice gradually thus becomes master of his will, he grows more and more capable of offering to God the reasonable service enjoined by St. Paul, and seeks to follow the divine will, as manifested in Jesus Christ, by His vicar on earth, by the bishops appointed to rule His Church, by his more immediate or religious superiors, and by the civil powers rightfully exercising authority.作為新手逐漸成為掌握他的意志，他長大後越來越能提供給上帝合理的服務責成由聖保羅，並謀求跟隨神的意志，體現在耶穌基督裡，由他的副主教在地球上，由主教委任統治他的教會，他更直接的或宗教的上司，由公務員的權力，正確地行使權力。 This is what is meant by Jesuit obedience, the characteristic virtue of the order, such a sincere respect for authority as to accept its decisions and comply with them, not merely by outward performance but in all sincerity with the conviction that compliance is best, and that the command expresses for the time the will of God, as nearly as it can be ascertained.這是指的是什麼，耶穌的服從性，特徵憑藉一聲令下，這種真誠的尊重權威，以接受政府決定，並加以遵守，不能僅僅以向外表現，但在所有的誠意與信念，即遵守是最好的，並該指揮部表示，為當時上帝的意志，為近，因為它能夠進一步確定。
The noviceship lasts two years.該noviceship歷時兩年。 On its completion the novice makes the usual vows of religion, the simple vow of chastity in the Society having the force of a diriment impediment to matrimony.就其完成新手使得通常的誓言宗教的，簡單的誓言的貞潔在社會上有力量，是一個diriment妨礙婚姻關係。 During the noviceship but a brief time daily is devoted to reviewing previous studies.在noviceship但短暫的時間，每天就是專門審查以前的研究。 The noviceship over, the scholastic members, ie, those who are to become priests in the Society, follow a special course in classics and mathematics lasting two years, usually in the same house with the novices.該noviceship以上，學術會員，即那些成為祭司在社會上，走一條特殊的課程經典著作和數學持久兩年，通常會在同一所房子與生手。 Then, in another house and neighbourhood, three years are given to the study of philosophy, about five years to teaching in one or other of the public colleges of the Society, four years to the study of theology, priestly orders being conferred after the third, and finally, one year more to another probation or noviceship, intended to help the young priest renew his spirit of piety and to learn how to utilize to the best of his ability all the learning and experience he has required.然後，在另一家和居民區， 3年內給予學習哲學，大約5年時間，在教學中的一個或其他的公立高校的社會，四年來研究神學，司鐸命令被授予後，第三次，最後，一年多來又試用或noviceship ，旨在幫助年輕的神父以自強不息的精神，虔誠，並學習如何利用，以己所能，所有的學習和經驗，他已要求。 In exceptional cases, as in that of a priest who has finished his studies before entering the order, allowance is made and the training periods need not last over ten years, a good part of which is spent in active ministry.在特殊情況下，例如在對一個神父，他們已完成了在研究後，才進入議事程序，津貼，並取得培訓期間不必上超過十年，一個良好的，其中一部分是用在積極部。
The object of the order is not limited to practicing any one class of good works, however laudable (as preaching, chanting office, doing penance, etc.), but to study, in the manner of the Spiritual, what Christ would have done, if He were living in our circumstances, and to carry out that ideal.對象的順序並不限於修煉任何一類的優秀作品，不過值得稱讚（如說教，高呼辦公室，做懺悔，等等） ，但以研究，在地的精神，什麼基督這樣做，如果他是生活在我們的實際情況，並進行這一理想。 Hence elevation and largeness of aim.因此，仰角和之大的目標。 Hence the motto of the Society, "Ad Majorem Dei Gloriam".因此座右銘的社會" ，專案majorem dei gloriam " 。 Hence the selection of the virtue of obedience as the characteristic of the order, to be ready for any call, and to keep unity in every variety of work.因此選用何種憑藉服從為特徵的一聲令下，可隨時呼叫，並保持團結，在每一個不同的工作。 