The Franciscans are members of a religious order that follows the rule of Saint Francis of Assisi.方济会成员的一项宗教命令如下法治的圣方济亚西西。 The first Franciscans, called the Order of Friars Minor, followed an ideal of total poverty; they possessed nothing in common or individually.第一方济各，所谓的秩序friars轻微的，其次是一个理想的总贫困;无关，他们拥有共同的或个别的。 Forbidden to accept money, they lived from day to day by working and begging.禁止接受金钱，他们生活每一天的工作和乞讨。 When they began studying and living at universities, however, they had to modify their strict ideal of poverty.当他们开始学习和生活在大学，不过，他们不得不修改其严格的理想贫困。 By the time Saint Francis died (1226), the order had spread from Italy to England, the Holy Land, and all of Europe.由时间的圣方济各死亡（ 1226年） ，该命令的蔓延，从意大利到英格兰，神圣的土地，和所有的欧洲。 The friars were known as the people's preachers.该friars被称为人民群众的传教士。 They wore a gray tunic with a white cord at the waist; hence, their English name Grey Friars.他们身穿灰色外衣与白色线在腰部;因此，其英文名称灰色friars 。
From the beginning, there were disagreements about the direction the order would take.从一开始，有分歧的方向，该命令将采取。 The Franciscan minister general, Saint Bonaventure, sought a balance between the Conventuals, who wanted to adapt their poverty to the needs of the time, and the Spirituals, who wanted a strict poverty.济部长一般，圣文德，寻求两者之间取得平衡conventuals ，谁要适应他们的贫困，向有需要的时间，和spirituals ，谁想要一个严格的贫困。 The quarrel intensified during the 14th century when some of the Spiritual Franciscans, known as the Fraticelli, were condemned (1317 - 18) by Pope John XXII.该争吵加剧，在十四世纪时，一些精神济，众所周知，作为fraticelli ，被谴责（ 1317 -1 8）教皇约翰二十二。 Disagreements about the ideal of poverty brought a permanent division in the 15th century between the Friars Minor Conventual and the Order of Friars Minor.分歧的理想，贫穷带来了永久分裂，在十五世纪之间的friars轻微conventual和秩序friars轻微。 In the 16th century, the Order of Friars Minor Capuchin established a stricter independent branch of Franciscans.早在十六世纪， 秩序friars小嘉布遣会建立了严格的独立的分支机构济。
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The English philosopher and scientist Roger Bacon was a Franciscan, as were the philosopher - theologians Duns Scotus and William of Occam.中英文哲学家和科学家罗杰培根是一个济，正如哲学家-神学家邓司各脱和威廉o ccam。 Other famous Franciscans include Saint Anthony of Padua; two Renaissance popes, Sixtus IV and Sixtus V; and Junipero Serra, the founder of the California missions.其他包括著名的方济会的圣安东尼帕多瓦;两个文艺复兴时期的教皇， sixtus中四及中sixtus伏; junipero和塞拉，创始人之一，美国加州的使命。
Cyprian Davis塞浦路斯戴维斯
Bibliography
参考书目
MD Lambert,
Franciscan Poverty: The Doctrine of the Absolute Poverty of Christ and the
Apostles in the Franciscan Order, 1210 - 1323 (1961); JR Moorman, A History of
the Franciscan Order From Its Origins to the Year 1517 (1968); W Short, The
Franciscans (1989).海事处兰伯特，济贫困：学说绝对贫困是耶稣和使徒们在济秩序， 1210 -1 323（ 1 961年）
;方面J R穆尔曼，历史的济秩序，从起源到1 517年（ 1 968年） ;瓦特总之，济（ 1989年） 。
Franciscans or Order of Friars Minor, is a religious order founded, probably in 1208, by Saint Francis of Assisi and approved by Pope Innocent III in 1209.方济会或命令， friars轻微的，是一个宗教秩序成立时，大概会在1208年，由圣方济亚西西并批准了教宗诺森三世在1209年。 After devoting himself to a life of preaching, service, and poverty, Francis gathered around him a band of 12 disciples.之后，致力于生活的说教，服务，和贫穷，弗朗西斯聚集在他带的12弟子。 He led them from Assisi to Rome to ask for the blessing of the pope, who expressed doubt about the practicability of the way of life that the group proposed to adopt.他带领他们从阿西西去罗马，要求祝福教宗，谁表示怀疑的实用性的方式生活，该小组建议采纳。 Pope Innocent gave them his blessing, however, on condition that they become clerics and elect a superior.诺森给了他们，他的祝福，不过，条件是他们必须成为神职人员和选出一个优势。 Francis was elected superior and the group returned to Assisi, where they obtained from the Benedictine abbey on Mount Subasio the use of the little chapel of Santa Maria degli Angeli, around which they constructed huts of branches.弗朗西斯被选为上级和该组返回阿西西，他们在那里得到了从本笃会修道院，对山subasio使用的小礼拜堂的Santa Maria degli当归，靠近他们建造木屋的分行。 Then, in imitation of Christ, they began a life of itinerant preaching and voluntary poverty.然后，在模仿基督，他们开始的生活，流动的说教和自愿贫困。
At this time the brotherhood lacked formal organization and a novitiate, but as the disciples increased and their teaching spread, it became obvious that the example of Francis would not suffice to enforce discipline among the friars.在这个时候兄弟缺乏正式的组织和novitiate ，但作为弟子增加了他们的教学和传播，它成为很明显的例子，弗朗西斯将不足以执纪之间的friars 。 In 1223 Pope Honorius III issued a bull that constituted the Friars Minor a formal order and instituted a one-year novitiate.在1223年教宗挪三发出了牛市构成friars轻微的一个正式的秩序和建立了一个为期一年的novitiate 。
Following the death of Francis in 1226, the convent and basilica at Assisi were built.去世之后，弗朗西斯在1226年，修道院和巴西利卡在阿西西建成。 Their magnificence disturbed some, who believed it inconsistent with Francis's ideals of poverty.他们的辉煌不安一些，谁认为这不符合方济各的理想贫困。 After much dissension, Pope Gregory IX decreed that moneys could be held by elected trustees of the order and that the building of convents was not contrary to the intentions of the founder.经过多番纠纷，罗马教皇格雷戈里九颁布的款项可以举行由民选的受托人秩序和建设的修道院是不违背的意图的创始人。
As time passed, the order grew, the only body of equal power being the Dominicans.随着时间的流逝，该命令的增长，唯一机构平等的权力正在多米尼加。 The Franciscans, however, became fractionalized, and in 1517 Pope Leo X divided the order into two bodies, the Conventuals, who were allowed corporate property, as were other monastic orders, and the Observants, who sought to follow the precepts of Francis as closely as possible.方济会，不过，成为fractionalized ，并在1517年，教宗利奥x除以该命令分成两个机构， conventuals ，谁被允许公司财产，其他寺院的订单，以及observants ，谁要求按照戒律弗朗西斯作为密切作为可能的。 The Observants have ever since been the larger branch, and early in the 16th century a third body, the Capuchins, was organized out of it and made independent.该observants以往一直以来，规模较大的分行，早在16世纪的第三个机构， capuchins ，举办了出来，并取得了独立。 At the end of the 19th century Leo XIII grouped these three bodies together as the First Order of Friars Minor, designating the nuns known as Poor Clares as the Second Order, and the tertiaries, men and women living in secular society without celibacy, as the Third Order.在十九世纪末利奥十三组，这三个机构共同作为第一顺序friars未成年人，指定尼姑被称为穷人的clares作为第二个命令，和tertiaries ，男人和女人生活在世俗社会没有单身，作为第三秩序。
In addition to their preaching and charitable work, the Franciscans have been noted for their devotion to learning.此外，他们的说教和慈善工作，方济会已注意到他们的献身精神学习。 Before the Reformation in England they held many positions in the universities, prominent among the professors being John Duns Scotus, William of Ockham, and Roger Bacon.改革前，他们在英格兰举行的许多职位，在大学，其中最突出的教授，被约翰邓司各脱，威廉ockham ，和罗杰培根。 The order has produced four popes - Sixtus IV, Julius II, Sixtus V, and Clement XIV - and one antipope, Alexander V.该命令产生了4教皇-s ixtus四，朱利二， s ixtusV和克莱门特十四-一对立教宗，亚历山大五。
On his first voyage to the New World, Christopher Columbus was accompanied by a group of Franciscans.他的第一次航行到新的世界，克里斯托弗哥伦布的陪同下由一组方济各。 The first convents in America were established by Franciscans, at Santo Domingo and La Vega in what is now the Dominican Republic.第一修道院在美国成立了由方济各，在圣多明各和德拉维加在现在的多米尼加共和国。 The rapid conversion of the Native Americans and the consequent enthusiasm of the missionary-minded in Spain led to the further spread of the order in the West Indies; before 1505, Ferdinand V, king of Castile, found it necessary to issue a decree that new convents should be placed at least five leagues apart.快速转换的本土美国人和相应的积极性，传教的态度在西班牙导致进一步蔓延，该命令在西印度群岛;之前， 1505年，费迪南五，国王的卡斯蒂利亚，发现有必要的问题了一项法令，新修道院应放在至少5联赛除了。 While the Spanish Franciscans gradually spread through the southern part of the New World as far as the Pacific Ocean, the French friars, who had arrived in Canada in 1615, at the behest of the French explorer Samuel de Champlain, set up missions throughout the north.而西班牙方济会逐步蔓延，通过南部的一部分，新的世界而言，太平洋，法国friars ，谁曾在抵达加拿大在1615年，在遗志，法国Explorer的塞缪尔德尚普兰，成立特派团在整个北。 Today the Franciscans conduct a university and five colleges in the US, and a seminary, in Allegheny, New York.今天，方济各进行一所大学和5所高校，美国，和神学院，在阿勒格尼，新的纽约。 They also engage in regular parish work, as well as mission work among the Native Americans.他们还进行经常性的教区工作，以及团的工作当中，土著美国人。
The supreme government of the order is vested in an elective general, resident at the General Motherhouse, in Rome.最高人民法院，政府该命令是既得利益者在选修一般来说，居民在一般motherhouse ，在罗马。 Subordinate are the provincials, who preside over all the brethren in a province, and the custodes, or guardians (never called abbots, as are their counterparts in other orders), at the head of a single community or convent.下属是provincials ，谁主持的所有兄弟在一个省，和custodes ，或监护人（从来没有所谓的abbots ，作为他们的同行在其他命令） ，在头一个单一的社区或修道院。 These officers are elected for a period of two years.这些人员是民选的任期为两年。
In the eary 20th century a number of Franciscan communities for both men and women were established by various Anglican churches.在20世纪早期的一些方济各社区不论男女，建立了由各种圣公会教堂。 The most prominent of these is the Society of Saint Francis in Cerne Abbas, Dorset, England, which maintains several houses in the British Isles and in New Guinea.最突出的，这些是社会的圣方济各在cerne阿巴斯，多塞特，英格兰，保持若干房屋，在英伦三岛，并在新几内亚。 In 1967 a similar group in the United States was united with these English friars.在1967年类似的小组在美国，美国与这些英语friars 。
Saint Francis of Assisi (1182-1226), was an Italian mystic and preacher, who founded the Franciscans.圣方济亚西西（ 1182年至1226年） ，是意大利的神秘和布道者，谁创立了方济各。 Born in Assisi, Italy and originally named Giovanni Francesco Bernardone, he appears to have received little formal education, even though his father was a wealthy merchant.出生在阿西西，意大利和原名乔瓦尼弗朗切斯科贝尔纳多内，他似乎已收到很少正规教育，即使他的父亲是一位富有的商人。 As a young man, Francis led a worldly, carefree life.作为一个年轻的男子，弗朗西斯率领一个世俗的，无忧无虑的生活。 Following a battle between Assisi and Perugia, he was held captive in Perugia for over a year.以下一场佩鲁贾和阿西西，他被关押在佩鲁贾超过一年。 While imprisoned, he suffered a severe illness during which he resolved to alter his way of life.监禁期间，他遭受了严重的疾病期间，他决心改变他的生活方式。 Back in Assisi in 1205, he performed charities among the lepers and began working on the restoration of dilapidated churches. Francis's change of character and his expenditures for charity angered his father, who legally disinherited him. Francis then discarded his rich garments for a bishop's cloak and devoted the next three years to the care of outcasts and lepers in the woods of Mount Subasio.早在阿西西在1205年，他演出的慈善机构之间的麻风病人，并开始工作就恢复残破的教堂。 弗朗西斯的改变的性格和他的支出为慈善激怒了他的父亲，谁合法disinherited他。弗朗西斯，然后丢弃他丰富的成衣主教的外衣和专门讨论未来三年内，以照顾弃儿和麻风病人在树林中山subasio 。
For his devotions on Mount Subasio, Francis restored the ruined chapel of Santa Maria degli Angeli. In 1208, one day during Mass, he heard a call telling him to go out into the world and, according to the text of Matthew 10:5-14, to possess nothing, but to do good everywhere. Upon returning to Assisi that same year, Francis began preaching.他devotions对山subasio ，弗朗西斯恢复破坏教堂的Santa Maria degli当归。 在1208年，一天在地下，他听到的电话告诉他走出去融入世界，并根据文本马太10时05分- 14 ，拥有什么，而是要做好无处不在。回国后，以阿西西同年，弗朗西斯开始说教。 He gathered round him the 12 disciples who became the original brothers of his order, later called the First Order; they elected Francis superior.他收集的一轮，他12弟子谁成为原来的兄弟，他的命令，后来所谓的第一秩序;他们选出的弗朗西斯优越。 In 1212 he received a young, well-born nun of Assisi, Clare, into Franciscan fellowship; through her was established the Order of the Poor Ladies (the Poor Clares), later the Second Order of Franciscans.在1212年，他收到了一个年轻的，以及出生的尼姑的阿西斯，克莱尔，到济金;透过她的成立，该命令的穷人女装（穷人clares ） ，后来二阶济。 It was probably later in 1212 that Francis set out for the Holy Land, but a shipwreck forced him to return.它可能是后来在1212年指出，弗朗西斯订出的圣地，但沉船强迫他回来。 Other difficulties prevented him from accomplishing much missionary work when he went to Spain to preach to the Moors.其他方面的困难阻止他完成了很多传教工作时，他到西班牙鼓吹向沼泽。 In 1219 he was in Egypt, where he succeeded in preaching to, but not in converting, the sultan.在1219年，他在埃及，他在那里成功地说教，但不得在转换，文莱苏丹。 Francis then went on to the Holy Land, staying there until 1220. He wished to be martyred and rejoiced upon hearing that five Franciscan friars had been killed in Morocco while carrying out their duties. On his return home he found dissension in the ranks of the friars and resigned as superior, spending the next few years in planning what became the Third Order of Franciscans, the tertiaries.弗朗西斯接着就向圣地，留守在那里，直到1220年， 他希望能和烈属，很高兴听到这五济friars被打死在摩洛哥的同时，履行职责。对他的回国，他发现纠纷在队伍的friars和辞去优越，消费未来几年的规划是什么，成为三阶济， tertiaries 。
In September 1224, after 40 days of fasting, Francis was praying upon Monte Alverno when he felt pain mingled with joy, and the marks of the crucifixion of Christ, the stigmata, appeared on his body. Accounts of the appearance of these marks differ, but it seems probable that they were knobby protuberances of the flesh, resembling the heads of nails. 在1224年9月，经过40天的绝食，弗朗西斯祈祷后的Monte alverno时，他感到痛苦与喜悦交织，和马克的十字架上的基督， stigmata ，出现在他的尸体。帐目的出现，这些商标的不同，但似乎有可能他们knobby protuberances的肉体，相似的元首钉子。 Francis was carried back to Assisi, where his remaining years were marked by physical pain and almost total blindness.弗朗西斯进行了回阿西西，他余下的几年都标示着身体的痛苦和几乎完全失明。 He was canonized in 1228.他被册封在1228年。 In 1980, Pope John Paul II proclaimed him the patron saint of ecologists.在1980年，教宗若望保禄二世宣布他的守护神生态学家。 In art, the emblems of St. Francis are the wolf, the lamb, the fish, birds, and the stigmata.在艺术，徽章圣弗朗西斯是狼来了，羊肉，鱼类，鸟类，和stigmata 。 His feast day is October 4.他的节日是10月4日。
Rev. Theodore M. Hesburgh牧师西奥多米hesburgh
The Franciscan Order is one of four thirteenth century orders of mendicant (begging) friars (Franciscan, Dominican, Carmelite, Augustinian) established to meet the urgent challenge of spiritual decline, urban growth, and the rapid spread of heresy (especially in southern France and northern Italy).济秩序，是一个4 13世纪的命令mendicant （行乞） friars （济，多米尼加， carmelite ，奥古斯丁）成立，以满足紧迫的挑战的精神下降，城市发展，并迅速蔓延的异端（特别是在法国南部和意大利北部） 。 It was founded by Francis of Assisi and formally approved by Innocent III in 1210.它是由方济各亚西西，并正式批准由诺森三世在1210年。 Unlike earlier monasticism, the friars lived active lives within the world as preachers and ministers to the needy.不像先前修道， friars生活积极的生活与世界的传教士和部长向有需要的人士。
Francis' deep suspicion of formal organization and learning and his extreme view of proverty (even physical contact with money was to be avoided) became the center of bitter conflicts within the Order.弗朗西斯深涉嫌正式的组织和学习和他的极端的看法proverty （甚至肉体接触的钱是要避免） ，成为该中心的激烈冲突与秩序。 Early on, tension arose between the Zealots, who advocated strict observance of the founder's rule, and those factions (the Laxists, the Community) who favored various accommodations to reality.在初期，出现了紧张之间的痴迷者，谁主张严格遵守创办人的统治，以及这些派别（ laxists ，社区）谁的最惠国待遇，各种住宿现实。 Under papal auspices the Order was fully organized by 1240 as one international body with only clerics eligible for office (another departure from the spirit of Francis, who favored laity), and provision was made for property to be held in trusteeship to get around the prohibition against ownership.根据罗马教皇主持的顺序是完全举办的1240年，作为一个国际机构，只有神职人员资格办公室（另一个偏离的精神，弗朗西斯，谁的最惠国待遇，俗人） ，并规定了财产被关押在托管，以绕开禁止对所有权。 During the years 1257-74 tensions abated under the conciliatory minister general Bonaventure, who established a moderate balance between structure and vitality.在年1257年至1274年的紧张局势缓和的调解下，部长一般文德，谁建立了一个温和的两者之间取得平衡的结构和活力。 As an outstanding scholar, he also represented the increasing influx of Franciscans into the world of learning within the urban-based universities.作为一个杰出的学者，他也派代表出席了越来越多的涌入，方济融入世界的学习与城市为基础的大学。
Following the death of Bonaventure a bitter debate ensued over the nature of apostolic proverty.去世之后，文德一激烈的辩论，随后超过性质使徒proverty 。 The extreme view of the Spirituals (formerly the Zealots) was rejected by Pope John XXII, who in 1322 officially approved corporate ownership of property, arguing that Christ and the apostles as leaders of the church had owned property.极端的看法的spirituals （原痴迷者）被否决，教宗若望二十二，谁在1322年正式批准的企业财产的所有权，认为是耶稣和使徒们作为领导人，教会了国有财产。 Spirituals who fled became known as Fraticelli. spirituals谁逃离被称为fraticelli 。 Even outstanding figures such as the minister general Michael of Cesena and William of Ockham went into exile and denounced the pope.即使是杰出人物，如部长迈克尔的塞泽纳和威廉ockham走进流亡者，并谴责教宗。
Difficult conditions of plague, warfare, and papal schism during the century and a half before the Reformation led to a general decline within the Order, but another movement for restoration of the strict rule emerged, the Observants.困难的条件下鼠疫，战争，和罗马教皇的分裂期间，一个半世纪前的改革导致了普遍下降，内部秩序，但另一运动恢复的严格规则的出现， observants 。 They were opposed by the more moderate Conventuals, who preferred urban residence to remote hermitages.他们反对由较温和的conventuals ，谁的首选城市居住偏远hermitages 。 Failure to unite these factions led Pope Leo X in 1517 to officially separate the Order into two independent branches, the Friars Minor of the Regular Observants (strict) and the Friars Minor Conventuals (moderate).失败的团结，这些派系主导教宗利奥X在1517年正式分开，以便分成两个独立的党支部， friars的未成年人经常observants （严格）和friars轻微conventuals （中度） 。 Given their reforming instincts, the Observants soon divided into several factions, Discalced (shoeless), Rocollects, Reformed, and Capuchins (pointed cowl).鉴于其改革的本能， observants尽快分为几个派系， discalced （ shoeless ） ， rocollects ，改革， capuchins （指出cowl ） 。 The latter played a significant role in the Counter-Reformation and by 1619 had gained complete autonomy.后者则发挥了重要作用，在反改革和1619年获得了完全的自主权。 Again, internal division and the external challenge of the Enlightenment and revolutionary Europe weakened the Order until mounting pressure led Pope Leo XIII in 1897 to unite all Observant branches (except the Capuchins, who retained their independence).再次，内部分裂和外部的挑战的启示和革命削弱了欧洲秩序，直到越来越多的压力，导致教宗利奥十三在1897年，以团结一切观察入微分行（除了capuchins ，谁保留其独立） 。
Alongside the Order of Friars Minor, with the three independent branches of Observants, Conventuals, and Capuchins, there emerged two other Franciscan Orders, the Second Order of nuns (Poor Clares), founded by Francis and his follower Clare in 1212, and the Third Order (Tertiaries) of mainly lay persons.伴随着秩序friars轻微，与三个独立的兵种observants ， conventuals ， capuchins ，出现了其他两个方济各的命令，二阶修女（穷人clares ） ，成立由弗朗西斯和他的追随者的克莱尔在1212年，第三个令（ tertiaries ） ，主要是由非会计界人士。
The Franciscans, along with their rivals the Dominicans, represented a new spiritual force within the thirteenth century church.方济会，随着他们的对手多米尼加，代表一个新的精神力量，与十三世纪的教会。 As advocates of the simpler apostolic life of poverty and preaching, they struck a responsive chord among the growing number of townspeople who had become alienated from the monastic and hierarchical establishment.作为倡导者的简单的使徒生活的贫困和说教，他们击中了一个负责任引起强烈共鸣越来越多的乡民谁已成为疏离，从寺院和层次的建立。 Nonetheless, instead of becoming rebellious heretics, the friars were obedient servants of the established church.尽管如此，而不是成为反叛的异端， friars被听话的公务员所建立的教会。 Like the town, the university became a major focus of their activity as they sought to prepare intellectually for their worldwide mission, confronting infidel, heretic, and indifferent alike with the truth of Christianity.像城市，大学教育成为一个主要的焦点，他们的活动，因为他们要求准备的智力，为他们的全球使命，面临的异教徒，邪教，和漠不关心，都与基督教的真理。 Virtually every outstanding scholar of that age was a friar, including Bonaventure, John Duns Scotus, and William of Ockham among the Franciscans.几乎每一个杰出的学者认为，年龄是一个弗莱尔，包括文德，约翰邓司各脱，威廉ockham之间的方济。 Contrary to the spirit of Francis, however, the Order became aggressively associated with the repressive Inquisition and the anti-Jewish activities of the Western church during its effort to consolidate Christian society.相反的精神，弗朗西斯，不过，为了成为积极与镇压宗教裁判所和反犹太人的活动，西方教会在努力巩固基督教社会。
RK
Bishop由于缺少系统训练，主教
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
R. Brooke, The
Coming of the Friars; J. Cohen, The Friars and the Jews; L. Little, Religious
Poverty and the Profit Economy in Medieval Europe; J. Moorman, A History of the
Franciscan Order from Its Origin to the Year 1517. r.布鲁克，未来的friars的J.科恩，
friars和犹太人;的影响不大，宗教贫穷和利润的经济在欧洲中世纪的J.穆尔曼，历史的济秩序，从它的起源到今年1517 。
(1182-1226) （ 1182年至1226年）
Francis of Assisi was the universally admired founder of the Order of Friars Minor (Franciscans).方济各亚西西是普遍钦佩的创始人之一，秩序friars未成年人（济） 。 Born Francesco Bernardone, son of a wealthy cloth merchant from Assisi, he was a popular, high-spirited youth, much inspired by chivalric ideals of the troubador and the knight.弗朗切斯科贝尔纳多内出生的儿子，一个富裕的布商船从阿西西，他是一位广受欢迎，高昂扬的青年，很多的灵感游侠理想的troubador和奈特。 In his early twenties he experienced a gradual but profound religious conversion, expressed in a number of dramatic gestures such as the exchanging of clothes with a beggar and kissing the diseased hand of a leper.在他的早期二十，他经历了一个循序渐进的，但深刻的宗教的转换，表示在一些戏剧性的姿态，例如，作为交换的衣服与乞丐和接吻病的手一leper 。 After he had sold family merchandise in order to rebuild a local church, his enraged father, disgusted by the son's unworldly instincts, brought him to judgment before the bishop's court.之后，他已出售的商品，在家庭，以重建一个地方教会，他感到愤怒的父亲，反感由儿子的unworldly的本能，带来了他的判断之前，新辅理主教的法院。 Here Francis freely renounced his inheritance and, in a memorable act, stripped off his clothes as well to signify total abandonment to God.在这里弗朗西斯自由放弃继承，并在一个难忘的行为，剥夺了他的衣服，以及意味着彻底放弃上帝。
Francis spent the next several years living as a hermit in the vicinity of Assisi, ministering to the needy, repairing churches, and attracting a small band of followers to his simple rule.弗朗西斯用了未来几年的生活作为一个隐士在附近的阿西斯，服事向有需要的，修理教堂，并吸引了小乐队的追随者，他简单的规则。 Pope Innocent III's approval of the fledgling order in 1210 was a major triumph; rather than being rejected as yet another threatening, heretical movement, the "little brothers" were embraced as a powerful current of reform within the established church.教宗诺森三世批准的幼稚，以便在1210年是一个重大的胜利;而非被拒绝的又一威胁，邪教运动， “小兄弟”拥抱作为一个强大的电流的改革符合既定的教会。
Following a preaching mission in the Islamic East (including a remarkable audience with the sultan in Egypt), Francis returned home in 1219 to face a crisis.继鼓吹的使命在伊斯兰东（包括显着观众与文莱苏丹在埃及） ，弗朗西斯回家，在1219年将要面对的危机。 The movement now numbered some five thousand adherents, and pressure was mounting to establish a more formal organization.该运动现在一些编号5000的拥护者，和压力越来越多，建立一个更加正式的组织。 Distressed by this drift away from earlier spontaneity and simplicity, Francis increasingly withdrew to live out his mission by personal example.痛心，这漂移从前期的自发性和简单，弗朗西斯越来越撤回住他的使命是由个人的例子。 Intense meditation on the suffering of Christ led to the famous experience of the stigmata, signs in his own flesh of the wounds of his Master.激烈的冥想的痛苦，基督，导致著名的经验，该stigmata ，标志，在他自己的肉体的创伤，他的主人。 And although he was more a preacher than a writer, in 1223 he completed a second rule (adapted as the official Rule of the Order) and about 1224 his most famous piece, "Canticle of the Sun," a paean of praise for God and his creation.虽然他更是一个布道者，比一个作家，在1223年，他完成了第二个规则（修改为正式的法治秩序）和关于1224年他最著名的作品， “ canticle的太阳， ” paean赞美上帝和他的创作。 Ill and nearly blind, he was finally brought back to Assisi from his remote hermitage and died on October 3, 1226.病患者和接近失明，他终于被带回阿西西从他的远程埃尔米塔日和死亡， 1226年10月3日。 He was canonized by his friend Gregory IX in 1228, and his body was soon moved to the newly constructed basilica bearing his name.他被册封的，由他的朋友格雷戈里九，在1228年，他的尸体被很快转移到新建成的巴西利卡轴承他的名字。
The key to Francis's life was his uncompromising attempt to imitate Christ of the Gospels through absolute poverty, humility, and simplicity.关键方济各的生活，他不妥协的企图仿效基督的福音，通过绝对性的贫穷，谦逊，和简单。 He loved nature as God's good handiwork and had a deep respect for women (such as his beloved mother and Clare, his follower).他爱的性质，作为上帝的良好手工进行了深对妇女的尊重（如他心爱的母亲和克莱尔，他的追随者） 。 At the same time, his willing obedience to the papacy and the priesthood allowed them to embrace this otherwise radical reformer and saint.在同一时间内，他愿意服从教宗和神职人员，使他们的怀抱，这否则激进的改革者和圣。
RK
Bishop由于缺少系统训练，主教
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
M. Bishop, St.
Francis of Assisi; L. Cunningham, St. Francis of Assisi; O. Englebert, Saint
Francis of Assisi; A. Fortini, Francis of Assisi; JH Smith, Francis of
Assisi.米主教，圣方济各亚西西;研究坎宁安，圣方济各亚西西;澳englebert ，圣方济亚西西;甲fortini
，方济各亚西西;家史密斯，方济各亚西西。
Founder of the Franciscan Order, born at Assisi in Umbria, in 1181 or 1182 -- the exact year is uncertain; died there, 3 October, 1226.的创始人之一，济秩序，出生于阿西西在翁布里亚，在1181年或1182年-确切的，今年是不确定的;去世， 1 226年1 0月3日。 His father, Pietro Bernardone, was a wealthy Assisian cloth merchant.他的父亲，彼得贝尔纳多内，这是一个富裕的assisian布商人。 Of his mother, Pica, little is known, but she is said to have belonged to a noble family of Provence.他的母亲，异食癖，所知甚少，但她是说，有属于一个贵族家庭的普罗旺斯。 Francis was one of several children.弗朗西斯是一个有几个孩子。 The legend that he was born in a stable dates from the fifteenth century only, and appears to have originated in the desire of certain writers to make his life resemble that of Christ.传说，他是出生在一个稳定的日期从15世纪只，并似乎已起源于欲望的某些作家，使他的生命相似，即基督。 At baptism the saint received the name of Giovanni, which his father afterwards altered to Francesco, through fondness it would seem for France, whither business had led him at the time of his son's birth.在洗礼圣收到的名称，乔瓦尼，他的父亲后来改为弗朗切斯科，通过偏爱，这似乎为法国，着业务，导致他在的时候，他的儿子的出生。 In any case, since the child was renamed in infancy, the change can hardly have had anything to do with his aptitude for learning French, as some have thought.在任何情况下，由于儿童被重新命名，在起步阶段，变化也难以有任何与他的性向，为学习法语，正如一些有思想。
Francis received some elementary instruction from the priests of St. George's at Assisi, though he learned more perhaps in the school of the Troubadours, who were just then making for refinement in Italy.弗朗西斯收到一些小学的指示，从祭司圣佐治在阿西西，虽然他了解，更多的或许是在学校的troubadours ，谁只是，进而为完善在意大利。 However this may be, he was not very studious, and his literary education remained incomplete.不过，这可能是，他不是很学习，和他的文学教育仍然是不完整的。 Although associated with his father in trade, he showed little liking for a merchant's career, and his parents seemed to have indulged his every whim.虽然与他的父亲在贸易方面，他不大喜欢商人的职业生涯，和他的父母似乎都沉迷他的一举一动随意。 Thomas of Celano, his first biographer, speaks in very severe terms of Francis's youth.托马斯切拉诺，他的第一传记，讲在非常严厉的条款，方济各的青年。 Certain it is that the saint's early life gave no presage of the golden years that were to come.某些那就是圣人的生命早期没有预示的黄金年被来。 No one loved pleasure more than Francis; he had a ready wit, sang merrily, delighted in fine clothes and showy display.没有人喜欢高兴多于弗朗西斯;他一个现成的智慧，唱merrily ，很高兴在精细的衣服和花架子显示。 Handsome, gay, gallant, and courteous, he soon became the prime favourite among the young nobles of Assisi, the foremost in every feat of arms, the leader of the civil revels, the very king of frolic.英俊，男同性恋者，浩，及礼貌，他很快成为总理最喜爱的青年当中贵族的阿西斯，首要在每一个壮举武器，领导人的公务员revels ，非常国王frolic 。 But even at this time Francis showed an instinctive sympathy with the poor, and though he spent money lavishly, it still flowed in such channels as to attest a princely magnanimity of spirit.但即使在这个时候弗朗西斯显示本能的同情与穷人，他虽然花了金钱， lavishly ，但仍流在这样的渠道，以证明一princely大度的精神。 When about twenty, Francis went out with the townsmen to fight the Perugians in one of the petty skirmishes so frequent at that time between the rival cities.约20时，弗朗西斯走出去与townsmen斗争perugians在一个小冲突，所以经常在当时的竞争对手之间的城市。 The Assisians were defeated on this occasion, and Francis, being among those taken prisoners, was held captive for more than a year in Perugia.该assisians被打败在这一场合，和弗朗西斯，其中所采取的囚犯，被关押了一年多，在佩鲁贾。 A low fever which he there contracted appears to have turned his thoughts to the things of eternity; at least the emptiness of the life he had been leading came to him during that long illness.低发热，他有合同似乎已经把他的思想到的东西，永恒的;至少空虚的生活，他一直领导来到他访问期间向他表示，长期的疾病。 With returning health, however, Francis's eagerness after glory reawakened and his fancy wandered in search of victories; at length he resolved to embrace a military career, and circumstances seemed to favour his aspirations.与返回的健康，不过，方济各的渴望后的荣耀reawakened和他的花式游荡在搜索的胜利;长度，他决心树立军事生涯中，情况似乎是赞成他的愿望。 A knight of Assisi was about to join "the gentle count", Walter of Brienne, who was then in arms in the Neapolitan States against the emperor, and Francis arranged to accompany him.骑士的阿西西是即将加入“温柔计数” ，沃尔特的brienne ，谁当时在军控，在那不勒斯国家对皇帝，和Francis安排陪同他。 His biographers tell us that the night before Francis set forth he had a strange dream, in which he saw a vast hall hung with armour all marked with the Cross.他的传记作者告诉我们，前一天晚上弗朗西斯提出，他有一个奇怪的梦，他在其中看到一个巨大的大厅红与盔甲的所有标记的两岸。 "These", said a voice, "are for you and your soldiers." “这些说， ”一个声音“ ，是为您和您的兵” 。 "I know I shall be a great prince", exclaimed Francis exultingly, as he started for Apulia. “我知道我会成为一个伟大的王子” ，惊呼弗朗西斯exultingly ，因为他开始为阿普利亚。 But a second illness arrested his course at Spoleto.但第二次被捕，他的病，当然在斯波莱托。 There, we are told, Francis had another dream in which the same voice bade him turn back to Assisi.在那里，我们被告知，弗朗西斯有另外的梦想，即同一声音八德他回头阿西西。 He did so at once.他这样做是在一次。 This was in 1205.这是在1205年。
Although Francis still joined at times in the noisy revels of his former comrades, his changed demeanour plainly showed that his heart was no longer with them; a yearning for the life of the spirit had already possessed it.虽然弗朗西斯仍然加入，有时在嘈杂的revels他的前同志们，改变了他的风范，显然表明，他的心已不再是与他们;向往的生活，精神已拥有它。 His companions twitted Francis on his absent-mindedness and asked if he were minded to be married.他的同伴twitted弗朗西斯在他缺席的态度，并询问如果他的态度要结婚了。 "Yes", he replied, "I am about to take a wife of surpassing fairness." “是的” ，他回答说： “我即将采取的妻子超越公平” 。 She was no other than Lady Poverty whom Dante and Giotto have wedded to his name, and whom even now he had begun to love.她没有其他比夫人贫穷的人但丁和乔托有wedded ，以他的名字，其中即使是现在，他已开始爱。 After a short period of uncertainty he began to seek in prayer and solitude the answer to his call; he had already given up his gay attire and wasteful ways.后在短期内的不确定性，他开始寻求在祈祷和孤独的答案，他的号召，他已放弃他的同性恋装束和浪费资源的方式。 One day, while crossing the Umbrian plain on horseback, Francis unexpectedly drew near a poor leper.一天，而过路的翁布里亚平原在马背上，弗朗西斯意外提请附近一个贫穷的leper 。 The sudden appearance of this repulsive object filled him with disgust and he instinctively retreated, but presently controlling his natural aversion he dismounted, embraced the unfortunate man, and gave him all the money he had.突然出现这种令人厌恶的对象填补他的厌恶和反感，他本能地后退，但目前控制他的自然反感，他卸除，拥抱不幸的男子，并给了他所有的钱他。 About the same time Francis made a pilgrimage to Rome.大约同一时候，弗朗西斯作出了朝圣罗马。 Pained at the miserly offerings he saw at the tomb of St. Peter, he emptied his purse thereon.心疼在吝啬的产品，他看到在墓室的圣彼得大教堂，他掏空他的钱包就此。 Then, as if to put his fastidious nature to the test, he exchanged clothes with a tattered mendicant and stood for the rest of the day fasting among the horde of beggars at the door of the basilica.然后，如果把他的挑剔性质的测试，他交换衣服与tattered mendicant ，主张在其余的天禁食之间horde乞丐在大门的Basilica 。
Not long after his return to Assisi, whilst Francis was praying before an ancient crucifix in the forsaken wayside chapel of St. Damian's below the town, he heard a voice saying: "Go, Francis, and repair my house, which as you see is falling into ruin."没多久后，他返回阿西西，而弗朗西斯是祈祷之前，一个古老的十字架在路边被遗弃的教堂圣达米安的下面的城市，他听到一个声音说： “走，弗朗西斯和修复我的房子，这正如你所看到的是陷入破产“ 。 Taking this behest literally, as referring to the ruinous church wherein he knelt, Francis went to his father's shop, impulsively bundled together a load of coloured drapery, and mounting his horse hastened to Foligno, then a mart of some importance, and there sold both horse and stuff to procure the money needful for the restoration of St. Damian's.采取这一遗志，从字面上看，是指以毁灭性的教会，其中他跪下，弗朗西斯到他父亲的店， impulsively捆绑在一起了负荷彩色drapery ，并安装其马匹赶紧佛理纽，那么，沃尔玛的一些重要性，并有出售两马采购的东西的钱需要的，为恢复圣达米安的。 When, however, the poor priest who officiated there refused to receive the gold thus gotten, Francis flung it from him disdainfully.当，不过，穷人的牧师谁主持，有拒绝接受的黄金，从而得到了，弗朗西斯偏远的从他disdainfully 。 The elder Bernardone, a most niggardly man, was incensed beyond measure at his son's conduct, and Francis, to avert his father's wrath, hid himself in a cave near St. Damian's for a whole month.老贝尔纳多内，最niggardly男子，被愤怒的措施，以后在他儿子的行为，和弗朗西斯，以避免他父亲的愤怒，躲在自己在一个洞穴附近的圣达米安的一整个月。 When he emerged from this place of concealment and returned to the town, emaciated with hunger and squalid with dirt, Francis was followed by a hooting rabble, pelted with mud and stones, and otherwise mocked as a madman.当他出现在这个地方，隐蔽性和返回城市，瘦弱，与饥饿和肮脏与污垢，弗朗西斯随后由hooting乌合之众，扔泥土和石块，否则嘲笑作为一个疯子。 Finally, he was dragged home by his father, beaten, bound, and locked in a dark closet.最后，他被拖回家，他的父亲，殴打，约束，并锁在一个黑暗的壁橱。
Freed by his mother during Bernardone's absence, Francis returned at once to St. Damian's, where he found a shelter with the officiating priest, but he was soon cited before the city consuls by his father.释放他的母亲期间，贝尔纳多内的缺席，弗朗西斯回来一次圣达米安的，他在那里找到了庇护所与主牧师，但他很快就举前市领事由他的父亲。 The latter, not content with having recovered the scattered gold from St. Damian's, sought also to force his son to forego his inheritance.后者，而不是内容有回收散落黄金从圣达米安的，要求也迫使他的儿子放弃他的继承权。 This Francis was only too eager to do; he declared, however, that since he had entered the service of God he was no longer under civil jurisdiction.这弗朗西斯只是太急于这样做，他宣布，不过，既然他已经进入了为天主服务的他已不再是根据民事司法管辖权。 Having therefore been taken before the bishop, Francis stripped himself of the very clothes he wore, and gave them to his father, saying: "Hitherto I have called you my father on earth; henceforth I desire to say only 'Our Father who art in Heaven.'" Then and there, as Dante sings, were solemnized Francis's nuptials with his beloved spouse, the Lady Poverty, under which name, in the mystical language afterwards so familiar to him, he comprehended the total surrender of all worldly goods, honours, and privileges.因此，经已采取前主教，弗朗西斯剥夺了自己的非常，他穿的衣服，并给他们以他的父亲，他说： “迄今我有所谓的你我的父亲在地球上; i今后的愿望，也就是说，只有'我们的父亲谁的艺术天堂' “ 。则有，但丁唱， solemnized方济各的婚礼与他心爱的配偶，夫人贫困，下名称，在神秘的语言之后，所以熟悉他，他理解的总交出所有世俗的货物，授勋，和特权。 And now Francis wandered forth into the hills behind Assisi, improvising hymns of praise as he went.现在弗朗西斯游荡，提出了到山背后的阿西斯，即兴圣歌赞美，因为他去。 "I am the herald of the great King", he declared in answer to some robbers, who thereupon despoiled him of all he had and threw him scornfully in a snow drift. “我是先驱的伟大的国王” ，他宣布在回答一些劫匪，谁于是despoiled他所有，他和把他轻蔑在雪地漂移。 Naked and half frozen, Francis crawled to a neighbouring monastery and there worked for a time as a scullion.赤裸的一半冻结，弗朗西斯检索到邻近的修道院里，有工作的时间作为一个scullion 。 At Gubbio, whither he went next, Francis obtained from a friend the cloak, girdle, and staff of a pilgrim as an alms.在古比奥，着他到明年，弗朗西斯获得了一个朋友的外衣，腰带，和工作人员的朝圣者，作为施舍。 Returning to Assisi, he traversed the city begging stones for the restoration of St. Damian's.返回阿西西，他所走过的城市行乞，石块为恢复圣达米安的。 These he carried to the old chapel, set in place himself, and so at length rebuilt it.这些他进行到旧教堂，设置在自己的地方，所以在长度重建。 In the same way Francis afterwards restored two other deserted chapels, St. Peter's, some distance from the city, and St. Mary of the Angels, in the plain below it, at a spot called the Porziuncola.在同样的方式弗朗西斯后，恢复其他两个被遗弃的教堂，圣彼得，有一段距离，从市，圣玛丽的天使，在平原下面，在现货称为porziuncola 。 Meantime he redoubled his zeal in works of charity, more especially in nursing the lepers.与此同时，他加倍他的热情，在工程的慈善，特别是在护理麻风病人。
On a certain morning in 1208, probably 24 February, Francis was hearing Mass in the chapel of St. Mary of the Angels, near which he had then built himself a hut; the Gospel of the day told how the disciples of Christ were to possess neither gold nor silver, nor scrip for their journey, nor two coats, nor shoes, nor a staff, and that they were to exhort sinners to repentance and announce the Kingdom of God.对某早在1208年，大概2月24日，弗朗西斯是听证会的群众在教堂圣母马利亚的天使，近他，然后建自己的一间小屋;福音的天说，如何弟子基督的人拥有既不是黄金也不是银，也不是股票，为他们的旅程，也不是两个大衣，鞋也没有，也不是工作人员，和他们敦促罪人悔改，并宣布上帝的王国。 Francis took these words as if spoken directly to himself, and so soon as Mass was over threw away the poor fragment left him of the world's goods, his shoes, cloak, pilgrim staff, and empty wallet.弗朗西斯了这些话作为发言的，如果直接向自己，所以，尽快肿块超过丢弃的穷人的片段留给他的世界的商品，他的鞋，外衣，朝圣者的工作人员，和空的钱包。 At last he had found his vocation.最后他找到了他的职业。 Having obtained a coarse woolen tunic of "beast colour", the dress then worn by the poorest Umbrian peasants, and tied it round him with a knotted rope, Francis went forth at once exhorting the people of the country-side to penance, brotherly love, and peace.获得粗羊毛外衣“野兽肤色” ，着装，然后所穿的最穷的翁布里亚农民，平轮他与扭结绳索，弗朗西斯去了一次劝告该国人民-方penance ，兄弟般的爱，与和平。 The Assisians had already ceased to scoff at Francis; they now paused in wonderment; his example even drew others to him.该assisians已不再奚落弗朗西斯，他们现在已暂停在惊奇;他的榜样，甚至提请别人给他。 Bernard of Quintavalle, a magnate of the town, was the first to join Francis, and he was soon followed by Peter of Cattaneo, a well-known canon of the cathedral.伯纳德的昆塔瓦莱，巨头的城市，是第一个加入弗朗西斯，他随后由彼得的cattaneo ，一家著名的佳能的大教堂。 In true spirit of religious enthusiasm, Francis repaired to the church of St. Nicholas and sought to learn God's will in their regard by thrice opening at random the book of the Gospels on the altar.在真正精神的宗教热情，弗朗西斯修复到圣尼古拉教堂，并设法了解上帝的意愿在其方面的三次开放中任意福音书上的祭坛上。 Each time it opened at passages where Christ told His disciples to leave all things and follow Him.每一次，它开在通道的地方基督告诉他的弟子离开一切事物和追随他。 "This shall be our rule of life", exclaimed Francis, and led his companions to the public square, where they forthwith gave away all their belongings to the poor. “这将是我们的法治生活” ，惊呼，弗朗西斯，并导致他的同伴向市民广场，在那里他们立即离开了所有财物给穷人。 After this they procured rough habits like that of Francis, and built themselves small huts near his at the Porziuncola.这之后，他们所采购的粗糙的习惯一样，弗朗西斯，建成自己的小棚屋附近，他在porziuncola 。 A few days later Giles, afterwards the great ecstatic and sayer of "good words", became the third follower of Francis.几天后，贾尔斯，事后的伟大兴奋和萨耶尔的“好话” ，成为第三个追随者，弗朗西斯。 The little band divided and went about, two and two, making such an impression by their words and behaviour that before long several other disciples grouped themselves round Francis eager to share his poverty, among them being Sabatinus, vir bonus et justus, Moricus, who had belonged to the Crucigeri, John of Capella, who afterwards fell away, Philip "the Long", and four others of whom we know only the names.小乐队分，前往约，二和二，使这种印象是由他们的言论和行为之前，只要其他几个弟子分组本身一轮弗朗西斯渴望分享他的贫穷，其中被sabatinus ，维尔奖金等是Justus ， moricus ，谁属于向crucigeri ，约翰五车，谁后下跌以外，弘“长” ，和其他4人，我们只知道姓名。 When the number of his companions had increased to eleven, Francis found it expedient to draw up a written rule for them.当数目和他的同伴已上升到11 ，弗朗西斯发现它的权宜之计，以制订出一个书面的规则为他们。 This first rule, as it is called, of the Friars Minor has not come down to us in its original form, but it appears to have been very short and simple, a mere adaptation of the Gospel precepts already selected by Francis for the guidance of his first companions, and which he desired to practice in all their perfection.这第一条规则，因为它是所谓的friars未成年人并没有来，我们在其原来的形式，但它似乎已很短，很简单，只有适应的福音戒律已经选定由弗朗西斯为指导他的第一同伴，和他理想的实践，在其所有的完善。 When this rule was ready the Penitents of Assisi, as Francis and his followers styled themselves, set out for Rome to seek the approval of the Holy See, although as yet no such approbation was obligatory.当这条规则是准备penitents的阿西西，弗朗西斯和他的追随者风格的自己，而订出的罗马，以寻求批准，教廷，虽然还没有这样的认同是强制性的。 There are differing accounts of Francis's reception by Innocent III.有不同的帐目，方济各的接待诺森三世。 It seems, however, that Guido, Bishop of Assisi, who was then in Rome, commended Francis to Cardinal John of St. Paul, and that at the instance of the latter, the pope recalled the saint whose first overtures he had, as it appears, somewhat rudely rejected.似乎，不过，圭多主教阿西斯，谁当时在罗马，赞扬弗朗西斯以枢机主教约翰圣保禄，并在实例后，教宗回顾了圣，其第一序曲他，因为它看来，有点粗暴拒绝。 Moreover, in site of the sinister predictions of others in the Sacred College, who regarded the mode of life proposed by Francis as unsafe and impracticable, Innocent, moved it is said by a dream in which he beheld the Poor Man of Assisi upholding the tottering Lateran, gave a verbal sanction to the rule submitted by Francis and granted the saint and his companions leave to preach repentance everywhere.此外，在现场的险恶用心，预测他人的在神圣的大学，谁把生活模式所提出的弗朗西斯不安全和不切实际的，无辜的，提出的，这是说，一个梦想在他看到贫困的人阿西西坚持tottering拉特兰，进行了口头制裁，以法治所提交的弗朗西斯和授予圣和他的同伴离开鼓吹悔罪无处不在。 Before leaving Rome they all received the ecclesiastical tonsure, Francis himself being ordained deacon later on.在离开罗马之前，他们都收到了教会剃度，弗朗西斯自己被祝圣执事，稍后。 After their return to Assisi, the Friars Minor -- for thus Francis had named his brethren, either after the minores, or lower classes, as some think, or as others believe, with reference to the Gospel (Matthew 25:40-45), and as a perpetual reminder of their humility -- found shelter in a deserted hut at Rivo Torto in the plain below the city, but were forced to abandon this poor abode by a rough peasant who drove in his ass upon them.回国后到阿西西， friars小-因此，弗朗西斯已命名他的弟兄们，无论是后m inores，或下层，有些人认为，或作为其他相信，在参考福音（马太2 5:40-45） ，并作为永久的提醒他们谦卑-发现住房的一个被遗弃的小屋在r ivot orto在平原低于城市，但被迫放弃这个穷人居留权一个粗略的农民谁开车在他的驴他们。 About 1211 they obtained a permanent foothold near Assisi, through the generosity of the Benedictines of Monte Subasio, who gave them the little chapel of St. Mary of the Angels or the Porziuncola.约1211年，他们获得了永久的立足点附近的阿西斯，通过慷慨的benedictines的Monte subasio ，谁给了他们的小教堂，圣母马利亚的天使，或porziuncola 。 Adjoining this humble sanctuary, already dear to Francis, the first Franciscan convent was formed by the erection of a few small huts or cells of wattle, straw, and mud, and enclosed by a hedge.毗邻的这个谦虚的庇护，已经向亲爱的弗朗西斯，第一方济各修道院，成立了由架设了数小木屋或细胞荆，稻草，和泥，和由一个封闭的对冲。 From this settlement, which became the cradle of the Franciscan Order (Caput et Mater Ordinis) and the central spot in the life of St. Francis, the Friars Minor went forth two by two exhorting the people of the surrounding country.从这个解决，成为摇篮济秩序（按位津贴等马特ordinis ）和中央在现场的生命圣弗朗西斯， friars小到中提出的二，由二劝告人民群众的周边国家。 Like children "careless of the day", they wandered from place to place singing in their joy, and calling themselves the Lord's minstrels.像儿童“不小心的一天” ，他们被引诱离地方唱歌，在他们的喜悦，并呼吁自己的主的minstrels 。 The wide world was their cloister; sleeping in haylofts, grottos, or church porches, they toiled with the labourers in the fields, and when none gave them work they would beg.广泛的世界是他们的修道院;睡在haylofts ，洞穴，或教会porches ，他们的辛苦与劳动者在各个领域，当没有给他们的工作，他们会乞求。 In a short while Francis and his companions gained an immense influence, and men of different grades of life and ways of thought flocked to the order.在短期内，而弗朗西斯和他的同伴取得了巨大的影响力，和男人的不同等级的生活和思想的方式前往该命令。 Among the new recruits made about this time by Francis were the famous Three Companions, who afterwards wrote his life, namely: Angelus Tancredi, a noble cavalier; Leo, the saint's secretary and confessor; and Rufinus, a cousin of St. Clare; besides Juniper, "the renowned jester of the Lord".其中新聘人员取得的有关此时间由弗朗西斯被著名的三个同伴，谁后，写了他的生命，即：钟坦克雷迪，一个高尚的骑士;利奥，圣人的秘书和忏悔; rufinus ，堂弟，圣克莱尔; Juniper的， “著名的弄臣的上帝” 。
During the Lent of 1212, a new joy, great as it was unexpected, came to Francis.在贷出的1212年，一个新的喜悦，伟大，因为这是意外，来到弗朗西斯。 Clare, a young heiress of Assisi, moved by the saint's preaching at the church of St. George, sought him out, and begged to be allowed to embrace the new manner of life he had founded.克莱尔，一名年轻的继承人阿西斯，所提出的圣人的说教，在圣乔治教堂，寻求他，乞求被允许迎接新的方式生活，他成立了。 By his advice, Clare, who was then but eighteen, secretly left her father's house on the night following Palm Sunday, and with two companions went to the Porziuncola, where the friars met her in procession, carrying lighted torches.由他的意见，克莱尔，谁当时，但18 ，秘密离开，她的父亲的家在当晚下面的Palm星期日，并与两个同伴去了porziuncola ，那里的friars会见了她在游行时，进行点燃火炬。 Then Francis, having cut off her hair, clothed her in the Minorite habit and thus received her to a life of poverty, penance, and seclusion.然后弗朗西斯后，切断她的头发，衣物，她在minorite的习惯，从而收到了她的生活贫困， penance ，和隐居。 Clare stayed provisionally with some Benedictine nuns near Assisi, until Francis could provide a suitable retreat for her, and for St. Agnes, her sister, and the other pious maidens who had joined her.克莱尔下榻的临时与一些本笃会修女近阿西西，直到弗朗西斯可以提供一个合适的务虚会为她和圣张云，她的妹妹，和其他虔诚的少女谁加入了她。 He eventually established them at St. Damian's, in a dwelling adjoining the chapel he had rebuilt with his own hands, which was now given to the saint by the Benedictines as domicile for his spiritual daughters, and which thus became the first monastery of the Second Franciscan Order of Poor Ladies, now known as Poor Clares.他最终成立，他们在圣达米安的，在一个住家邻近的教堂，他重建自己的手中，这是现在考虑到圣所benedictines作为原居地为他的精神的女儿，并因此成为第一个修道院第二济秩序的穷人女士们，现在被称为穷人的clares 。
In the autumn of the same year (1212) Francis's burning desire for the conversion of the Saracens led him to embark for Syria, but having been shipwrecked on the coast of Slavonia, he had to return to Ancona.在今年秋季的同一年（ 1212年）方济各的燃烧的愿望，为转换的撒拉逊促使他走上为叙利亚，但被船对沿海斯拉沃尼亚，他不得不返回到安科纳。 The following spring he devoted himself to evangelizing Central Italy.第二年春天，他致力于福传意大利中部。 About this time (1213) Francis received from Count Orlando of Chiusi the mountain of La Verna, an isolated peak among the Tuscan Apennines, rising some 4000 feet above the valley of the Casentino, as a retreat, "especially favourable for contemplation", to which he might retire from time to time for prayer and rest.对这个时间（ 1213年）弗朗西斯收到计数奥兰多的chiusi山区的La verna ，一个孤立的高峰期之间的托斯卡纳的亚平宁山，上升一些四零零零英尺上述山谷的卡森提诺，作为一个务虚会“ ，特别是有利的沉思” ，其中，他可能退休，不时祈祷和休息。 For Francis never altogether separated the contemplative from the active life, as the several hermitages associated with his memory, and the quaint regulations he wrote for those living in them bear witness.为弗朗西斯从来没有完全分开，沉思，从积极的生活，作为几个hermitages与他的记忆，以及古朴的规例，他写道，为那些生活在他们的见证。 At one time, indeed, a strong desire to give himself wholly to a life of contemplation seems to have possessed the saint.在同一时间，事实上，强烈的愿望，让自己完全的生活沉思，似乎已具备了圣。 During the next year (1214) Francis set out for Morocco, in another attempt to reach the infidels and, if needs be, to shed his blood for the Gospel, but while yet in Spain was overtaken by so severe an illness that he was compelled to turn back to Italy once more.在今后一年（ 1214年）弗朗西斯订出的摩洛哥，在另一个企图达到异教徒和，如果需要的话，说明他的血液福音，但同时，然而，在西班牙是超越了如此严重的疾病，他是迫不得已回头意大利一次。
Authentic details are unfortunately lacking of Francis's journey to Spain and sojourn there.真实的细节，可惜缺乏弗朗西斯的征途上，党到西班牙和逗留。 It probably took place in the winter of 1214-1215.它可能发生在冬天， 1214年至1215年。 After his return to Umbria he received several noble and learned men into his order, including his future biographer Thomas of Celano.之后，他返回到翁布里亚，他收到了若干的崇高和了解，男人变成他的命令，包括他未来的传记作者托马斯切拉诺。 The next eighteen months comprise, perhaps, the most obscure period of the saint's life.在未来18个月组成，或许，最模糊的时期，圣的生命。 That he took part in the Lateran Council of 1215 may well be, but it is not certain; we know from Eccleston, however, that Francis was present at the death of Innocent III, which took place at Perugia, in July 1216.他参加了这次拉特兰会， 1215年可能会有，但它并不是某些;我们知道，从eccleston ，不过，弗朗西斯目前在死亡的无辜第三，其中发生在佩鲁贾，在1216年7月。 Shortly afterwards, ie very early in the pontificate of Honorius III, is placed the concession of the famous Porziuncola Indulgence.此后不久，即很早就在教宗的挪三，是把特许权的著名porziuncola放纵。 It is related that once, while Francis was praying at the Porziuncola, Christ appeared to him and offered him whatever favour he might desire.这是相关，一旦，而弗朗西斯是祈祷在porziuncola ，基督在他看来，并提供他什么，他可能赞成的愿望。 The salvation of souls was ever the burden of Francis's prayers, and wishing moreover, to make his beloved Porziuncola a sanctuary where many might be saved, he begged a plenary Indulgence for all who, having confessed their sins, should visit the little chapel.拯救灵魂，是以往任何时候都负担弗朗西斯的祈祷，并祝愿此外，为了使他心爱的porziuncola避难所，有许多可能被保存，他乞求一次全体会议放纵所有谁后，交代了他们的罪孽，应该访问的小礼拜堂。 Our Lord acceded to this request on condition that the pope should ratify the Indulgence.我们的主加入了这一请求，条件是，教宗应批准的放纵。 Francis thereupon set out for Perugia, with Brother Masseo, to find Honorius III.弗朗西斯于是订出的佩鲁贾队，与兄弟masseo ，找到挪三。 The latter, notwithstanding some opposition from the Curia at such an unheard-of favour, granted the Indulgence, restricting it, however, to one day yearly.后者，尽管一些反对党从教廷在这样一个奇闻的赞成，获得放纵，限制它，不过，一天的年度。 He subsequently fixed 2 August in perpetuity, as the day for gaining this Porziuncola Indulgence, commonly known in Italy as il perdono d'Assisi.随后，他固定的8月2日，在永久，由于天为获得这porziuncola放纵，俗称在意大利作为金正日perdono -阿西西。 Such is the traditional account.这是传统的帐户。 The fact that there is no record of this Indulgence in either the papal or diocesan archives and no allusion to it in the earliest biographies of Francis or other contemporary documents has led some writers to reject the whole story.事实是没有的纪录，这在放纵自己，无论是教皇或教区档案和没有提到它在最早的传记弗朗西斯或其他当代的文件已导致一些作家拒绝整个故事。 This argumentum ex silentio has, however, been met by M. Paul Sabatier, who in his critical edition of the "Tractatus de Indulgentia" of Fra Bartholi has adduced all the really credible evidence in its favour.这argumentum前silentio ，不过，会见了由M.保罗撒巴帖，谁在他的批判版“ tractatus德indulgentia ”法兰克福机场bartholi已引用的所有真正可信的证据证明在其赞成。 But even those who regard the granting of this Indulgence as traditionally believed to be an established fact of history, admit that its early history is uncertain.但即使是那些谁方面给予这放纵，因为传统上认为是一个既定的历史事实，承认其早期历史是不确定的。 (See PORTIUNCULA.) （见俊古拉） 。
The first general chapter of the Friars Minor was held in May, 1217, at Porziuncola, the order being divided into provinces, and an apportionment made of the Christian world into so many Franciscan missions.第一章一般的friars未成年人是在五月举行， 1217年，在porziuncola ，该命令被分为省，并分配了基督教世界到这么多的方济各的使命。 Tuscany, Lombardy, Provence, Spain, and Germany were assigned to five of Francis's principal followers; for himself the saint reserved France, and he actually set out for that kingdom, but on arriving at Florence, was dissuaded from going further by Cardinal Ugolino, who had been made protector of the order in 1216.托斯卡纳，伦巴第大区，普罗旺斯，西班牙，和德国被分配到五弗朗西斯的主要追随者;亲自圣预留法国，和他其实列明认为，英国，但在抵达佛罗伦斯，被劝阻进一步枢机ugolino ，谁已经取得了保护者的命令在1216年。 He therefore sent in his stead Brother Pacificus, who in the world had been renowned as a poet, together with Brother Agnellus, who later on established the Friars Minor in England.因此，他发出了在他的兄弟之而起的太平洋，谁在世界上已作为一个著名的诗人，再加上兄弟agnellus ，谁在稍后成立了friars未成年人在英格兰。 Although success came indeed to Francis and his friars, with it came also opposition, and it was with a view to allaying any prejudices the Curia might have imbibed against their methods that Francis, at the instance of Cardinal Ugolino, went to Rome and preached before the pope and cardinals in the Lateran.虽然成功的来到，实在弗朗西斯和他的friars ，它也反对，而且它以期纾缓任何的偏见，该教廷可能有吸胀对他们的方法，弗朗西斯，在实例枢机主教ugolino ，到罗马和鼓吹前该教宗与枢机主教们，在拉特兰。 This visit to the Eternal City, which took place 1217-18, was apparently the occasion of Francis's memorable meeting with St. Dominic.这次访问，以永恒的城市，发生的1217年至1218年，显然是之际，方济各的难忘的会议与圣星。 The year 1218 Francis devoted to missionary tours in Italy, which were a continual triumph for him.今年1218年弗朗西斯致力于传教旅行团在意大利，这是一种持续的胜利为他。 He usually preached out of doors, in the market-places, from church steps, from the walls of castle court-yards.他通常会鼓吹走出门，在市场的地方，从教会的步骤，从墙壁青山法院码。 Allured by the magic spell of his presence, admiring crowds, unused for the rest to anything like popular preaching in the vernacular, followed Francis from place to place hanging on his lips; church bells rang at his approach; processions of clergy and people advanced to meet him with music and singing; they brought the sick to him to bless and heal, and kissed the very ground on which he trod, and even sought to cut away pieces of his tunic. allured由紧箍咒，他的存在，令人钦佩的人群中，不使用，其余的东西一样，流行的说教，在白话文，其次是弗朗西斯地方挂在他的嘴唇;教堂的钟声让他的做法;游行神职人员和人民，以先进与他会面，与音乐和唱歌，他们所带来的病人给他祝福和愈合，并亲吻非常地面上，他trod ，甚至设法削减远离件他的外衣。 The extraordinary enthusiasm with which the saint was everywhere welcomed was equalled only by the immediate and visible result of his preaching.非凡的热情与圣是到处是平表示欢迎，只有立即和有形的结果，他的说教。 His exhortations of the people, for sermons they can hardly be called, short, homely, affectionate, and pathetic, touched even the hardest and most frivolous, and Francis became in sooth a very conqueror of souls.他的嘱托，把人民群众，布道，他们难以所谓，总之，家居，有情，可怜，感动，甚至最难和最无聊的，和弗朗西斯成为在sooth一个非常征服者的灵魂。 Thus it happened, on one occasion, while the saint was preaching at Camara, a small village near Assisi, that the whole congregation were so moved by his "words of spirit and life" that they presented themselves to him in a body and begged to be admitted into his order.因此，发生了，有一次，而圣是说教，在卡马拉，一个小村庄附近的阿西西，即整个聚集，所以他所提出的“的话，精神与生命” ，他们介绍了自己，他在身体和乞求，以被接纳进他的命令。 It was to accede, so far as might be, to like requests that Francis devised his Third Order, as it is now called, of the Brothers and Sisters of Penance, which he intended as a sort of middle state between the world and the cloister for those who could not leave their home or desert their wonted avocations in order to enter either the First Order of Friars Minor or the Second Order of Poor Ladies.这是加入，直至目前为止，可能，想请弗朗西斯制订了他的第三秩序，因为它是现在所谓的，兄弟姊妹的penance ，他打算作为一种中东国家之间的世界和修道院对于那些谁不能离开他们的家中或沙漠，他们wonted avocations在以输入的第一道命令friars轻微或二阶穷人的女士们。 That Francis prescribed particular duties for these tertiaries is beyond question.弗朗西斯认为，明职责，特别是为这些tertiaries是毫无疑问的。 They were not to carry arms, or take oaths, or engage in lawsuits, etc. It is also said that he drew up a formal rule for them, but it is clear that the rule, confirmed by Nicholas IV in 1289, does not, at least in the form in which it has come down to us, represent the original rule of the Brothers and Sisters of Penance.他们没有携带武器，或采取宣誓，或从事在诉讼中，等它也说，他起草了一份正式的规则对他们来说，但很明显，法治，证实了尼古拉四，在1289年，不，至少是在以何种形式，它已降低对我们来说，代表原来的第的兄弟姐妹们penance 。 In any event, it is customary to assign 1221 as the year of the foundation of this third order, but the date is not certain.在任何情况下，这是习惯的转让，作为1221年的基础，这三阶，但日期是不能肯定。
At the second general chapter (May, 1219) Francis, bent on realizing his project of evangelizing the infidels, assigned a separate mission to each of his foremost disciples, himself selecting the seat of war between the crusaders and the Saracens.在第二章一般（ 5月， 1219年）弗朗西斯，执意要实现他的计划，福传异教徒，指派一个单独的使命，每一个他的首要弟子，自己选择的座位之间的战争的十字军和撒拉逊人。 With eleven companions, including Brother Illuminato and Peter of Cattaneo, Francis set sail from Ancona on 21 June, for Saint-Jean d'Acre, and he was present at the siege and taking of Damietta.与11同伴，包括兄弟illuminato和彼得的cattaneo ，弗朗西斯启航从安科纳6月21日，对于圣-让-英亩，和他目前在围困和采取的达米埃塔。 After preaching there to the assembled Christian forces, Francis fearlessly passed over to the infidel camp, where he was taken prisoner and led before the sultan.后说教，有向组装基督教势力，弗朗西斯无畏无惧地交给异教徒营，在那里他被带到囚犯，并导致前文莱苏丹。 According to the testimony of Jacques de Vitry, who was with the crusaders at Damietta, the sultan received Francis with courtesy, but beyond obtaining a promise from this ruler of more indulgent treatment for the Christian captives, the saint's preaching seems to have effected little.根据证词，雅克德vitry ，谁是与十字军在达米埃塔，文莱苏丹收到弗朗西斯与礼貌，但没想到获得承诺，从这个统治者更姑息治疗基督教的俘虏，圣人的说教，似乎已影响不大。
Before returning to Europe, the saint is believed to have visited Palestine and there obtained for the friars the foothold they still retain as guardians of the holy places.然后返回欧洲，圣相信已访问了巴勒斯坦和有获得为friars的立足点，他们仍然保留，作为监护人的圣地。 What is certain is that Francis was compelled to hasten back to Italy because of various troubles that had arisen there during his absence.什么是可以肯定的是，弗朗西斯被强迫以加快回意大利由于种种麻烦，已出现有在他离港期间。 News had reached him in the East that Matthew of Narni and Gregory of Naples, the two vicars-general whom he had left in charge of the order, had summoned a chapter which, among other innovations, sought to impose new fasts upon the friars, more severe than the rule required.新闻已达到，他在东认为，马修的narni和格雷戈里的那不勒斯，两个vicars干事的人，他留在负责人一声令下，已传唤的一章，其中除其他创新，寻求新的fasts后， friars ，更严重比法治要求。 Moreover, Cardinal Ugolino had conferred on the Poor Ladies a written rule which was practically that of the Benedictine nuns, and Brother Philip, whom Francis had charged with their interests, had accepted it.此外，枢机主教ugolino赋予对穷人的女士们，书面的规则，几乎全被认为的本笃会修女，和兄弟弘，其中弗朗西斯曾被控以他们的利益，已经接受了它。 To make matters worse, John of Capella, one of the saint's first companions, had assembled a large number of lepers, both men and women, with a view to forming them into a new religious order, and had set out for Rome to seek approval for the rule he had drawn up for these unfortunates.使问题更糟的是，约翰五车，其中的圣人的第一同伴，集结了大量的麻风病人，无论男人和女人，以期形成他们到一个新的宗教秩序，并已订出的罗马，以寻求批准该规则，他制定了为这些unfortunates 。 Finally a rumour had been spread abroad that Francis was dead, so that when the saint returned to Italy with Brother Elias -- he appeared to have arrived at Venice in July, 1220 -- a general feeling of unrest prevailed among the friars.最后谣言已经传播到国外弗朗西斯已经死了，所以当圣返回意大利与兄弟埃利亚斯-他似乎已抵达威尼斯，在7月， 1 220年-普遍感到不安之间普遍fr iars。
Apart from these difficulties, the order was then passing through a period of transition.除了这些困难，该命令，然后通过一个过渡时期。 It had become evident that the simple, familiar, and unceremonious ways which had marked the Franciscan movement at its beginning were gradually disappearing, and that the heroic poverty practiced by Francis and his companions at the outset became less easy as the friars with amazing rapidity increased in number.它已成为明显的简单，熟悉，和unceremonious方式这标志着济运动在其开始逐渐消失，以及英雄的贫困实行的弗朗西斯和他的同伴在开始时成为不容易，作为friars以惊人的速度增加在号码。 And this Francis could not help seeing on his return.这是弗朗西斯忍不住看到他的回报。 Cardinal Ugolino had already undertaken the task "of reconciling inspirations so unstudied and so free with an order of things they had outgrown."枢机主教ugolino已承诺的任务“调和启示，使unstudied等自由与秩序的东西，他们已经超越” 。 This remarkable man, who afterwards ascended the papal throne as Gregory IX, was deeply attached to Francis, whom he venerated as a saint and also, some writers tell us, managed as an enthusiast.这个了不起的男子，谁后，登上了教皇的宝座，作为格雷戈里九，给他留下了深刻的重视弗朗西斯，他崇敬的人，作为一个圣此外，一些作家告诉我们，管理作为一个爱好者。
That Cardinal Ugolino had no small share in bringing Francis's lofty ideals "within range and compass" seems beyond dispute, and it is not difficult to recognize his hand in the important changes made in the organization of the order in the so-called Chapter of Mats.枢机主教认为， ugolino了不小的份额，使弗朗西斯的崇高理想“的范围内和指南针”似乎是不容争议的，它并不困难，认识到他的手在重要的变化，取得了在该组织的命令在所谓的一章垫。 At this famous assembly, held at Porziuncola at Whitsuntide, 1220 or 1221 (there is seemingly much room for doubt as to the exact date and number of the early chapters), about 5000 friars are said to have been present, besides some 500 applicants for admission to the order.在这个著名的集会，举行porziuncola在whitsuntide ， 1220年或1221年（似乎是有很大空间，无疑，以确切日期和数目初章） ，约5000 friars是说已经目前，除了约500名申请入学顺序。 Huts of wattle and mud afforded shelter for this multitude.木屋的荆和泥给予住房，这千头万绪。 Francis had purposely made no provision for them, but the charity of the neighbouring towns supplied them with food, while knights and nobles waited upon them gladly.弗朗西斯曾故意没有规定他们，但慈善机构的邻近城镇供应他们食物，而骑士和贵族等待后，他们很乐意。 It was on this occasion that Francis, harassed no doubt and disheartened at the tendency betrayed by a large number of the friars to relax the rigours of the rule, according to the promptings of human prudence, and feeling, perhaps unfitted for a place which now called largely for organizing abilities, relinquished his position as general of the order in favour of Peter of Cattaneo.这是在这个场合，弗朗西斯，骚扰毫无疑问，和心灰意冷，在趋势出卖了大量的friars放宽严格的规则，根据该promptings人类为慎重起见，和感觉，也许unfitted一个地方，现在所谓主要是组织能力，放弃了他的立场作为一般的秩序，赞成彼得的cattaneo 。 But the latter died in less than a year, being succeeded as vicar-general by the unhappy Brother Elias, who continued in that office until the death of Francis.但后者死亡，在不到一年，被成功地作为副主教-一般由不愉快的兄弟埃利亚斯，谁在这方面继续任职，直到死亡的弗朗西斯。
The saint, meanwhile, during the few years that remained in him, sought to impress on the friars by the silent teaching of personal example of what sort he would fain have them to be.圣，同时，在几年，留在他，设法留下深刻的印象就friars由沉默的教学个人的例子，什么样的，他将fain有他们。 Already, while passing through Bologna on his return from the East, Francis had refused to enter the convent there because he had heard it called the "House of the Friars" and because a studium had been instituted there.已，而通过博洛尼亚对他的回报，从东，弗朗西斯曾拒绝进入修道院，因为他已听到它被称为“内务的friars ” ，因为studium已被提起。 He moreover bade all the friars, even those who were ill, quit it at once, and it was only some time after, when Cardinal Ugolino had publicly declared the house to be his own property, that Francis suffered his brethren to re-enter it.此外，他八德所有friars ，甚至那些谁生病，退出它于一旦，这只是一段时间后，当枢机主教ugolino曾公开宣布，众议院将自己的财产，弗朗西斯受到他的兄弟重新输入。 Yet strong and definite as the saint's convictions were, and determinedly as his line was taken, he was never a slave to a theory in regard to the observances of poverty or anything else; about him indeed, there was nothing narrow or fanatical.然而，强烈和明确的作为圣人的被法庭定罪的个案，并毅然为他所采取的路线是，他从未奴隶到一个理论方面的纪念活动，向贫困或任何其他;约他事实上，没有任何狭窄或狂热。 As for his attitude towards study, Francis desiderated for his friars only such theological knowledge as was conformable to the mission of the order, which was before all else a mission of example.至于他对待学习的态度，弗朗西斯desiderated他friars只有这样的神学知识，是符合使命的命令，这是之前，一切的使命的例子。 Hence he regarded the accumulation of books as being at variance with the poverty his friars professed, and he resisted the eager desire for mere book-learning, so prevalent in his time, in so far as it struck at the roots of that simplicity which entered so largely into the essence of his life and ideal and threatened to stifle the spirit of prayer, which he accounted preferable to all the rest.因此，他认为，积累的图书作为差异与贫穷，他friars professed ，他抗拒的迫切愿望，仅仅是书本学习，所以普遍在他的时间，直至目前为止，因为它击中的根源，认为简单进入因此，在很大程度上转化的本质，他的生活和理想，并威胁要扼杀的精神祈祷，这是他占了最好的所有的休息。 In 1221, so some writers tell us, Francis drew up a new rule for the Friars Minor.在1221年，因此，有些作者告诉我们，弗朗西斯制定了一项新的规则，为friars轻微。 Others regard this so-called Rule of 1221 not as a new rule, but as the first one which Innocent had orally approved; not, indeed, its original form, which we do not possess, but with such additions and modifications as it has suffered during the course of twelve years.其他方面，这个所谓的法治， 1221年不是一个新的规则，但作为第一个无辜的口头批准;没有，事实上，其原有的形式，这是我们不具备，但这样的补充和修改，因为它受到了过程中十二年。 However this may be, the composition called by some the Rule of 1221 is very unlike any conventional rule ever made.不过，这可能是，组成所谓的一些法治的1221年是非常不同，任何传统的规则作出的。 It was too lengthy and unprecise to become a formal rule, and two years later Francis retired to Fonte Colombo, a hermitage near Rieti, and rewrote the rule in more compendious form.这是过于冗长和unprecise成为一个正式的规则，并在两年后弗朗西斯退休来源科伦坡附近的一埃尔米塔日经济产业研究所，并重写规则，更compendious形式。 This revised draft he entrusted to Brother Elias, who not long after declared he had lost it through negligence.这个修订草案，他委托给兄弟埃利亚斯，谁没多久后，宣布他已失去了它通过疏忽。 Francis thereupon returned to the solitude of Fonte Colombo, and recast the rule on the same lines as before, its twenty-three chapters being reduced to twelve and some of its precepts being modified in certain details at the instance of Cardinal Ugolino.弗朗西斯于是退回给孤独的来源科伦坡，并改写法治就同一线路以往一样，其23章减少到12和它的一些戒律被修改，在某些细节，例如在主教的ugolino 。 In this form the rule was solemnly approved by Honorius III, 29 November, 1223 (Litt. "Solet annuere").在这种形式法治隆重批准挪三， 1223年11月29日（ litt. “ solet annuere ” ） 。 This Second Rule, as it is usually called or Regula Bullata of the Friars Minor, is the one ever since professed throughout the First Order of St. Francis (see RULE OF SAINT FRANCIS).这第二个规则，因为它是通常所谓的或规范bullata的friars轻微的，是一个自professed全国各地的第一道命令圣弗朗西斯（见法治的圣方济各） 。 It is based on the three vows of obedience, poverty, and chastity, special stress however being laid on poverty, which Francis sought to make the special characteristic of his order, and which became the sign to be contradicted.这是基于三个誓言服从，贫穷，和贞节，特别强调了，但被解雇就贫穷，这弗朗西斯要求作出特别的特点，他的秩序，并成为签署将有抵触。 This vow of absolute poverty in the first and second orders and the reconciliation of the religious with the secular state in the Third Order of Penance are the chief novelties introduced by Francis in monastic regulation.这发誓绝对贫困的在第一和第二的订单与和解的宗教与世俗国家，在第三秩序penance是行政新奇所提出的弗朗西斯在寺院的规例。
It was during Christmastide of this year (1223) that the saint conceived the idea of celebrating the Nativity "in a new manner", by reproducing in a church at Greccio the praesepio of Bethlehem, and he has thus come to be regarded as having inaugurated the popular devotion of the Crib.这是在christmastide这一年（ 1223 ）表示，圣构思的想法庆祝nativity ： “在一个新的方式” ，复制在一所教堂在greccio了praesepio伯利恒，他因而来被视为具有宣誓就职热门奉献的婴儿床。 Christmas appears indeed to have been the favourite feast of Francis, and he wished to persuade the emperor to make a special law that men should then provide well for the birds and the beasts, as well as for the poor, so that all might have occasion to rejoice in the Lord.圣诞节似乎确实已成为最喜爱的节日弗朗西斯，他希望说服皇帝作出一项特别的法律，男人就应该提供，以及为鸟类和兽类，以及为穷人服务，让所有可能的场合欢庆在主。
Early in August, 1224, Francis retired with three companions to "that rugged rock 'twixt Tiber and Arno", as Dante called La Verna, there to keep a forty days fast in preparation for Michaelmas.早在8月， 1224年，弗朗西斯退休与三个同伴，以“坚固的岩石' twixt伯和阿诺” ，但丁所谓的香格里拉verna ，有保持四十天快速在准备michaelmas 。 During this retreat the sufferings of Christ became more than ever the burden of his meditations; into few souls, perhaps, had the full meaning of the Passion so deeply entered.在此撤退的痛苦，基督成为比以往任何时候更加的负担，他meditations ;成数的灵魂，或许，已全部意思的热情如此深地进入。 It was on or about the feast of the Exaltation of the Cross (14 September) while praying on the mountainside, that he beheld the marvellous vision of the seraph, as a sequel of which there appeared on his body the visible marks of the five wounds of the Crucified which, says an early writer, had long since been impressed upon his heart.这是对或有关盛宴的提升对两岸关系（ 9月14日）祈祷的同时，对山坡上，他看到奇妙的视觉的seraph ，作为一个续集，其中有出现在他的身体有形马克的五伤该钉在十字架上，一说，早期的作家，已久以来，一直留下深刻印象后，他的心。 Brother Leo, who was with St. Francis when he received the stigmata, has left us in his note to the saint's autograph blessing, preserved at Assisi, a clear and simple account of the miracle, which for the rest is better attested than many another historical fact.兄弟利奥，谁是与圣弗朗西斯时，他收到了stigmata ，已经离开了我们在他的说明，向圣人的亲笔签名祝福，保存在阿西西，一个简单明了的帐户中的奇迹，这为更好地休息是核签比许多人的另一个历史事实。 The saint's right side is described as bearing on open wound which looked as if made by a lance, while through his hands and feet were black nails of flesh, the points of which were bent backward.圣的右侧是形容为事关开放的伤口，其中，看上去非常像所作的一矛，而通过他的手和脚被黑钉肉，点，其中执意要落后。 After the reception of the stigmata, Francis suffered increasing pains throughout his frail body, already broken by continual mortification.后接待的stigmata ，弗朗西斯受到越来越多的痛苦，他体弱的身体，已经打破了由不断mortification 。 For, condescending as the saint always was to the weaknesses of others, he was ever so unsparing towards himself that at the last he felt constrained to ask pardon of "Brother Ass", as he called his body, for having treated it so harshly.为， condescending作为圣始终是弱点，别人的，他是以往任何时候都不遗余力，所以对自己在上次他认为，约束要求赦免的“兄弟驴” ，他呼吁他的尸体，因处理这么严厉。 Worn out, moreover, as Francis now was by eighteen years of unremitting toil, his strength gave way completely, and at times his eyesight so far failed him that he was almost wholly blind.破旧，此外，由于弗朗西斯，现在是由十八年的不懈的辛劳，他的实力了完全的方式，有时他的视力至今没有他，他几乎完全失明。