Hence, by easy sequence, the omission of office in choir, of a special distinctive habit, of unusual penances.因此，由易序，遺漏辦事處合唱團，一個特別與眾不同的習慣，具有非同尋常的penances 。 Where the Protestant reformers aimed at reorganizing the church at large according to their particular conceptions, Ignatius began with interior self-reform; and after that had been thoroughly established, then the earnest preaching of self-reform to others.而新教改革者旨在改組教會廣大根據其特殊的概念，伊格開始與內部的自我改革，以及後，已徹底確立，然後語重心長的說教自我改革給他人。 That done, the church would not, and did not, fail to reform herself.認為這樣做，教會不會，但並沒有失敗，以改革的企圖。 Many religious distinguished themselves as educators before the Jesuits; but the Society was the first order which enjoined by its very Constitutions devotion to the cause of education.許多宗教尊敬自己，作為教育工作者面前的耶穌會士，但社會是第一個命令，責成其本身的憲法奉獻給教育事業。 It was, in this sense, the first "teaching order".這是，在這個意義上說，首個"教學秩序" 。
The ministry of the Society consists chiefly in preaching; teaching catechism, especially to children; administering the sacraments especially penance and the Eucharist; conducting missions in the parishes on the lines of the Spiritual; directing those who wish to follow those exercises in houses of retreat, seminaries or convents; taking care of parishes or collegiate churches; organizing pious confraternities, sodalities, unions of prayer, Bona Mors associations in their own and other parishes; teaching in schools of every grade - academic; seminary, university; writing books, pamphlets, periodical articles; going on foreign missions among uncivilized peoples.內政部社會構成，主要是在說教;教理講授，尤其是兒童的情況;治國聖禮特別是懺悔和聖體聖事;進行特派團在該教區於字裡行間的精神;引導那些希望仿效這些演習在房子的務虛會，修道院或修道院;照顧教區或合議教堂;組委會虔誠confraternities ， sodalities ，工會的祈禱，真正的基準協會，在他們自己和其他教區;教學在學校的每一個年級-學術;修院，大學;寫作書籍，小冊子，期刊文章;正在進行外國使團之間的不文明人民。
In liturgical functions the Roman Rite is followed.在禮儀職能羅馬成年禮是其次。 The proper exercise of all these functions is provided for by rules carefully framed by the general congregations or by the generals.正確行使自己的所有這些職能是提供規則仔細誣陷由一般的畢業典禮或由將軍。 All these regulations command the greatest respect on the part of every member.這些法規的指揮非常尊重對部分每一個成員。 In practice the superior for the time being is the living rule - not that he can alter or abrogate any rule, but because he must interpret and determine its application.在實踐中上司的時候，是生活的規則-不說，他都無法改變或廢除任何規則，而是因為他必須解釋，並確定其申請。 In this fact and in its consequences, the Society differs from every religious order antecedent to its foundation; to this principally, it owes its life, activity, and power to adapt its Institutes to modern conditions without need of change in that instrument or of reform in the body itself.在這一事實，並在其後果，對社會不同於每個宗教秩序前因其基礎;這主要是，它欠其生活，經濟活動，並有權調整其機構，以現代條件下，沒有必要改變該文書或改革在身體本身。
The story of the foundation of the Society is told in the article Ignatius Loyola.故事的立黨之本，社會，是告訴在文章伊格羅耀拉。 Briefly, after having inspired his companions Peter Faber, Francis Xavier, James Lainez, Alonso Salmerón, Nicolas Bobadilla, Simon Rodriquez, Claude Le Jay, Jean Codure, and Paschase Brouet with a desire to dwell in the Holy Land imitating the life of Christ, they first made vows of poverty and chastity at Montmartre, Paris, on 15 August, 1534, adding a vow to go to the Holy Land after two years.簡單地說，之後，激發了他的同伴彼得費伯，芳濟，詹姆斯lainez ，阿隆索salmerón ，尼可拉斯bobadilla ，西蒙rodriquez ，克勞德勒傑伊，讓codure ， paschase brouet與慾望糾纏在聖地模仿生命的基督，他們首先作了誓言貧窮和貞潔在Montmartre的，巴黎，於1534年8月15日，再增加一條發誓前往聖地的後兩年。 