During an access of anguish, Francis paid a last visit to St. Clare at St. Damian's, and it was in a little hut of reeds, made for him in the garden there, that the saint composed that "Canticle of the Sun", in which his poetic genius expands itself so gloriously.在访问的痛苦，付出了弗朗西斯上次访问圣克莱尔在圣达米安的，它是在一个不大的小屋芦苇，为他在花园里有，即圣组成的“ canticle的太阳” ，在他的诗的天才扩大本身，所以光荣。 This was in September, 1225.这是今年9月， 1225年。 Not long afterwards Francis, at the urgent instance of Brother Elias, underwent an unsuccessful operation for the eyes, at Rieti.不久弗朗西斯，在紧迫的实例兄弟埃利亚斯，经历了一次不成功的运作眼睛，在RIETI的。 He seems to have passed the winter 1225-26 at Siena, whither he had been taken for further medical treatment.他似乎已经过去了，冬天1225年至1226年在锡耶纳，着他已经采取了进一步的诊治。 In April, 1226, during an interval of improvement, Francis was moved to Cortona, and it is believed to have been while resting at the hermitage of the Celle there, that the saint dictated his testament, which he describes as a "reminder, a warning, and an exhortation".今年4月， 1226年，在一区间的改善，弗朗西斯被转移到了cortona ，它被认为是已经休息，而在埃尔米塔日的勒有，即圣取决于他的遗嘱，他形容为一个“提醒您注意，一警告，并告诫“ 。 In this touching document Francis, writing from the fullness of his heart, urges anew with the simple eloquence, the few, but clearly defined, principles that were to guide his followers, implicit obedience to superiors as holding the place of God, literal observance of the rule "without gloss", especially as regards poverty, and the duty of manual labor, being solemnly enjoined on all the friars.在这感人的文件弗朗西斯，写作，从丰满的，他的心，敦促重新与简单的滔滔雄辩，数，但明确界定，原则，要引导他的追随者，隐服从上级举行的地方神，从字面上遵守法治“没有光泽” ，特别是至于贫穷，和责任的体力劳动，被郑重责成对所有friars 。
Meanwhile alarming dropsical symptoms had developed, and it was in a dying condition that Francis set out for Assisi.同时令人震惊的dropsical症状的发展，这是在一个垂死的条件是弗朗西斯而订出的阿西西。 A roundabout route was taken by the little caravan that escorted him, for it was feared to follow the direct road lest the saucy Perugians should attempt to carry Francis off by force so that he might die in their city, which would thus enter into possession of his coveted relics.一个回旋的路线是由小车队护送他认为，有人担心按照直接道，以免saucy perugians应尝试进行弗朗西斯小康武力，所以，他可能死在他们的城市，这将因此进入藏他梦寐以求的文物。 It was therefore under a strong guard that Francis, in July, 1226, was finally borne in safety to the bishop's palace in his native city amid the enthusiastic rejoicings of the entire populace.因此，有人下，强大的后卫弗朗西斯说，今年7月， 1226年，终于被传染的，在安全的辅理主教的宫殿在他的本土城市中，热心rejoicings的整个民众。 In the early autumn Francis, feeling the hand of death upon him, was carried to his beloved Porziuncola, that he might breathe his last sigh where his vocation had been revealed to him and whence his order had struggled into sight.在初秋的弗朗西斯，感觉手死亡后，他进行了他心爱的porziuncola ，他可能呼吸，他最后叹道，他的天职，已透露，他和whence他的命令而奋斗到在望。 On the way thither he asked to be set down, and with painful effort he invoked a beautiful blessing on Assisi, which, however, his eyes could no longer discern.就如何thither ，他要求订定，并与痛苦的努力，他引用一个美丽的祝福就阿西西，不过，他的眼睛再也无法辨别。 The saint's last days were passed at the Porziuncola in a tiny hut, near the chapel, that served as an infirmary.圣最后的日子，通过在porziuncola在一个微小的小屋，附近的教堂，担任疗养院。 The arrival there about this time of the Lady Jacoba of Settesoli, who had come with her two sons and a great retinue to bid Francis farewell, caused some consternation, since women were forbidden to enter the friary.的到来，有大约这个时候，夫人jacoba的settesoli ，谁曾来与她的两个儿子和一个伟大retinue申办弗朗西斯告别，造成了一些惊愕，因为妇女被禁止进入friary 。 But Francis in his tender gratitude to this Roman noblewoman, made an exception in her favour, and "Brother Jacoba", as Francis had named her on account of her fortitude, remained to the last.但弗朗西斯在他的投标，感谢这罗马noblewoman ，作出了例外，在她的赞成，以及“兄弟jacoba ” ，弗朗西斯已命名为她的帐户，她的毅力，仍然到最后。
On the eve of his death, the saint, in imitation of his Divine Master, had bread brought to him and broken.前夕就他的死因，圣，在模仿他的神硕士，曾带来的面包，他和碎。 This he distributed among those present, blessing Bernard of Quintaville, his first companion, Elias, his vicar, and all the others in order.这他分配那些目前，伯纳德的祝福quintaville ，他的第一同伴，埃利亚斯，他的副主教，和所有其他在秩序。 "I have done my part," he said next, "may Christ teach you to do yours." “我做了我的一部分，他说： ”接下来， “五月基督教你做你的” 。 Then wishing to give a last token of detachment and to show he no longer had anything in common with the world, Francis removed his poor habit and lay down on the bare ground, covered with a borrowed cloth, rejoicing that he was able to keep faith with his Lady Poverty to the end.然后希望给予一个最后心意支队，并表明他已不再有任何共同与世界，弗朗西斯删除他的穷人的习惯和放下在光秃秃的地面，涵盖了与借来的布，值得庆幸的，他能够保持信仰与他的夫人贫穷到去年底。 After a while he asked to have read to him the Passion according to St. John, and then in faltering tones he himself intoned Psalm 141.之后，虽然他要求看过他的热情，据圣约翰，然后在摇摇欲坠的声调，他本人intoned诗篇141 。 At the concluding verse, "Bring my soul out of prison", Francis was led away from earth by "Sister Death", in whose praise he had shortly before added a new strophe to his "Canticle of the Sun".在总结新诗“ ，带来我的灵魂走出监狱” ，弗朗西斯率领远离地球的“姐妹死亡” ，在其称赞他前不久增添了一个新的strophe他的“ canticle的太阳” 。 It was Saturday evening, 3 October, 1226, Francis being then in the forty-fifth year of his age, and the twentieth from his perfect conversion to Christ.这是周六晚上， 1226年10月3日，弗朗西斯被，然后在40 -第五个年头，他的年龄，和第二十从他的完美转换基督的。
The saint had, in his humility, it is said, expressed a wish to be buried on the Colle d'Inferno, a despised hill without Assisi, where criminals were executed.圣了，在他的谦卑，这是说，表达了希望被埋藏在colle -地狱，鄙视的山没有阿西斯，凡罪犯被执行枪决。 However this may be, his body was, on 4 October, borne in triumphant procession to the city, a halt being made at St. Damian's, that St. Clare and her companions might venerate the sacred stigmata now visible to all, and it was placed provisionally in the church of St. George (now within the enclosure of the monastery of St. Clare), where the saint had learned to read and had first preached.不过，这可能是，他的尸体，于10月4日，承担在胜利游行的城市，停止正在作出的圣达米安的，即圣克莱尔和她的同伴可能venerate的神圣stigmata现在有形所有，这是暂时放置在圣乔治教堂（现为内文的修道院圣克莱尔） ，其中圣学会了阅读，并已首次鼓吹。 Many miracles are recorded to have taken place at his tomb.许多奇迹，都记录有发生在他的墓。 Francis was canonized at St. George's by Gregory IX, 16 July, 1228.弗朗西斯被册封的圣乔治由格雷戈里九， 1228年7月16日。 On that day following the pope laid the first stone of the great double church of St. Francis, erected in honour of the new saint, and thither on 25 May, 1230, Francis's remains were secretly transferred by Brother Elias and buried far down under the high altar in the lower church.在这一天之后，教宗奠定了第一石大双教堂的圣弗朗西斯，竖立在荣幸新圣， thither对1230年5月25日，方济各的遗体被秘密转移，由兄弟埃利亚斯和埋葬至今下跌下高坛在较低的教会。 Here, after lying hidden for six centuries, like that of St. Clare's, Francis's coffin was found, 12 December, 1818, as a result of a toilsome search lasting fifty-two nights.在这里，隐藏后，倒卧在6世纪，像圣克莱尔的，方济各的棺木被发现， 1818年12月12日，由于1辛苦搜寻持久52夜。 This discovery of the saint's body is commemorated in the order by a special office on 12 December, and that of his translation by another on 25 May.这一发现对圣的身体是为纪念在该命令由一个特别办公室12月12日，和他的翻译由另一5月25日。 His feast is kept throughout the Church on 4 October, and the impression of the stigmata on his body is celebrated on 17 September.他的盛宴，是保持整个教会于10月4日，和印象的stigmata对他的身体是庆祝9月17日。
It has been said with pardonable warmth that Francis entered into glory in his lifetime, and that he is the one saint whom all succeeding generations have agreed in canonizing.它已表示，与pardonable温暖认为，弗朗西斯进入荣耀，在他的一生，以及他是一个圣人，其中所有后代已同意在canonizing 。 Certain it is that those also who care little about the order he founded, and who have but scant sympathy with the Church to which he ever gave his devout allegiance, even those who know that Christianity to be Divine, find themselves, instinctively as it were, looking across the ages for guidance to the wonderful Umbrian Poverello, and invoking his name in grateful remembrance.一定是那些谁也照顾甚少，令他创立，是谁，但很少有同情与教会，因为他以往任何时候都给予了自己虔诚的效忠，甚至那些谁知道，基督教被神，发现自己，本能的，因为它被，纵观各年龄为指导，以精彩的翁布里亚poverello ，并引用他的名字在感谢的纪念。 This unique position Francis doubtless owes in no small measure to his singularly lovable and winsome personality.这独特的地位，毫无疑问，弗朗西斯欠这在不小的措施，他的奇可爱和winsome的个性。 Few saints ever exhaled "the good odour of Christ" to such a degree as he.数圣人以往任何时候都喷出的“好气味基督受难记”到这种程度，因为他。 There was about Francis, moreover, a chivalry and a poetry which gave to his other-worldliness a quite romantic charm and beauty.有关于弗朗西斯，此外，骑士精神和诗歌，其中给他的其他-世俗一个相当浪漫的魅力和美感。 Other saints have seemed entirely dead to the world around them, but Francis was ever thoroughly in touch with the spirit of the age.其他圣人都似乎是完全死亡，向世界靠近他们，但弗朗西斯以往任何时候都深入接触，与弘扬时代精神。 He delighted in the songs of Provence, rejoiced in the new-born freedom of his native city, and cherished what Dante calls the pleasant sound of his dear land.他高兴地在歌曲的普罗旺斯，很高兴在新出生的自由，他的城市，和珍惜什么但丁呼吁愉快的声音，他的亲爱的土地。 And this exquisite human element in Francis's character was the key to that far-reaching, all-embracing sympathy, which may be almost called his characteristic gift.这精美的人为因素在弗朗西斯的性格是关键这一影响深远，包罗一切的同情，这可能是差不多的所谓他特有的礼物。 In his heart, as an old chronicler puts it, the whole world found refuge, the poor, the sick and the fallen being the objects of his solicitude in a more special manner.在他心中，作为一个老chronicler的说法，整个世界找到了避难所，穷人，病人和正在下降的对象，他的关怀，在一个更特别的方式。
Heedless as Francis ever was of the world's judgments in his own regard, it was always his constant care to respect the opinions of all and to wound the feelings of none.不顾作为弗朗西斯以往任何时候都是世界上的判断，在他自己方面，它一直是他不断的照顾，以尊重大家的意见和伤口的感情也没有。 Wherefore he admonishes the friars to use only low and mean tables, so that "if a beggar were to come to sit down near them he might believe that he was but with his equals and need not blush on account of his poverty." wherefore他admonishes该friars只使用低和平均表，所以说： “如果乞丐被来坐下来，他们附近，他可能认为他只不过是与他平等的，无须绯红就交代他的贫穷” 。 One night, we are told, the friary was aroused by the cry "I am dying."有一天晚上，有人告诉我们， friary是所引起的呼声： “我死” 。 "Who are you", exclaimed Francis arising, "and why are dying?" “你是谁” ，惊呼弗朗西斯所产生的， “为什么死” ？ "I am dying of hunger", answered the voice of one who had been too prone to fasting. “我死于饥饿” ，回答的声音，一个谁已太容易禁食。 Whereupon Francis had a table laid out and sat down beside the famished friar, and lest the latter might be ashamed to eat alone, ordered all the other brethren to join in the repast.这种情况下，弗朗西斯有一个表奠定了出来，坐下来，旁边的饥饿弗莱尔，否则，后者可能会感到羞愧吃单，下令所有其他兄弟加入，在餐饮。 Francis's devotedness in consoling the afflicted made him so condescending that he shrank not from abiding with the lepers in their loathly lazar-houses and from eating with them out of the same platter.方济各的devotedness在安慰受灾，使他这么condescending ，他则减少而不是从守法与麻风病人在其loathly拉扎尔-房屋和从饮食与他们出于同一盘。
But above all it is his dealings with the erring that reveal the truly Christian spirit of his charity.但上述所有，这是他的交易与erring ，表明真正的基督精神，他的慈善机构。 "Saintlier than any of the saint", writes Celano, "among sinners he was as one of themselves". “ saintlier比任何的圣人” ，写切拉诺， “其中的罪人，他是作为一个自己的” 。 Writing to a certain minister in the order, Francis says: "Should there be a brother anywhere in the world who has sinned, no matter how great soever his fault may be, let him not go away after he has once seen thy face without showing pity towards him; and if he seek not mercy, ask him if he does not desire it. And by this I will know if you love God and me."以书面形式向某部长在一声令下，弗朗西斯说： “应该有一个弟弟在世界上任何地方谁已罪，不管如何伟大soever他的错，可能，让他不会自动消失后，他一度被认为是你的脸没有显示很可惜，对他，如果他不寻求怜悯，问他，如果他不愿望。和这个，我会知道，如果你爱上帝和我“ 。 Again, to medieval notions of justice the evil-doer was beyond the law and there was no need to keep faith with him.再次，中世纪的概念，正义邪恶-行为人是超越法律，也就没有必要继续真诚地与他。 But according to Francis, not only was justice due even to evil-doers, but justice must be preceded by courtesy as by a herald.但据弗朗西斯，不仅是司法应有的，甚至恶人，但司法必须先礼貌作为一个先驱。 Courtesy, indeed, in the saint's quaint concept, was the younger sister of charity and one of the qualities of God Himself, Who "of His courtesy", he declares, "gives His sun and His rain to the just and the unjust".礼貌，事实上，在圣人的古朴的概念，是妹妹的慈善和一个素质的上帝，谁“ ，他礼貌” ，他宣称， “给他和他的孙雨公正和不公正的” 。 This habit of courtesy Francis ever sought to enjoin on his disciples.这个习惯礼貌弗朗西斯以往任何时候都要求责成对他的弟子。 "Whoever may come to us", he writes, "whether a friend or a foe, a thief or a robber, let him be kindly received", and the feast which he spread for the starving brigands in the forest at Monte Casale sufficed to show that "as he taught so he wrought". “谁可以来我们” ，他写道， “是否有朋友或敌人，一个小偷或强盗，让他被好心收到” ，以及盛宴，他的蔓延，为正在挨饿的brigands在森林里，在蒙地卡萨莱足以表明， “因为他教导，使他造成的” 。
The very animals found in Francis a tender friend and protector; thus we find him pleading with the people of Gubbio to feed the fierce wolf that had ravished their flocks, because through hunger "Brother Wolf" had done this wrong.非常动物发现，在弗朗西斯投标的朋友和保护者;因此，我们发现他的恳求，与人民群众的古比奥饲料激烈的狼来了ravished他们成群，因为通过饥饿“兄弟狼来了”做了这个错误。 And the early legends have left us many an idyllic picture of how beasts and birds alike susceptible to the charm of Francis's gentle ways, entered into loving companionship with him; how the hunted leveret sought to attract his notice; how the half-frozen bees crawled towards him in the winter to be fed; how the wild falcon fluttered around him; how the nightingale sang with him in sweetest content in the ilex grove at the Carceri, and how his "little brethren the birds" listened so devoutly to his sermon by the roadside near Bevagna that Francis chided himself for not having thought of preaching to them before.与早期的传说有很多，给我们留下了一个田园诗般的图片如何野兽和鸟类都容易的魅力，方济各的温柔的方式，进入爱好同伴与他如何打猎leveret要求，以吸引他的通知;如何半冻结蜜蜂检索对他在冬季要联储;如何野生猎鹰飘动身边;如何夜莺生与他在香甜的内容，在冬青格罗夫在carceri ，以及如何他的“小兄弟鸟” ，使devoutly听取了他的讲道中，由附近的路边贝瓦尼亚说，弗朗西斯指责自己没有思想的说教，他们之前。 Francis's love of nature also stands out in bold relief in the world he moved in. He delighted to commune with the wild flowers, the crystal spring, and the friendly fire, and to greet the sun as it rose upon the fair Umbrian vale.方济各的爱的性质也站出来，在大胆救济，在世界上，他提出英寸他高兴地社区与野生花卉，水晶春天，和友好的消防，迎接太阳，因为它上升后，公平的翁布里亚Vale的。 In this respect, indeed, St. Francis's "gift of sympathy" seems to have been wider even than St. Paul's, for we find no evidence in the great Apostle of a love for nature or for animals.在这方面，事实上，圣方济各的“礼物的同情”似乎已更广泛的，甚至比圣保禄的，我们发现没有证据显示在伟大的使徒的爱的性质或动物。
Hardly less engaging than his boundless sense of fellow-feeling was Francis's downright sincerity and artless simplicity.难以较少从事比他无限的意识同胞的感觉是方济各的彻头彻尾的诚意和artless简单。 "Dearly beloved," he once began a sermon following upon a severe illness, "I have to confess to God and you that during this Lent I have eaten cakes made with lard." “高昂的代价亲爱的， ”他一旦开始说教以下后，严重的疾病， “我必须承认，向上帝，你在此期间借给我吃月饼与猪油” 。 And when the guardian insisted for the sake of warmth upon Francis having a fox skin sewn under his worn-out tunic, the saint consented only upon condition that another skin of the same size be sewn outside.当监护人，坚持为求温暖后，弗朗西斯有一个福克斯皮肤缝在他的破旧了外衣，只圣同意后，条件是另一个皮肤的大小相同，被缝外。 For it was his singular study never to hide from men that which known to God.为这是他的奇异的研究从来没有隐藏从男子即众所周知的上帝。 "What a man is in the sight of God," he was wont to repeat, "so much he is and no more" -- a saying which passed into the "Imitation", and has been often quoted. “一名男子是在看到上帝， ”他是wont重复， “这么多，他没有更多的” -一个说法，其中通过成为“仿制” ，并已经常引用。
Another winning trait of Francis which inspires the deepest affection was his unswerving directness of purpose and unfaltering following after an ideal.另一个获奖性状的弗朗西斯，其中激励最深的感情，是他坚定不移的直接因果关系的目的和unfaltering以下后，一个理想的。 "His dearest desire so long as he lived", Celano tells us, "was ever to seek among wise and simple, perfect and imperfect, the means to walk in the way of truth." “他最亲近的愿望，只要他生活” ，切拉诺告诉我们， “是以往任何时候都寻求之间的明智和简单，健全和不完善，手段，走在路的真理” 。 To Francis love was the truest of all truths; hence his deep sense of personal responsibility towards his fellows.方济各的爱是真实的一切真理，因此，他深切的责任感个人的责任，对他的研究员。 The love of Christ and Him Crucified permeated the whole life and character of Francis, and he placed the chief hope of redemption and redress for a suffering humanity in the literal imitation of his Divine Master.基督的爱和他钉在十字架上，贯穿整个生命和性格的弗朗西斯，他把行政，希望赎回和补救为人类的苦难在字面模仿他的神掌握。 The saint imitated the example of Christ as literally as it was in him to do so; barefoot, and in absolute poverty, he proclaimed the reign of love.圣模仿的例子，以基督为从字面上来看，因为这是在他这样做;赤脚，并在绝对贫困中，他宣布了统治的爱情。 This heroic imitation of Christ's poverty was perhaps the distinctive mark of Francis's vocation, and he was undoubtedly, as Bossuet expresses it, the most ardent, enthusiastic, and desperate lover of poverty the world has yet seen.这个英雄模仿基督的贫穷，也许是鲜明的标志，方济各的使命，和他毫无疑问，作为bossuet表示，最殷切，热情，和绝望的情人贫穷的世界上还没有看到。 After money Francis most detested discord and divisions.之后，钱玉麟最讨厌的不和谐和分歧。 Peace, therefore, became his watchword, and the pathetic reconciliation he effected in his last days between the Bishop and Potesta of Assisi is bit one instance out of many of his power to quell the storms of passion and restore tranquility to hearts torn asunder by civil strife.和平，因此，成了他的座右铭，和可怜的和解，他的影响在他最后的天之间的主教和potesta的阿西西是位一出来，例如他的许多权力，为了平息风波的热情和恢复安宁，以心四分五裂由公务员内乱。 The duty of a servant of God, Francis declared, was to lift up the hearts of men and move them to spiritual gladness.的责任，公仆的上帝，弗朗西斯宣称，被解除了男人的心和它们移到精神欢喜。 Hence it was not "from monastic stalls or with the careful irresponsibility of the enclosed student" that the saint and his followers addressed the people; "they dwelt among them and grappled with the evils of the system under which the people groaned".因此，它不是“从寺院的摊位，或与小心，不负责任的密封式的学生”圣和他的追随者发表讲话的人; ： “他们花了它们之间并处理了与邪恶的制度下，人民的groaned ” 。 They worked in return for their fare, doing for the lowest the most menial labour, and speaking to the poorest words of hope such as the world had not heard for many a day.他们的工作以换取他们的票价，做最低的最粗重劳动，并在谈到向最贫穷的话，希望这种作为世界上没有听到许多一天。 In this wise Francis bridged the chasm between an aristocratic clergy and the common people, and though he taught no new doctrine, he so far repopularized the old one given on the Mount that the Gospel took on a new life and called forth a new love.在这明智的弗朗西斯弥补之间的鸿沟一贵族的神职人员和普通民众，虽然他教就没有新学说，他至今repopularized老一鉴于对山说，福音了一个新的生命，并要求提出了新的爱情。
Such in briefest outline are some of the salient features which render the figure of Francis one of such supreme attraction that all manner of men feel themselves drawn towards him, with a sense of personal attachment.例如在briefest纲要的一些要点，其中提供的数字弗朗西斯之一，如最高法院的吸引力，所有的方式，男子觉得自己对他制定的，具有责任感的个人附件。 Few, however, of those who feel the charm of Francis's personality may follow the saint to his lonely height of rapt communion with God.数，不过，那些觉得谁的魅力，方济各的个性，可能按照圣他寂寞的高度rapt与上帝。 For, however engaging a "minstrel of the Lord", Francis was none the less a profound mystic in the truest sense of the word.为，但从事“吟游诗人的主” ，弗朗西斯没有少了深刻的神秘，在真正意义的字。 The whole world was to him one luminous ladder, mounting upon the rungs of which he approached and beheld God.整个世界是他一个发光的阶梯，安装后梯矢，而他接触和看到上帝。 It is very misleading, however, to portray Francis as living "at a height where dogma ceases to exist", and still further from the truth to represent the trend of his teaching as one in which orthodoxy is made subservient to "humanitarianism".这是很具误导性的，然而，为了塑造弗朗西斯的生活“在高度那里的教条不再存在” ，并进一步从真相，以代表的趋势，他的教学作为一个在其中的正统是屈从于“人道” 。 A very cursory inquiry into Francis's religious belief suffices to show that it embraced the entire Catholic dogma, nothing more or less.一个非常粗略的调查，方济各的宗教信仰，足以表明它拥抱整个天主教教条，没有更多或更少。 If then the saint's sermons were on the whole moral rather than doctrinal, it was less because he preached to meet the wants of his day, and those whom he addressed had not strayed from dogmatic truth; they were still "hearers", if not "doers", of the Word.如果那么圣人的说教者对整个道德，而不是理论，这是少，因为他鼓吹，以满足希望他的天，和他的那些人没有解决偏离了教条式的真理;他们仍然“ hearers ” ，如果不是“人中“ ，这个词。 For this reason Francis set aside all questions more theoretical than practical, and returned to the Gospel.基于这个原因，弗朗西斯预留的所有问题，理论多于实际，并返回到福音。 Again, to see in Francis only the loving friend of all God's creatures, the joyous singer of nature, is to overlook altogether that aspect of his work which is the explanation of all the rest -- its supernatural side.再次，看在弗朗西斯只有爱好的朋友，所有上帝的动物，欢乐的歌的性质，是完全忽视这一方面，他的工作是解释所有，其余的-它的超自然的一面。 Few lives have been more wholly imbued with the supernatural, as even Renan admits.数的生命已更完全充满了超自然的，因为即使任南承认。 Nowhere, perhaps, can there be found a keener insight into the innermost world of spirit, yet so closely were the supernatural and the natural blended in Francis, that his very asceticism was often clothed in the guide of romance, as witness his wooing the Lady Poverty, in a sense that almost ceased to be figurative.行不通的，也许可以有找到了激烈的洞察到内心世界的精神，但如此密切被超自然与自然的融合在弗朗西斯，他非常禁欲主义往往是穿在指南中的浪漫，作为证人，他拉拢夫人贫困，在某种意义上，几乎不再是形象化。 For Francis's singularly vivid imagination was impregnate with the imagery of the chanson de geste, and owing to his markedly dramatic tendency, he delighted in suiting his action to his thought.为方济各的奇异丰富的想象力是浸渍与意象的香颂德geste ，由于他的显着戏剧性的趋势，他很高兴在适应他的行动，他的思想。 So, too, the saint's native turn for the picturesque led him to unite religion and nature.因此，太，圣人的本土转机风景如画促使他团结和宗教的性质。 He found in all created things, however trivial, some reflection of the Divine perfection, and he loved to admire in them the beauty, power, wisdom, and goodness of their Creator.他发现，在所有创造的东西，但是琐碎，有些反映了神的完美，他喜欢欣赏他们的美，权力，智慧和善良，他们的创造者。 And so it came to pass that he saw sermons even in stones, and good in everything.所以来通过，他看到的布道，甚至在石头，和良好的，一切。 Moreover, Francis's simple, childlike nature fastened on the thought, that if all are from one Father then all are real kin.此外，方济各的简单，小孩子的性质，固定于思想，如果大家都从一个父亲，然后一切都是真实的健。 Hence his custom of claiming brotherhood with all manner of animate and inanimate objects.因此，他的习俗，自称兄弟会与各种形式的动画和无生命的物体。 The personification, therefore, of the elements in the "Canticle of the Sun" is something more than a mere literary figure.人格化，因此，中各项内容的“ canticle的太阳”是些不仅仅是一个文学人物。 Francis's love of creatures was not simply the offspring of a soft or sentimental disposition; it arose rather from that deep and abiding sense of the presence of God, which underlay all he said and did.方济各的爱的动物，不单单是后代软或感性的处置;它产生的，而不是从深和守法意识，在场的上帝，这背后所有他的言行。 Even so, Francis's habitual cheerfulness was not that of a careless nature, or of one untouched by sorrow.即使如此，方济各的惯常cheerfulness是不是一个不小心的性质，或一个无动于衷的悲哀。 None witnessed Francis's hidden struggles, his long agonies of tears, or his secret wrestlings in prayer.没有亲眼目睹方济各的隐蔽斗争，他的长期痛苦的眼泪，或他的秘密wrestlings在祈祷。 And if we meet him making dumb-show of music, by playing a couple of sticks like a violin to give vent to his glee, we also find him heart-sore with foreboding at the dire dissensions in the order which threatened to make shipwreck of his ideal.如果我们与他见面，使哑巴-显示的音乐，打一对夫妇的棍棒一样，小提琴，以发泄他的吉利，我们也发现他的心喉咙痛，与这预示着在可怕的纠纷，在秩序的威胁，使沉船的他的理想。 Nor were temptations or other weakening maladies of the soul wanting to the saint at any time.也不是诱惑或其他削弱的弊病的灵魂，希望圣在任何时间。
Francis's lightsomeness had its source in that entire surrender of everything present and passing, in which he had found the interior liberty of the children of God; it drew its strength from his intimate union with Jesus in the Holy Communion.方济各的lightsomeness有其来源，在这整个投降的一切当前和传球，他在其中发现了内部的自由，儿童上帝;提请其实力从他的亲密联盟与耶稣在神圣的共融。 The mystery of the Holy Eucharist, being an extension of the Passion, held a preponderant place in the life of Francis, and he had nothing more at heart than all that concerned the cultus of the Blessed Sacrament.神秘圣地圣体圣事，作为一个扩展的热情，举行了优势的地方，在生活的弗朗西斯，和他无关，更在心上，比所有关注cultus的圣体。 Hence we not only hear of Francis conjuring the clergy to show befitting respect for everything connected with the Sacrifice of the Mass, but we also see him sweeping out poor churches, questing sacred vessels for them, and providing them with altar-breads made by himself.因此，我们不仅听到弗朗西斯变戏法神职人员，以显示尊重，配合，一切与牺牲群众，但我们也看到，他席卷了穷人的教会， questing神圣的船只为他们，并为他们提供的祭坛-面包所作出的自己。 So great, indeed, was Francis's reverence for the priesthood, because of its relation to the Adorable Sacrament, that in his humility he never dared to aspire to that dignity.如此巨大，事实上，是方济各的崇敬神职人员，因为它关系到可爱的圣事，在他的谦逊，他从来不敢期望这种尊严。
Humility was, no doubt, the saint's ruling virtue.谦卑是，毫无疑问，圣的执政的美德。 The idol of an enthusiastic popular devotion, he ever truly believed himself less than the least.该女优的热烈受欢迎的奉献，他真正相信自己不少于最少。 Equally admirable was Francis's prompt and docile obedience to the voice of grace within him, even in the early days of his ill-defined ambition, when the spirit of interpretation failed him.同样令人钦佩的是方济各的迅速和温顺服从的声音，他的宽限期内，即使在成立之初，他虐待的定义的野心，当精神的解释并没有他。 Later on, the saint, with as clear as a sense of his message as any prophet ever had, yielded ungrudging submission to what constituted ecclesiastical authority.后来，圣，与清晰的意识，他的讯息，因为任何先知都，取得了ungrudging提交什么构成的教会权威。 No reformer, moreover, was ever, less aggressive than Francis.没有改革者，此外，是以往任何时候都少侵略性比弗朗西斯。 His apostolate embodied the very noblest spirit of reform; he strove to correct abuses by holding up an ideal.他的使徒，体现了非常崇高的以改革的精神，他力图纠正滥用举行了一个理想的。 He stretched out his arms in yearning towards those who longed for the "better gifts".他伸出他的手臂在向往对那些谁期盼的“更好的礼物” 。 The others he left alone.其他他单独留在家中。
And thus, without strife or schism, God's Poor Little Man of Assisi became the means of renewing the youth of the Church and of imitating the most potent and popular religious movement since the beginnings of Christianity.因此，无内乱或分裂，上帝的可怜的小男子的阿西斯成为手段，自强不息的青年教会和模仿的最有力的和流行的宗教运动以来，开始了基督教。 No doubt this movement had its social as well as its religious side.毫无疑问，这个运动有其社会，以及作为其宗教的一面。 That the Third Order of St. Francis went far towards re-Christianizing medieval society is a matter of history.认为，第三秩序的圣弗朗西斯远对重新christianizing中世纪社会是一个问题的历史。 However, Francis's foremost aim was a religious one.不过，弗朗西斯的首要目的，是一个宗教之一。 To rekindle the love of God in the world and reanimate the life of the spirit in the hearts of men -- such was his mission.重新点燃上帝的爱在世界上重新更动的生命精神，在男人的心-这是他的使命。 But because St. Francis sought first the Kingdom of God and His justice, many other things were added unto him.但由于圣弗朗西斯寻求第一上帝的王国和他的正义，还有许多其他的东西，增加了祂。 And his own exquisite Franciscan spirit, as it is called, passing out into the wide world, became an abiding source of inspiration.和他自己的精美的方济各的精神，因为它是所谓的，通过到广泛的世界，成为一个奉公守法的灵感来源。 Perhaps it savours of exaggeration to say, as has been said, that "all the threads of civilization in the subsequent centuries seem to hark back to Francis", and that since his day "the character of the whole Roman Catholic Church is visibly Umbrian".也许savours的夸张地说，我们已说过， “所有的线程的文明在随后的几个世纪，似乎hark回到弗朗西斯” ，并由于他的天“的特点，整个罗马天主教会是明显的翁布里亚” 。
It would be difficult, none the less, to overestimate the effect produced by Francis upon the mind of his time, or the quickening power he wielded on the generations which have succeeded him.会有困难，不过，过高的影响，所产生的弗朗西斯后，考虑到他的时间，或加快的权力，他就挥舞几代人，其中已成功他。 To mention two aspects only of his all-pervading influence, Francis must surely be reckoned among those to whom the world of art and letters is deeply indebted.更遑论两个方面，只有他的全渗透的影响，弗朗西斯一定不可忽视的那些人的世界，艺术和信件，是深深的负债。 Prose, as Arnold observes, could not satisfy the saint's ardent soul, so he made poetry.散文，正如阿诺德观察，不能满足圣人的殷切希望，灵魂，所以他所作的诗。 He was, indeed, too little versed in the laws of composition to advance far in that direction.他，确实太少，精通法律的组成推动迄今在这一方向努力。 But his was the first cry of a nascent poetry which found its highest expression in the "Divine Comedy"; wherefore Francis has been styled the precursor of Dante.但他是第一次哭了一个新生的诗歌，其中找到了自己的最高表现，在“神曲” ; wherefore弗朗西斯一直风格的先驱但丁。 What the saint did was to teach a people "accustomed to the artificial versification of courtly Latin and Provencal poets, the use of their native tongue in simple spontaneous hymns, which became even more popular with the Laudi and Cantici of his poet-follower Jacopone of Todi".什么圣所做的教导一人“习惯于人工versification的宫廷拉丁美洲和普罗旺斯诗人，利用他们的母语在简单的自发的赞美诗，成为更受欢迎的与laudi和cantici他的诗人-追随者的jacopone todi “ 。 In so far, moreover, as Francis's repraesentatio, as Salimbene calls it, of the stable at Bethlehem is the first mystery-play we hear of in Italy, he is said to have borne a part in the revival of the drama.在直至目前为止，此外，由于弗朗西斯的repraesentatio ，塞利姆呼吁它，稳定在伯利恒是第一谜-发挥我们听到的，在意大利，据说，他是有承担的一部分，在复苏的戏剧。 However this may be, if Francis's love of song called forth the beginnings of Italian verse, his life no less brought about the birth of Italian art.不过，这可能是，如果弗朗西斯的爱情歌，提出了所谓的起源意大利诗，他的生活不低于所带来的诞生，意大利艺术。 His story, says Ruskin, became a passionate tradition painted everywhere with delight.他的故事，说，拉斯金，成为一个激情的传统画，到处与喜悦。 Full of colour, dramatic possibilities, and human interest, the early Franciscan legend afforded the most popular material for painters since the life of Christ.充分的肤色，戏剧性的可能性，和人类的利益，早期的方济各的传说提供了最热门的材料，自画家的生命基督。 No sooner, indeed did Francis's figure make an appearance in art than it became at once a favourite subject, especially with the mystical Umbrian School.没有早晚，确实弗朗西斯的数字作一出现在艺术比它成为在一次喜欢的话题，尤其是与神秘的翁布里亚学校。 So true is this that it has been said we might by following his familiar figure "construct a history of Christian art, from the predecessors of Cimabue down to Guido Reni, Rubens, and Van Dyck".因此，真正的这是，它一直在说我们可能由下列他熟悉的数字， “建构的历史，基督教艺术，从前辈的契马布埃下降到圭多雷尼，鲁本斯，凡戴克” 。
Probably the oldest likeness of Francis that has come down to us is that preserved in the Sacro Speco at Subiaco.大概是最古老的相似性弗朗西斯已下降到我们的是，保存在该骶speco在subiaco 。 It is said that it was painted by a Benedictine monk during the saint's visit there, which may have been in 1218.这是说，这是所描绘的一本笃会僧侣在圣的访问，这可能已在1218年。 The absence of the stigmata, halo, and title of saint in this fresco form its chief claim to be considered a contemporary picture; it is not, however, a real portrait in the modern sense of the word, and we are dependent for the traditional presentment of Francis rather on artists' ideals, like the Della Robbia statue at the Porziuncola, which is surely the saint's vera effigies, as no Byzantine so-called portrait can ever be, and the graphic description of Francis given by Celano (Vita Prima, c. lxxxiii).没有该stigmata ，光环，和标题圣在这壁画的形式，其行政声称被视为当代图片，这是没有，不过，一个真正的画像，一所现代意义上的Word ，我们依赖传统的出示的弗朗西斯，而不是对艺术家们的理想，像岱拉•洛比亚的雕像在porziuncola ，这是肯定圣人的维拉，高，因为没有拜占庭，使所谓的肖像以往任何时候都可以，和图形的描述弗朗西斯所给予的切拉诺（简历表面，长lxxxiii ） 。 Of less than middle height, we are told, and frail in form, Francis had a long yet cheerful face and soft but strong voice, small brilliant black eyes, dark brown hair, and a sparse beard.少于中的高度，有人告诉我们，和体弱的形式，弗朗西斯有一个长期，但开朗的面对和软，但强大的声音，小辉煌的黑色眼睛，暗褐色的头发，和稀疏的胡子。 His person was in no way imposing, yet there was about the saint a delicacy, grace, and distinction which made him most attractive.他的人是在没有办法实行，但有关于圣美味，宽限期，并区分了他最有吸引力的。
The literary materials for the history of St. Francis are more than usually copious and authentic.文学材料的历史，圣弗朗西斯多于通常，再用和效力。 There are indeed few if any medieval lives more thoroughly documented.确有少数如果任何中世纪的生命更彻底地记录在案。 We have in the first place the saint's own writings.我们已摆在首位，圣自己的著作。 These are not voluminous and were never written with a view to setting forth his ideas systematically, yet they bear the stamp of his personality and are marked by the same unvarying features of his preaching.这些都不是冗长，而且从来没有以书面，以期提出他的理念系统，但他们承担的印花税他的个性并标示由同一不变的特点，他的说教。 A few leading thoughts taken "from the words of the Lord" seemed to him all sufficing, and these he repeats again and again, adapting them to the needs of the different persons whom he addresses.少数领导的想法采取“从的话，上帝”在他看来，所有足够，而这些，他重复了一次又一次，以适应他们的需要，不同的人，他的地址。 Short, simple, and informal, Francis's writings breathe the unstudied love of the Gospel and enforce the same practical morality, while they abound in allegories and personification and reveal an intimate interweaving of Biblical phraseology.总之，简单，和非正式的，方济各的著作呼吸unstudied爱的福音和执行相同的实际道德，而他们比比皆是，在寓言和人格化，并揭示了一个亲切的交织圣经用语。
Not all the saint's writings have come down to us, and not a few of these formerly attributed to him are now with greater likelihood ascribed to others.并非所有圣人的著作也来给我们，而不是一个数，这些以前归因于他现在有更大的可能性归因于他人。 The extant and authentic opuscula of Francis comprise, besides the rule of the Friars Minor and some fragments of the other Seraphic legislation, several letters, including one addressed "to all the Christians who dwell in the whole world," a series of spiritual counsels addressed to his disciples, the "Laudes Creaturarum" or "Canticle of the Sun", and some lesser praises, an Office of the Passion compiled for his own use, and few other orisons which show us Francis even as Celano saw him, "not so much a man's praying as prayer itself".现有的和真实的opuscula弗朗西斯组成，除了法治的friars轻微的一些片断其他seraphic立法，几个字母，其中包括解决“所有基督徒谁住在整个世界， ”这一连串的精神律师处理以他的弟子， “ laudes creaturarum ”或“ canticle的太阳” ，和一些较小的称赞，一办公室的激情汇编为自己使用，和其他几个orisons显示我们弗朗西斯，甚至作为切拉诺看到他， “并非如此多一个人的祈祷，祈祷本身“ 。 In addition to the saint's writings the sources of the history of Francis include a number of early papal bulls and some other diplomatic documents, as they are called, bearing upon his life and work.此外，向圣人的著作来源的历史弗朗西斯包括一些早期教皇公牛和其他一些外交文件，因为他们是所谓的，轴承后，他的生活和工作。 Then come the biographies properly so called.然后来的传记，妥善所谓。 These include the lives written 1229-1247 by Thomas of Celano, one of Francis's followers; a joint narrative of his life compiled by Leo, Rufinus, and Angelus, intimate companions of the saint, in 1246; and the celebrated legend of St. Bonaventure, which appeared about 1263; besides a somewhat more polemic legend called the "Speculum Perfectionis", attributed to Brother Leo, the state of which is a matter of controversy.这些措施包括生命的书面1229年至1247年由托马斯切拉诺，其中一个方济各的追随者;一项联合叙述他一生所编纂的低地球轨道， rufinus ，和钟，亲密的同伴的圣人，在1246年和庆祝的传说圣文德，出现约1263年;除了一些论战的传说被称为“ speculum perfectionis ” ，归因于兄弟利奥，国家的这是一个争议的事项。 There are also several important thirteenth-century chronicles of the order, like those of Jordan, Eccleston, and Bernard of Besse, and not a few later works, such as the "Chronica XXIV. Generalium" and the "Liber de Conformitate", which are in some sort a continuation of them.也有几个重要的第十三世纪方志的一声令下，像约旦， eccleston ，和Bernard的besse ，而不是一个数后的工程，如“ chronica二十四。 generalium ”和“ liber德conformitate ” ，这是在某种形式的延续。 It is upon these works that all the later biographies of Francis's life are based.这是后，这些工程的所有后来的传记方济各的生活的基础。
Recent years have witnessed a truly remarkable upgrowth of interest in the life and work of St. Francis, more especially among non-Catholics, and Assisi has become in consequence the goal of a new race of pilgrims.近年来，曾目睹一个真正了不起的upgrowth的兴趣，在生活和工作的圣弗朗西斯，更尤其是在非天主教徒，和阿西西，已成为在后果的目标，一个新的种族的朝圣者。 This interest, for the most part literary and academic, is centered mainly in the study of the primitive documents relating to the saint's history and the beginnings of the Franciscan Order.本利益，为最的一部分，文学和学术，是为本主要是在研究原始文件涉及到圣的历史和起源济秩序。 Although inaugurated some years earlier, this movement received its greatest impulse from the publication in 1894 of Paul Sabatier's "Vie de S. François", a work which was almost simultaneously crowned by the French Academy and place upon the Index.虽然上台的一些年前，这个运动所收到的最大的冲动，从出版于1894年保罗撒巴帖的“争夺德第弗朗索瓦” ，工作是几乎同时发生的加冕由法国科学院和地点后，该指数。 In spite of the author's entire lack of sympathy with the saint's religious standpoint, his biography of Francis bespeaks vast erudition, deep research, and rare critical insight, and it has opened up a new era in the study of Franciscan resources.尽管在作者的整个缺乏同情与圣的宗教立场，他的传记弗朗西斯bespeaks广大博学，深入研究，和难得的关键的洞察力，它开辟了一个新的时代的研究方济各的资源。 To further this study an International Society of Franciscan Studies was founded at Assisi in 1902, the aim of which is to collect a complete library of works on Franciscan history and to compile a catalogue of scattered Franciscan manuscripts; several periodicals, devoted to Franciscan documents and discussions exclusively, have moreover been established in different countries.为了进一步这项研究的国际社会济研究创建于阿西西在1902年，目的是收集一个完整的图书馆工程，方济各的历史和编制目录，分散的方济各的手稿;几个期刊，专门济的文件和专门的讨论，此外建立了在不同的国家。 Although a large literature has grown up around the figure of the Poverello within a short time, nothing new of essential value has been added to what was already known of the saint.虽然大型文学成长起来的各地的数字，该poverello在一个短的时间内，没有新的基本价值已添加到什么是已经知道的圣人。 The energetic research work of recent years has resulted in the recovery of several important early texts, and has called forth many really fine critical studies dealing with the sources, but the most welcome feature of the modern interest in Franciscan origins has been the careful re-editing and translating of Francis's own writings and of nearly all the contemporary manuscript authorities bearing on his life.充满活力的研究工作，近年来已导致在经济复苏的几个重要的早期文本，并要求提出了许多真正重要的罚款研究处理的来源，但最欢迎的特点，现代的兴趣，方济各的起源一直是审慎的重新编辑和翻译弗朗西斯自己的著作和几乎所有的当代手稿当局关系到他的生命。 Not a few of the controverted questions connected therewith are of considerable import, even to those not especially students of the Franciscan legend, but they could not be made intelligible within the limits of the present article.不是一个数的controverted问题有关连的是相当的进口，甚至对那些不特别是学生的方济各的传说，但他们无法取得理解内部的界限，本条款。 It must suffice, moreover, to indicate only some of the chief works on the life of St. Francis.它必须是不够的，此外，为了表明，只有部分行政工程对生活的圣弗朗西斯。
The writings of St. Francis have been published in "Opuscula SP Francisci Assisiensis" (Quaracchi, 1904); Böhmer, "Analekten zur Geschichte des Franciscus von Assisi" (Tübingen, 1904); U. d'Alençon, "Les Opuscules de S. François d' Assise" (Paris, 1905); Robinson, "The Writings of St. Francis of Assisi" (Philadelphia, 1906).著作的圣弗朗西斯已发表在“ opuscula sp francisci assisiensis ” （ quaracchi ， 1904 ） ; böhmer ， “ analekten zur历史馆万济冯阿西西” （蒂宾根大学， 1904 ） ;美国-a lençon， “就业辅导组o puscules德s 。弗朗索瓦d ' assise “ （巴黎， 1905 ） ;罗宾逊， ”著作的圣方济各亚西西“ （费城76人， 1906年） 。
Publication information Written by Paschal Robinson.出版的资料，撰写的逾越节的罗宾逊。 The Catholic Encyclopedia, Volume VI.天主教百科全书，第六卷。 Published 1909. 1909年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, September 1, 1909. nihil obstat ， 1909年9月1日。 Remy Lafort, Censor.的Remy lafort ，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教of New York所
A term commonly used to designate the members of the various foundations of religious, whether men or women, professing to observe the Rule of St. Francis of Assisi in some one of its several forms.任期常用的指定成员的各种基金会的宗教，无论是男性或女性，自称遵守法治的圣方济各亚西西在某些之一，它有几种形式。 The aim of the present article is to indicate briefly the origin and relationship of these different foundations.的目的，本条款是为了表明，简单的起源和关系，这些不同的基础。
ORIGIN OF THE THREE ORDERS原产地的3项命令
It is customary to say that St. Francis founded three orders, as we read in the Office for 4 October:这是习惯说，圣弗朗西斯成立3项命令，正如我们在阅读厅10月4日：
Tres ordines hic ordinat: primumque Fratrum nominat Minorum: pauperumque fit Dominarum medius: sed Poenitentium tertius sexum capit utrumque. tres ordines这里ordinat ： primumque fratrum nominat minorum ： pauperumque适合dominarum medius ： poenitentium的SED tertius sexum capit utrumque 。 (Brev. Rom. Serap., in Solem. SP Fran., ant. 3, ad Laudes) （ brev.光盘。小型企业研究资助计划，在索利姆。 sp弗兰，蚂蚁。三，广告laudes ）
These three orders -- the Friars Minor, the Poor Ladies or Clares, and the Brothers and Sisters of Penance -- are generally referred to as the First, Second, and Third Orders of St. Francis.这三个订单-f riars轻微，穷人女士们，或c lares，和兄弟姐妹的p enance-通常被称为第一，第二，第三的命令圣弗朗西斯。
First Order一阶
The existence of the Friars Minor or first order properly dates from 1209, in which year St. Francis obtained from Innocent III an unwritten approbation of the simple rule he had composed for the guidance of his first companions.所存在的friars未成年人或一阶妥善的日期从1209年，在哪一年圣弗朗西斯获得了由诺森三世一个不成文的赞许的简单的规则，他已组成为指导，他的第一同伴。 This rule has not come down to us in its original form; it was subsequently rewritten by the saint and solemnly confirmed by Honorius III, 29 Nov., 1223 (Litt. "Solet Annuere").这条规则还没有来，我们在其原来的形式，这是后来被改写，由圣，并郑重证实，挪三， 1223年11月29日（ litt. “ solet annuere ” ） 。 This second rule, as it is usually called, of the Friars Minor is the one at present professed throughout the whole First Order of St. Francis (see RULE OF SAINT FRANCIS).这第二个规则，因为它是通常所谓的，该未成年人friars是一个目前professed贯穿整个第一道命令圣弗朗西斯（见法治的圣方济各） 。
Second Order二阶
The foundation of the Poor Ladies or second order may be said to have been laid in 1212.基金会的穷人女士们，或二阶可说是已奠定了在1212年。 In that year St. Clare who had besought St. Francis to be allowed to embrace the new manner of life he had instituted, was established by him at St. Damian's near Assisi, together with several other pious maidens who had joined her.在这一年，圣克莱尔谁曾besought圣弗朗西斯被允许迎接新的方式生活，他曾提起，成立了由他在圣达米安的近阿西西，连同其他几个虔诚的少女谁加入了她。 It is erroneous to suppose that St. Francis ever drew up a formal rule for these Poor ladies and no mention of such a document is found in any of the early authorities.这是错误的假设圣弗朗西斯以往任何时候都制定了一个正式的规则，这些穷人的女士们，并没有提及这样一份文件是在发现任何早期当局。 The rule imposed upon the Poor Ladies at St. Damian's about 1219 by Cardinal Ugolino, afterwards Gregory IX, was recast by St. Clare towards the end of her life, with the assistance of Cardinal Rinaldo, afterwards Alexander IV, and in this revised form was approved by Innocent IV, 9 Aug., 1253 (Litt. "Solet Annuere").规则强加给穷人的女士们，在圣达米安的约1219枢机ugolino ，事后格雷戈里九，被改写，由圣克莱尔在接近年底时，她的生活，与协助枢机主教里纳尔多，事后亚历山大四世，并在这方面的修订形式批准了无辜四， 1253年8月9日（ litt. “ solet annuere ” ） 。 (See POOR CLARES). （见穷人clares ） 。
Third Order三阶
Tradition assigns the year 1221 as the date of the foundation of the Brothers and Sisters of Penance, now known as tertiaries.传统的指派，作为1221年的日期的基础，兄弟姊妹的penance ，现在被称为tertiaries 。 This third order was devised by St. Francis as a sort of middle state between the cloister and the world for those who, wishing to follow in the saint's footsteps, were debarred by marriage or other ties from entering either the first or second order.这三阶制定了由圣弗朗西斯作为一种中东国家之间的回廊和世界对于谁，希望在后续圣的后尘，被debarred婚姻或其他关系进入，无论是第一或第二秩序。 There has been some difference of opinion as to how far the saint composed a rule for these tertiaries.有一些不同的意见如何，到目前为止，圣组成的规则，这些tertiaries 。 It is generally admitted, however, that the rule approved by Nicholas IV, 18 Aug., 1289 (Litt. "Supra Montem") does not represent the original rule of the third order.这是普遍承认，但是，该规则的批准尼古拉四， 1289年8月18日（ litt. “跨montem ” ） ，并不代表原规则第三秩序。
Some recent writers have tried to show that the third order, as we now call it, was really the starting point of the whole Franciscan Order.最近的一些作家，曾尝试表明，三阶，正如我们现在称之为，是真正的出发点，整个济秩序。 They assert that the Second and Third Orders of St. Francis were not added to the First, but that the three branches, the Friars Minor, Poor ladies, and Brother and Sisters of Penance, grew out of the lay confraternity of penance which was St. Francis's first and original intention, and were separated from it into different groups by Cardinal Ugolino, the protector of the order, during St. Francis's absence in the East (1219-21).他们断言，第二次和第三次的命令圣弗朗西斯不添加到第一，不过，这三个分行， friars未成年人，穷人女士们，兄弟姐妹penance ，增长出于对奠定confraternity的penance这是圣弗朗西斯的第一和原意，并脱离它分成不同的群体，由枢机主教ugolino ，保护者的一声令下，在圣弗朗西斯的缺席，在东部地区（ 1219年至1221年） 。 This interesting, if somewhat arbitrary, theory is not without importance for the early history of all three orders, but it is not yet sufficiently proven to preclude the more usual account given above, according to which the Franciscan Order developed into three distinct branches, namely, the first, second, and third orders, by process of addition and not by process of division, and this is still the view generally received.这个有趣的，如果有点武断，理论也不是没有重要性的早期历史的所有3项命令，但它是尚未充分证明，以排除更多的惯常帐户鉴于上述情况，根据该法，以便发展成为三个不同的分支，即，第一，第二，第三和命令，由过程中，除了不是由过程中的分工，这仍是普遍的看法，收到。
PRESENT ORGANIZATION OF THE THREE ORDERS本组织的3项命令
First Order一阶
Coming next to the present organization of the Franciscan Order, the Friars Minor, or first order, now comprises three separate bodies, namely: the Friars Minor properly so called, or parent stem, founded, as has been said in 1209; the Friars Minor Conventuals, and the Friars Minor Capuchins, both of which grew out of the parent stem, and were constituted independent orders in 1517 and 1619 respectively.即将在明年至目前的组织方济秩序， friars未成年人，或一阶，现在包括三个独立的机构，即： friars轻微妥善所谓，或家长干，成立后，我们已说过，在1209年; friars轻微conventuals ，和friars轻微capuchins ，这两项研究的前身的母公司干，并构成了独立的订单在1517年和1619年分别。
All three orders profess the rule of the Friars Minor approved by Honorius III in 1223, but each one has its particular constitutions and its own minister general.所有这三个命令自称法治的friars轻微批准挪三，在1223年，但每一个都有其特定的宪法和自己的部长一般。 The various lesser foundations of Franciscan friars following the rule of the first order, which once enjoyed a separate or quasi-separate existence, are now either extinct, like the Clareni, Coletani, and Celestines, or have become amalgamated with the Friars Minor, as in the case of the Observants, Reformati, Recollects, Alcantarines, etc. (On all these lesser foundations, now extinct, see FRIARS MINOR)各较轻的基础，方济各friars以下法治的第一秩序，一旦享有一个单独的或半独立的存在，现在无论是灭绝一样， clareni ， coletani ， celestines ，或已成为合并与friars轻微的，正如在案件的observants ， reformati ， recollects ， alcantarines等（对所有这些较小的基础上，现在已灭绝，见friars未成年人）
Second Order二阶
As regards the Second Order, of Poor ladies, now commonly called Poor Clares, this order includes all the different monasteries of cloistered nuns professing the Rule of St. Clare approved by Innocent IV in 1253, whether they observe the same in all its original strictness or according to the dispensations granted by Urban IV, 18 Oct., 1263 (Litt. "Beata Clara") or the constitutions drawn up by St. Colette (d. 1447) and approved by Pius II, 18 March, 1458 (Litt. "Etsi").至于第二秩序，穷人的女士们，现在常见的所谓穷人clares ，这项命令包括所有不同寺庙的cloistered尼姑自称法治的圣克莱尔批准无辜四，在1253年，他们是否遵守同样的在其所有的原严或根据该dispensations所赋予的市区四， 1263年10月18日（ litt. “贝娅塔克拉拉” ）或宪法制定了由圣科莱特（四1447 ） ，并经碧岳二， 1458年3月18日（ litt. “的ETSI ” ） 。 The Sisters of the Annunciation and the Conceptionists are in some sense offshoots of the second order, but they now follow different rules from that of the Poor Ladies.姐妹俩的天使报喜和conceptionists是，在某种意义上分支二阶，但他们现在按照不同的规则，从这个的穷人女装。
Third Order三阶
In connection with the Brothers and Sisters of Penance or Third order of St. Francis, it is necessary to distinguish between the third order secular and the third order regular.他涉嫌与兄弟姐妹的penance或三阶的圣弗朗西斯，这是有必要区分三阶世俗和三阶定期。
Secular.世俗。 The third order secular was founded, as we have seen, by St. Francis about 1221 and embraces devout persons of both sexes living in the world and following a rule of life approved by Nicholas IV in 1289, and modified by Leo XIII, 30 May, 1883 (Constit. "Misericors").第三，为了世俗的成立，正如我们所看到的，由圣弗朗西斯约1221和拥抱虔诚的人，不论男女生活在世界上和以下的规则生活批准的尼古拉四，在1289年，和改性利奥十三， 5月30日， 1883 （ constit. “ misericors ” ） 。 It includes not only members who form part of logical fraternities, but also isolated tertiaries, hermits, pilgrims, etc.它不仅包括成员谁的组成部分合乎逻辑的兄弟，但还孤立tertiaries ，隐士，朝圣者等。
Regular.定期。 The early history of the third order regular is uncertain and is susceptible of controversy.早期历史三阶经常是不确定的和容易的争议。 Some attribute its foundation to St. Elizabeth of Hungary in 1228, others to Blessed Angelina of Marsciano in 1395.一些属性，其基础圣，黄钱其濂，匈牙利在1228年，别人有福了安吉丽娜的marsciano在1395年。 The latter is said to have established at Foligno the first Franciscan monastery of enclosed tertiary nuns in Italy.后者是说，有设在佛理纽第一方济各修道院封闭大专修女在意大利。 It is certain that early in the fifteenth century tertiary communities of men and women existed in different parts of Europe and that the Italian friars of the third order regular were recognized as a mendicant order by the Holy See.可以肯定的是，早在15世纪高等教育的社区男性和女性中存在的不同的欧洲部分，并认为意大利friars的三阶经常被承认为一mendicant命令由罗马教廷。 Since about 1458 the latter body has been governed by own minister general and its members take solemn vows.自1458年后身体一直由自己的部长一般及其成员采取的庄严誓言。
New Foundations.在新的基础上。 In addition to this third order regular, properly so called, and quite independently of it, a very large number of Franciscan tertiary congregations -- both of men and women -- have been founded, more especially since the beginning of the ninteenth century.此外，这个三阶定期，妥善所谓，和相当独立的，一个非常大的数目，方济各大专毕业典礼-无论男人和女人-已经成立，尤其是自1 9世纪初。 These new foundations have taken as a basis of their institutes a special rule for members of the third order living in community approved by Leo X. 20 Jan., 1521 (Bull "Inter").这些新的基础上采取了作为基础，其机构的特别规则的成员三阶居住在社区的批准利奥十， 1521年1月20日（牛市“跨” ） 。 Although this rule is a greatly modified by their particular constitution which, for the rest, differ widely according to the end of each foundation.虽然这条规则是一个很大的修改，特别是他们的宪法，为休息，大相径庭根据每年年底的基础。 These various congregations of regular tertiaries are either autonomous or under episcopal jurisdiction, and for the most part they are Franciscan in name only, not a few of them having abandoned the habit and even the traditional cord of the order.这些不同的教友经常tertiaries都是自主或根据主教的司法管辖权，并且为他们大部份是在济名存实亡，而不是几个人放弃了习惯和传统，甚至脊髓该命令。
Publication information Written by Paschal Robinson.出版的资料，撰写的逾越节的罗宾逊。 Transcribed by Beth Ste-Marie.转录由什么科技教育-玛丽。 The Catholic Encyclopedia, Volume VI.天主教百科全书，第六卷。 Published 1909. 1909年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, September 1, 1909. nihil obstat ， 1909年9月1日。 Remy Lafort, Censor.的Remy lafort ，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教of New York所
Bibliography参考书目
For the vexed question of the origin and evolution of the third orders, see MÜLLER, Die Anfange des Minoritenordens und der Bussbruderschaften (Freiburg, 1885), 33 sqq; EHRLE in Zeitschr, jk Theol., XI, 743 sqq; MANDONNET, Les regles et le gouvernement de l Ordo de Paeniltentia au XIII siccle in Opuscules de critique historique, vol.为棘手的问题的起源和演化的第三个订单，见米勒，模具anfange万minoritenordens und明镜bussbruderschaften （弗赖堡， 1885 ） ， 33 sqq ;埃尔勒在zeitschr ， jk theol ，第十一， 743 sqq ;芒多内，本港就业辅导组regles内皮素乐gouvernement德升诉讼德paeniltentia凹第十三siccle在opuscules德批判historique ，第二卷。 l.研究 fasc. fasc 。 IV (Paris, 1902); LEMMENS in Rom.四， （巴黎， 1902 ） ; lemmens在ROM 。 Quartalschrift, XVI, 93 sqq; VAN ORTROY in Analecta Bollandiana, XVIII, 294 sqq. quartalschrift ，十六， 93 sqq ;范ortroy在analecta bollandiana ，十八， 294 sqq 。 XXIV, 415 sqq; D'ALENCON in Etudes Franciscaines, II, 646 sq; GOETZ in Zeitschrift for Kirchengeschichte, XXIII, 97-107.二十四， 415 sqq ; -a lencon在练习曲f ranciscaines，二， 6 46平方; g oetz在z eitschrift为k irchengeschichte，二十三， 9 7-107。 The rules of the three orders are printed in Seraphicae Legislationis Textus originates (Quaracchi, 1897).规则的3项命令是印在seraphicae legislationis Web网站源于（ quaracchi ， 1897 ） 。 A general conspectus of the Franciscan Order and its various branches is given in HOLZ-APPEL, Manuale, Historia, OFM (Freiburg, 1909); HEIM-BUCHER, Die Orden und Kongregationen (Paderborn, 1907); II, 307-533; also PATREM, Tableau synoptique de tout l Ordre Seraphique (Paris, 1879): and CUSACK, St. Francis and the Franciscans (New York, 1867).一般概论的济秩序及其各部门，是鉴于在holz -阿佩尔， manuale ，历史， ofm （弗赖堡， 1909 ） ;海姆-布彻尔，模具勋章und kongregationen （帕德博恩， 1907 ） ;二， 307-533 ;也patrem ， tableau的synoptique德兜售升公共秩序seraphique （巴黎， 1879年） ：和库萨克，圣弗朗西斯和济（纽约， 1867 ） 。
(Also known as FRANCISCANS.) This subject may be conveniently considered under the following heads: （也称为济）这个题目可方便地考虑根据以下元首：
I. General History of the Order;一，一般的历史顺序;
A. First Period (1209-1517);答：第一期（ 1209年至1517年） ;
B. Second Period (1517-1909);乙，第二期（ 1517年至1909年） ;
II.二。 The Reform Parties;改革各方;
A. First Period (1226-1517);答：第一期（ 1226年至1517年） ;
B. Second Period (1517-1897);乙，第二期（ 1517年至1897年） ;
(1) The Discalced; （ 1 ） discalced ;
(2) The Reformanti; （ 2 ） reformanti ;
(3) The Recollects, including a survey of the history of the Franciscans （ 3 ） recollects ，包括调查的历史，方济会
in the North, especially in Great Britain and Ireland (America is treated in a separate article);在北方，尤其是在大不列颠及爱尔兰（美国是治疗在一个单独的文章） ;
III.三。 Statistics of the Order (1260-1909);统计秩序（ 1260年至1909年） ;
IV.四。 The Various Names of the Friars Minor;各种名称的friars未成年人;
V. The Habit;五，习惯;
VI.六。 The Constitution of the Order;宪法秩序;
VII.七。 General Sphere of the Order's Activity;一般领域的秩序的活动;
VIII.八。 The Preaching Activity of the Order;该传教活动的秩序;
IX.九。 Influence of the Order on the Liturgy and Religious Devotions;影响该命令对礼仪和宗教devotions ;
X. Franciscan Missions;十方济各任务;
XI.十一。 Cultivation of the Sciences;培养科学;
XII.十二。 Saints and Beati of the Order.圣徒和贝亚蒂该命令。
I. GENERAL HISTORY OF THE ORDER一，一般的历史秩序
A. First Period (1209-1517)答：第一期（ 1209年至1517年）
Having gathered about twelve disciples around him (1207-08), St. Francis of Assisi appeared before Innocent III, who, after some hesitation, gave verbal sanction to the Franciscan Rule.有聚集约12弟子身边（ 1207年至1208年） ，圣方济各亚西西出现之前，诺森三世，谁后，有些犹豫，给予口头制裁的方济各的规则。 Thus was legally founded the Order of Friars Minor (Ordo Fratrum Minorum), the precise date being, according to an ancient tradition in the order, 16 April, 1209.因此，在法律上成立的顺序friars未成年人（诉讼fratrum minorum ） ，确切日期目前，根据一个古老的传统，在一声令下， 1209年4月16日。 His friars having rapidly increased in number and spread over various districts of Italy, St. Francis appointed, in 1217, provincial ministers (ministri provinciales), and sent his disciples farther afield.他friars有迅速增加的数量和分布在各区的意大利，圣弗朗西斯委任，在1217年，省部长（ ministri provinciales ） ，并派遣他的弟子远较远。 At the general chapter of 1219 these missions were renewed and other friars dispatched to the East, to Hungary, to France, and to Spain.在一般的篇章1219年这些任务的续约和其他friars派出东，匈牙利，法国，和西班牙。 Francis himself visited Egypt and the East, but the innovations introduced during his absence by some of the friars caused his speedy return in 1220.弗朗西斯自己访问了埃及和东，但创新，介绍了在他离港期间，由部分的friars造成他迅速返回在1220年。 In the same year he resigned the office of general of the order, which he entrusted first to Peter of Cattaneo, on whose early death (10 March, 1221) he appointed Elias of Cortona.在同一年，他辞去总务厅的秩序，这是他第一次委托彼得的cattaneo ，在其早期死亡（ 1221年3月10日） ，他获委任为埃利亚斯的cortona 。 Francis, however, retained a certain supreme direction of the order until his death on 3 October, 1226.弗朗西斯，不过，保留了一定的最高人民法院的方向，顺序，直到他的去世对1226年10月3日。
Elias of Cortona, as the vicar of Francis, summoned the regular Pentecost chapter for the following year, and on 29 May, 1227, Giovanni Parenti, a jurist, was chosen as first successor of St. Francis and first minister-general.埃利亚斯的cortona ，作为副主教的弗朗西斯，召见定期圣灵降临节的新篇章次年，和对1227年5月29日，乔瓦尼parenti ，法学家，被选为第一继任者的圣弗朗西斯部长和第一副秘书长。 He has often been regarded as a native of Florence, but probably came from the neighbourhood of Rome.他常常被视为一个土生土长的佛罗伦斯，但可能是来自附近的罗马。 Gregory IX employed the new general on political missions at Florence and Rome, authorized the Minorites to lay out their own cemeteries (26 July, 1227), and charged them with the direction and maintenance of the Poor Clares (1 December, 1227).格雷戈里九雇用新秘书长关于政治任务，在佛罗伦斯和罗马，授权minorites奠定了自己的坟场（ 1227年7月26日） ，并提出指控，认为他们的方向和维修的穷人clares （ 1227年12月1日） 。 In 1228 and the succeeding years, Elias of Cortona laboured zealously at the construction of a church to be dedicated to Francis of Assisi, who was canonized by Gregory IX on 16 July, 1228.在1228年和接替年，埃利亚斯的cortona辛劳热情，在建设的一所教堂，以专责方济各亚西西，谁被册封的，由格雷戈里九，对1228年7月16日。 On the day following the pope himself laid the foundation stone of this church at Assisi destined to receive the body of St. Francis, and he shortly afterwards entrusted to Thomas of Celano the task of writing the biography of the saint, which he confirmed on 25 February, 1229.对翌日，教宗自己奠基的这个教会在阿西西注定要接受身体圣弗朗西斯，他不久之后，委托给托马斯切拉诺的任务，以书面形式传圣，他证实， 25日2月， 1229年。 The translation of the saint's body from the church of San Giorgio to the new basilica took place on 22 May, 1230, three days before the appointed time, and Elias of Cortona, possibly fearing some disturbance, took possession of the body, with the assistance of the civic authorities, and buried it in the church, where it was discovered in 1818.翻译了圣人的身体从教会的圣乔治奥到新的巴西利卡发生在1230年5月22日，三天在指定时间之前，埃利亚斯的cortona ，可能是怕一些干扰，占有了身体，随着援助对公民当局，它埋在教堂，在那里被发现在1818年。 Elias was censured and punished for this action in the Bull of 16 June, 1230.埃利亚斯被谴责和惩罚，为这一行动在牛市的1230年6月16日。 The usual general chapter was held about the same date, and on 28 September, 1230, the Bull "Quo elongati" was issued, dealing with the Testament of St. Francis and certain points in the Rule of 1223.通常一般章举行了关于同一日期，并就1230年9月28日，牛市“的现状， elongati ”发出，处理与圣经的圣弗朗西斯和某些点，在法治的1223 。 Elias meanwhile devoted all his energy to the completion of the magnificent church (or rather double church) of S. Francesco, which stands on the slope of a hill in the western portion of Assisi, and of the adjacent monastery with its massive pillars and arcades.埃利亚斯同时投入所有精力，以完成宏伟的教堂（或者更确切地说，双教会）第弗朗切斯科，主张对边坡的一宗山火，在西部部分阿西斯，和毗邻的修道院与其庞大的支柱和电子游戏经营场所。 His election as general in1232 gave him freer scope, and enabled him to realize the successful issue of his plans.他当选为一般in1232给了他自由的范围，使他能够实现成功的问题，他的计划。 As a politicain, Elias certainly possessed genius.作为一个politicain ，埃利亚斯当然拥有天才。 His character, however, was too ostentatious and worldly, and, though under his rule the order developed externally and its missions and studies were promoted, still in consequence of his absolutism, exercised now with haughty bearing and again through reckless visitors, there arose in the order an antagonism to his government, in which the Parisian masters of theology and the German and English provinces played the most prominent part.他的性格，不过，过于炫耀和世俗，和，虽然根据他的统治秩序和对外开发的任务和研究，获得晋升，仍然在他的后果，专制，行使现在与傲慢轴承及再次通过鲁莽旅客，有出现在该命令一对立，他的政府，在这种巴黎的主人，神学和德语和英语的省份中发挥最突出的部分。 Unable to stem this opposition, Elias was deposed, with Gregory IX's approval, by the Chapter of Rome (1239), and the hitherto undefined rights and almost absolute authority of the general in matters of income and legislation for the order were considerably restricted.不能干这种反对立场，埃利亚斯被废黜，与格雷戈里九的批准，由章罗马（ 1239 ） ，以及迄今未定义的权利和几乎绝对的权威，一般事项的收入和立法秩序相当的限制。 Elias threw in his lot with Frederick II (Hohenstaufen), was excommunicated in consequence, and died on 22 April, 1253.埃利亚斯投掷在他的很多与冯检二（亨施道芬） ，是excommunicated在后果，死亡对1253年4月22日。 Albert of Pisa, who had previously been provincial of Germany and Hungary, was chosen at the chapter of 1239 to succeed Elias, but died shortly afterwards (23 January, 1240).何俊仁的比萨，谁以前省，德国和匈牙利，被选为在章1239年成功埃利亚斯，但不久后死亡（ 1240年1月23日） 。 On All Saints' Day, 1240, the chapter again met and elected Haymo of Faversham, a learned and zealous English Franciscan, who had been sent by Gregory IX (1234) to Constantinople to promote the reunion of the Schismatic Greeks with the Apostolic See.对所有圣人'天， 1240年，章再次开会选出haymo的faversham ，教训和热心的英语济，谁已送往由格雷戈里九（ 1234 ） ，以君士坦丁堡为促进团聚的裂希腊人与使徒见。 Haymo, who, with Alexander of Hales had taken part in the movement against Elias, was zealous in his visitation of the various houses of the order. haymo ，谁，与亚历山大黑尔斯已采取的一部分，在运动埃利亚斯，是热心的在他探视的各种房子该命令。 He held the Provincial Chapter of Saxonia at Aldenburg on 29 September, 1242, and, at the request of Gregory IX, revised the rubrics to the Roman Breviary and the Missal.他举行的省章saxonia在aldenburg对1242年9月29日，并在要求格雷戈里九，修订rubrics ，以罗马breviary和missal 。
After Haymo's death in 1244 the General Chapter of Genoa elected Crescenzio Grizzi of Jesi (1245-47) to succeed him.后haymo的死亡在1244年的总章热那亚当选crescenzio grizzi的jesi （ 1245年至1247年）接替他。 Crescenzio instituted an investigation of the life and miracles of St. Francis and other Minorites, and authorized Thomas of Celano to write the "Legenda secunda S. Francisci", based on the information (Legenda trium Sociorum) supplied to the general by three companions of the saint (Tres Socii, ie Leo, Angelus, and Rufinus). crescenzio提起调查的生命和创造奇迹的圣弗朗西斯和其他minorites ，并授权托马斯切拉诺写“ legenda塞康达第francisci ”的基础上，信息（ legenda trium sociorum ）提供给一般由三个同伴的圣（ tres socii ，即低地球轨道，钟， rufinus ） 。 From this period also dates the "Dialogus de vistis Sanctorum Fratrum Minorum."从这一时期还日期“ dialogus德vistis sanctorum fratrum minorum ” 。 This general also opposed vigorously the separationist and particularistric tendencies of some seventy-two of the brothers.这一般也反对大力separationist和particularistric的倾向，一些72的兄弟。 The town of Assisi asked for him as its bishop, but the request was not granted by Innocent IV, who, on 29 April, 1252, appointed him Bishop of jesi, in the John of Parma, who succeeded to the generallship (1247-57), belonged to the more rigorous party in the order.镇阿西西问他作为其主教，但这项要求是不给予无辜四，谁上， 1252年4月29日，任命他为教区主教jesi ，在约翰的帕尔马，谁成功地向generallship （ 1247年至1257年） ，属于该更严格的党在该命令。 He was most diligent in visiting in person the various houses of the order.他是最勤奋的访问在人的各种房屋的命令。 it was during this period that Thomas of Celano wrote his "Tractatus de Miraculis".这是在这一时期，托马斯切拉诺，他写道： “ tractatus德miraculis ” 。 On 11 August, 1253, Clare of Assisi died, and was canonized by Alexander IV on 26 September, 1255.对1253年8月11日，克莱尔的阿西西死亡，被册封的，由亚历山大四世于1255年9月26日。 On 25 May, 1253, a month after the death of the excommunicated Elias, Innocent consecrated the upper church of S. Francesco, John of Parma unfortunately shared the apocalyptic views and fancies of the Joachimites, or followers of Jeachim of Floris, who had many votaries in the order, and was consequently not a little compromised when Alexander IV (4 November, 1255) solemnly condemned the "Liber introductorius", a collection of the writings of Joachim of Floris with an extravagant introduction, which had been published at Paris.关于1253年5月25日，一个月后死亡的excommunicated埃利亚斯，无辜的consecrated上教堂美国弗朗切斯科，约翰帕尔马不幸的赞同世界末日的意见和中意的joachimites ，或追随者jeachim的佛洛里斯，谁有很多votaries在该命令，并因此不小损害时，亚历山大四世（ 1255年11月4日）严正谴责“ liber introductorius ” ，收集的著作约阿希姆的佛洛里斯与奢华的介绍，已公布在巴黎。 This work has often been falsely ascribed to the general himself.这项工作往往被误归因于一般自己。 its real author was Gerardo di Borgo S.-Donnino, who thus furnished a very dangerous weapon against the order to the professors of the secular clergy, jealous of the success of the Minorites at the University of Paris.其真正作者是赫拉尔邸borgo美国- donnino ，因此，谁提供的一个非常危险的武器，反对以教授世俗的神职人员，妒忌的成功对minorites在巴黎大学。 The chapter convened in the Ara Coeli monastery at Rome forced John of Parma to abdicate his office (1257) and, on his recommendation, chose as his successor St. Bonaventure from Bagnorea.章召开，在阿糖胞苷coeli修道院在罗马被迫约翰帕尔马放弃他的办公室（ 1257 ） ，对他的建议，选择作为他的继任者圣文德从bagnorea 。 John was then summoned to answer for his Joachimism before a court presided over by the new general and the cardinal-protector, and would have been condemned but for the letter of Cardinal Ottoboni, afterwards Adrian V. He subsequently withdrew to the hermitage of Greccio, left it (1289) at the command of the pope to proceed to Greece, but died an aged broken man at Camerino on 20 March, 1289.约翰当时被传唤到的答案，他joachimism在法院主持由新秘书长和枢机主教-保护者，并会受到谴责，但对于信中枢机主教奥托博尼，事后阿德里安诉他随后撤回到庵greccio ，左（ 1289 ）在指挥教宗着手希腊，但死亡的1岁打破男子camerino对1289年3月20日。
St. Bonaventure, learned and zealous religious, devoted all his energy to the government of the order.圣文德，教训和热心的宗教，专门讨论他的所有能量，以政府的命令。 He strenuously advocated the manifold duties thrust upon the order during its historical development -- the labour in the care of souls, learned pursuits, employment of friars in the service of the popes and temporal rulers, the institution of large monasteries, and the preservation of the privileges of the order -- being convinced that such a direction of the activities of the members would prove most beneficial to the Church and the cause of Christianity.他主张在增强时代感，加强多方面的职责，推力后，为了在其历史发展-劳工在照顾心灵，据悉，追求，就业f riars在服务的教皇和时间的统治者，该机构的大型寺庙，并保存特权秩序-被说服这样一个方向，各项活动的成员将被证明是最有利的教会和基督教的事业。 The Spirituals accused Bonaventure of laxity; yet he laboured earnestly to secure the exact observance of the rule, and energetically denounced the abuses which had crept into the order, condemning them repeatedly in his encyclical letters.该spirituals被告文德的懈怠;辛劳，但他认真，以确保确实遵守的规则，并大力谴责滥用已出现的顺序，谴责他们多次在他的通谕中的信件。 In accordance with the rule, he held a general chapter every three years: at Narbonne in 1260, at Pisa in 1263, at Paris in 1266, at Assisi in 1269, and at Lyons in 1274, on the occasion of the general council.在按照规则，他举行了一般性章，每3年：在纳博讷在1260年，在比萨，在1263年，在巴黎在1266年，在阿西西在1269年，并在里昂在1274年，在纪念总理事会。 He made most of the visitations to the different convents in person, and was a zealous preacher.他大部分的参观，以不同的修道院在人，是一个热心的布道者。 The Chapter of Narbonne (1260) promulgated the statutes of the order known as the "Constitutiones Narbonenses", the letter and spirit of which exercised a deep and enduring influence on the Fransican Order.章纳博讷（ 1260 ）颁布了法规，该命令被称为“ constitutiones narbonenses ” ，文字和精神，其中行使了深刻而持久的影响，对fransican秩序。 Although the entire code did not remain long in force, many of the provisions were retained and served as a model for the later constitutions.虽然整个程式码并没有长期在部队，很多条文保留，并作为一种模式，为后来的宪法。
Even before the death of Bonaventure, during one of the sessions of the council (15 July, 1274), the Chapter of Lyons had chosen as his successor Jerome of Ascoli, who was expected by the council with the ambassadors of the Greek Church.甚至死亡之前的文德，在其中的理事会会议（ 1274年7月15日） ，章里昂已经选择了作为他的继任者杰罗姆的阿斯科利，谁是预期由理事会与驻华大使，希腊教会。 He arrived, and the reunion of the churches was effected.他抵达，和团聚的教会是影响。 Jerome was sent back by Innocent V as nuncio to Constantinople In May, 1276, but had only reached Ancona when the pope died (21 July, 1276).杰罗姆被送回无辜第五圣座大使向君士坦丁堡今年5月， 1276年，但只达到了安科纳当教宗去世（ 1276年7月21日） 。 John XXI (1276-77) employed Jerome (October, 1276) and John of Vercelli, General of the Dominicans, as mediators in the war between Philip III of France and Alfonso X of Castile.约翰二十一（ 1276年至1277年）受雇于杰罗姆（十月， 1276年）和约翰韦尔切利，一般的多米尼加，作为调停者在战争中之间的弘三，法国和阿方索第X卡斯蒂利亚。 This embassy occupied both genrals till March, 1279, although Jerome was preferred to the cardinalate on 12 march, 1278.这两个大使馆被占领genrals至3月， 1279年，虽然杰罗姆被推荐到cardinalate于1278年3月12日。 When Jerome departed on the embassy to the Greeks, he had appointed Bonagratia of S. Giovanni in Persiceto to represent him at the General Chapter of Padua in 1276.当杰罗姆离开了对使馆向希腊人，他已任命bonagratia条乔瓦尼在persiceto代表他在一般的篇章帕多瓦在1276年。 On 20 May, 1279, he convened the General Chapter of Assisi, at which Bonagratia was elected general.关于1279年5月20日，他召开了秘书长章阿西斯，在哪个bonagratia当选为秘书长。 Jerome later occupied the Chair of Peter as Nicholas IV (15 February, 1288-4 April, 1292).杰罗姆后来被占领的主席彼得尼古拉斯作为四（ 2月15日， 1288-4 4月， 1292年） 。 bonagratia conducted a deputation from the chapter before Nicholas III, who was then staying at Soriano, and petitioned for a cardinal-protector. bonagratia进行了团体，从一章之前，尼古拉斯三，谁当时住在索里亚诺和请愿，为枢机主教-保护者。 The pope, who had himself been protector, appointed his nephew Matteo Orsini.教宗，谁自己被保护者，任命他的侄子马特奥奥西尼。 The general also asked for a definition of the rule, which the pope, after personal consultation with cardinals and the theologians of the order, issued in the "Exiit qui seminat" of 14 August, 1279.一般还要求一个定义的规则，教宗后，个人谘询与枢机主教和神学家的一声令下，发出的“ exiit qui seminat ” 1279年8月14日。 In this the order's complete renunciation of property in communi was again confirmed, and all property given to the brothers was vested in the Holy See, unless the donor wished to retain his title.在这秩序的完全放弃财产的通信是再次证实，和所有的财产给兄弟是既得利益者，在罗马教廷，除非捐助者希望保留他的所有权。 All moneys were to be held in trust by the nuntii, or spiritual friends, for the friars, who could however raise no claim to them.全部款项分别被关押在信托由nuntii ，或精神的朋友，为friars ，谁可以提高，但并没有向他们索赔。 The purchase of goods could take place only through procurators appointed by the pope, or by the cardinal-protector in his name.购买的商品可以采取的地方，只有透过检察官所委任的教宗，或由枢机主教-保护者在他的名字。