When this was found to be inpracticable, after waiting another year, they offered their services to the pope, Paul III.此時，這家被查出有inpracticable ，之後再等一年，他們所提供的服務，向教皇保羅三。 Fully another year was passed by some in university towns in Italy, by others at Rome, where, after encountering much opposition and slander, all met together to agree on a mode of life by which they might advance in evangelical perfection and help others in the same task.充分另一一年，是通過一些在大學城，在意大利，由他人在羅馬，那裡後，遇到了許多反對和詆毀，全部達到共同商定一個模式生活，使他們有可能提前在福音事工促進會，完善和幫助他人，在相同的任務。 The first formula of the Institute was submitted to the pope and approved of viva voce, 3 September 1539, and formally, 27 September, 1540.第一個公式，該研究所已提交給波普和批准的借助， 1539年9月3日，並正式， 1540年9月27日。
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Jesuit Apologetic Distinguished Jesuits History of the Jesuits Before the Suppression Jesuit Generals Prior to the Suppression History of the Jesuits During the Suppression (1750-1773) History of the Jesuits During the Interim (1773-1814) History of the Jesuits After the Restoration (1814-1912) Publication information Written by John Hungerford Pollen.耶穌會致歉尊敬的耶穌會歷史上的耶穌會前鎮壓耶穌將領之前，鎮壓的歷史，以及耶穌會士在鎮壓（ 1750年至1773年）的歷史，以及耶穌會士在中期（ 1773年至1814年）歷史上的耶穌修復後（ 1814年-1912 ）出版的書面資料由約翰hungerford花粉。 Transcribed by Michael Donahue.轉錄由Michael Donahue ） 。 In gratitude for four years of Jesuit education at Loyola University of Chicago.感謝四年的耶穌會教育羅耀拉大學芝加哥。 AMDG. amdg 。 The Catholic Encyclopedia, Volume XIV.天主教百科全書，體積十四。 Published 1912. 1912年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, July 1, 1912. nihil obstat ， 1912年7月1日。 Remy Lafort, STD, Censor.人頭馬lafort ，性病，檢查員。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +約翰farley樞機主教，大主教紐約
Bibliography參考書目
Constitutions.--Corpus institutorum Societatis Jesu (Antwerp, Prague, Rome, 1635, 1702, 1705, 1707, 1709, 1869-70; Paris, partial edition, 1827-38); Gagliardi, De cognitione instituti (1841); Lancicius, De praestantia instit.憲法.--語料庫institutorum societatis jesu （安特衛普，布拉格，羅馬， 1635年， 1702年， 1705年， 1707年， 1709年， 1869年至1870年;巴黎，局部版， 1827年至1838年） ;加利亞爾迪，德cognitione instituti （ 1841 ） ; lancicius ，德praestantia instit 。 Soc. SoC的。 Jesu (1644); Nadal, Scholia in constitutiones (1883); Suarez, Tract. jesu （ 1644 ） ;納達爾scholia在constitutiones （ 1883 ） ;蘇亞雷斯，呼吸道。 de religione Soc.德religione的SoC 。 Jesu (1625); Humphrey, The Religious State (London, 1889), a digest of the treatise of Suarez; Oswald, Comment. jesu （第1625 ） ;漢弗萊，宗教的國家（倫敦， 1889年） ，消化該論文的蘇亞雷斯;奧斯瓦爾德，發表評論。 in decem partes consit.在decem當事人之間consit 。 Soc. SoC的。 Jesu (3rd ed., Brussels, 1901); Rules of the Society of Jesus (Washington, 1939; London 1863). jesu （第三次版，布魯塞爾， 1901年） ;規則的社會的耶穌（華盛頓， 1939年，倫敦， 1863年） 。
An association of ecclesiastical scholars engaged in editing the Acta Sanctorum.一個協會的教會學者從事編輯學報sanctorum 。 This work is a great hagiographical collection begun during the first years of the seventeenth century, and continued to our own day.這項工作是一個偉大的hagiographical收集開始在頭幾年的17世紀，而且將繼續是我們自己的一天。 The collaborators are called Bollandists, as being successors of Bolland, the editor of the first volume.勾結被稱為bollandists ，作為被繼承人的bolland ，編輯的首卷。 