The Bull of Martin IV "Ad fructus uberes" (13 December, 1281) defined the relations of the mendicants to the secular clergy.牛市的马丁四“的广告药材uberes ” （ 1281年12月13日）的界定关系的乞丐，以世俗的神职人员。 The mendicant orders had long been exempt from the jurisdiction of the bishop, and enjoyed (as distinguished from the secular clergy) unrestricted freedom to preach and hear confessions in the churches connected with their monasteries.该mendicant订单已久的免受司法管辖区的主教，以及所享有的（有别于世俗的神职人员）不受限制的行动自由传教和听到的供述，在教会与他们的寺庙。 This had led to endless friction and open quarrels between the two divisions of the clergy, and, although Martin IV granted no new privileges to the mendicants, the strife now broke out with increased violence, chiefly in France and in a particular manner at Paris.这导致了无休止的摩擦和公开争吵两国之间的分歧神职人员，而且，虽然李柱铭四批出任何新的特权向乞丐，现在内乱爆发与暴力的增加，主要是在法国和在某一特定的方式在巴黎。 Boniface VIII adjusted their relations in the Bull "Super cathedram" of 18 February, 1300, granting the mendicants freedom to preach in their own churches and in public places, but not at the time when the prelate of the district was preaching.波尼法爵八，调整他们的关系在牛市的“超级cathedram ” 1300年2月18日，给予乞丐的自由，鼓吹在自己的教堂和在公共场所，但不是在的时候，总主教的地区是说教。 For the hearing of confessions, the mendicants were to submit suitable candidates to the bishop in office, and obtain his anction.对于听证会的供述，乞丐被提交合适人选主教在办公室，并得到了他的anction 。 The faithful were left free in regard to funerals, but, should they take place in the church of a cloister, the quarta funerum was to be given to the parish priest.忠实地留在自由方面的葬礼，但他们应采取的地方，在教会里的一个修道院， quarta funerum是必须考虑到本堂司铎。 Benedict XI abrogated this Bull, but Clement V reintroduced it (1312).本笃十一废止这个牛市，但克莱门特v恢复它（ 1312 ） 。 Especially conspicuous among the later contentions over the privileges of the mendicants were those caused by John of Poliaco, a master of theology of Paris (1320) and by Richard Fitzralph, Archbishop of Armagh (1349).特别是突出之间的争论后，超过特权的乞丐，这些所造成的约翰poliaco ，硕士神学的巴黎（ 1320 ）和理查德fitzralph ，大主教阿玛（ 1349 ） 。 In 1516 the Fifth Council of the Lateran dealt with this question, which was definitively settled by the Council of Trent.在1516年第五次会议的拉特兰处理这个问题，这是明确地解决了由理事会特伦特。
In the Bull "Exultantes" of 18 January, 1283, Martin IV instituted the syndici Apostolici.在牛市“ exultantes ” 1283年1月18日，马丁四，提起该syndici apostolici 。 This was the name given to the men appointed by the ministers and custodians to receive in the name of the Holy See the alms given to the Franciscans, and to pay it out again at their request.这是名义给予的男子所委任的部长和保管人收到的名称，罗马教廷的施舍考虑到济，并支付它再次在他们的要求。 The syndici consequently replaced the nuntii and procurators.该syndici因此取代了nuntii和检察官。 All these regulations were necessary in consequence of the rule of poverty, the literal and unconditional observance of which was rendered impossible by the great expansion of the order, by its pursuit of learning, and the accumulated property of the large cloisters in the towns.所有这些法规是必要的后果，法治的贫困，字面和无条件的遵守，这是不可能由伟大的扩展秩序，其追求的学习和积累的财产，大cloisters在城镇。 The appointment of these trustees, however, was neither subversive of nor an evasion of the rule, but rather the proper observance of its precepts under the altered conditions of the ime.任命这些受托人，不过，既不是颠覆的，也不是逃避规则，而是适当的遵守其戒律下，改变条件的IME 。 Under Bonagratia (1279-83) and his immediate successors Arlotto da Prato (1285-86), and Matthew of Acquasparta (1287-89), a learned theologian and philosopher who became cardinal in 1288 and rendered notable service to the Church, the Spiritual movement broke out in the Province of Ancona, under the leadership of Pietro Giovanni Olivi, who, after the General Chapter of Strasburg (1282), caused the order considerable trouble.根据bonagratia （ 1279年至1283年） ，并立即将他的接班人arlotto达普拉托（ 1285年至1286年） ，和Matthew的acquasparta （ 1287年至1289年） ，据悉，神学家和哲学家谁成为枢机主教在1288年和提供显着的服务教会，精神运动的爆发，在安科纳省的领导下，皮耶特乔瓦尼olivi ，谁后，一般章strasburg （ 1282 ） ，所造成的秩序相当大的麻烦。 The general, Raimondo Gaufredi (Geoffrey) of Provence (1289-95), favoured the Spirituals and denounced the lax interpretations of the Community, ie the majority of the order who opposed the minority, termed Spirituals or Zelanti.一般， raimondo gaufredi （杰弗里）普罗旺斯（ 1289年至1295年） ，赞成spirituals ，并谴责宽松的解释，社会，即大部分的命令谁反对少数，被称为spirituals或zelanti 。 Raimondo even ventured to revise the genral constitutions at the General Chapter of Paris in 1292, whereupon, having refused the Bishopric of Padua offered him by Boniface VIII, he was compelled by the pope to resign his office. raimondo ，甚至尝试修改宪法genral于一般章巴黎在1292年，在这种情况下，拒绝bishopric的帕多瓦提供他的波尼法爵八，他被强迫由教宗辞职，他的办公室。 Giovanni Minio of Muravalle, in the theology, was elected general by the Chapter of Anangi (1294), and although created Cardinal-Bishop of Porto (Portuensis) in 1302, continued to govern the order until Gonzalves of Valleboa (1304-13), Provincial of Santiago, Spain, was elected to succeed him by the Chaper of Assisi.乔瓦尼minio的muravalle ，在神学，被选为一般由章anangi （ 1294 ） ，虽然创造了枢机主教-主教波尔图（ portuensis ）在1302年，继续执政，直到为了贡扎尔韦斯的valleboa （ 1304年至1313年） ，省圣地亚哥，西班牙，被选为接替他由chaper的阿西西。
In his encyclical of 1302, Giovanni Minio had inculcated the rule of poverty, and forbidden both the accumulation of property and vested incomes.在他的通谕中的1302年，乔瓦尼minio已灌输法治的贫困，并禁止双方积累的财产和既得利益者的收入。 Gonzálvez followed the same policy (12 February, 1310), and the Chapter of Padua (1310) made the precept still more rigorous by enoining the "simple use" (usus pauper) and withdrawing the right of voting at the chapter from convents which did not adopt it. gonzálvez遵循同样的政策（ 1310年二月十二日） ，以及章帕多瓦（ 1310 ）发表于言教仍然是更严格的，由enoining “简单使用” （经验贫民）和撤回投票权，在该章从修道院当时不采取它。 The usus pauper had indeed been a source of contention from 1290, especially in Provence, where some denied that it was binding on the order.该经验贫民确实的来源，从1290年的争论，尤其是在普罗旺斯，有些无可否认，这是有约束力的命令。 These dissensions led to the Magna Disputatio at Avignon (1310-12), to which Clement V summoned the leaders of the Spirituals and of the Community or Relaxati.这些纠纷导致了玛格纳disputatio在亚维侬（ 1310年至1312年） ，而克莱门特v召见领导人对spirituals及社会或relaxati 。 Clement laid the strife by his bull and Decretal "Exivi di Paradiso", issued at the third and last session of the Council of Vienne, 5 May, 1312.克莱门特奠定了内乱，他牛市和decretal “ exivi直接投资天堂” ，发出了在第三次和最后一次会议，理事会的维埃纳省， 1312年5月5日。 The prescriptions contained in the Franciscan Rule were divided into those which bound under pain of mortal, and those which bound under pain of venial sin.处方中所载的方济各的规则分为那些约束下的痛苦，致命的，和那些约束下的痛苦venial单。 those enjoining the renunciation of property and the adoption of poverty were retained: the Franciscans were entitled only to the usus (use) of goods given to them, and wherever the rule prescibed it, only to the usus pauper or arctus (simple use).这些enjoining放弃财产并通过了贫困保留：济均有权只向经验（使用）的商品给他们，哪里的法治prescibed ，只有向经验贫民或arctus （简单使用） 。 All matters concerning the Franciscan habit, and all the storehouses and cellars allowed in cases of necessity, were referred to the discretion of the superiors of the order.所有有关的事项方济各的习惯，所有仓库和地窖允许在案件的必要性，已获转介往的酌情权，上级的命令。
The Spirituals of Provence and Tuscany, however, were not yet placated.该spirituals的普罗旺斯和托斯卡纳，不过，尚未安抚。 At the General Chapter of Barcelona (1313), a Parisian master of theology, Alexander of Alessandria (Lombardy), was chosen to succeed Gonzálvez, but died in October, 1314.在一般章巴塞罗那（ 1313年） ，巴黎的主人神学，亚历山大亚历山德里亚（伦巴第大区） ，被选为接替gonzálvez ，但死亡在10月， 1314年。 The General Chapter of Naples (1316) elected Michael of Cesena, a moderate Conventual.一般章那不勒斯（ 1316 ）当选为迈克尔的塞泽纳，温和conventual 。 The commission appointed by this chapter altered the general statutes of the rule of poverty.委员会所委任的这一章，改变了一般章程法治的贫困。 The Spirituals immediately afterwards rekindled the property strife, but John XXIII interdicted and suppressed their peculiar notions by the Constitution "Quorumdam exigit" (7 October, 1317), thus completely restoring the official unity of the order.该spirituals ，随即燃起的财产纷争，但约翰二十三世停职，并压制其独特的概念，是由宪法“ quorumdam exigit ” （ 1317年10月7日） ，从而完全恢复正式的团结，该命令。 In 1321, however, the so-called theoretical discussion on poverty broke out, the inquisitor, John of Belna, a Dominican, having taked exception to the statement that Christ and the Apostles possessed property neither in communi nor in speciali (ie neither in common nor individually).在1321年，然而，所谓的理论探讨贫穷的爆发， inquisitor ，约翰belna ，多米尼加， taked例外的声明，耶稣和使徒所拥有的财产无论是在通信，也不在speciali （即既不在共同也不是单独） 。 The ensuing strife degenerated into a fierce scholastic disputation between the Franciscans and the Dominicans, and, as the pope favoured the views of the latter, a very dangerous crisis seemed to threated the Minorites.随后内乱堕落成为激烈的学术争论之间的方济各和多米尼加人，而且，正如教宗赞成的意见后，一个非常危险的危机似乎螺纹该minorites 。 By the Constitution "Ad conditorem canonum" (8 December, 1322) John XXII renounced the title of the Church to all the possessions of the friars Minor, and restored the ownership to ther order.由宪法“的广告conditorem canonum ” （ 1322年12月8日）约翰二十二放弃的标题教会所有的财产的friars轻微，恢复了所有权，有秩序。 This action, contrary to the practice and expressed sentiments of his predecessors, placed the Minorites on exactly the same footing as the other orders, and was a harsh provision for an order which had laboured so untiringly in the interests of the Church.这一行动，相反的做法，并表示的情绪，他的前任，放在minorites就不尽相同的立足点，作为其他命令，是一个苛刻的规定，命令，已辛劳，所以不辞劳苦，在教会的利益。 In many other ways, however, John fostered the order.在许多其他方面，不过，约翰树立了秩序。 It will thus be readily understood why the members inclined to laxity joined the diaffected party, leaving but few advocated of John's regulations.因此，它将容易理解为什么成员倾向于松弛加入diaffected党，离开但很少主张John的规例。 To the dissenting party belonged Gerardus Odonis (1329-42), the general, whose election at Paris in 1329 John had secured in the place of his powerful opponent Michael of Cesena.向不同的党，属于gerardus odonis （ 1329年至1342年） ，总务，其选举于巴黎在1329年约翰曾在担保的地方，他强大的对手迈克尔的塞泽纳。 Odonis, however, was supported only by the minority of the order in his efforts to effect the abolition of the rule of poverty. odonis ，不过，支持，只有少数的顺序在他的努力的效果取消了法治的贫困。 The deposed general and his followers, the Michaelites (cf. FRATICELLI), were disavowed by the General Chapter of Paris, and the order remained faithful to the Holy See.被废黜的一般和他的追随者， michaelites （参见fraticelli ） ，被否定由一般的篇章，巴黎和秩序仍然忠于罗马教廷。 The constitutions prescribed by Benedict XII, John's successor, in his Bull of 28 November, 1336, and the name "Constitutiones Catarcenses" or "Benedictinae"), contained not a single reference tot he rule of poverty.宪法订明由本笃十二，约翰的继任者，他在公牛1336年11月28日，并命名为“ constitutiones catarcenses ”或“ benedictinae ” ） ，载有没有一个单一的参考师资培训，他统治的贫穷。 Benedict died in 1342, and on the preferment of Gerardus Odonis to the Patriarchate of Antioch, Fortanerio Vassalli was chosen general (1343-47).本笃死亡，在1342年，以及对preferment的gerardus odonis ，以牧的安提阿， fortanerio vassalli被选为秘书长的报告（ 1343年至1347年） 。
Under Guilllaume Farinier (1348-57) the Chapter of Marseilles resolved to revive the old statues, a purpose which was realized in the general constitutions promulgated by the General Chapter of Assisi in 1354 ("Constitutiones Farineriae or guilemi").根据guilllaume法里尼耶（ 1348年至1357年）章马赛解决振兴老塑像，目的是实现在一般宪法所颁布的一般章阿西西在1354年（ “ constitutiones farineriae或guilemi ” ） 。 This code was based on the "Constitutioners Narboneses" (1260), and the Bulls "Exiit" and "Exivi", but the edicts of John XXII, being promulgated by the pope over and above the chapter, still continued in force.此代码是基于“ constitutioners narboneses ” （ 1260 ） ，和公牛“ exiit ”和“ exivi ” ，但法令约翰二十二，颁布的教宗超出章，仍继续在武力。 The great majority of the friars accomodated themselves to these regulations and undertook the care and proprietorship of their goods, which they entrusted to fratres procuratores elected from among themselves.绝大部份的friars容纳自己这些规例，并承诺照顾和所有权他们的货物，他们委托给fratres procuratores互选产生。 The protracted strife of the deposed general (Michael of Cesna) with the pope, in which the general was supported with conspicuous learning by some of the leading members of the order and encouraged by the German emperor Louis IV (the Bavarian), for reasons of secular and ecclesiastical polity, gave great and irresistible impulse to laxity in the order, and prejudiced the founder's ideal.旷日持久的纷争中被废黜的一般（迈克尔的cesna ）与教宗，其中，一般是支持与突出学习的一些领导成员的命令，并鼓励由德国皇帝路易四（巴伐利亚州） ，为的原因世俗和宗教政体，给伟大的和不可抗拒的冲动懈怠，在一声令下，和偏见的创始人的理想。 It was John XXII who had introduced Conventualism is the later sense of the workd, that is, community of goods, income and property as in other religious orders, in contradiction to Observantism or the strict observance of the rule, a movement now strong within the order, acrding to which the members were to hold no property in communi and renounce all vested incomes and accumulation of goods.这是约翰二十二谁介绍了conventualism是后来意义上的workd ，即是社会的商品，收入和财产，作为在其他宗教命令，在矛盾observantism或严格遵守规则，运动现在强大的内部秩序， acrding其中委员们举行并没有任何财物，在通信和放弃一切既得利益者的收入和积累的商品。 The Bull "Ad conditorem", so significant in the history of the order, was only withdrawn 1 November, 1428, by Martin V.牛市“的广告conditorem ” ，所以在重大的历史，一声令下，只有撤回1428年11月1日，由马丁诉
Meanwhile the development of Conventualism had been fostered in many ways.同时，发展conventualism已树立在许多方面。 In 1348 the Black Death swept devastatingly over Euope, empting town and cloister.在1348年黑死病席卷毁灭性超过euope ，既成事实，城市和修道院。 The wealth of the order increaded rapidly, and thousands of new brothers were admitted without sufficiently close examination into their eligibility.财富秩序increaded迅速，数以千计的新兄弟被承认，没有充分密切考试纳入其资格。 The liverality of the faithful was also, if not a source of danger for the Minorites, at least a constant incitement ot depart to some extent from the rule of poverty.该liverality的忠实也是，如果不是一个危险的根源，为minorites ，至少在不断煽动酒店出发，在一定程度上从法治的贫困。 This liberality showed itself mainly in gifts of real property, for example in endowments for prayers for the dead, which were then usually founded with real estate.这表明， liberality本身，主要是在礼物的不动产，例如在禀赋祈祷，为死者，当时通常是成立的房地产。 In the fourteenth century also began the land wars and feuds (eg the Hundred Years War in France), which relaxed every bond of discipline and good order.在14世纪也开始了土地的战争和仇恨（如百年战争中法国） ，其中放宽每债券的纪律和良好秩序。 The current feelings of anarchic irresponsibility were also encouraged by the Great Wester Schism, during which men quarreled not only concerning obedience to the papacy, to which there were three claimants since the Council of Pisa, but also concerning obedience to the generals of the order, whose number tallied with the number of the popes.目前的感情不负责任的无政府状态，还鼓励由大西部的分裂，其间男子吵架，不仅关于服从教宗，其中有三个索赔人因为安理会的比萨，但也涉及服从将军的命令，他们的人数统计与数量的教皇。
Guillaume Farinier was named cardinal in 1356, but continued to govern the order until the election of Jean Bouchier (de Buco) in 1357.纪尧姆法里尼耶被任命为枢机主教在1356年，但继续执政的顺序，直至选出让bouchier （德buco ）在1357年。 John having died in 1358, mark of Viterbo was chosen to succeed him (1359-66), it being deemed desirable to elect an italian, the preceding four generals having been French, Mark was raised to the cardinalate in 1366, and was succeeded by Thomas of Farignano (1367-72), who became Patriarch of Grado in 1372, and cardinal in 1378.约翰去世后，在1358年，马克的维泰博被选为接替他（ 1359年至1366年） ，它被认为是可取的，选出一个意大利语，前4将领已法语，马克被提升至cardinalate在1366年，并成功地由托马斯farignano （ 1367年至1372年） ，谁成为主教级在1372年，枢机主教在1378年。 Leonardo Rossi of Giffone (1373-78) succeeded Thomas as general, and supported Clemens VII during the schism.列奥纳多罗西的吉福内（ 1373至1378年）成功托马斯作为一般，并支持克莱门斯七期间裂。 This action gave umbrage to Urban VI, who deposed him and named Ludovico Donato his successor.这一行动给umbrage市区六，谁被废黜，他并命名为ludovico多纳他的继任者。 Ludovico was also chosen in 1379 by the General Chapter of Gran in Hungary at which, however, only twelve provinces were represented, was named cardinal in 1381, but was executed in 1385 with some other cardinals for participating in a conspiracy against Urban VI. ludovico也选择在1379年由一般章大在匈牙利在其中，但是，只有12个省的代表，被任命为枢机主教在1381年，但被处决在1385年与其他一些枢机主教参加在阴谋对市区六。 His third successor, Enrico Alfieri (1387-1405), could only bewail the privileges subversive of discipline, by means of which the claimants to the papacy sought to bind their supporters more closely to themselves.他的第三个继任者，恩阿尔菲里（ 1387年至1405年） ，只可bewail的特权，破坏纪律，手段，其中索赔人向教宗要求约束他们的支持者，更紧密地本身。 Alfieri's successor, Antonio de Pireto (1405-21), gave his allegiance to the Council of Pisa and Alexander V (1409-15), a man of no great importance.阿尔菲里的继任者，安东尼奥德pireto （ 1405年至1421年） ，发表了效忠向安理会提交的比萨和亚历山大五（ 1409年至1415年） ，一名男子不具有十分重要的意义。 With the election of Martin V (1417-31) by the Council of Constance, unity was restored in the order, which was then in a state of the greatest confusion.与选举李柱铭五（ 1417年至1431年）由理事会的康斯坦茨湖，团结，恢复在该命令，然后在一个国家的最大的混乱。
The Observance (Regularis Observantia) had meanwhile prepard the ground for a regeneration of the order.遵守（ regularis observantia ）同时prepard地面为再生该命令。 At first no uniform movements, but varying in different lands, it was given a definite character by St. Bernardine of Siena and St. John Capistran.在第一没有统一的运动，但不同在不同的土地，这是给予一个明确的性质，由圣bernardine锡耶纳和圣约翰皮斯特兰。 In Italy as early as 1334 Giovanni de Valle had begun at San Bartolomeo de Brugliano, near Forligno, to live in exact accordance with the rule but without that exemption from the order, which was later forbidden by Clement VI in 1343.在意大利，早在1334年乔万尼德山谷已开始在新bartolomeo德brugliano ，近forligno ，住在确实按照规则，但没有豁免，从秩序，后来被禁止的克莱门特六世在1343年。 It is worthy of notice that Clement, in 1350, granted this exemption to the lay brother Gentile da Spoleto, a companion of Giovanni, but Gentile gathered together such a disorderly rabble, including some of the heretical Fraticelli, that the privilege was withdrawn (1354), he was expelled from the order (1355), and cast into prison.这是值得我们注意，克莱门特，在1350年，授予这项豁免向奠定兄弟詹蒂莱大斯波莱托，同伴的乔瓦尼，但詹蒂莱聚集了这样一个无序的乌合之众，包括一些邪教fraticelli ，即特权被撤回（ 1354 ） ，他被驱逐出令（ 1355 ） ，及演员进入监狱。 Amongst his faithful adherents was Paoluccio Vagnozzi of Trinci, who was allowed by the general to return to Brugliano in 1368.其中包括他的忠实信徒，是paoluccio格诺志的trinci ，谁被允许由一般返回brugliano在1368年。 As a protection against the snakes so numerous in the district, wooden slippers (calepodia, zoccoli) were worn by the brothers, and, as their use continued in the order the Observants were long known as the Zoccolanti or lignipedes.作为一种保护对蛇，使众多在区，木制的拖鞋（ calepodia ，佐科利）所穿的兄弟，并作为其继续使用，在命令observants人早就知道作为zoccolanti或lignipedes 。 In 1373 Paoluccio's followers occcupied ten small houses in ubria, to which was soon added San Damiano at Assisi.在1373 paoluccio的追随者occcupied 10小型屋宇的乌夫里亚，这是尽快补充说：圣达米亚诺在阿西西。 They were supported by Gregory XI, and also, after some hesitation, by the superiors of the order.他们的支持，格雷戈里席，也后，有些犹豫，由上级的命令。 In 1388, Enrico Alfineri, the general appointed Paoluccio commissary general of his followers, whom he allowed to be sent into all the districts of italy as an incentive to the rest of the order.在1388年，恩里alfineri ，秘书长任命paoluccio小卖部一般的他的追随者，他允许发送到所有地区，意大利作为诱因，其余的秩序。 Paoluccio died on 17 September, 1390, and was succeeded by John of Stroncone (d. 1418). paoluccio死亡， 1390年9月17日，并成功地由约翰stroncone （四1418 ） 。 In 1414, this reform possessed thirty-four houses, to which the Porziuncola was added in 1514.在1414年，这项改革拥有34家，其中porziuncola是补充，在1514年。 In the fourteenth centry there were three Spanish provinces: that of Portugal (also called Santiago), that of Castile, and that of Aragon.在第十四世纪有三个西班牙语省份：葡萄牙（也称为圣地亚哥） ，即卡斯蒂利亚，并指出，阿拉贡。 Although houses of the reformers in which the rule was rididly observed existed in each of these provinces about 1400, there does not appear to have been any connection between the reforms of each province -- much less between these reforms and the Italian Observance -- and consquently the part played by Peter of Villacreces in Silos and Aguilera has been greatly exaggerated.虽然房子的改革者，其中法治是rididly观察中存在的上述每个省约1400年，似乎不存在任何已之间的联系，改革的每一个省-少得多之间的这些改革和意大利遵守- consquently的部分，所发挥的彼得的villacreces在发射井和阿奎莱拉已大大夸大了。
Independent also was the Reform or Observance in France, which had its inception in 1358 (or more accuratley in 1388) in the cloister at Mirabeau in the province of Touraine, and thence spread through Burgundy, Touraine, and Franconia.独立也被改革或遵守在法国，已成立在1358年（或以上accuratley在1388年） ，在修道院在米拉波桥在省海纳，再蔓延，通过勃艮地，海纳，法兰哥尼亚。 In 1407 Benedict XIII exempted them from all jurisdiction of the provincials, and on 13 May, 1408, gave them a vicar-general in the person of Thomas de Curte.在1407年本笃十三豁免它们从所有管辖的provincials ，并就1408年5月13日，给了他们一副主教秘书长在该人托马斯德curte 。 In 1414 about two hundred of their number addressed a petition to the Council fo Constance, which thereupon granted to the friars of the stricta observantia regularis a special provincial vicar in every province, and a vicar-general over all, Nicholas Rodolphe being the first to fill the last-mentioned office.在1414年约200他们的人数，并向请愿，向立法会作康斯坦茨湖，于是给friars的stricta observantia regularis一个特别省副主教在每一个省，一个副主教秘书长超过所有，尼古拉斯鲁道夫被首先填补最后提到的办公室。 Angelo Salvetti, general of the order (1421-24), viewed these changes with marked disfavour, but Martin V's protection prevented him from taking any steps to defeat their aim.安吉罗salvetti ，一般该命令（ 1421年至1424年）认为，这些变化显着disfavour ，但李柱铭V的保护，阻止他采取任何步骤失败，他们的目的。 Far more opposed was Salvetti's successor, Antonio de Masso (1424-30).到目前为止，更反对被salvetti的继任者，安东尼奥德masso （ 1424年至1430年） 。 The ranks of the Observants increased rapidly in France and Spain in consequence of the exemption.队伍的observants迅速增加，在法国和西班牙在后果的豁免。 The Italian branch, however, refused to avail themselves of any exemption from the usual superiors, the provincial and the general.意大利的科，不过，拒绝利用自己的任何免于惯常的上司，省委和一般。
In Germany the Observance appeared about 1420 in the province of Cologne at the monastery of Gouda (1418), in the province of Saxony in the Mark of Brandenburg (1425); in the upper German province first at the Heidelberg monastery (1426).在德国，遵守出现了约1420年，在省，科隆在修道院的豪达（ 1418 ） ，在该省的萨克森州，在马克的勃兰登堡州（ 1425 ） ;在上德语省首先在海德堡修道院（ 1426 ） 。 Cloisters of the Observants already existed in Bosnia, Russia, Hungary, and even in Tatary. cloisters的observants已经存在，在波斯尼亚，俄罗斯，匈牙利，甚至在tatary 。 In 1430 Martin V (1417-31) summoned the whole order, Observants and Conventuals, to the general Chapter of Assisi (1430), "in order that our desire for a general reform of the order may be fulfilled."在1430李柱铭五（ 1417年至1431年）召见整个秩序， observants和conventuals ，一般章阿西西（ 1430 ） ， “为了使我们的愿望，对于一般的改革的顺序可能实现” 。 William of Casale (1430-42) was elected general, but the intellectual leader of Assisi was St. John Capistran.威廉卡萨莱（ 1430年至1442年）当选为秘书长，但智力领导人阿西西是圣约翰皮斯特兰。 The statues promulgated by this chapter are called the "Constitutiones Martinianae" from the name of the pope.雕像颁布的这一章被称为“ constitutiones martinianae ”从名称教宗。 They cancelled the offices of general and provincial vicars of the Observants and introduced a scheme for the general reform of the order.他们取消了办事处，一般和省级vicars的observants ，并推出一项计划，对于一般的改革的顺序。 All present at the chapter had bound themselves on oath to carry out its decisions, but six weeks later (27 July, 1430) the general was released from his oath and obtained from Martin V the Brief "Ad statum" (23 August, 1430), which allowed the Conventuals to hold property like all other orders.所有目前在该章的约束自己的誓言，以履行其决定，但六个星期后（ 1430年7月27日）一般被释放，由他的誓言，并获得由Martin五简短的“广告statum ” （ 1430年8月23日） ，从而使该conventuals持有物业的象所有其他的订单。 This Brief constituted the Magna Charta of the Conventuals, and henceforth any reform of the order on the lines of the rule was out of the question.这简短的构成玛格纳charta的conventuals ，以及今后的任何改革的命令行法治是出于问题。
The strife between the Observants and the Conventuals now broke out with such increased fury that even St. John Capistran laboured for a division of the order which was however still longer opposed by St. Bernadine of Siena.争斗之间的observants和conventuals现在发生了这种增加的愤怒，即使是圣约翰皮斯特兰辛劳为记名表决，该命令的是，但仍有较长的反对圣伯娜丁锡耶纳。 Additional bitterness was lent to the strife when in many instance princes and towns forcibly withdrew the ancient Fraciscan monasteries from the Conventuals and turned them over to the Observants.额外的痛苦是借给争斗时，在许多，例如王子和城镇强行收回古代fraciscan寺庙从conventuals把他们送交observants 。 In 1438 the general of the order named St. Bernardine of Siena, first Vicar-General of the Italian Observants, an office in which Bernardine was succeeded by St. John Capistran in 1441.在1438年一般的顺序命名为圣bernardine锡耶纳，首先副主教秘书长，意大利observants ，一个办事处，其中bernardine继任圣约翰皮斯特兰在1441年。 At the General Chapter of Padua (1443), Albert Berdini of Sarteano, an Observant, would have been chosen general in accordance with the papa; wish had not his election been opposed by St. Bernardine.在一般章帕多瓦（ 1443 ） ，何俊仁贝尔迪尼的萨尔泰阿诺，观察入微，将有被选为秘书长，按照与爸爸;想没有他的选举一直反对由圣bernardine 。 Antonio de Rusconibus (1443-50) was accordingly elected, and, until the separation in 1517, no Observant held the office of general.安东尼奥德rusconibus （ 1443年至1450年） ，因此当选，和，直到分离在1517年，没有观察入微举行的总务厅。 In 1443 Antonio appointed two vicars-general to direct the Observants -- for the cismontane family (ie for Italy, the East, Austria-Hungary, and Poland) St. John Capistran, and for the ultramontane (all other countries, including afterwards America) jean Perioche of Maubert.在1443年安东尼奥委任两名vicars干事直接observants -为c ismontane家庭（即意大利，东，奥地利-匈牙利和波兰）圣约翰皮斯特兰，并为u ltramontane（所有其他国家，包括美国之后）让perioche的maubert 。 By the so-called Separation bull of Eugene IV, "Ut sacra ordinis minorum" (11 January, 1446), outlined by St. John Capistran, the office of the vicar-general of the Observants was declared permanent, and made practically independent of the minister general of the order, but the Observants might not hold a general chapter seperate from the rest of the order.由所谓的分离牛市尤金四， “当萨克拉ordinis minorum ” （ 1446年1月11日） ，所概述的圣约翰皮斯特兰，该办事处的副主教秘书长的observants被宣布为永久，并作出了切实独立部长一般的秩序，但observants可能不会举行一般性章单独从其余的秩序。 After the canonization in 1450 of Bernardine of Siena (d. 1444), the first saint of the Observants, John Capistran with the assistance of the zealous cardinal Nicholas of Cusa (d. 1464), extended the Observance so greatly in Germany, that he could henceforth disregard the attacks of the lax and time-serving sections of the order.后封圣在1450年的bernardine锡耶纳（四1444 ） ，第一圣的observants ，约翰皮斯特兰与援助的热心枢机主教尼古拉斯的库萨（四1464年） ，延长了遵守，所以大大在德国，他今后可以无视攻击的宽松和时间提供服务的章节顺序。 At the Chapter of Barcelona, in 1451, the so-called "Statuta Barchnionensia" were promulgated.在章巴赛隆纳，在1451年，所谓“ statuta barchnionensia ”颁布。 Though somewhat modifies these continued in force for centuries in the ultramontane family.虽然有所修改，这些部队继续在数百年，在ultramontane家庭。
The compromise essayed by St. James of the March in 1455 was inherently hopeless, although it granted to the vicars of the Observants active voting power at the general chapters.妥协essayed由圣雅各福群会的1455年3月在本质上是无望的，虽然它批给vicars的observants积极的投票权，在一般章节。 On this compromise was based the "Bulla concordiae" of Callistus III (2 February, 1456), which Pius II withdrew (11 October, 1458).对这一妥协是基于“泡concordiae ” callistus三（ 1456年2月2日） ，其中碧岳第二撤回（ 1458年10月11日） 。 The Chapter of Perugia (1464) elected as general Francesco della rovere (1464-69), who was elevated to the cardinalate in 1468, and later elected pope under the title of Sixtus IV (1471-84).章佩鲁贾（ 1464年）当选为秘书长弗朗切斯科德拉rovere （ 1464年至1469年） ，谁被提升到cardinalate在1468年，后来当选为教宗的标题下的sixtus四（ 1471年至1484年） 。 Sixtus granted various privileges to the Fransicans in his Bull "Mare magnum" (1474) and his "Bulla aurea" (1479), but was rather more kindly disposed towards the Conventuals, to whome he had belonged. sixtus给予的各种特权，向fransicans在他的公牛“马大” （ 1474年）和他的“泡忽地笑” （ 1479 ） ，而是更多的善意处理对conventuals ， whome他属于。 The generals Francesco Nanni (1475-99), to whom Sixtus gave the sobriquet of Samson to signalize his victory in a disputation on the Immaculate Conception, and Egidio Delfini (1500-06) displayed a strong bias in favour of the reform of the Conventuals, Edigio using as his pleas the so-called "Constitutiones Alexandrinae" sanctioned by Alexander VI in 1501.将军弗朗切斯科nanni （ 1475年至1499年） ，向谁sixtus了sobriquet的黄山，以signalize他的胜利在一争议对圣母无染原罪的概念，和埃吉迪奥delfini （ 1500年至1506年）表现出强烈的偏见，在赞成改革的conventuals ， edigio使用作为他的请求，所以所谓的“ constitutiones alexandrinae ”制裁亚历山大六世在1501年。 His zeal was far surpassed in Spain by that of the powerful Minorite, Francisco Ximenes de los Cisneros, who expelled from the cloisters all Conventuals opposed to the reform.他的热情远远超过了在西班牙所认为的强大minorite ，弗朗西斯科希梅内斯德洛杉矶cisneros ，谁开除出cloisters所有conventuals反对改革。 At Paris, Delfini won the large house of studies to the side of the reformers.在巴黎， delfini赢得了大房子的研究，向一边的改革者。 The Capitulum generalissimum at Rome in 1506 was expected to bring about the union of the various branches, but the proposed plan did not find acceptance, and the statutes, drawn up by the chapter and published in 1508 under the title "Statuta Iulii II", could not bridge the chasm separating the parties.该capitulum generalissimum在罗马签署的在1506年，预计实现联盟各部门，但拟议的计划没有找到接受，和章程，制定了由章，并刊登在1508年的标题下“ statuta iulii Ⅱ ” ，无法弥合的鸿沟隔开。 After long deliberations had taken place under generals Rainaldo Graziani (1506-09), Philip of Bagnacavallo (1509-11), and Bernardino Prato da Chieri (1513-17), the last general of the united order, Leo X summoned on 11 July, 1516, a capitulum generalissimum to meet at rone onf the feast of Pentecost (31 May), 1517.经过长时间的审议已采取的地方，根据将领rainaldo graziani （ 1506年至1509年） ，菲利普的bagnacavallo （ 1509年至1511年） ，和贝纳迪诺普拉托大chieri （ 1513年至1517年） ，最后的联合国秘书长秩序，利奥x传唤7月11日， 1516 ， capitulum generalissimum ，以满足在rone onf的节日圣灵降临节（ 5月31日） ， 1517 。 This chapter first suppressed all the reformed congregations and annexed them to the Observants; declared the Observants an independent order, the true Order of St. Francis, and separated them completely from the Conventuals.这一章首先打压的所有改革，教友和所附他们向observants ;宣布observants一个独立的一声令下，真正的秩序，圣弗朗西斯，和失散的他们完全从conventuals 。 The General of the Observants received the title of Minister Generalis totius ordinis Fratrum Minorum, with or without the addition regularis Observantiae, and was entrusted with the ancient seal of the order.一般的observants收到的标题部长generalis totius ordinis fratrum minorum ，有或没有，除了regularis observantiae ，并受委托与古代印章的秩序。 His period of office was limited to six years, and he was to be chosen alternately from the familia cismontana and the familia ultramontana -- a regulation which has not not been observed.期间，他的办公室是有限的，以六年，他将选择交替从家庭cismontana和家庭ultramontana -一个规例，其中并没有不被观察到。 For the other family a Commissarius generalis is always elected.至于其他的家人commissarius generalis始终是当选。 In processions, etc., the Observants take precedence of the Conventuals.在游行等， observants优先考虑的conventuals 。
B. Second period (1517-1909)乙，第二期（ 1517年至1909年）
Christoforo Numai of Friuli was elected first General of the Reformed Order of Franciscans (Ordo Fratrum Minorum), but was raised a month later to the cardinalate.克里斯托福罗努迈的弗留利当选为第一一般的改革，以便济（诉讼fratrum minorum ） ，但有人提出，一个月后向cardinalate 。 Francesco Lichetto (1518-20) was chosen as his successor by the Chapter of Lyons (1518), where the deliberations centered around the necessary rearrangement of the order in provinces and the promulgation of new general constitutions, which were based on the statutes of Barcelona (1451, cf. supra).弗朗切斯科lichetto （ 1518年至1520年）被选定为他的继任者，由章里昂（ 1518 ） ，其中审议围绕必要重排顺序，在各省和颁布新的总章程，其中的基础上，章程，巴赛隆纳（ 1451年，比照上文） 。 Lichetto and his successors -- Paul of Soncino (1520-23), who died in 1523, and Francisco de Angelis Quiñones (1523-28), a Spaniards, diligently devoted themselves to establishing the Observance on a firm basis. lichetto和他的继任者-保罗的s oncino（ 1 520年至1 523年） ，谁死亡，在1 523年，和F rancisco齐奥德安格雷斯q uiñones（ 1 523年至1 528年） ，西班牙人，勤政投身建立遵守对了坚实的基础。 Quinones was named cardinal in 1528, and the new general, Paolo Pisotti (1529-33), unfortunately disregarding the ideal of his predecessors and failing entirely to grasp the significance of the reforms afoot at the time (for example that of the Capuchins), was deposed in 1533.凯诺内斯被任命为枢机主教在1528年，新的一般，保罗pisotti （ 1529年至1533年） ，可惜不顾理想和他的前任未能完全掌握的重要意义的改革， afoot在时间（举例来说，该capuchins ） ，被废黜，在1533年。 In 1547 the Chapter of Assisi prescribed gray as the colour of the Franciscan habit, in accordance with the custom of the Observants and forbade the wearing in beards.在1547年章阿西西明灰色的颜色，方济各的习惯，在按照自订的observants并禁止穿在胡须。 At the General Chapter of Salamanca (1554), Clemente Dolera of Moneglia, the general in office promulgated new statutes for the cismontane family.在一般章萨拉曼卡（ 1554 ） ，克莱门特dolera的moneglia ，一般在办公室颁布了新的章程为cismontane家庭。 On the preferment of clemente to the cardinalate in 1557, Francesco Zamora, his successor (1559-65), defended at the Council of Trent the order's rule of poverty, which was then sanctioned by the council for the Observants and Capuchins.关于preferment的克莱门特向cardinalate在1557年，弗朗西斯科萨莫拉，他的继任者（ 1559年至1565年） ，捍卫了在安理会的特伦特秩序的法治贫穷，当时受到安理会为observants和capuchins 。 Under Luigi Pozzo (Puteus), the next general (1565-71), the Spanish Conventuals were united with the Observants by command of the pope, and a general reunion of the separated branches of the order seemed imminent.根据路易吉pozzo （很好） ，一般在明年（ 1565年至1571年） ，西班牙conventuals被美国与observants指挥的教宗，和一般团聚的离散分行秩序似乎迫在眉睫。 The two succeeding generals, Christophe de Cheffontaines, a Frenchman (1571-79), and Francisco Gonzaga (1579-87), laboured industriously for the rigorous observance and the rule of poverty, which was rather loosely interpreted, especially in France.这两个成功的将领，克里斯多夫德谢方丹，法国（ 1571年至1579年） ，和Francisco冈萨加（ 1579年至1587年） ，辛劳勤政为严格遵守和法治的贫穷，这是相当松散的解释，尤其是在法国。 Gonzaga reformed the great convent of studies at Paris and, in 1581, was appointed, in opposition to his wishes, Bishop of Cefalù (Sicily) and afterwards of Mantua, where he died in the odour of sanctity, in 1620.冈萨加改革的伟大修道院的研究在巴黎，并在1581年，被任命为，在反对他的意愿，主教cefalù （西西里岛）和事后的曼图亚，他在那里死亡，所发出的气味的神圣性，在1620年。 The process for his beatification is pending at Rome.过程中，他是真等候在罗马。 Francis of Toulouse (1587-93) and Bonaventura Secusi of Caltagirone (Sicily, 1593-1600) were employed frequently on embassies by the popes, and revised the constitutions of the order, in which however, the alterations were too frequent.弗朗西斯图卢兹（ 1587年至1593年）和波纳文图拉secusi的caltagirone （西西里岛， 1593年至1600年）受雇于经常对驻外使领馆由教皇，并修改了宪法秩序，在其中不过，改动过于频繁。 Finally at the Chapter of Segovia in 1621, the minister general, Benignus of Genoa (1618-25), approved the "Statuta Segoviensia" for the ultramontane family, with suitable additions both for the French and for the German-Belgian nation.在最后一章塞戈维亚在1621年，部长一般，贝尼希努斯的热那亚（ 1618年至1625年） ，通过了“ statuta segoviensia ”为ultramontane家庭，配合适当的补充，既为法语和德语的比利时国家。 Thereafter the latter nation adhered most perseveringly to the principles of these statutes; that their consistency in this respect has proved a source of prosperity, vigour, and inner strength is universally known.此后，后者坚持民族最持之以恒的各项原则，这些法规;他们的一致性，在这方面已证明的来源，繁荣，活力，和内在的力量是普遍众所周知的。
About this period the so-called Counter-Reformation was bursting into vigorous life in the North and the order entered on a new period of strenuous vitality.有关这一时期的那些所谓的反改革是爆破到积极的生活在该国北部和秩序进入一个新的时期，艰苦的活力。 The Reformation had dealt a terrible blow to the Franciscans in these parts, annihilating in many instances entire provinces.改革处理了一个可怕的打击，向济在这些零件，消灭在许多实例整个省份。 Supported now by the emperor and the Catholic princes, they advance to regain their old position and to found new cloisters, from which they could minister to their flocks.支持现在由皇帝和天主教王子，他们提前恢复其旧的立场，并找到了新的cloisters ，从它们可以部长他们成群。 To bring into subjection the four rather lax French provinces which were known as the Provinciae confaederatae and were thenceforward always too much inclined to shelter themselves behind the government, the general, Bernardine of Sena (Portugal, 1625-33), obtained from Urban VIII the Bull of 1 October, 1625.携带隶属四个，而不是宽松，法语的省份被称为该provinciae confaederatae ，并thenceforward总是太多倾向于把自己的住房背后的政府，一般而言， bernardine的克塞纳（葡萄牙， 1625年至1633年） ，获得了从城市第八公牛1625年10月1日。 The French, indeed, justly complained that the general of the order was always chosen from Italy or from Spain.法国，事实上，理直气壮地抱怨说，一般的顺序总是选择从意大利或由西班牙。 The privilege unsurped by the Spanish kings, of exerting a certain influence in the election and indeed securing that the general should be alternately a Spaniards and an Italian (but one from the Crown lands of Spain), was in contradiciton to all Fraciscan statutes and laws.特权unsurped由西班牙国王，施加一定的影响，在这次选举中，并确实保证的是，一般应交替1西班牙人和一名意大利（但一从官地的西班牙） ，是在contradiciton所有fraciscan章程和法律。 The Spanish generals, furthermore resided usually at Madrid, instead of at Rome, and most of the higher offices were occupied by Spaniards -- an anomalous situation which aroused great resentment amongst the friars of other nations, especially France and in Italy, and continued until 1834.西班牙的将军，此外，通常居住在马德里，而不是在罗马，和大部分的更高的办事处被占领的西班牙人-一异常情况引起很大的反感，其中f riars其他国家，尤其是在法国和意大利，一直持续到1834 。 This introduction of national politics into the government of the oder proved as noxious to the interests of the Friars Minor as the established churches of the eighteenth century did to the cause of Christianity.这引入国家政治纳入政府的奥得证明有毒，以利益的friars轻微作为既定的教会十八世纪所做的事业的基督教。
Generals Juan Merinero of Madrid (1639-45), Giovanni Mazzara of Naples (1645-48), and Pedro Mancro (1651-55) tried without success to give definite statutes to the cismontane family, while the "Constitutiones Sambucanae", drawn up by General Michele Buongiorno of Sambuca (1658-64) at the order of the general chapter, did not remain long in force.将军胡安梅里内罗的马德里（ 1639年至1645年） ，乔瓦尼mazzara的那不勒斯（ 1645年至1648年） ，和Pedro mancro （ 1651年至1655年）尝试没有成功给予明确的章程，向cismontane家庭，而“ constitutiones sambucanae ” ，制定了由一般的Michele buongiorno的sambuca （ 1658年至1664年）的顺序一般章，并没有长期在武力。 Ildefonso Salizanes (1664-70) and Francesco Maria Rhini (1670-74) were both raised to the espiscopate.埃尔德枫索salizanes （ 1664年至1670年）和弗朗西斯科玛丽亚rhini （ 1670年至1674年）均提高至espiscopate 。 José Ximenes Samaniego (1676-82) zealously eradicated abuses which had crept into the order especially in Spain and France, and died as Bishop of Placencia in Spain (1692).何塞希梅内斯samaniego （ 1676年至1682年）热情根除滥用已出现的顺序，特别是在西班牙和法国，和死亡的主教placencia在西班牙（ 1692 ） 。 Ildefonso Biezma (1702-16) and José García (1717-23) were appointed by papal Briefs.埃尔德枫索biezma （ 1702年至1716年）和何塞加西亚（ 1717年至1723年）被任命由教宗内裤。 The next general was the famous Lorenzo Cozza (1723-27) who, as Custos of the Holy Land, had obviated a schism of the Maronites.未来一般是著名的科扎洛伦索（ 1723年至1727年）谁，正如custos的圣地，已避免分裂的马龙派教徒。 He was created cardinal by Benedict XIII.他创造的枢机主教，由本笃十三。 At the Chapter of Milan (1729), Juan Soto was elected general (1729-36), and during his period of office had the statutes of the order collected, rearranged, and then published in 1734.在章米兰（ 1729 ） ，胡安德索托被选为秘书长的报告（ 1729年至1736年） ，并在他的时期，办公室章程秩序的收集，改编，然后刊登在1734年。 Raffaello de Rossi (1744-50) gave the province (otherwise known as the custody) of the Holy Land its definitive constitution. raffaello德罗西（ 1744年至1750年）给省（或称为保管）的圣地，其明确的宪法。 From 1700 to 1723 no general chapter could be held in consequence of the continuous state of unrest caused by the wars and other dissensions.从1700年至1723年没有一般章可举行的后果，连续状态的动乱所带来的战争和其他纠纷。 These disputes made their appearance even in the order itself, and were fanned to a flame by the rivalry between the nations and between the different reform branches, the most heated contention being between the Observants and the Reformanti.这些纠纷了他们的外观，甚至在该命令本身，并散播到一个火焰之间的对立国家之间不同的改革党支部，最激烈的争论正在之间的observants和reformanti 。 The domestic discipline of the order thus became very slack in certain districts, although the personale of the friars Minor was at this time unusually high.国内的纪律，秩序，从而变得非常疲弱，在某些地区，虽然personale的friars未成年人在这个时候异常的高。 Benedict XIII vainly endeavoured in 1727 to cement a union between the various branches (Observants, Reformanti, Recollects, and Discalced).本笃十三妄图努力在1727年对水泥的联盟之间的各军兵种（ observants ， reformanti ， recollects ， discalced ） 。 The general chapter of 1750, at which Benedict XIV presided and warmly praised the order, elected Pedro Joannetio of Molina (1750-56) -- the only Discalced who has been general.一般章1750年，在这本笃十四主持，并热情赞扬一声令下，当选佩德罗joannetio的莫利纳（ 1750年至1756年） -只有d iscalced谁一直一般。 Clemente Guignoni of Palemo followed (1756-62), and then Joannetio was elected general for the second time (1762-68), this occurrence being absolutly unique in the history of the order.克莱门特guignoni的来自巴勒莫之后（ 1756年至1762年） ，然后joannetio当选为副秘书长，第二次（ 1762年至1768年） ，这正在发生absolutly独特的历史，该命令。 Paschale Frosconi (1768-91) of Milan tried in vain on several occasions to hold a general chapter. paschale frosconi （ 1768年至1791年）在米兰的尝试，妄图在若干场合举行一次一般性的篇章。 During his long period of office, the Spaniards endeavoured to break away from the order (1774), and the evil effect of Gallicanism and Febronianism were being already universally felt, kings and princes suppressing many of the cloisters or forbidding intercourse with Rome.在他长时间的办公室，西班牙人致力脱离令（ 1774 ） ，和邪恶的影响gallicanism和febronianism已经被普遍认为，国王和王子镇压很多的cloisters或禁止与罗马。 In 1766 Louis XV established in France the Commission des Reguliers, which, presided over by Cardinal de Brienne and conducted with the greatest perfidy, brought about in 1771 a union between the Conventuals and the French Observants.在1766年路易十五设在法国的委员会reguliers万，其中，主持了由枢机主教德brienne ，并进行与最大的背信弃义，带来约在1771年1联盟之间的conventuals和法国observants 。 The former had but three provinces with forty-eight monasteries, while the latter had seven provinces and 287 monasteries.前者，但3个省48寺庙，而后者则有7个省和287寺庙。 The French Observants, however, were always somewhat inclined towards laxity, particularly in regard to the rule of poverty, and had obtained in 1673 and 1745 a papal Brief, which allowed them to retain real estate and vested incomes.法国的observants ，不过，总是有点倾向懈怠，尤其是在关于法治的贫困，并已获得在1673年和1745年教皇简单来说，让他们保留房地产和既得利益者的收入。 The French Revolution brought about the annihilation of the order in France.法国大革命所带来的毁灭该命令在法国。
In Bavaria (1769) and many other German principalities, spiritual and secular, the order was suppressed, but nowhere more thoroughly than in the Austrian and Belgian states of Joseph II and in the Kingdom of the two Sicilies (1788) then ruled by Ferdinand IV.在德国巴伐利亚州（ 1769年）和许多其他德国principalities ，精神和世俗的，为了压制，但没有更彻底，比在奥地利和比利时国约瑟夫二世，以及在英国的两西西里王国（ 1788 ） ，然后裁定，由费迪南四。 On the death of Pasquale (1791) Pius VI appointed as general a Spaniards, Joachim Compan;y (1792-1806).对死亡的帕斯夸里（ 1791 ）庇护六世任命为秘书长一西班牙人，约阿希姆的公司;钇（ 1792年至1806年） 。 In 1804, the Spanish Franciscans effected, with the assistance of the King of Spain, their complete separation from the order, although the semblances of unity was still retained by the provision of Pius VII, that the general should be chosen alternately from the Spaniards and the other nation, and that, during his term of office, the other division of the order should be governed by an autonomous vicar-general.在1804年，西班牙方济会的影响，协助西班牙国王，他们完全分离，从秩序，虽然semblances团结是仍然保留所提供的庇护七，一般应选择交替从西班牙人其他国家，并且，在其任期内的办公室，其他的分工秩序应当由一个独立的副主教秘书长。 During 1793 and 1794 the order was extinct in France and Belgium; and from 1803 in most districts in Germany; from 1775 on, it was sadly reduced in Austria, and also in Italy, where it was suppressed in 1810.在1793年和1794年，该命令灭绝在法国和比利时;从1803年在大部分地区在德国;从1775年起，这是可悲的减少，在奥地利，也是在意大利，这是镇压在1810年。 The devastation of the order and the confusion consequent on it were deplorable.破坏秩序和混乱，后果就它是可悲的。 The generals appointed by the pope, Ilario Cervelli (1806-14), Gaudenzio Patrignani (1814-17), Cirillo Almeda y Brea (1817-24), and Giovanni Tecca of Capistrano (1824-30), ruled over but a faction of the order, even though prospects were somewhat brighter about this period.将军任命的教宗， ilario cervelli （ 1806年至1814年） ， gaudenzio patrignani （ 1814年至1817年） ，西瑞罗almeda y brea （ 1817年至1824年） ，和乔瓦尼tecca的capistrano （ 1824年至1830年） ，统治，但一个派别一声令下，即使前景有点光明的有关这一时期的。 In 1827, Tecca published the statutes which had been drawn up in 1768.在1827年， tecca出版的章程，其中已制定了在1768年。 Under the Spanish general, Luis Iglesias (1830-34), the formal separation of Spanish Fraciscans from the main body of the order was completed (1832), but in 1833 most of their monasteries were destroyed during the Peasants' War and the revolution.根据西班牙一般，路易斯伊格莱西亚（ 1830年至1834年） ，正式分离西班牙语fraciscans从主体的顺序完成（ 1832 ） ，但在1833年大部分的寺庙被摧毁，在农民战争和革命。 The general Bartolomé Altemir (1834-38) was banished from Spain, and died at Bordeaux in 1843, Giuseppe Maria Maniscalco of Alessandira (1838-44) being named his successor by Gregory XVI.一般bartolomé阿尔特米尔（ 1834年至1838年）被放逐来自西班牙，和死在波尔多在1843年，朱塞佩玛丽亚maniscalco的alessandira （ 1838年至1844年）被命名为他的继任者，由格雷戈里十六。 The pope also appointed the two succeeding generals, Luigi di Loreta (1844-50) and two succeeding generals, Luigi di Loreta (1844-50) and Venanzio di Celano (1850-56).教宗还任命了两个成功的将领，路易吉迪loreta （ 1844年至1850年）和两个成功的将领，路易吉迪loreta （ 1844年至1850年）和venanzio邸切拉诺（ 1850年至1856年） 。 The former, in 1849, named Giuseppe Aréso Commissary of the Holy Land.前者，在1849年，命名为朱塞佩aréso小卖部的圣地。 In 1851, Aréso opened the first monastery at Saint-Palais.在1851年， aréso开幕第一修道院在圣-宫。
About this period Benigno da Valbona introduced the Reformati into France, and in 1852 founded their first monastery at Avignon, while Venanzio as general laboured indefatigably for the resucitation of the Observants in the same country, founding new missions and raising the standard of studies.有关这一时期的贝尼尼奥大valbona介绍reformati到法国，并在1852年成立，其第一禅寺在亚维侬，而venanzio作为一般的辛劳indefatigably为复苏的observants在同一个国家，成立新的任务和提高标准的研究。 In Russia and Poland, however, many monasteries were suppressed in 1831 and 1842, a general strangulation being afterwards effected by the ukase of 1864.在俄罗斯和波兰，不过，很多寺庙遭到压制，在1831年和1842年，一般被扼杀之后所作的ukase的1864年。 In 1856, at the general chapter in the Ara Coceli at Rome, under the personal presidency of Pope Pius IX, Bernardino Trionfetti of Montefranco was elected general (1856-62).在1856年，在一般章，在阿糖胞苷coceli在罗马签署的，根据个人的主席，教宗碧岳九，贝纳迪诺特里翁费蒂的montefranco当选为秘书长（ 1856至1862年） 。 The monasteries of Italy were suppressed by the Piedmontese in 1866, during the generalship of Raffaello Lippi of Ponticulo (1862-69) and in 1873 their fate was shared by the houses of the previously immune Roman province.寺庙的意大利遭到压制由皮埃蒙特在1866年，在generalship的raffaello里皮的ponticulo （ 1862年至1869年）和在1873年自己的命运，共同的房子以前免疫罗马省。 Bowed with grief and years, the general abdicated (1869), and, as a general chapter was impossible, Pius IX preferred one of the Reformanti Bernardino del Vago of Portogruaro (Portu Romatino) to the generalship (1869-89).低头与悲痛和年，一般宣布退位（ 1869 ） ，以及作为一般章是不可能的，碧岳九，推荐其中的reformanti贝纳迪诺删除vago的portogruaro （ portu romatino ）向generalship （ 1869年至1889年） 。 This general did much to raise the status of the order, and founded, in 1880, an official organ for the whole order (the "Acta Ordinis Minorum"), which contains the official decrees, decision, and ppublications and also many works on canon law and ascetic theology for the discipline of the order.这一般大大提高地位的顺序，并创办，于1880年，一个官方机构，为整个秩序（ “学报ordinis minorum ” ） ，其中载有正式的法令，决定，以及ppublications和也有很多工程，佳能法律和神学的禁欲，为的纪律秩序。 During his term of office the Prussian Kulturkampf expedded the majority of the German Franciscans (1875), most of whom settled in North America, and the French monasteries were suppressed (1880), the scattered Franciscans reassembling in Italy.在他任内的办公室普鲁士kulturkampf expedded大部分的德国济（ 1875 ） ，其中大部分是定居在北美，和法国的寺庙遭到压制（ 1880年） ，分散的方济会重新在意大利。 The Ara Coeli monastery, the ancient seat of the general's curia, having been sized by the Italian Government to make room for the national monument of Victor Emmanuel, the general was obliged to establish a new mother-house.该阿糖胞苷coeli修道院，古代的席位一般的教廷，被大中型由意大利政府，以腾出空间，为国家的丰碑维克托埃曼，一般必须建立一个新的母亲所。 The new Collegio di S. Antonio near the Lateran was made the seat of the minister general; it is also an international college for the training of missionaries and lectors (ie professors for the schools of the order).新collegio邸美国安东尼奥附近的拉特兰作出所在地的部长一般，它也是一个国际学院的培训，传教士和讲师（即教授为学校的秩序） 。 Bernardino also founded the Collegio di S. Bonaventura at Quaracchi, near Florence, which contains the printing press of the order, and is principally intended for the publication of the writings of the great Franciscan scholars, and other learned works.贝纳迪诺还成立了collegio邸第波纳文图拉在quaracchi ，近佛罗伦斯，其中载有印刷媒体的秩序，主要是打算为出版的著作中的伟大济学者，和其他的教训工程。 On the retirement of Bernardino in 1889, Luigi Canali of Parma was elected general (1889-97) and prepared the way for the union of the four reform branches of the order at the General Chapter of Assisi in 1895.对退休贝纳迪诺于1889年，路易吉canali帕尔马当选为秘书长（ 1889至1897年）和编写的方式，为联盟的四个党支部的改革该命令于一般章阿西西在1895年。 The reunion is based on the constitutions which were drawn up under the presidency of Aloysius Lauer and approved on 15 May, 1897.该团聚是基于宪法，其中制定的主持下， aloysius劳尔和批准关于1897年5月15日。 Leo XIII completed the union by his Bull "Felicitate quâdam" of 4 October, which removed every distinction between the branches, even the difference of name, and consequently there exists today one single, undivided Order of Friars Minor (Ordo Fratrum Minorum, OFM).利奥十三，完成了联盟，他牛市“祝贺quâdam ” 10月4日，拆除每区分分行，甚至不同的名称，因此存在着今日一单一的，不可分割的秩序friars未成年人（诉讼fratrum minorum ， ofm ） 。 On the resignation of Canali as general, Leo XIII, appointed Aloysius Lauer (4 Oct., 1897) of Katholisch-Willenroth (province of Kassel, Prussia), who introduced the principles of the union gradually but firmly, as it involved many changes, especially in Italy and Austria.对辞职canali作为一般的，利奥十三，任命aloysius劳尔（ 1897年10月4日） katholisch - willenroth （省，卡塞尔，普鲁士） ，谁介绍的原则，该联盟的逐步但坚定地，因为它涉及了许多变化，尤其是在意大利和奥地利。 On his death (21 August, 1901) Aloysius was succeeded as vicar-general by David Fleming, an Irish friar attached to the English province.对他的逝世（ 1901年8月21日） aloysius是成功作为副主教秘书长大卫弗莱明，一名爱尔兰弗莱尔重视的英语省。 At the general chapter of 1903, Dionysius Schuler, of Schlatt, in Hobenzollern, who belonged, like Father Lauer, to the province of Fulda (Thuringia) and had laboured in the United States from 1875, was elected general.在一般的篇章1903年，狄奥尼修斯舒勒， schlatt ，在hobenzollern ，谁属于一样，劳尔的父亲，向省富尔达（图林根） ，并已辛劳，在美国从1875年，当选为秘书长。 He also devoted himself to the complete establishment of the union, and prepared the way for the general reunion of the Spanish Franciscans with the order.他还致力于完全建立联盟，并编写方式为一般团聚的西班牙语济与秩序。 At the General Chapter (or more correctly speaking the Congregatio media) of Assisi on 29 May, 1909, the order celebrated the seventh centenary of its glorious foundation.在一般章（或更正确地说congregatio媒体）阿西西5月29日， 1909年，为了庆祝第七百年光荣的基础。
At present (1909) the order of Friars Minor includes among its members:(1) two cardinals: José Sebastiao Neto, Patriarch of Lisbon; created in 1883 (resigned in 1907); Gregorio Aguirre y García, Archbishop of Burgos, created in 1907; (2) six archbishops, including Burgos, created in 1907; (2) six archbishops, including Monsignor Diomede Falconio, apostolic Delegate to the United States since 1907; (3) thirty-two bishops and one prelate nullius (of Santarem in Brazil); (4) three prefects Apostolic.目前（ 1909 ）秩序friars轻微，包括其成员之间的： （ 1 ）二枢机主教：何塞塞巴斯蒂昂内图，老人家的里斯本;创造了在1883年（辞职，于1907年） ;格雷戈里奥阿吉雷马丁y加西亚，大主教布尔戈斯，创建于1907年; （ 2 ） 6大主教，包括布尔戈斯，创建于1907年; （ 2 ） 6大主教，包括主教diomede falconio ，使徒代表美国自1907年; （ 3 ） 32位主教和主教一无主（ santarem在巴西） ; （ 4 ） 3省长使徒。
II.二。 THE REFORM PARTIES改革各方
A. First Period (1226-1517)答：第一期（ 1226年至1517年）
All Franciscan reforms outside of the Observants were ordered to be suppressed by papal decree in 1506, and again in 1517, but not with complete success.所有济改革以外的observants奉命压制教皇的法令，在1506年，并再次在1517年，但并非完全成功。 The Clareni are dealt with under ANGELO CLARENO DA CINGULI; the Fraticelli and Spirituals under their respective headings.该clareni处理下，安吉罗clareno大cinguli ; fraticelli和spirituals根据各自的标题。 The so-called Caesarines, or followers of Caesar of Speyer (c. 1230-37), never existed as a separate congregation.那些所谓caesarines ，或追随者的凯撒施派尔（长1230至1237年） ，根本不存在作为一个单独的聚集。 The Amadeans wee founded by pedro João Mendez (also called Amadeus), a Portuguese nobleman, who laboured in Lombardy.该amadeans凌晨成立了由若昂佩德罗门德斯（也称为阿马德乌斯） ，葡萄牙贵族，谁辛劳，在伦巴第大区。 When he died, in 1482, his congregation had twenty-eight houses but was afterwards suppressed by Pius V. The Caperolani, founded also in Lombardy by the renowned preacher Pietro Caperolo returned in 1480 to the ranks of the Observants.当他真的死了，在1482年，他聚集了28家，但被镇压后，由庇护诉caperolani ，还成立了在伦巴第大区由著名的布道者皮耶特caperolo返回在1480年到队伍的observants 。 The Spiritual followers of Anthony of Castelgiovanni and Matthias of Tivoli flourished during the period 1470-1490; some of their ideas resembled those of Kaspar Waler in the province of Strasburg, which were immediately repressed by the authorities.精神的追随者，张炳良的castelgiovanni和马提亚的Tivoli的蓬勃发展期间， 1470年至1490年;他们的一些想法相似，那些kaspar waler在省strasburg ，而被立即镇压当局。 Among the reforms in Spain were that of Pedro de Villacreces (1420) and the sect called della Capucciola of Felipe Berbegal (1430), suppressed in 1434.其中的改革在西班牙被认为佩德罗德villacreces （ 1420 ）和该教派的所谓德拉capucciola的费利佩贝韦加尔（ 1430 ） ，镇压在1434年。 More important ws the reform of Juan de la Puebla (1480), whose pupil Juan de Guadalupe increased the severities of the reform.更重要的是，改革的胡安德香格里拉普埃布拉（ 1480 ） ，其瞳孔胡安德瓜达卢佩增加了严重的改革。 His adherents were known as Guadalupenses, Discalced, Capuciati, or Fratres de S. Evangelio, and to them belonged Juan Zumárraga, the first Bishop of Mexico (1530-48), and St. Peter of Alcántara (d. 1562 cf. below).他的追随者被称为guadalupenses ， discalced ， capuciati ，或fratres德第evangelio ，以及他们所属的胡安zumárraga ，第一主教，墨西哥（ 1530年至1548年） ，和圣彼得的alcántara （四1562比照下文） 。 The Neutrales were wavering Conventuals in Italy who accepted the Observance only in appearance.该neutrales人摇摆不定， conventuals在意大利谁接受了遵守，只有在外观上。 Founded in 1463, they were suppressed in 1467.成立于1463年，他们被压制在1467年。 This middle position between the Observants and Conventuals was also taken by the Matinianists, or Martinians, and the Reformati (Observants) sub ministris or de Communiate.这中间立场之间的observants和conventuals也时所采取的matinianists ，或martinians ，和reformati （ observants ）小组ministris或取消communiate 。 These took as their basis the decrees of the Chapter of Assisi (1430), but wished to live under provincial ministers.这些了，因为他们的基础上的法令章阿西西（ 1430 ） ，但希望下生活，省部长。 They existed mostly in Germany and France, and in the latter country were called Coletani, for what reason it is not quite clear (cf. SAINT COLETTE).他们的存在，大多是在德国和法国，并在后者的国家，被称为coletani ，原因是什么，这是不太清楚（参见圣科莱特） 。 To this party belonged Boniface of Ceva, a sturdy opponent of the separation of the Conventuals from the Observants.这是属于党的博尼法斯的ceva ，坚固的对手分离的conventuals从observants 。
B. Second Period (1517-1897)乙，第二期（ 1517年至1897年）
Even within the pale of the Regular Observance, which constituted from 1517 the main body of the order, there existed plenty of room for various interpretations without prejudicing the rule itself, although the debatable area had been considerably restricted by the definition of its fundamental requirements and prescriptions.即使是苍白的经常遵守，这构成了从1517年的主体秩序，存在着大量的空间，各种解释不影响规则本身，虽然值得商榷的面积已相当限制的定义，它的根本要求和处方。 The Franciscan Order as such had never evaded the main principles of the rule, has never had them abrogated or been dispensed from them by the pope.济秩序，例如从来没有回避的主要法治原则，从未有过他们的废止或已配发从他们的教宗。 The reforms since 1517, therefore, have neither been in any sense a return to the rule, since the Order of Friars Minor has never deviated from it, nor have they been a protest against a universal lax interpretation of the rule on the part of the order, as was that of the Observants against the Conventuals.改革以来， 1517年，因此，既没有得到在任何意义上的回报，以法治，因为秩序friars轻微从来没有偏离它，也没有被抗议的普遍宽松的解释，法治就部分的秩序，是该observants对conventuals 。 The later reforms may be more truly described as repeated attempts to draw nearer to the exalted ideal of St. Francis.后来的改革可能会更形容为真正的一再试图借鉴较接近的崇高理想，圣弗朗西斯。 Frequently, it is true, these reforms dealt only with externals -- outward exercises of piety, austerities in the rule of life, etc., and these were in many cases gradually recast, mitigated, had even entirely disappeared, and by 1897 nothing was left but the name.频密，这是事实，这些改革只涉及外部-离港演习的虔诚， a usterities在法治的生活等等，这些都是在很多情况下，逐步改写，减轻，甚至完全消失，以及1 897年没有离开，但名称。 The Capuchins are treated in a separate article; the other leading reforms within the Observance are the Discalced, the Reformati, and the Recollects.该capuchins处理在一个单独的文章;等领导改革的遵守是discalced ， reformati ，和recollects 。 The Observants are designated by the simple addition of regularis observantiae while these reformed branches add to the general title strictoris observantiae, that is, "of the stricter Observance."该observants所指定的简单加regularis observantiae虽然这些改革分行添加到一般的标题strictoris observantiae ，那就是“严格遵守” 。
(1) The Discalced （ 1 ） discalced
Juan de la Puebla has been regarded as the founder of the Discalced friars Minor, since the province of the Holy Angels (de los Angelos), composed of his followers, has ever remained a province of the Observants.胡安德香格里拉普埃布拉已被视为创始人之一， discalced friars轻微的，因为省的圣天使（德洛杉矶安吉罗斯） ，组成他的追随者，都仍然是一个省的observants 。 The Discalced owe their origin rather to Juan de Guadelupe (cf. above).该discalced欠他们的原产地，而胡安德guadelupe （参见上文） 。 He belonged indeed to the reform of Juan de la Puebla, but not for long, as he received permission from Alexander VI, in 1496, to found a hermitage with six brothers in the district of Granada, to wear the Franciscan habit in its original form, and to preach wherever he wished.他确实属于改革的胡安德香格里拉普埃布拉，但不是长期，因为他获得了批准，由亚历山大六世，在1496年，找到了埃尔米塔日与六兄弟在区格拉纳达，穿方济各的习惯，在其原来的形式，并鼓吹在何处，他希望。 These privileges were renewed in 1499, but the Spanish kings, influenced by the Observants of the province, obtained their withdrawal.这些特权续约，在1499年，但西班牙的国王，受observants的省，获得他们的撤退。 They were again conferred, however, by a papal Brief in 1503, annulled in 1507, while in 1515 these friars were able to establish the custody of Estremadura.他们再次赋予的，然而，由一个简短的教皇于1503年，废止在1507年，而在1515年这些friars能够建立起保管estremadura 。 The union of 1517 again put an end to their separate existence, but in 1520 the province of St. Gabriel was formed from this custody, and as early as 1518 the houses of the Discalced friars in Portugal constituted the province de la Pietade.联盟1517年再次提出结束他们的单独存在，但在1520年省的圣加布里埃尔形成从这个保管，并早在1518年的房子的discalced friars在葡萄牙，构成了省德香格里拉pietade 。 The dogged pertinacity of Juan Pasqual, who belonged now to the Observants and now to the Conventuals, according to the facilities afforded him to pursue the ideas of the old Egyptian hermits, withstood every attempt at repression.该困扰顽固胡安pasqual ，谁属于现在要observants和现在要conventuals ，根据该设施给予他追求的理念旧埃及隐士，顶住了每一个试图镇压。 After much difficulty he obtained a papal Brief in 1541, authorizing him to collect companions, whereupon he founded the custody of Sts.后很大的困难，他获得了简短的教皇在1541年，授权他收集的同伴，在这种情况下，他创立保管的STS 。 Simon and Jude, or custody of the Paschalites (abolished in 1583), and a custody of St. Joseph.西蒙与裘德，或保管的paschalites （取消在1583年） ，和保管的圣若瑟。 The Paschalites won a strong champion in St. Peter of Alcántara, the minister of the province of St. Gabriel, who in 1557 joined the Conventuals.该paschalites赢得了强有力的冠军，在圣伯多禄的alcántara ，部长，省的圣加布里埃尔，谁在1557年加入conventuals 。 As successor of Juan Pasqual and Commissary General of the Reformed Conventual Friars in Spain, Peter founded the poor and diminutive hermitage of Pedroso in Spain, and in 1559 raised the custody of St. Joseph to the dignity of a province.作为继任者胡安pasqual和小卖部一般的改革conventual friars在西班牙，彼得创立了穷人和小型庵pedroso在西班牙，并在1559年提出的保管的圣若瑟，以尊严的一个省。 He forbade even sandals to be worn on the feet, prescribed complete abstinence from meat, prohibited libraries, in all of which measures he far exceeded the intentions of St. Francis of Assisi.他不准，甚至凉鞋穿对脚，明完成禁欲从肉类，禁止图书馆，在所有这些措施远远超过了他的意图，圣方济各亚西西。 From him is derived the name Alcantarines, which is often given to the Discalced Friars Minor.从他推导出的名称alcantarines ，这是经常考虑到discalced friars轻微。 Peter died in October, 562, at a house of the Observants, with whom all the Spanish reforms had entered into union in the preceding spring.彼得在死亡的10月， 562 ，在一所房子的observants ，与谁所有，西班牙的改革已进入联盟在前面的春天。 The province of St. Joseph, old peculiariities.省圣若瑟，旧peculiariities 。 In 1572 the members were first called in papal documents Discalceati or Excalceati, and 1578 they were named Fratres Capucini de Observantiâ.在1572年委员们首先在所谓的罗马教皇的文件discalceati或excalceati ， 1578年他们分别命名fratres capucini德observantiâ 。 Soon other provinces followed their example and in 1604 the Discalced friars petitioned for a vicar-general, a definitor general, although many were opposed to the appointment.尽快其他省份其次是他们为榜样，并在1604年该discalced friars请愿，为副主教秘书长， definitor一般，虽然有许多人反对这项任命。 On Gregory's death (8 July, 1623) his concessions to the Discalced friars were reversed by Urban VIII, who, however, in 1642 recognized their province as interdependent.对格雷戈里的死亡（ 1623年7月8日）他的让步，向discalced friars被逆转，由城市第八，谁，然而，在1642年承认他们的省是相互依存的。 They were not under the juridiction of the ultramontane commissary general, and received in 1703 their own procurator general, who was afterwards chosen (alternately) for them and the Recollects.他们不是根据管辖的ultramontane小卖部一般，并获得在1703年他们自己的总检察长，谁是事后选择（交替） ，他们和recollects 。 They never had general statutes, and, when such were prepared in 1761, by Joannetio, a general from their own branch, the provinces refused to accept them.他们从未有过的一般法规，并当这些人准备在1761年，由joannetio ，一般从自己的分行，各省，拒绝接受他们。 The Discalced gradually established houses in numerous provinces in Spain, America, the Philippines, the East Indies and the Kingdom of Naples, which was at this period under Spanish rule.该discalced逐步建立住房在许多省份在西班牙，美国，菲律宾，东印度和英国的那不勒斯，这是在此期间，根据西班牙统治。 The first houses established in Naples were handed over by Sixtus V to the Reformed Conventuals in 1589.第一家建立了在那不勒斯被移交由sixtus V至改革conventuals在1589年。 In addition to the above, a house in Tuscany and another in London must be mentioned.在除上述措施外，一所房子，在托斯卡纳和另一个在伦敦必须一提的。 This branch was suppressed in 1897.这科是在1897年镇压。
(2) The Reformati （ 2 ） reformati
The proceeding of the general Pisotti against the houses of the Italian Recollects led some of the friars of the Stricter Observance under the leadership of Francis of Jesi and Bernardine of Asti to approach Clement VII, who by the Bull "In suprema" (1532) authorized them to go completely barefoort and granted them a separate custody under the provincial.该程序的一般pisotti对住宅的意大利recollects导致有些人的friars的严格遵守的领导下，方济各jesi和bernardine的阿斯蒂接近克莱门特七，谁是由牛市“在suprema ” （ 1532年）获授权他们到完全barefoort ，并给予他们一个单独的监护下，省。 Both these leaders joined the Capuchins in 1535.这两领导人加入capuchins在1535年。 The Reformati ate cooked food only twice in the week, scourged themselves frequently, and recited daily, in addition to the universally prescribed choir-service, the Office of the Dead, the Office of the Blessed Virgin, the Seven Penitential Psalms, etc., which far exceeded the Rule of St. Francis, and could not be maintained for long.该reformati吃煮熟的食物，只有两次是在本周， scourged自己频繁，每天背诵中，除了普遍明合唱团服务，办事处的死亡，该办事处的有福了美属维尔京， 7 penitential诗篇等，这远远超出了法治的圣弗朗西斯，并不能维持长久。 In 1579 Gregory XIII released them entirely from the jurisdiction of the provincials and almost completely from that of the general, while in Rome they were given the renowned monastery of S. Francesco a Ripa.在1579年格雷戈里第十三释放了他们完全从管辖的provincials和几乎完全由政府一般，而在罗马，他们给出了著名的修道院第弗朗切斯科一ripa 。 In the same year (1579), however, the general, Gonzaga, obtained the suspension of the decree, and the new Constitutions promelgated by Bonaventure of Caltagirone, general in 1595, ensured their affiliation with the provinces of the order.在同一年（ 1579年） ，不过，一般来说，冈萨加，得到了暂停该法令，以及新宪法promelgated由文德的caltagirone ，一般在1595年，确保他们的隶属关系，各省该命令。 Although Clement VIII approved these statutes in 1595, it did not deter him, in 1596, from reissuing Gregory XIII's Brief of 1579, and granting the Reformati their own procurator.虽然克莱门特八，批准了这些法规在1595年，但这并不阻止他，在1596年，从重新印发格雷戈里十三的短暂的1579 ，和给予reformati自己的检察长。 At the suit of two lay brothers, in 1621, Gregory XV not only confirmed this concession, but gave the Reformati their own vicar-general, general chapter, and definitors general.在西装的两名业外人士的兄弟们，在1621年，格雷戈里十五，不仅证实了这一点让步，但给reformati自己的副主教秘书长，秘书长章，并definitors一般。 Fortunately for the order, these concessions were revoked in 1624 by Urban VIII, who, however, by his Bull "Injuncti nobis" of 1639 raised all the custodies of the Reformati in Italy and Poland to the dignity of provinces.幸运的是，对于一声令下，这些优惠被吊销，在1624年由市区第八，谁，不过，他牛市“ injuncti的意识” ， 1639年提出的所有custodies的reformati在意大利和波兰的尊严省份。 In 1642 the Reformati drew up their own statutes; these were naturally composed in Italian, since Italy was always the home of this branch of the Friars Minor.在1642年该reformati制定了自己的章程;这些都是自然组成，在意大利，由于意大利始终是这家分行的friars轻微。 In 1620 Antonio Arrigoni a Galbatio was sent by the Reformati into Bavaria, and, despite the opposition of the local Observants, succeeded in 1625 in uniting into one province of the Reformati the monasteries of the Archduchy of Bavaria, which belonged to the Upper German (Strasburg) province.在1620年安东尼奥arrigoni一galbatio被送往由reformati到巴伐利亚，而且尽管反对当地observants ，成功地在1625年，团结成一个省的reformati寺庙的archduchy巴伐利亚州，属于上德语（ strasburg ）省。 The new province thenceforth belonged to the cismontane family.新的省，此后属于该cismontane家庭。 Arrigoni also introduced in 1628 the reform into the province of St. Leopold in the Tyrol, into Austria in 1632, and into Bohemia in 1660, and succeeded in winning these countries entirely over to his branch, Carinthia following in 1688. arrigoni还介绍了在1628年改革进入省圣利奥波德，在蒂罗尔州，成为奥地利在1632年，进入波西米亚在1660年，成功地赢得这些国家的完全超过他的科，卡林西亚以下，在1688年。 After many disappointments, the two Polish custodies were raised to the status of provinces of the Reformati in 1639.经过多次的失望，两个波兰custodies提出了地位的省份的reformati在1639年。 In the course of time, the proximity of houses of the Reformati and the Observants gave rise to unedifying contentions and the rivalry, especially in Italy.在这个过程中的时间，附近房屋的reformati和observants引起了unedifying争论和竞争，尤其是在意大利。 Among the heroic figures of the Reformati, St. Pacificus of San Severino calls for special mention.其中英雄人物的reformati ，圣太平洋圣塞韦里诺要求特别一提。 St. Benedict of San Fidelfo cannot be reckoned among the Reformati, as he died in a retreat of the Recollects; nor should St. Leonard of Port Maurice, who belonged rather to the so-called Riformella, introduced into the Roman Province by Bl.圣本笃圣fidelfo不能算是之间的reformati ，因为他死在一个务虚会的recollects ;也不应圣伦纳德港口莫里斯，属于谁，而不是到所谓的riformella ，引入到罗马省基本法。 Bonaventure of Barcelona in 1662.文德巴塞罗那在1662年。 The principal house of the Riformella was that of S. Bonaventura on the Palatine.主要众议院的riformella是脊髓肌肉萎缩波纳文图拉对腭。 St. Leonard founded two similar monasteries in Tuscany, one of which was that of Incontro near Florence.圣伦纳德成立过两次类似的寺庙在托斯卡纳，其中之一是认为incontro附近的佛罗伦斯。 These were to serve as places of religious recollection and spiritual refreshment for priests engaged in mission-work among the people.这些都是充当地方的宗教记忆和精神小食为司铎，从事团的工作在人民中间。 Like the Discalced, the Reformati ceased to have a separate existence in 1897.像discalced ， reformati不再有一个单独的存在，在1897年。