The collection now numbers sixty-three volumes in folio, to which must be added a supplementary volume, published in 1875 by a French priest, and containing chiefly certain tables and directions facilitating research in the volumes.收集，現在有多少63冊，英文排版，還必須加上一個補充量，發表在1875年由一位法國神父，遏制主要是某些表和方向，促進研究在冊。 Although Bolland has given his name to the work, he is not to be regarded as its founder.雖然bolland給了他的名字，這項工作，他是不會被視為其創始人。 The idea was first conceived by Heribert Rosweyde (b. at Utrecht, 1569; d. at Antwerp, 1629).構想是先設想heribert rosweyde （乙在烏得勒支， 1569年; D.在安特衛普， 1629 ） 。 He entered the Society of Jesus in 1588.他走進社會，耶穌在1588年。
An indefatigable worker and a fearless but judicious investigator, notwithstanding his duties as professor of philosophy in the Jesuit college at Douai during the last years of the sixteenth century, Rosweyde devoted the leisure of his vacations and holidays to explore the libraries of the numerous monasteries scattered through Hainault and French Flanders.一個不知疲倦的工作者，還是作為一名無畏無懼，但明智的調查，儘管他的職責，作為哲學系教授，在耶穌會學院douai在過去數年中的16世紀， rosweyde專門康樂他的休假和節假日，探討圖書館的眾多寺廟散落通過hainault和法國佛蘭德地區。 He copied with his own hand a vast number of documents relating to church history in general, and to hagiography in particular, and found in the old texts contained in the manuscripts coming under his observation quite a different flavour from that of the revisions to which many editors, notably Lippomano and Surius, then the latest and most celebrated, had believed it necessary to subject them.他抄了他自己的手大量文件有關教會的歷史一般，並hagiography ，尤其是發現在舊文本包含在手稿未來根據他的觀察，一個截然不同的味道，從表示，在該訂正案，其中很多編輯，尤其是lippomano和surius ，然後提供最新和最有名的，曾認為，有必要使他們受到的。 Rosweyde thought it would be a useful work to publish the texts in their original form. rosweyde認為這將是一項有益的工作語文出版，在原有形式。 His superiors, to whom he submitted his plan in 1603, gave it their hearty approval, and allowed him to prepare the projected edition, without, however, relieving him of any of the occupations on which he was expending his prodigious activity.他的上級，向誰他提交了他的計劃是在1603年，給了他們衷心的審批，並給他準備的預測版本，但不解除對他的任何一種職業，對他所花費他prodigious活動。 So, for the time being, he was allowed merely the privilege of devoting his spare moments to the preparation of the work.所以，在這段期間，他被允許僅僅有幸投入閒暇時刻，以備有關的工作。 Rosweyde did not cease to pursue his project, which he announced publicly in 1607, as well as the plan he proposed to follow. rosweyde並沒有因此而停止追求他的項目，他公開宣布，在1607年，以及該計劃，他建議遵循。 Under the title: "Fasti sanctorum quorum vitae in belgicis bibliothecis manuscriptiae", he gave in a little volume in 16mo., published by the Plantin press at Antwerp, an alphabetical list of the names of the saints whose acts had been either found by him or called to his attention in old manuscript collections.根據標題： " fasti sanctorum法定人數簡歷在belgicis bibliothecis manuscriptiae "中，他先後在一個體積小，在16mo 。刊登由plantin記者在安特衛普，按字母順序排列的名單上的名字聖人，其行為已被發現，無論是他所或叫他注意在舊手稿珍藏。 This list filled fifty pages; the prefatory notice in which he indicates the character and arrangement of his work, as he had conceived it, takes up fourteen.這份名單充滿第五十一頁;序言通知他在其中顯示的性質和安排他的工作，正如他所構思的，佔據了14個。 Finally, the work contains an appendix of twenty-six pages containing the unpublished acts of the passion of the holy Cilician martyrs, Tharsacus, Probus, and Andronicus, which Rosweyde regarded -- wrongly -- as the authentic official report from the pen of a clerk of the court of the Roman tribunal.