(3) The Recollects (Recollecti) （ 3 ） recollects （ recollecti ）
(a) The foundation of "recollection-houses" in France, where they were badly needed even by the Observants, was perhaps due to Spanish influence. （一）基础“记忆-之家”在法国，在那里他们被急需的，甚至由observants ，也许是因为西班牙的影响力。 After the bloody religious wars, which exercised an an enervating effect on the life of the cloister, one house of this description was founded at Cluys in 1570, but was soon discontinued.后的血腥宗教战争，行使1 1 enervating作用，对生活的回廊， 1家，这说明创建于cluys在1570年，但很快停止。 The general of the order, Gonzaga, undertook the establishment of such houses, but it was Franz Dozieck, a former Capuchin, who first set them on a firm basis.一般的一声令下，冈萨加，承诺建立这样的房子，但它的Franz dozieck ，嘉布遣会前，谁第一套他们就奠定了坚实的基础。 He was the first custos of these houses, among which that of Rabastein was the most conspicuous.他是第一个custos这些房子，其中指出， rabastein是最突出的。 Italian Reformanti had meanwhile been invited to nevers, but had to retire owing to the antipathy of the population.意大利reformanti已同时被邀请nevers ，但已退休，由于该反感的人口。 In 1595 Bonaventure of Caltagirone, as general of the order, published special statutes for these French houses, but with the assistance of the Government, which favoured the reforming party, the houses obtained in 1601 the appointment of a special commissary Apostolic.在1595年文德的caltagirone ，作为一般的一声令下，发表了特别法规，为这些法国的房屋，但随着政府的协助下，其中赞成改革党，房子在1601年获得任命一名特别小卖部的使徒。 The members were called the Récollets -- since Réformés was the name given by the French to the Calvinists -- and also the Cordeliers, the ancient name for both the Observants and Conventuals.委员们称为récollets -自r éformés是名称是由法国向c alvinists-也c o rdeliers，古名都o b servants和c o nventuals。 As regards the interpretation of the rule, there were rather important differences between the Cordelier-Observants and the Récollets, the interpretation of the latter being much stricter.至于解释的规则，有很重要的分歧科尔德利耶- observants和récollets ，解释，后者要严格得多。 From 1606 the Récollets had their own provinces, amongst them being that of St-Denis (Dionysinus) a very important province which undertook the missions in Canada and Mozambique.从1606年该récollets有自己的省份，其中包括被认为圣-德尼（ dionysinus ）一个非常重要的省承诺的任务在加拿大和莫桑比克。 They were also the chaplains in the French army and won renown as preachers.他们也牧师在法国军队，赢得了名声，作为传教士。 The French kings, beginning with Henry IV, honoured and esteemed them, but kept them in too close dependence on the throne.法国的国王开始，亨利四世，荣幸和尊敬他们，但他们一直在太接近依赖于宝座。 Thus the notorious Commission des Réguliers (1771) allowed the Récollets to remain in France without amalgamating with the Conventuals.因此，臭名昭著的委员会réguliers万（ 1771年）允许récollets继续留在法国没有合并与conventuals 。 At this period the Récollets had 11 provinces with 2534 cloisters, but all were suppressed by the Revolution (1791).在此期间， récollets有11个省份2534 cloisters ，但都被镇压革命（ 1791年） 。
(b) Recollection-houses are, strictly speaking, those monasteries to which friars desirous of devoting themselves to prayer and penance can withdarw to consecrate their lives to spiritual recollection. （二）记忆-房子，严格来说，这些寺庙，其中friars渴望投身祈祷和penance可以withdarw consecrate ，以他们的生命精神的回忆。 From the very inception of the roder the so-called hermitages for which St. Francis made special provision servd for this object.从非常成立的roder等所谓hermitages为圣弗朗西斯作出特别规定servd为这个对象。 These always existed in the order and were naturally the first clositers of which reformers sought to obtain possession.这些一直存在，在秩序和自然的第一clositers其中改革者寻求获得藏。 This policy was followed by the Spanish Discalced, for example in the province of S. Antonio in Portugal (1639).这项政策，其次是西班牙语discalced ，例如在省第安东尼奥在葡萄牙（ 1639 ） 。 They had vainly endeavoured (1581) to make themselves masters of the recollection-houses of the province of Tarragona, where their purpose was defeated by Angelo do Paz Martial Bouchier had in 1502 prescribed the institution of these houses in every province of the Spanish Observants, they were found everywhere, and from them issued the Capuchins, the Reformati, and the Recollects.他们妄图努力（ 1581 ） ，使自己的主人，回收-房屋省塔拉戈纳，其目的是打败安吉罗做和平的武术bouchier曾在1502年订明该机构的这些房子，在每一个省的西班牙语observants ，他们被发现无处不在，并从他们发出capuchins ， reformati ，和recollects 。 The specific nature of these convents was opposed to their inclusion in any province, since even the care of souls tended to defeat their main object of seclusion and sequestration from the world.的具体性质，这些修道院是反对将其列入任何省，因为即使照顾的灵魂往往失败，他们的主要目的，隐居和螯合，从世界。 The general chapter of 1676 ordained the foundation of three or four such convents in every province -- a prescript which was repeated in 1758.一般章1676年晋铎的基础，三个或四个这样的修道院，在每一个省-p rescript这是反复在1 758年。 The ritiri (ritiro, a house in which one lives in retirement), intorduced into the Roman Province of the Observants towards the end of the seventeenth century, were also of this class, and even today such houses are to be found among Franciscan monasteries.该ritiri （ ritiro ，一所房子，在其中生活在退休） ， intorduced到罗马省的observants在接近年底时十七世纪，也有本阶级，即使在今天，这样的房子是要找到之间的方济各修道院。
(c) The Recollects of the so-called German-Belgian nation have nothing in common with any of the above-mentioned reforms. （三） recollects的那些所谓德国-比利时国家没有在共同的任何上面提到的改革。 The province of St. Joseph in Flanders was the only one constituted of several recollection-houses (1629).省圣若瑟在佛兰德是唯一一个构成几种记忆-所（ 1629 ） 。 In 1517 the old Saxon province (Saxonia), embracing over 100 monasteries, was divided into the Saxon province of the Observants (Saxonia S. Curcis) and the Saxon province of the Conventuals (Saxonia S. Johannis Baptistae).在1517年的旧撒克逊省（ saxonia ） ，概括性的超过100个寺院，被分为撒克逊省的observants （ saxonia第curcis ）和撒克逊省的conventuals （ saxonia第johannis baptistae ） 。 The province of Cologne (Colonia) and the Upper German or Strasburg (Argentia) province were also similary divided betwen the Observants and the Conventuals.省科隆（科洛尼亚）和上德语或strasburg （阿根廷）省也similary分为betwen该observants和conventuals 。 The proposed erection of a Thuringian province (Thuringia) had to be relinquished in consequence of the outbreak of the Reformation.建议竖立一thuringian省（图林根）不得不放弃在后果爆发的改革。 The Saxon province was subsequently reduced to the single monastery of Halberstadt, which contained in 1628 but one priest.该撒克逊省后来减少到单一的修道院halberstadt ，其中载有在1628年，但一个牧师。 The province of Cologne then took over the Saxon province, whereupon both took on a rapid and vigourous growth, and the foundation of the Thuringian Province (Fulda) became possible in 1633.省科隆，然后接管撒克逊省，在这种情况下都采取了在一个迅猛增长，并奠定了thuringian省（富尔达）成为可能在1633年。 In 1762 the last-named province was divided into the Upper and the Lower Thuringian provinces.在1762年最后命名为省被分为上，下thuringian省份。 In 1621 the Cologne province had adopted the statutes of the recollection-houses for all its monasteries, although it was not until 1646 that the friars adopted the name Recollecti.在1621年的科隆省通过了章程的记忆-房屋，其所有的寺庙，虽然它不是，直到1646年，该friars通过名称recollecti 。 This example was followed by the other provinces of this nation and in 1682 this evolution in Germany, Belgium, Holland, England, and Ireland, all of which belonged to this nation, was completed without any essential changes in the Franciscan rule of life.这个例子，其次是其他省份的这个民族的和在1682年这一演变在德国，比利时，荷兰，英格兰，爱尔兰，所有这些都属于这个国家，完成没有任何实质性的变化，在方济各的法治生活。 The Recollects preserved in general very strict discipline.该recollects保存在一般非常严格的纪律。 The charge is often unjustly brought against them that they have produced no saints, but his is true only of canonized saints.收费往往是不公正的起诉他们，他们没有产生任何圣人，但他是真正的唯一的册封圣人。 That therehave been numerous saints amongst the friars of this branch of the Franciscan Order is certain, although they have never been distinguished by canonization -- a fact due partly to the sceptical and fervourless character of the population amongst which they lived and partly to the strict discipline of the order, which forbade and repressed all that singles out for attention the individual friar.这therehave无数圣人之一friars本科济秩序是肯定的，虽然他们从来没有区别册封-一个事实，部分原因是由于该怀疑和f ervourless性质的人口当中，他们生活和部分严格纪律，秩序，禁止和压制一切挑出注意个人弗莱尔。 The German-Belgian nation had a special commissary general, and from 1703 a general procurator at Rome, who represented also the Discalced.在德国，比利时国家有一个特殊的小卖部一般，从1703年的一般检察长在罗马签署的，谁代表也discalced 。 They also frequently maintained a special agent at Rome.他们还经常保持着一个特殊的代理人在罗马。 When Benedict XIII sanctioned their national statutes in 1729, he demanded the relinquishment of the name of Recollects and certain minor peculiarities in their habit, but in 1731 the Recollects obtained from Clement XII the withdrawal of these injunctions.当本笃十三制裁本国的法规在1729年，他要求放弃的名称recollects和某些轻微的特殊性，在他们的习惯，但在1731年该recollects所得的克莱门特第十二撤回这些禁令。 In consequence of the effects of the French Revolution on Germany and the Imperial Delegates' Enactment (1803), the province of Cologne was completely suppressed and the Thuringian (Fulda) reduced tot wo monasteries.在后果的影响，法国大革命对德国和皇代表通过（ 1803 ） ，省，科隆，是完全压制和thuringian （富尔达）减少师资培训窝寺庙。 The Bavarian and Saxon provinces afterwards developed rapidly, and their cloisters, in spite of the Kulturkampf, which drove most of the Prussian Franciscans to America, where rich harvest awaited their labours, bore such fruit that the Saxon province (whose cloisters are, however mostly situated in Rheinland and Westphalia), although it has founded three new provinces in North America and Brazil, and the custody of Silesia was separated from it in 1902, is still numerically the strongest province of the order, with 615 members.巴伐利亚州和萨克森省后，发展迅速，其cloisters ，尽管该国kulturkampf ，将大部分的普鲁士济到美国，那里丰富的收获等待他们的劳动，口径等水果指出，撒克逊省（其cloisters ，但大多坐落在莱茵兰和威斯特伐利亚） ，虽然它已成立3个新的省份，在北美和巴西，和保管的西里西亚脱离它在1902年，仍然是最强的数控省的一声令下，与615成员。 In 1894 the custody of Fulda was elevated to the rank of a province.在1894年保管富尔达升格为职级的一个省。 The Belgian province was re-erected in 1844, after the Dutch had been already some time in existence.比利时省重新竖立在1844年后，荷兰已经已经有一段时间的存在。 The separate existence of the Recollects also ceased in 1897.单独存在的recollects也停止在1897年。
Great Britain and Ireland.--The Franciscans came to England for the first time in 1224 under Blessed Agnellus of Pisa, but numbers of Englishmen had already entered the order.伟大的英国和爱尔兰.--方济会来到英格兰，为第一次在1224下有福了agnellus比萨，但有多少英国人已经进入秩序。 By their strict and cheerful devotion to their rule, the first Franciscans became conspicuous figures in the religious life of the country, developed rapidly their order and enjoyed the highest prestige at court, among the nobility, and among the people.他们严格和欢快的奉献，他们的统治，第一方济会成为突出的数字，在宗教生活的国家，发展迅速，他们的秩序和享有最高的威望，在法庭上，其中包括贵族，并在人民中间。 Without relaxing in any way the rule of poverty, they devoted themselves most zealously to study, especially at Oxford, where the renowned Robert Grosseteste displayed towards them a fatherly interest, and where they attained the highest reputation as teachers of philosophy and theology.没有放宽以任何方式法治的贫困，他们投身最热心研究，尤其是在牛津大学，其中著名的罗伯特格罗斯泰斯特显示对他们的父亲给儿子的兴趣，并在他们达到的最高声誉，作为教师，哲学和神学。 Their establishments in London and Oxford date from 1224.他们的场所，在伦敦和牛津大学的日期从1224年。 As early as 1230 the Franciscan houses of Ireland were united into a separate province.早在1230年方济各的房子爱尔兰的美国到一个单独的省。 In 1272, the English province had 7 custodies, the Irish 5.在1272年，英语省7 custodies ，爱尔兰5 。 In 1282, the former (Provincia Angliae) had 58 convents, the later (Provincia Hiberniae) 57.在1282年，前（省angliae ） 58修道院，后来（省hiberniae ） 57 。 In 1316 the 7 English custodies still contained 58 convents, while in Ireland the custodies were reduced to 4 and the convents to 30.在1316年7英语custodies仍载有58修道院，而在爱尔兰的custodies减少到4和修道院至30日。 In 1340, the number of custodies and houses in ireland were 5 and 32 respectively; about 1385, 5 and 31.在1340年，人数custodies和房屋在爱尔兰分别为5和32 ，分别约1385年，第5和31 。 In 1340 and 1385, there were still 7 custodies in England; in 1340 the number of monasteries had fallen to 52, but rose to 60 by 1385.在1340年和1385年，仍然有7 custodies在英格兰，在1340年的数目寺庙已经下降到52 ，但上升到60 1385 。 Under Elias of Cortona (1232-39) Scotland (Scotia) was separated from England and raised to the dignity of a province, but in 1239 it was again annexed to the English province.根据埃利亚斯的cortona （ 1232年至1239年） ，苏格兰（斯）脱离英格兰和提高到尊严的一个省，但在1239年，它再次所附的英语省。 When again separated in 1329, Scotland received with its six cloisters only the title of vicaria.当再次分离，在1329年，苏格兰收到其6 cloisters只有标题比卡里亚。 At the request of James I of Scotland, the first Observants from the province of Cologne came to the country about 1447, under the leadership of Cornelius von Ziriksee, and founded seven houses.在要求苏格兰国王詹姆斯一世，第一observants从省科隆来该国约1447年的领导下，科尼利厄斯冯ziriksee ，并创办了7家。 About 1482 the Observants settled in England and founded their first convent at Greenwich.关于1482年该observants解决，在英格兰和创立自己的第一修道院在格林威治。 It was the Observants who opposed most courageously the Reformation in England, where they suffered the loss of all their provinces.这是observants谁最反对的大胆改革，在英格兰，在那里他们遭受的损失，他们的所有省份。 The Irish province still continued officially but its houses were situated on the Continent at Louvain, Rome, Prague, etc. where fearless missionaries and eminent scholars were trained and the province was re-established in spite of the inhuman oppression of the government of England.爱尔兰的省正式仍在继续，但其房屋被座落于大陆在鲁汶，罗马，布拉格等情况下无畏无惧，传教士和知名学者进行了培训和省重新设立尽管在不人道的压迫政府的英格兰。 By the decision of the general chapter of 1625, the direction of the friars was carried on from Douai, where the English Franciscans had a convent, but in 1629 it was entrusted to the general of the order.通过的决定，一般章1625年，方向的friars进行了由douai ，如英语济有一个修道院，但在1629年，它是委托给一般的秩序。 The first chapter assembled at Brussels on 1 December, 1630.第一章聚集在布鲁塞尔举行的1630年12月1日。 John Gennings was chosen first provincial, but the then bruited proposal to re-establish the Scottish convents could not be realized.约翰gennings被选为第一个省级，但当时的bruited的建议，重新建立苏格兰修道院无法实现。 The new province in England, which, like the Irish, belonged to the Recollects, gave many glorious and intrepid martyrs to the order and the Church.新省在英格兰，其中，像爱尔兰，属于该recollects ，提出了许多光荣和Intrepid烈士的秩序和教会。 In 1838, the English province contained only 9 friars, and on its dissolution in 1840, the Belgian Recollects began the foundation of new houses in England and one at Killarney in Ireland.在1838年，英语省只载有9 friars ，并就其解散，在1840年，比利时recollects开始的基础，新房子在英格兰和一在基拉尼在爱尔兰。 On 15 August, 1887, the English houses were declared an independent custody, and on 12 February, 1891, a province of the order.对1887年8月15日，英语的房屋被宣布为一个独立的保管，并于1891年2月12日，一个省，该命令。 At the present day (1909) the English province comprises in England and Scotland 11 convents with 145 friars, their 11 parishes containing some 40,000 Catholics; the Irish Province comprises 15 convents with 139 brothers.目前，天（ 1909 ）英语省包括在英格兰和苏格兰的11修道院与145 friars ，他们的11堂载有4.0万天主教徒;爱尔兰省15修道院与139兄弟。
III.三。 STATISTICS OF THE ORDER (1260-1909)统计秩序（ 1260年至1909年）
The Order of St. Francis spread with a rapidity unexpected as it was unprecedented.秩序的圣弗朗西斯蔓延的一个意想不到的速度，因为它是前所未有的。 At the general chapter 1221, where for the last time all members without distinction could appear, 3000 friars were present.在一般章1221年，在为最后一次全体成员毫无区别地可能会出现， 3000 friars出席了会议。 The order still continued its rapid developement, and Elias of Cortona (1232-39) divided it into 72 provinces.该命令仍然继续其快速开发，埃利亚斯的cortona （ 1232年至1239年）除以它变成72个省份。 On the removal of Elias the number was fixed at 32; by 1274 it had risen to 34, and it remained stable during the fourteenth and fifteenth centuries.关于取消埃利亚斯的数目是固定在32 ;由1274年它已经上升到34 ，和它保持稳定，在第十四和第十五世纪。 To this period belongs the institution of the vicariae, which, with the exception of that of Scotland, lay in the Balkans, Russia, and the Far East.这一时期，属于该机构的vicariae ，其中，除认为，苏格兰，奠定在巴尔干地区，俄罗斯和远东。 It has been often stated that about 1300 the Franciscans numbered 200,000 but his is certainly an exaggeration.它已经常说约1300方济编号200000 ，但他肯定是一个夸张。 Although it is not possible to arrive at the exact figure, there can scarcely have been more than 60,000 to 90,000 friars at this period.虽然这是不可能到达的确切数字，就不可能有几乎已超过60000至90000 friars在此期间。 In 1282 the cloisters were about 1583 in number.在1282年该cloisters大约有1583的数目。 In 1316 the 34 provinces contained 197 custodies and 1408 convents; in 1340, 211 custodies and 1422 convents; in 1384, 254 coustodies and 1639 convents.在1316年34个省所载的197 custodies和1408修道院;在1340年， 211 custodies和1422修道院;在1384年， 254 coustodies和1639修道院。 The Observants completely altered the conformation of the order.该observants完全改变了构象的命令。 In 1455 they alone numbered over 20,000; in 1493, over 22,400 with more than 1200 convents.在1455年，他们仅数量已达2.0万，在1493年，有超过22400人以上的1200修道院。 At the division of the order, in 1517, they formed the great majority of the friars, numbering 30,000 with some 1300 houses.在师的一声令下，在1517年，他们成立了大部份的friars ，电话号码30000 ，与1300年的一些房屋。 In 1520 the Conventuals were reckoned at 20,000 to 25,000.在1520年该conventuals被估计在20000至25000 。 The division brought about a complete alteration in the strength and the territories of the various provinces.分工所带来的一个完整的改建，在实力和领土各省。 In 1517 the Conventuals still retained the 34 provinces as before, but many of them were enfeebled and attenuated.在1517年该conventuals仍保留34个省以前一样，但他们中的许多人enfeebled和衰减。 The Observants, on the other hand, founded 26 new provinces in 1517, retaining in some cases the old names, in other cases dividing the old territory into several provinces.该observants ，另一方面，成立26个新的省份，在1517年，保留在某些情况下，旧的名字，在其他情况下，除以岁全港分为几个省份。
The Reformation and the missionary activity of the Minorites in the Old, and especially in the New, World soon necesitated wide changes in the distribution, number, and extent, of the provinces.改革和传教活动的minorites在旧的，特别是在新的，世界尽快necesitated广泛的变化，分布，数量，和程度的省份。 The confusion was soon increased by the inauguration of the three great reformed branches, the Discalced, the Reformati, and the Recollects, and, as these, while remaining under the one general, formed separate provinces, the number of provinces increased enormously.混淆是尽快增加了就职典礼的三个伟大的改革分行， discalced ， reformati ，和recollects ，和，因为这些，而余下的下一个一般，形成了独立的省份，一些省份增加了不少。 They were often situated in the same geographical or political districts, and were, except in the Northern lands, telescoped into one another in a most bewildering manner -- a condition aggravated in the south (especially in Italy and Spain) by an insatiate desire to found as many provinces as possible.他们往往坐落在同一地理或政治的地区，并且，除了在北部的土地， telescoped成为一个另一个在一个最扑朔迷离的方式-条件恶化，在南方（尤其是在意大利和西班牙） 1 i nsatiate的愿望发现许多省份尽可能。 The French Revolution (1789-95), with its ensuing wars and other disturbances, made great changes in the conformation of the order by the suppression of a number of provinces, and furthur changes were due to the secularization and suppression of monasteries which went on during the nineteenth centry.法国大革命（ 1789年至1795年） ，其随后的战争和其他干扰，取得了很大的变化，在构象的命令是由镇压了一批省， furthur的变化，由于世俗化和制止寺庙进行了对在第十九世纪。 The union of 1897 still furthur reduced the number of provinces, by amalgamation all the convents of the same district into one province.联盟1897年仍然furthur人数减少的省份，由合并所有修道院的同一地区成为一个省。
The whole order is now divided into twelve circumscriptions, each of which embraces several provinces, districts, or countries.整个秩序，是现在分为12 circumscriptions ，其中每一项包含了好几个省，区或国家。
The first circumscription includes Rome, Umbria, the convents, and 1443 friars.第一circumscription包括罗马，翁布里亚，修道院， 1443 friars 。 The second embraces Tuscany and Northern italy and contains 8 provinces, 138 convents, and 2038 religious.第二拥抱托斯卡纳和意大利北部，并载有8个省， 138个修道院， 2038年和宗教。 The third comprises Southern Italy and Naples (except Calabria), with 4 provinces, 93 convents, and 1063 religious.第三，包括意大利南部和那不勒斯（除卡拉布里亚） ， 4个省， 93个修道院， 1063年和宗教。 The fourth includes Sicily, Calabria, and Malta, and has 7 provinces, 85 convents, and 1045 religious.第四，包括西西里，卡拉布里亚，和马耳他，并有7个省， 85个修道院， 1045年和宗教。 The fifth embraces the Tyrol, Carinthia, Dalmatia, Bosnia, Albania, and the Holy Land, with 9 provinces, 282 convents and 1792 religious.第五包含蒂罗尔州，克恩顿，达尔马提亚，波斯尼亚，阿尔巴尼亚和圣地，与9个省， 282修道院和1792年的宗教。 The sixth comprises Vienna, Hungary, Transylvania, Croatia, Galicia, and Bohemia, with 7 provinces, 160 convents, and 1458 friars.第六，包括维也纳，匈牙利，特兰西瓦尼亚，克罗地亚，加利西亚，波西米亚，与7个省， 160个修道院， 1458 friars 。 The seventh, which in numerically the strongest, includes Germany, Holland, and Belgium, with 7 provinces, 129 convents and 2553 religious.第七，而在数值最强，包括德国，荷兰和比利时，与7个省， 129修道院和2553年的宗教。 The eighth comprises France, Corsica, Great Britain, and Canada, with 7 provinces, 63 convents, and 975 religious.第八届包括法国，科西嘉，英国，和加拿大，与7个省， 63个修道院，宗教和975 。 The ninth comprises Portugal and Northern Spain with 5 provinces, 39 convents, and 1124 religious.第九届包括葡萄牙和西班牙北部5个省， 39个修道院， 1124年和宗教。 The tenth embraces Southern Spain and the Philippines, with 4 provinces, 48 houses, and 910 religious.第十届包括西班牙南部和菲律宾，与4个省， 48个房子，和910名宗教。 The eleventh includes Central and South America, with 12 provinces, 97 convents, and 1298 members.第十一届包括中美洲和南美洲，与12个省， 97修道院， 1298年的成员。 The twelfth comprises Mexico and the United States, with 7 provinces (including the Polish commissariate at Pulaski, Wisconsin), 167 convents, and 1195 religious.第十二届包括墨西哥和美国， 7个省（包括波兰commissariate在普瓦斯基，威斯康星州） ， 167修道院， 1195年和宗教。
The total figures for the order are consequently (4 October, 1908), 81 provinces 1413 convents and 16,894 Franciscans.总的数字，该命令是因此（ 1908年10月4日） ， 81个省的1413修道院和16894济。 In 1905 the Franciscans numbered 16,842 and their convents 1373.在1905年方济编号16842和他们的修道院第1373号决议。 For the second last decade of the nineteenth century the lowest figures are recorded, the figures announced at the general chapter of 1889 being: Observants 6228, Reformati 5733, Recollects 1621, Discalced 858 -- that is a total of 14,440 Franciscans.为第二次的最后10年，十九世纪的最低数字，记录，公布于一般章1889年被： observants 6228 ， reformati 5733 ， recollects 1621年， discalced 858 -这是一个共1 4440济。 That only the Recollects had increased since 1862 may be seen from the figures for that year: Observants 10,200, Reformati, 9889, Recollects and Discalced together 1813 -- a total of 21,902 Minorites.只有recollects增加了1862年以来，可以看出从这些数字，这一年： observants 10200 ， reformati ， 9889 ， recollects和discalced连同1813年-共2 1902m inorites。 The year 1768 gives the highest figures -- about 77,000 in 167 provinces.今年1768年给出了最高的数字-约7 .7万，在1 67个省。 In 1762, the Observants had 87 provinces, 2330 convents, and 39,900 members; the Reformati 19,000 members with 37 provinces and 800 convents; the Recollects 11,000 members, 490 convents; 22 provinces; the Disclaced 7000 members 430 convents, 20 provinces.在1762年， observants了87个省， 2330年修道院，和39900的成员; reformati 19000委员与37个省和800修道院; recollects 1.1万成员， 490修道院; 22个省份; disclaced 7000成员430修道院，有20个省。 Total, 76,900 Minorites, 4050 cloisters, 166 provinces.共计76900 minorites ， 4050 cloisters ， 166个省。 In 1700 the total was 63,400 Minorites, 3880 convents, and 154 provinces; about 1680, 60,000 Minorites, 3420 convents, and 151 provinces.在1700年总数是63400 minorites ， 3880修道院，和154个省;约1680 ， 60000 minorites ， 3420修道院，和151个省。
IV.四。 THE VARIOUS NAMES OF THE FRIARS MINOR各种名称的friars轻微
The official name, Fratres Minores (Ordo Fratrum Minorum -- OFM), or Friars Minor, was variously translated into the popular speech of the Middle Ages.正式名称， fratres minores （诉讼fratrum minorum -o fm） ，或f riars未成年人，被翻译成各种流行的讲话的中世纪。 In England the Friars Minor were commonly known as the Grey Friars from the colour of their habit.在英格兰中部friars未成年人被俗称灰色friars从颜色，他们的习惯。 This name corresponds to the Grabrodrene of Denmark and Scandinavia.这个名称对应到grabrodrene丹麦和斯堪的纳维亚半岛。 In Germany they were usually known as the Baarfüsser (Baarfuozzen, Barvuzen, Barvoten, Barfüzzen, etc.), that is, Barefooted (wearing only sandals).在德国，他们通常称为该baarfüsser （ baarfuozzen ， barvuzen ， barvoten ， barfüzzen等） ，即是赤脚（只穿着凉鞋） 。 In France they were usually called the Cordeliers from their rope-girdle (corde, cordelle) but were also known as the Frères Menous (from Fratres Minores).在法国他们通常被称为cordeliers从他们绳腰带（ corde ，科尔代勒） ，但也称为作为兄弟menous （从fratres minores ） 。 After the fifteenth century the term was applied to both the Conventuals and the Observants, but more seldom to the Récollets (Recollects).之后， 15世纪的任期适用于双方conventuals和observants ，但更很少向récollets （ recollects ） 。 Their popular name in Italy was the Frati Minori or simply the Frati.他们常用的名字在意大利是frati minori或只是frati 。 The Observants were long known in that country as the Zoccolanti, from their foot-wear.该observants人早就知道在该国作为zoccolanti ，从他们的脚磨损。
V. THE HABIT五，习惯
The habit has been gradually changed in colour and certain other details.习惯已逐渐改变，颜色及其他一些细节。 Its coulour, which was at first grey or a medium brown, is now a dark brown.其coulour ，这是在第一灰色或一个中等布朗，现在是一个深棕色。 The dress, which consists of a loose sleeved gown, is confined about the loins by a white cord, from which is hung, since the fifteenth century, the Seraphic rosary with its seven decades.着装，而组成一个松散的长袖袍子，只限于有关loins由白线，从哪个是红，自十五世纪， seraphic玫瑰与七十年。 A long or short under-habit of the same or a different colour and trousers are also worn.长期或短期下的习惯，同一个或不同的颜色及长裤，也有磨损。 Shoes are forbidden by the rule, and may be worn only in case of necessity; for these sandals are substituted, and the feet are bre.鞋是禁止的规则，并可能被磨损，只有在案件的必要性;这些凉鞋代替，和脚bre 。 Around the neck and over the shoulders hangs the cowl, quite separate from the habit, and under it is the shoulder-cape or mozetta, which is round in front and terminates in a point at the back.靠近颈部及以上的肩膀上挂起cowl ，不少独立的习惯，并根据它是肩歌连臣角或mozetta ，这是一轮在前线，并终止在一个点在回。 The Franciscans wear no head-dress, and have the great tonsure, so that only about three finger-breadths of hair remain, the rest of the scalp being shaved.方济会磨损，没有头饰，有很大的剃度，所以，只有约三手指宽度的头发仍然存在，其余的头皮被剃光。 In winter they wear about their necks between the cowl and the habit the round mantle which almost reaches the knees.在冬天，他们穿他们的脖子之间的cowl和习惯，圆圆的衣钵，几乎达到膝盖。
VI.六。 THE CONSTITUTION OF THE ORDER宪法秩序
(See RULE OF ST. FRANCIS). （见法治的圣弗朗西斯） 。
During the lifetime of St. Fracis of Assisi, everything was directed and influenced by his transcendent personality.在一生的圣fracis的阿西斯，一切是针对和影响他的超越性人格。 The duration of offices was not defined, and consequently the constitution was at first juridically speaking, absolute.时间办事处没有界定，因此，宪法是在第一法理上来说，绝对的。 From 1239, that is after the experiences of the order under Elias of Cortona, the order gradually developed a monarchical constitution.从1239年，这是后的经验，该命令根据埃利亚斯的cortona ，以逐步开发了君权的宪法。 The chapter of definitors for the whole order (thirteenth century), the chapter of custodies in each province, the discretus sent by the subordinate convents to the provincial chapter, etc. are institutions which have long ceased to exist.章definitors为整个秩序（ 13世纪） ，章custodies在每个省， discretus派出下属的修道院到省章等机构早已不复存在。 To the past also belongs the custody in the sense of a union of several convents whithin a province.以过去也属于保管在意识，一个联盟的几个修道院whithin的一个省。 Today a custody signifies a few cloisters constituting a province which has not yet been canonically erected.今天，保管，标志着数cloisters构成的一个省，其中尚未canonically竖立。
The present constitution is as follows: The whole order is directed by the minister general, elected by the provincial ministers at the general chapter, whcih meets every twelve years.目前的宪法是如下：整个秩序，是导演的部长一般，由民选产生的省部长们在一般章，会见每十二年。 At first his term of office was indefinite, that is, it was for life; in 1517 it was fixed at six years; in 1571, at eight; in 1587, again at six; and finally the twelve-year period of office was settled on by Pius IX in 1862.在第一任内的办公室被无限期，那就是这是为生活;在1517年，它被固定在六年;在1571年，在八，在1587年，再次在六;最后12年期间，办事处解决对由碧岳九，在1862年。 The general resides at the Collegio S. Antonio, Via Merulana, Rome.一般居住在collegio美国安东尼奥，通过merulana ，罗马。 The order is divided into provinces (that is, associations of the convents in one country or district), which prescribe and define the sphere of activity of the various friars within their sphere of jurisdiction.该命令是分为省（即，协会的修道院在一个国家或地区） ，其中处方，并界定的活动范围的各种friars其职权范围内的管辖权。 Several provinces togethers form a circumscription of which there are twelve in the order.几个省的聚会，形成circumscription其中有12在该命令。 Each circumscription sends one definitor general, taken in turn from each province, to Rome as one of the counsellors to the minister general.每个circumscription发送一definitor一般，所采取的把从每个省，罗马，作为其中的辅导员，向部长一般。 These definitors are elected for six years at the general chapter and at the congregatio intermedia (also called frequently, by an abuse of the term, a general chapter), summoned by the general six years after his election.这些definitors当选为六年，在一般章，并在congregatio中间（也称为频繁，由滥用的任期，一般章） ，传唤一般六年后，他的当选。 The general chapter and the congregatio intermedia may be convened by the general in any place.一般章和congregatio中间可召开由一般在任何地方。 The provinces of the order are governed by the provincials (ministri provinciales), who are elected every three years at the Provincial chapter and constitute the general chapter.各省，该命令是由provincials （ ministri provinciales ） ，谁是民选每3年在省章，并构成一般的篇章。 Their term of office, like that of the general, was first undefined; from 1517 to 1547 it was three years; from 1547 to 1571, six years; from 1571 to 1587, four years; since 1587, three years.他们的任期内，这样的一般，是第一未定义;从1517年至1547年这是三年，从1547年至1571年，六年;从1571年至1587年，四年;以来， 1587年，三年。 While in office, the provincial holds every year (or every and a half) the intermediate chapter (capitulum intermedium), at which the heads of all the convents of the province are chosen for a year or a year and a half.而在办公室，省委举行每年（或每一个半）中间章（ capitulum中间） ，在哪个元首的所有修道院的全省选择了一年或一年半。 The local superiors of houses (conventus) which contain at least six religious, are called guardians (earlier wardens); otherwise they receive the title praeses or superior.当地的上司所（ conventus ） ，其中包含至少6宗教，是所谓的监护人（先前督导员） ;否则，他们收到标题praeses或上级。 The provincial has to visit his own province and watch over the observance of the rule; the general has to visit the whole order, either personally or by means of visitors specially appointed by him (vistatores generales).省已访问他自己的省和观赏超过遵守的规则;一般已访问整个秩序，亲自出席或手段的旅客特别由他委任的（ vistatores generales ） 。 The individual convents consist of the Fathers (Patres), ie the regular priests, the clerics studying for the priesthood (fratres clerici) and the lay brothers engaged in the regular service of the house (fratres laici).个人修道院组成的父亲（ patres ） ，即定期神父，教士学习，为司铎（ fratres clerici ）和奠定的兄弟，从事正常服务内务（ fratres laici ） 。 Newly received candidates must first make a year's novitiate in a convent specially intended for this end.新收到的候选人必须首先作出今年的novitiate在一个修道院，特别为这个目的。 Convents, which serve certain definite purposes are called colleges (collegia).修道院，其中某些服务的明确目的是所谓的学院（ collegia ） 。 These must not, however, be confounded with the Seraphic colleges, which are to be found in modern times in most of the provinces, and are devoted to the instruction of youthful candidates in the humanities, as a preparation for the novitiate, where the students first reeive the habit of the order.这些不可，不过，混淆与seraphic学院，这是必须找到在现代的时代，大部分的省份，并专门指示，青春的候选人，在人文，作为一个准备为novitiate ，那里的学生第一reeive的习惯，该命令。 No friar, convent, or even the order itself can possess any real property.没有弗莱尔，修道院，或什至该命令本身可以拥有任何不动产。 (Cf. RULE OF ST. FRANCIS.) （参见法治的圣弗朗西斯） 。
The duties of the individual Fathers vary; according as they hold offices in the order, or are engaged as lectors (professors) of the different sciences, as preachers, in giving missions or in other occupations within or, with the permission of the superiors, without the order.的职责，个别的父亲有所不同;据，因为他们在担任公职的命令，或所从事的作为讲师（教授）不同的科学，作为传教士，在给飞行任务，或在其他行业内，或征得上级，没有秩序。 The cardinal-protector, introduced in the order by St. Francis himself, exercises the office and rights of a protector at the Roman Curia, but has no power over the order itself.枢机主教-保护者，介绍了在该命令是由圣弗朗西斯自己，演习厅和权利保护者在罗马教廷，但没有权力超过该命令本身。
VII.七。 GENERAL SPHERE OF THE ORDER'S ACTIVITY一般领域的秩序的活动