最後，這項工作包含一個附錄26頁，載有未出版行為的激情聖cilician烈士， tharsacus ，羅布斯和Andronicus " ，其中rosweyde視-錯-因為正宗的正式報告，從用筆一法庭的書記的羅馬法庭。 According to this programme the collection was to comprise sixteen volumes, besides two volumes of explanations and tables.根據這一方案，藏品將包含十六卷，除了兩卷本的解釋和圖表。 The first volume was to present documents concerning the life of Jesus Christ and the feasts established in honour of the special events of His life; the second volume would be devoted to the life and the feasts of the Blessed Virgin, and the third to the feasts of the Saints honoured with a more special cult.首卷，是目前文件的有關生命的耶穌基督和宴成立於榮譽的特別事件，他的生命;第二卷將專門向生活和節日的祝福處女，第三至宴該聖人榮幸一個更特別的邪教本質。 The twelve succeeding volumes were to give the lives of the saints whose feasts are celebrated respectively in the twelve months of the year, one volume for each month.十二接替卷給聖人們的生命，其宴慶祝，分別在12個月裡，一冊，每一個月。 This calendar arrangement had been prescribed by his superiors, in preference to the chronological order Rosweyde himself favoured.本日曆安排已指定由他的上級，在優先順序rosweyde自己喜歡的。 But this presented, especially at that time, formidable difficulties.但這一陳述，尤其是在那個時候，艱鉅的困難。 Lastly, the sixteenth volume was to set forth the succession of martyrologies which had been in use at different periods and in the various Churches of Christendom.最後，第十六卷，是闡明了繼承martyrologies其中已使用在不同的歷史時期，並在各教會的基督教。 The first of the two supplementary volumes was to contain notes and commentaries bearing on the lives divided into eight books treating respectively of the following subjects:第一次的兩個補充量是遏止說明和評論文章，事關生命，分為八個書籍分別對待的議題如下：
The authors of the lives;作者的生活;
the sufferings of the martyrs;痛苦的先烈;
the images of the saints;形象聖徒;
liturgical rites and customs mentioned in hagiographical documents;禮儀禮儀和習俗中提到hagiographical文件;
profane customs to which allusions had been made;褻瀆海關典故，其中已取得;
questions of chronology;問題的年表;
names of places encountered in these same documents;名字的地方，遇到這些相同的文件;
barbarous or obscure terms which might puzzle the readers.野蠻或模糊的條款可能益智以饗讀者。
The other supplement was to present a series of copious tables giving: the names of the saints whose lives had been published in the preceding volumes;其他補充，是目前一系列的衡量表作：名字的聖徒，他們的生活已公佈，在此之前的各卷;
the same names followed by notes indicating the place of the saint's birth, his station in life, his title to sanctity, the time and place in which he had lived, and the author of his life;同名其次是債券，說明地方的聖人的出生時，他站在現實生活中，他的所有權神聖不可侵犯，時間，地點，他在其中生活了，和作者的人生;
the state of life of the various saints (religious, priest, virgin, widow, etc.);國家生活的各個聖徒教會（宗教，牧師，處女，寡婦等） ;
their position in the Church (apostle, bishop, abbot, etc.);自己的位置，教會（使徒，主教，住持等） ;
the nomenclature of the saints according to the countries made illustrious by their birth, apostolate, sojourn, burial;名目聖徒據國家作出了傑出的，由出生時，使徒，滯留費，喪葬費;
nomenclature of the places in which they are honoured with a special cult;命名的地方，他們很榮幸有一份特殊的邪教;
enumeration of the maladies for the cure of which they are especially invoked;枚舉的弊端，為治愈的，他們特別引用;
the professions placed under their patronage;各專業劃歸其使用量;
the proper names of persons and places encountered in the published lives;正確的人的姓名和所遇到的地方，在出版的生命;
the passages of Holy Scripture there explained;有關的神聖的經文中有解釋;
points which may be of use in religious controversies;點，可使用在宗教爭議;
those applicable in the teaching of Christian doctri