As a religious order in the service of the Catholic Church, and under her care and protection, the Franciscans were, according to the express wish of their founder, not only to devote themselves to their own personal sanctification, but also to make their apostolate fruitful of salvation to the people in the world.作为一个宗教秩序，在服务天主教教会，并根据她的照顾和保护，济人，根据该表达的意愿，他们的创始人，这不仅是为了投身于自己的个人成圣，而且还使他们的富有成果的使徒拯救世界各国人民。 That the former of these objects has been fulfilled is clearly indicated by the number of Friars Minor who have been canonized and beatified by the Church.这位前的这些物件已经得到实现，是明确表示，由若干friars轻微谁已被册封真福及由教会。 To these must be added the army of friars who have in the stillness of retirement led a life of virtue, known it its fullnes to God alone, a mere fraction of whose names fill such volumes at the "Martyrologium Fraciscanum" of Father Arthur do Monstier (Paris, 1638 and 1653) and the Menologium trium ordinum SP Fracisci of Fortunatus Hüber (Munich, 1688), containing the names of the thousands of martyrs who have laid down their lives for the Faith in Europe and elsewhere under the heathen and heretic.这些必须补充军队friars谁有，在静止的退休率领的生活美德，已知它其fullnes上帝，仅只是小部分，其名称填写，如卷在“ martyrologium fraciscanum ”的父亲阿瑟做monstier （巴黎， 1638年和1653年）和menologium trium ordinum sp fracisci的fortunatus hüber （慕尼黑， 1688年） ，其中载有姓名，数以千计的烈士谁放下生命的信念，在欧洲和其他地方下heathen和邪教组织。
Like all human institutions, the order at times fell below its first perfection.象所有人类机构，以便在时代低于其第一次完善。 Such a multitude of men, with their human infirmities and ever-changing duties, could never perfectly translate into action the exalted ideals of St. Francis, as the more supernatural and sublime the ideas, the ruder is their collision with reality and the more allowance must made for the feebleness of man.如此众多的男性，他们的人权的毛病和不断变化的职责，绝不可完全转化为行动的崇高理想，圣弗朗西斯，由于更多的超自然和崇高的思想，粗鲁是他们的碰撞和实际相结合，更免税额必须为微弱的男子。 That an aspiration after the fundamental glorious ideal of their founder has ever distinguished the order is patent from the reforms ever arising in its midst, and especially from the history of the Observance, inaugurated and established in the face of such seemingly overwhelming odds.一个愿望后，根本光荣的理想，其创办人都尊敬的顺序是从专利的改革所引起的任何时候都在其中，特别是从历史的纪念，宣誓就职，并建立在面对这种看似压倒性的赔率。 The order was established to minister to all classes, and the Franciscans have in every age discharged the spiritual offices of confessor and preacher in the palaces of sovereigns and in the huts of the poor.该命令成立了部长的所有班级，和济已在每一个年龄出院的精神办事处的忏悔和布道者在宫殿的主权国，以及在木屋的穷人。 Under popes, emperors, and kings they have served as ambassadors and mediators.根据教皇，皇帝，国王，他们曾担任驻华大使和调解。 One hundred have already been nominated to the Sacred College of Cardinals, and the number of Franciscans who have been appointed patriarchs, archbishops, and bishops, is at least 3,000. 100已被提名为神圣学院枢机主教，以及有多少济谁已任命patriarchs ，大主教，主教，是至少3000 。 The popes elected from the Observants are: Nicholas IV (1288-92); Alexander V (1409-10).该教皇当选从observants是：尼古拉斯四（ 1288年至1292年） ;亚历山大五（ 1409年至1410年） 。 Sixtus IV (1471-84) was a Conventual of the period before the division of the order. sixtus四（ 1471年至1484年）是一个conventual的时期之前的分工秩序。 Sixtus V (1585-90) and Clement XIV (1769-74) were chosen from the Conventuals after the division. sixtus五（ 1585年至1590年）和克莱门特第十四条（ 1769年至1774年）选择了从conventuals后，记名表决。 The popes have often employed the Minorites as legates and nuncios, eg to pave the way for and carry through the reunion of the Greeks, Tatars, Armenians, Maronites, and other schismatics of the East.在教皇经常雇用minorites作为legates和nuncios ，例如铺平道路，并进行通过团聚的希腊人，鞑靼人，亚美尼亚人，马龙派教徒，和其他schismatics的东部地区。 Many Minorites have also been appointed grand penitentiaries, that is, directors of the papal penitentiaries, and have served and still servi in Rome as Apostolic penitentiareis and as confessors to the pope himself or in the principal basilicas of the city.许多minorites也被任命为大监狱，那就是董事教皇监狱，并已送达，并仍然servi在罗马作为使徒penitentiareis和作为confessors向教宗本人或在主要basilicas的城市。 Thus the Observants are in charg eof the lateran Basilica in Rome.因此， observants是在charg的EOF该拉特兰巴西利卡在罗马。 As inquisitors against heresy, the Franciscans were in the immediate service of the Apostolic See.作为inquisitors反对邪教，济人，即时的服务，使徒见。
Observing a much stricter rule of poverty and renunciation of the world than all other orders, the Franciscans exercised during the Middle Ages a most salutary social influence over the enslaved and unprivileged classes of the population.遵守更加严格的法治，贫穷和放弃世界上比其他所有的命令，方济会行使在中世纪最有益的社会影响力，被奴役和特权阶级的人口。 The constant model of a practical poverty was at once consoling and elevating.不断模型的一种实用的贫穷是一次安慰和提升。 The vast contributions of their monasteries touards the maintenance of the very poor cannot be indicated in rows of figures, nor can their similar contributions of today.广大的贡献，他们的寺庙touards维修极差，不能表示，在一排排的数字，也不能有类似的贡献，今天的。 They also exerted a wide social influence through their third order (see THIRD ORDER).他们还施加了广泛的社会影响力，通过他们的三阶（见三阶） 。 They tended the lepers, especially in Germany; the constantly recurring pests and epidemics found them ever at their post, and thousands of their number sacrificed their lives in the service of the plague-stricken populace.他们往往在麻风病人，特别是在德国;不断经常性害虫和疫病，发现他们都在他们的职务，并数以千计的数目为此献出了生命，在服务的鼠疫受灾民众。 They erected infirmaries and founding hospitals.他们竖立疗养院和医院的成立。 The Observants performed most meritorious social work especially in Italy by the institution of montes pietatis (monti de Pieta), in the fiteenth century, conspicious in this work being Bl.该observants表现最优良的社会工作，特别是在意大利由该机构的montes虔团契（蒙蒂德pieta ） ，在fiteenth世纪， conspicious在这方面的工作正在基本法。 Bernardine of Feltre with the renowned preacher. bernardine的feltre与著名的传道者。 In England they fought with Simon de Montfort for the liberty of the people and the ideal of universal brotherhood, which St. Francis had inculcated in sermon and verse, and to thier influence may be partly traced the birth of the idea of popular government in Italy and elsewhere in Europe.在英格兰他们又打了同西蒙德孟福尔为自由的人民和理想的普遍兄弟，圣弗朗西斯曾在讲道中灌输和诗，以及其影响力，可能部分追查诞生的想法受欢迎的政府在意大利和欧洲其他地区。
VIII.八。 THE PREACHING ACTIVITY OF THE ORDER该传教活动秩序
St. Francis exercised great influence through his preaching, and his example has been zealously followed by his order throughout the centuries with conspicucous success, evident not only in popular applause but in the profound effects produced on the lives of the people.圣弗朗西斯行使很大的影响，通过他的说教，和他的例子，一直热心其次，他为了整个世纪与conspicucous成功，可见，不仅在流行的掌声，但在深刻的影响产生的对人民的生命。 At first all the friars were allowed to deliver simple exhortations and, with the permission of St. Francis, dogmatic and penitential sermons.在第一所有friars被允许提供简单的嘱托，并征得圣弗朗西斯， penitential和教条式的说教。 This privilege was restricted in 1221, and still further in 1223, after which year only specially trained and tested friars were allowed to preach.这种特权受到限制，在1221年，并进一步在1223年之后，今年只有受过专门训练和测试friars被允许言行一致。 The Franciscans have always been eminently popular preachers, eg Berthold of Ratisbon, a German who died in 1272; St. Anthony of Padua (d.1231); Gilbert of Tournai (d. about 1280); Eudes Rigauld, Archbishop of Rouen (d. 1275); Leo Valvassori of Perego, afterwards Bishop of Milan (1263); Bonaventure of Jesi (d. about 1270); Conrad of Saxony (or of Brunswick) (d. 1279); Louis, the so-called Greculus (c.1300); Haymo of Faversham (d. 1244); Ralph of Rosa (c.1250).方济会一直非常受欢迎的传教士，如berthold的拉蒂斯邦，一名德国谁死亡，在1272年;圣安东尼的帕多瓦（ d.1231 ） ;吉尔伯特的图尔奈（四约1280年） ; eudes rigauld ，大主教卢昂（四。 1275 ） ;利奥valvassori的perego ，事后主教米兰（ 1263 ） ;文德的jesi （四约1270年） ;康拉德萨克森州（或宾士域） （四1279年） ;路易，所谓greculus （三0.1300 ） ; haymo的faversham （四1244年） ;拉尔夫蔷薇（ c.1250 ） 。 The acme of Franciscan preaching was reached by the Observants in the fifteenth century, especially in Italy and Germany.该尖端的方济各传教达成了由observants在15世纪，特别是在意大利和德国。 Of the many illustrious preachers, it will be sufficient to mention St. Bernadine of Siena 9d.在众多杰出的传教士，这将足以提圣伯娜丁锡耶纳9D条。 1444); St. John Capistran (d. 1456); St. James of the March (d. 1476); Bl. 1444 ） ;圣约翰皮斯特兰（四1456年） ;圣雅各福群会的三月（四1476年） ;基本法。 Albert Berdini of Sarteano (d. 1450); Anthony of Rimini (d.1450); Michael of Carcano (Milan) (d.1485); Bl.何俊仁贝尔迪尼的萨尔泰阿诺（四1450年） ;安东尼的里米尼（ d.1450 ） ;迈克尔的卡尔卡诺（米兰） （ d.1485 ） ;基本法。 Pacificus of Ceredano (d. 1482); Bl.太平洋的ceredano （四1482年） ;基本法。 Bernardine of Feltre (d.1494); Bernardine of Busti (d.1500); Bl. bernardine的feltre （ d.1494 ） ; bernardine的布斯蒂（ d.1500 ） ;基本法。 Angelo Carletti di Chivasso (d. 1495); Andrew of Faenza (d. 1507).安吉罗carletti邸chivasso （四1495年） ;安德鲁法恩扎（四1507 ） 。 In Germany we find: John of Minden (d.1413); Henry of Werl (d.1463); John of Werden (d.1437); author of the renowned collection of sermons "Dormi secure"; John Brugman (d.1473); Dietrich Coelde of Münster (d.1515); Johann Kannermann (d. about 1470); a preacher on the Passion; Johann Kannegieser, "the trumpet of Truth" (d. about 1500); Johann Gritasch (d. about 1410); Johann Mader; Johann Pauli (d. about 1530); whose work Schimpf und Ernst was a long favourite among the German people; Heinrich Kastner; Stephan Fridolin (d.1498).在德国我们发现：约翰明登（ d.1413 ） ;亨利werl （ d.1463 ） ;约翰werden （ d.1437 ） ;的作者，著名的收集说教“ dormi安全” ;约翰brugman （ d.1473 ） ;迪特里希coelde的明斯特（ d.1515 ） ;约翰kannermann （四约1470年） ;一对传教士的热情;约翰kannegieser ， “小号的真理” （四约1500 ） ;约翰gritasch （四约1410 ） ;约翰马德;约翰泡利（四约1530年） ;其工作schimpf und恩斯特是一项长期的喜爱之间的德国人;海因里希卡斯特纳;史蒂芬弗里多林（ d.1498 ） 。 In Hungary: Pelbart of Temesvar (d. about 1490).在匈牙利：派尔巴特的腾斯法（四约1490年） 。 In Poland: Bl.在波兰：基本法。 Simon of Lipnica (d. 1482); Bl.西蒙的lipnica （四1482年） ;基本法。 John of Dukla (d. 1484); Bl.约翰dukla （四1484年） ;基本法。 Ladislaus of Gienlnow (d. 1505). ladislaus的gienlnow （四1505 ） 。 In France: Oliver Maillard (d. 1502); Michel Minot (d. about 1522); Thomas surnamed Illyricus (d. 1529); Jean Tisserand (d. 1494); Etienne Brulefer (d. about 1507).在法国：奥利弗拉德（四1502年） ;米歇尔迈诺特（四约1522年） ;托马斯姓illyricus （四1529年） ;让tisserand （四1494年） ;艾蒂安brulefer （四约1507年） 。 The following illustrious Spanish theologians and preachers of the sixteenth century wee Friars Minor: Alphonsus de Castro (d. 1558); Didacus de Estella (d. 1575); Luis de Carvajeal (d. about 1500); John of Carthagena (d. 1617); St. Peter of Alcántara (d. 1562).以下杰出的西班牙神学家和传教士的十六世纪凌晨friars轻微：阿方德卡斯特罗（四1558年） ; didacus德陈庆菱（四1575年） ;路易斯德carvajeal （四约1500年） ;约翰carthagena （四1617 ） ;圣彼得的alcántara （四1562 ） 。 Renowned Italian Franciscans were: Saluthio (d. about 1630); St. Leonard of Port Maurice (d. 1751); Bl.著名的意大利方济会的有： saluthio （四约1630年） ;圣伦纳德港口莫里斯（四1751年） ;基本法。 Leopold of Gaiches (d. 1815); Luigi Parmentieri of Casovia (d. 1855); Luigi Arrigoni (d. 1875), Archbishop of Lucca, etc. Other well-known French Franciscans were Michel Vivien (seventeenth century), Zacharie Laselve etc, and of the Germans mention may be made of Heinrich Sedulius (d. 1621), Fortunatus huever (d. 1706) and Franz Ampferle (d. 1646).利奥波德的gaiches （四1815年） ;路易吉parmentieri的casovia （四1855年） ;路易吉arrigoni （四1875 ） ，大主教卢卡等其他著名的法国人米歇尔济刘掌珠（十七世纪） ， zacharie拉塞尔夫等，以及德国人提及可能作出的海因里希塞杜里乌斯（四1621 ） ， fortunatus huever （四1706年）和弗兰茨ampferle （四1646 ） 。 Even today the Friars Minor have amongst their number many illustrious preachers, especially in Italy.即使在今天friars轻微，其中有他们的人数很多杰出的传教士，尤其是在意大利。
IX.九。 INFLUENCE OF THE ORDER ON THE LITURGY AND RELIGIOUS DEVOTIONS影响该命令对礼仪和宗教devotions
St. Francis prescribed for his order the abridged Breviary then reserved for the Roman Curia.圣弗朗西斯明为他的命令摘要breviary ，然后预留给罗马教廷。 As this and the Missal were revised by the general, Haymo of Faversham, at the command of Gregory IX, and these liturgical books have by degrees, since the time of Nicholas III (1277-80), been universally prescribed or adopted, the order in this alone has exercised a great influence.因为这和missal作了修订，由一般， haymo的faversham ，在命令的格雷戈里第九，而这些礼仪的书籍有由度，由于时间的尼古拉斯三世（ 1277年至1280年） ，被普遍明或通过的，该命令在这方面就有行使很大的影响。 The Breviary of General Quiñonez (1523-28) enjoyed a much shorter vogue.该breviary一般quiñonez （ 1523年至1528年）所享有的更短的流行。 To the Franciscan Order the Church is also indebted for the feast of St. Joseph (19 March) and that of the Blessed Trinity.以方济各教堂秩序，也是负债为节日圣若瑟（ 3月19日）和该有福了三一。 The activity of the Franciscans in promoting devotion to the Immaculate Conception, since Scotus (d. 1308) defended this doctrine, is well known.活动的方济会在促进奉献，圣母无染原罪的概念，自司各脱（四1308 ）捍卫这一学说，是人所共知的。 St. Francis himself laboured earnestly to promote the adoration of Our Lord in the Blessed Eucharist, and Cherubino of Spoleto founded a sodality to accompany the Blessed Sacrament to the houses of the sick.圣弗朗西斯自己的辛劳，切实促进崇拜我们的主在神圣的圣体圣事，和cherubino的斯波莱托成立了联谊会陪同圣向的房子有病。 In 1897 Leo XIII declared Paschal Baylon (d. 1592) patron of eucharistic leagues.在1897年利奥十三宣布逾越baylon （四1592年）的赞助圣体圣事的联赛。 The Christmas crib was introduced and popularized by the order to which -- especially to St. Leonard of Port Maurice (d. 1751) -- is also due the spreading of the devotion known as "the Stations of the Cross."圣诞马槽是介绍和推广由以-尤其是圣伦纳德港口莫里斯（四1 751） -也是由于蔓延的奉献被称为“站跨” 。 The ringing of the Angelus morning, noon, and evening, was also inaugurated by the Franciscans, especially by St. Bonaventure and Bl.响当当的钟早上，中午，晚上，也宣誓就职，由济，特别是由圣文德和BL 。 Benedict of Alrezzo (d. about 1520).本尼迪克特的alrezzo （四约1520年） 。
X. FRANCISCAN MISSIONS十方济各特派团
St. Francis devoted himself to missionary labours from 1219 to 1221, and devoted in his rule a special chapter (xii) to missions.圣弗朗西斯献身于传教劳动力从1219年至1221年，并专门在他的统治专门有一章（十二）以任务。 In every part of the world, the Franciscans have laboured with the greatest devotion, self-sacrifice, enthusiasm and success, even though, as the result of persecutions and wars, the result of their toil has not always been permanent.在每一个世界的一部分，济有辛劳与最大的奉献，自我牺牲，热情和成功，即使作为的结果，迫害和战争，结果他们的辛劳并没有一直是永久性的。 The four friars sent to Morocco in 1219 under Berard of Carbio were martyred in 1220.四friars发送到摩洛哥在1219年根据berard的carbio分别为烈属，在1220年。 Electus soon shared their fate, and in 1227 Daniel with six companions was put to death at Ceuta. electus尽快分享他们的命运，并在1227年6丹尼尔与同伴有人向死亡的休达。 The bishops of Morocco were mostly Franciscans or Dominicans.主教摩洛哥大多济或多米尼加。 In 1420 the Observants founded a convent at Ceuta, and here St. John of Prado died at the stake in 1632.在1420年该observants创办了一家修道院，在休达，并在这里圣约翰的普拉多死在股权，在1632年。 This mission was entrusted to the province of S. Diego in 1641, and to the province of Santiago (Galicia, Spain) om 1860, after it had been constituted a prefecture Apostolic in 1859.这项任务委托给省第迭戈在1641年，向省，圣地亚哥（加利西亚，西班牙）关于1860年后，它已构成了县使徒在1859年。 In Oran, Libya, Tunis, Algiers, as well as throughout Egypt, Franciscans have laboured since the thirteenth century, and signalized their exertions by a glorious array of martyrs in 1288, 1345, 1358, 1370, 1373, etc. this mission was under the jurisdiction of that in the Holy Land.在奥兰，利比亚，突尼斯，阿尔及尔，以及整个埃及，济有辛劳，自十三世纪，和他们的exertions灯号由光荣阵列的烈士在1288年， 1345年， 1358年， 1370年，第1373号决议，等这个使命是根据管辖范围内，在圣地。 In 1686 Upper Egypt was separated, and became in 1697 an independent prefecture Apostolic.在1686年上埃及的分离，并在1697年成为一个独立的县使徒。 Lower Egypt continued its connection with the Holy Land until 1839, when both (with Aden,which was again separated in 1889) were formed into a vicariate Apostolic, in which state they still remain.较低的埃及继续其涉嫌与圣地，直到1839年，当这两个（与亚丁，这是再次分离，于1889年） ，形成一个宗座代牧区，在哪个国家，他们仍然存在。 In Lower Egypt there are now sixteen monasteries, controlling parishes and schools.在较低的埃及目前有16寺庙，控制教区和学校。 In Upper Egypt, from which the Copts were separated in 1892, are eight monasteries with parishes connected.在上埃及，从其中分离，科普特人在1892年，是八寺庙与教区的连接。
In 1630 the Congregation of Propaganda sent Fathers Mark of Scalvo and Edward of Bergamo to Tripoli, and in 1643 appointed Paschal Canto, a Frenchman, Prefect Apostolic of Barbary -- an office which still exists.在1630年聚集宣传发出的父亲马克的scalvo和爱德华贝加莫向的黎波里，并在1643年获委任为逾越节的坎托，法国人，省长使徒的巴巴利-一个办事处，其中仍然存在。 The activity of this mission, like the others in these countries, is not so much directed to the conversion of Mohammedans as to the support and help of the Catholic settlers.活动的这个使命，其他人一样，在这些国家，是没有这么多针对转换mohammedans ，以支持和帮助天主教定居。 Abyssinia (Ethiopia, Habech) was first visited by John of Montecorvino (c. 1280).阿比西尼亚（埃塞俄比亚， habech ）首先参观了由约翰孟高维诺（长1280 ） 。 Later, Bl.后来，基本法。 Thomas of Florence was sent thither by Albert of Sarteano, and Sixtus IV, after the other missions had failed, sent Girolamo Tornielli.托马斯佛罗伦斯，被送往thither由何俊仁的萨尔泰阿诺， sixtus四后，其他任务失败，发送吉罗拉莫托尔涅利。 Many missionaries were put to death, and in 1687 a special prefecture was instituted for the conversion of the Copts.许多传教士提出了死刑，并在1687年特别是县，为转换的科普特人。 This was reinstituted in 1815, and in 1895 a special hierarchy was erected for the same object.这是再在1815年，并在1895年一个特别的层次架设为同一对象。 In 1700 Father Krump undertook the foundation of a new mission in Ethiopia, when in 1718 three missionaries were stoned to death.在1700年父亲krump承诺的基础，一个新的使命在埃塞俄比亚，当在1718年3传教士用石头打死。
The two Genoese ships which circumnavigated Africa in 1291 had two Minorites on board.两个热那亚的船舶， circumnavigated非洲在1291年有两个minorites在船上。 Others accompanied Vasco da Gama.其他人的陪同下vasco达伽马。 In 1446 the Franciscans visited Cape Verde where Roger, a Frenchman, zealously preached the Gospel.在1446年方济访问佛得角的地方，陆观，法国人，热情宣扬福音。 In 1459 they reached Guinea, of which Alphonsus of Bolano was named Prefect Apostolic in 1472.在1459年，他们达成的几内亚，其中阿方的博拉诺被任命为长官使徒在1472年。 They thence proceeded to the Congo, where they baptized a king.他们再接着，刚果，他们在那里的洗礼，一个国王。 In 1500 they went to Mozambique under Alvarez of Coimbra.在1500年，他们到莫桑比克下，阿尔瓦雷斯科英布拉。 The French Recollects laboured here during the seventeenth century, but since 1898 the Portuguese Franciscans have had charge of the mission.法国的recollects辛劳在这里十七世纪，但自1898年以来，葡萄牙济已负责的使命。 At the beginning of the sixteenth century Friars Minor settled in Melinda and on the Island of Socotra near Aden.在开始的16世纪friars未成年人定居在梅林达和对岛内的索科特拉附近的亚丁。 In 1245 John of Plano Carpinis (Piano di Carpine) was sent by Innocent IV to the Great Khan in Tatary and penetrated thence into Mongolia.在1245年的约翰Plano的克尔皮尼什（钢琴邸卡尔皮） ，被送往无辜四，向伟大的汗在tatary和侵入再进入蒙古。 By order of Louis IX William of Rubruck (Rubruquis) proceeded thence through Armenia and Central asia to Karakoram.命令路易九威廉rubruck （吕布吕基斯） ，接着再通过亚美尼亚和中亚之行旨在喀喇昆仑。 The accounts of the travels of the last-mentioned historical and geopgraphical renown.帐目的旅行的最后提到的历史和geopgraphical名声。 In 1279 Nicholas III sent five Franciscans to China, among them John of Montercorvino, who prached on the outward journey in Armenia, Persia, and Ethiopia and on his return journey in the same countries and in India.在1279年尼古拉斯三，五发送济，以中国，其中包括约翰montercorvino ，谁prached就向外的旅程，在亚美尼亚，波斯，埃塞俄比亚和他的回程时在同一个国家和在印度。 Having converted thousands and translated the New Testament and the Psalms into Chinese, he completed in 1299 a beautiful church in Peking.经改装的数千名翻译和新约圣经和诗篇译成中文，他完成了在1299年一个美丽的教堂在北京。 In 1307 Clement V appointed him Archbishop of Cambalue and primaate of the Far East and gave him six suffragan bishops, only three of whom reached Peking (1308).在1307年克莱门特v任命他为大主教cambalue和primaate的远东和给了他6 suffragan主教中，只有3人达成的北京（ 1308 ） 。 (See CHINA, Vol. III, 669-70.) From 1320 to 1325 Odoric of Pordenone laboured in Persia, India, Sumatra, Java, Borneo, Canton, Tibet, and China. （见中国，第三卷， 669-70 ）从1320年至1325年的奥多里克，吴波尔德诺聂辛劳，在波斯，印度，苏门答腊，爪哇，婆罗洲，广东，西藏和中国。 In 1333 John XXII dispatched twenty-seven Franciscans to China, Giovanni Marignola of Florence following them in 1342.在1333年约翰二十二派出27济，以中国，乔瓦尼marignola的佛罗伦斯以下，他们在1342年。 In 1370 William of Prato was sent as archbishop to Peking with twenty fellow-Minorites.在1370年威廉普拉托被送往大主教到北京，与20同胞minorites 。 The appearance of the Ming dynasty in 1368 brought about the ruin of all the missions.外观明朝在1368年所带来的废墟的所有任务。 On 21 June, 1579, Franciscans from the Philippines penetrated to China once more, but the real founder of the new mission in China was Antonio de S. Maria (d.1669), who was sent to China in 1633, and later laboured in Cochin-China and Korea.对1579年6月21日，方济会，来自菲律宾的渗透到中国后，更多的，但真正的创始人之一，新使命，在中国是安东尼奥德第玛丽亚（ d.1669 ） ，谁被送往中国在1633年，后来在辛劳科钦-中国和韩国。 China was also visited in 1661 by Bonaventura Ibañez (d. 1691) with eight friars.中国是还参观了在1661年由波纳文图拉ibañez （四1691 ） 8 friars 。 Henceforward Franciscan missions to China were constant.从此以后方济各代表团，中国不断。 In 1684 came the Italian fathers under the renowned Bernardino della Chiesa (d.1739), including Basilio Rollo da Gemona (d. 1704) and Carlo Orazio da Castorano.在1684年来到意大利的父亲下了著名的伯那迪诺德拉基耶萨（ d.1739 ） ，包括巴西利奥rollo大杰莫纳（四1704年）和卡罗orazio大卡斯托拉诺。 At the beginning of the eighteenth century the Italian Franciscans began missions in the interior of China -- first in Shen-si, then in Shan-si, Shan-tung, etc.; numbers were martyred, particularly towards the close of the century.在开始的十八世纪意大利的方济各特派团开始在内部的中国-第一次在沉硅，然后在山市，山东等;人数烈属，特别是对关闭的世纪。 Despite the edict of persecution, Ludovico Besi began in 1839 a new mission to Shan-tung.尽管该法令的迫害， ludovico besi开始在1839年一个新的使命，山东。 The Franciscans continued to work persistently in most of the districts in China, where, in spite of persecution, they now hold nine of the thirty-eight vicariates.方济会继续努力，坚持在大部分地区在中国， ，尽管有迫害，他们现在持有9的38 vicariates 。 Every land, almost every province, of Europe and many divisions of America are represtented in China by one or more missionaries.每一块土地，几乎每一个省，欧洲和许多司美国的represtented在中国由一个或多个传教士。 Of the 222 Franciscans at present (beginning of 1909) labouring there, 77 are Italians, 27 Dutch, 25 Germans, 25 Belgians, 16 French.对222济目前（ 1909年初）劳苦， 77顷意大利，荷兰27日， 25日，德国人，比利时人25日， 16日法语。 The first missionaries reached the Philippines in 1577 and founded the province of St. Gregory.第一传教士到达菲律宾在1577年成立了省圣格雷戈里。 Their leaders were Pedro de Alfaro (1576-79), Pablo a Jesu (1580-83), and St. Peter Baptist (1586-91), the first Franciscan martyr in Japan.他们的领导人佩德罗德阿尔法罗（ 1576年至1579年） ，巴勃罗一jesu （ 1580年至1583年） ，和圣彼得浸会（ 1586年至1591年） ，第一方济各烈士在日本。 From the Philippines they extended their field of labour to China, Siam, Formosa, Japan, Borneo.来自菲律宾，他们延长了他们的劳工领域，以中国，暹罗，福尔摩沙，日本，婆罗洲。 In the Philippines their activity was tireless; they founded convents, town, and hospitals; instructed the natives in manual labour -- the planting of coffee and cocoa, the breeding of silk-worms, weaving; and planned streets, bridges, canals, aqueducts, etc. Among the best known Fraciscan architects may be included Lorenzo S. Maria (d. 1585), Macimo Rico (d. 1780), and a Joseph Balaguer (d. 1850).在菲律宾，他们的活动是不知疲倦，他们成立了修道院，城市，和医院;指示，当地人在体力劳动-种植咖啡和可可，滋生丝绸蠕虫，织布，印染;和计划的街道，桥梁，河渠，输水管等，其中最有名的建筑师fraciscan可列入洛伦索美国玛丽亚（四1585 ） ， macimo波多黎各（四1780 ） ，和约瑟夫巴拉格尔（四1850 ） 。 Here as elsewhere they studied the languages and dialects of the natives, and even to the present day continue to compile much sought after and highly prized grammars, dictionaries, etc. The occupation of the Philippines by the United States brought many alterations, but the missions are still under the province of S. Gregorio in Spain.在这里与其他地方一样，他们研究的语言和方言的当地人，甚至到现在的天继续汇编很多要求后，并高度珍视的文法，字典，等占领菲律宾，由美国带来了许多改动，但任务现仍在省第格雷戈里奥在西班牙。
On 26 May, 1592, St. Peter Baptist set out from Manila for Japan with some associates, erected in 1594 a church and convent in Meaco, but on 5 February, 1597, suffered martyrdom on the cross with twenty five companions, of whom three were Jesuits.关于1592年5月26日，圣彼得浸会内容已载列于马尼拉，日本与一些同伙，竖立在1594年一所教堂和修道院，在meaco ，但在1597年2月5日，遭受殉难在十字架上与25同伴，其中3被耶稣会士。 The missions of the Franciscans were thus interrupted for a time, but were repeatedly renewed from the Philippines, and as often the list of martyrs added to (eg in 1616, 1622, 1628, 1634, etc.).特派团的方济会因此中断了一段时间，但被一再续约来自菲律宾，并作为经常的烈士名单添加到（例如，在1616年， 1622年， 1628年， 1634年，等等） 。 In 1907 some Franciscans again settled at Sappora on the Island of Yezo, thus forming a connecting link with the traditions of the past.在1907年的一些方济会再次收于sappora对岛内的yezo ，形成了承上启下，与传统的过去。
In 1680 Australia was visited by Italian Franciscans, who also preached in New Zealand, but in 1878 the missions were transferred to the Irish Franciscans.澳大利亚在1680年访问了意大利方济各，谁也鼓吹在新西兰，但在1878年的任务被转移到爱尔兰的方济。 From 1859 to 1864, Patrick Bonaventure Geoghegan was Bishop of Adelaide, and was succeeded by another Franciscan, Luke Bonaventure Sheil (1864-72).从1859年至1864年，帕特里克文德geoghegan是主教，阿德莱德，并成功地由另一济，卢克文德sheil （ 1864年至1872年） 。 In Northern Europe, which in the thirteenth century was not yet completely converted to Christianity, the Franciscans established missions in Lithuania, whee thirty-six were butchered in 1325.在北欧国家，而在13世纪是尚未完全皈依基督教，方济会设立的特派团在立陶宛， whee 36人杀害在1325年。 The first Bishop of Lithuania was Andreas Vazilo.第一主教立陶宛是安德烈亚斯vazilo 。 During the fifteenth century John, surnamed "the Small", and Blessed Ladislaus of Gielniow laboured most successfully in this district.在15世纪约翰，姓“小” ，并祝福ladislaus的盖尔纽夫辛劳最成功的在此区。 In Prussia (now the provinces of West and East Prussia), Livonia, and Courland (where the Minorite Albert was Bishop of Marienwerder (1260-90) and founded the town of Reisenburg), as well as in Lapland, the inhabitants of which were still heathens, the Reformation put an end to the labours of the Friars Minor.在普鲁士（现在的省西部和东部的普鲁士） ，利沃尼亚，库尔兰（如minorite何俊仁是主教马林韦尔德（ 1260年至1290年） ，并成立了镇reisenburg ） ，以及在拉普兰，居民，其中仍然heathens ，改革付诸表决，结束了劳动力的friars轻微。 Their numerous houses in Denmark, Sweden, and Norway, which formed the province of Denmark (Dania, Dacia), and the provinces of England, Scotland, and to some extent those of Holland and Germany, were also overthrown.他们的许多房屋在丹麦，瑞典，挪威，形成了省，丹麦（ dania ，达契亚） ，和各省的英格兰，苏格兰，并在一定程度上那些荷兰和德国也被推翻。 After the year 1530, the Franciscans could work in these lands only as missionaries, in which capacity they laboured there from the fifteenth to the eighteenth century and still continue to a certain extent.之后， 1530年，方济会的工作可以在这些土地只作为传教士，在这种能力的辛劳，他们有从第十五到十八世纪，并仍继续在一定程度上。
A few words may here be devoted to those Friars minor who stood forth as fearless defenders of the Faith in the Northern countries during the Reformation period.几句话，可能会在这里专门向那些friars轻微谁主张，提出了作为无畏无惧的捍卫者的信念，在北方国家在改革时期。 The Franciscans and Dominicans supplied the greatest number and the most illustrious champions of the Church, and comparatively few yielded to temptation or persecution and deserted their order and their Faith.方济会和多米尼加提供最大数量和最杰出的冠军，教会，和相对较少屈服于诱惑，或迫害和被遗弃的他们，为了和他们的信仰。 As in the case of the scholars, artists, missionaries, and holy men of the order, only a few names can be mentioned here.的情况一样，学者，艺术家，传教士，和神圣的官兵一声令下，只有极少数的名字可以这里所说的。 Among the hundreds of names from Great Britain may be cited: John Forest of London, burned at the stake in 1538, Godfrey Jones (d. 1598), Thomas Bullaker (d. 1642), Henry Heath (d. 1643), Arthur Bell (d. 1643), Walter Colman (d. 1645) whose heroism culminated in every case in death.其中数百名来自英国可引：约翰森林的伦敦，烧伤在股权在1538年，戈弗雷琼斯（四1598年） ，托马斯bullaker （四1642 ） ，亨利希思（四1643 ） ，阿瑟钟（四1643 ） ，沃尔特柯曼（四1645 ） ，其英雄主义精神，最终在任何情况下，在死亡。 Similarly in Ireland we find Patrick O'Hely (d. 1578), Cornelius O'Devany (d. 1612), Boetius Egan (d. 1650), etc. Among the most distinguished Danish defenders of the Faith is Nikolaus Herborn (Ferber), mockingly called "Stagefyr" (d. 1535); in France, Christophe de Cheffontaines (d. 1595) and François Feuradent; in Germany Thomas Murner (d. 1537), Augustin von Alfeld (d. 1532), Johannes Ferus (Wild) (d. 1554), Konrad Kling, (d. 1556), Ludolf Manann (d. 1574), Michael Hillebrand (d. about 1540), Kaspar Schatzgeyer (d. 1527), Johann Nas (d. 1590), etc. Between 1520 and 1650 more than 500 Minorites laid down their lives for the Church.同样在爱尔兰，我们找到帕特里克o'hely （四1578 ） ，内利乌斯o'devany （四1612 ） ，伯丘斯伊根（四1650年）等，其中最杰出的丹麦的捍卫者的信念，是尼古劳斯herborn （ ferber ） ， mockingly所谓的“ stagefyr ” （四1535 ） ;在法国，克里斯多夫德谢方丹（四1595年）和弗朗索瓦feuradent ;在德国的托马斯murner （四1537 ） ，奥古斯丁冯alfeld （四1532 ） ，约翰内斯ferus （野生） （四1554 ） ，康拉德kling ， （四1556 ） ， ludolf manann （四1574 ） ，迈克尔hillebrand （四约1540年） ， kaspar schatzgeyer （四1527 ） ，约翰的NAS （四1590 ）等。之间的1520年和1650年500多minorites献出了生命，为教会。 On the Black and Caspian Seas the Franciscans instituted missions about 1270.对黑海和里海海域方济会提起特派团约1270年。 The following Franciscans laboured in Greater Armenia: James of Russano in 1233; Andrew of Perugia in 1247; Thomas of Tolentino in 1290.以下济辛劳，在更大的亚美尼亚：詹姆斯鲁萨诺在1233年;安德鲁佩鲁贾在1247年;托马斯托伦蒂诺在1290年。 King Haito (Ayto) II of Lesser Armenia, and Jean de Brienne, Emperor of Constantinople, both entered the Franciscan Order.国王haito （ ayto ）第二较轻的亚美尼亚，和Jean德brienne ，皇帝君士坦丁堡，双方进入济秩序。 Franciscans were in Persia about 1280, and again after 1460.济人，波斯，约1280年， 1460年后再次。 About this time Louis of Bologna went through Asia and Russia to rouse popular sentiment against the Turks.关于这个时候路易博洛尼亚经历了亚洲和俄罗斯振奋民心的对土耳其人。 The Franciscans were in Further India by 1500, and toiled among the natives, the St. Thomas Christians, and the Portuguese, who made over to them the mosque of Goa seized in 1510.方济会被进一步在印度的1500年，和辛苦之间的当地人，圣托马斯的基督徒，和葡萄牙语，谁取得了他们的清真寺果阿检获的1510年。 The order had colleges and schools in India long before the arrival of the Jesuits, who first came under the Franciscan Archbishop of Goa, João Albuquerque (1537-53).该命令学院和学校在印度长期来临前耶稣会士，谁首先来到下，方济各大主教的果阿，若昂阿尔伯克基（ 1537年至1553年） 。
Since 1219 the Franciscans have maintained a mission in the Holy Land, where, after untold labours and turmoil and at the expense of hundreds of lives, they have, especially since the fourteenth century, recovered the holy places dear to Christians.自1219年方济保持了特派团的圣地，那里后，无尽的劳动力和风暴和不惜牺牲数以百计的生命，他们以来，特别是14世纪，收回圣地亲爱的基督徒。 Here they built houses for the reception of pilgrims, to whom they gave protection and shelter.在这里，他们建造的房子接待朝圣者，向他们给予保护和庇护所。 Friars from every country compose the so-called custody of the Holy Land, whose work in the past, interrupted by unceasing persecutions and massacres, constitutes a bloody but glorious page in the history of the order. friars从每一个国家撰写了所谓的保管圣地，他们的工作在过去，打断了不断的迫害和屠杀，构成了血腥，但光辉的一页，在历史的顺序。 In the territory of the Patriarchate of Jerusalem, reinstituted in 1847, the Franciscans have 24 convents, and 15 parishes; in Syria (the Prefecture Apostolic of Aleppo), to which also belong Phoenicia and Armenia, they have 20 convents and 15 parishes, while in Lower Egypt they occupy 16 convents and 16 parishes.在其领土上牧耶路撒冷，再在1847年，方济有24修道院，以及15堂;在叙利亚（县使徒的阿勒颇） ，这也属于腓尼基和亚美尼亚，他们有20个修道院和15所堂区，而在较低的埃及，他们占据16修道院和16所堂区。 As all these (with numerous schools) are included in the custody of the Holy Land, the total for the mission is: 58 convents, 46 parishes, and 942 religious.作为所有这些（与许多学校）都包括在保管圣地，总为使命是： 58修道院， 46个教区， 942和宗教。 the Catholics of Latin Rite in these districts number 74,779; of Oriental Rites 893.天主教徒的拉丁美洲成年礼在这些地区的人数74779 ;东方礼仪893 。
Under the greatest difficulties and frequently with small fruit, in consequence of the recurrent devastating wasrs and insurrections, the Franciscan missionaries have laboured in south-eastern Europe.下的最大困难，经常与小果，在后果的经常性的破坏性wasrs和叛乱，方济各传教有辛劳在东南欧的。 Albania, Montenegro, bosnia, and Bulgaria received many Minorites in the thirteenth century, about which period many of the order occupied the archiepiscopal See of Antivari, and in 1340, Peregrinus of Saxony was nominated first Bishop of Bosnia.阿尔巴尼亚，黑山，波斯尼亚，保加利亚收到很多minorites在13世纪，这期间的许多命令占领了archiepiscopal见的antivari ，并在1340年， peregrinus萨克森州被提名为第一主教波斯尼亚。 In these districts the Fraciscans worked earnestly to reconcile the schismatics with Rome.在这些地区的fraciscans工作，切实调和schismatics与罗马。 Nicholas IV, himself a Franciscan, sent missionaries of the order to Servia in 1288, and another mission followed (1354) under Friar Bartholomew, Bishop of Trau (Tragori).尼古拉斯四，自己是一个济，派出传教士的，以servia在1288年，和另一个使命之后（ 1354 ）根据弗莱尔巴尔多禄茂，主教trau （ tragori ） 。 In 1389, Bajazet I destroyed almost all these missions, while those which were re-established in 1402 fell into the hands of the Turks, who definitely took possession of Servia in 1502.在1389年，巴雅泽i摧毁了几乎所有的这些任务，而那些被重新确立了在1402年落入手中的土耳其人，谁肯定了藏servia在1502年。 In 1464 the courageous Franciscan Angelus Zojedzodovic, obtained from Mohammed II a charter of toleration for Catholics, and progress was also made by the Franciscan missions in Bulgaria, Wallachia, Moldavia, and Podolia.在1464年勇敢的济钟zojedzodovic ，获得了从穆罕默德二世宪章容忍天主教徒，也取得了进展，由方济各特派团在保加利亚，瓦拉，摩尔多瓦，和podolia 。 In Black Russia Nikolaus Melsat of Crosna with twenty-five friars began a mission about 1370, Moldavia being visited about the same time by Anthony of Spalato (and lataer by Fabian of Bachia and James of the March), but their work was interrupted in 1460 by the Turks, who in 1476 cast 40,000 Christians from these districts into prison.在黑色俄罗斯尼古劳斯melsat的crosna与25 friars开始执行任务约1370年，摩尔多瓦正在参观，大约同一时候，由Anthony的spalato （ lataer由费边社的bachia和詹姆斯3月） ，但他们的工作被打断，在1460年由土耳其人，谁在1476年投下4.0万基督徒，从这些地区进入监狱。 Boniface IX transferred the episcopal see to Bakau, Benedict XIV to Sniatyn.博尼法斯九转主教见，以bakau ，本笃十四sniatyn 。 At the beginning of the seventeenth century Bishop Bernardino Quirino was murdered by the Turks, and, on the death of the last bishop (Bonaventura Berardi) in 1818, the mission in Moldavia and Rumania was entrusted to the Conventuals, who still retain it.在开始的17世纪的主教贝纳迪诺quirino被谋杀，由土耳其人，并在死亡的最后主教（波纳文图拉贝拉尔迪）在1818年，该特派团在摩尔达维亚和罗马尼亚是委托给conventuals ，谁仍然保留。
The Franciscans were settled in Constantinople as early as the thirteenth century.方济会获得解决，在君士坦丁堡早在13世纪。 In 1642 this and the subordinate missions were united into a prefecture Apostolic, from which the Prefecture of Rhodes was separated in 1897.在1642年，这和下属的任务，美国成为一个县的使徒，从哪个县罗德斯分离在1897年。 The former now occupies seven convents, while the latter has seven churches and houses.前者现在占有7修道院，而后者则有7个教堂和房屋。 In 1599, the convents of the Albanian mission were erected into a province, which, on 9 October, 1832, was divided into five prefectures Apostolic (Epirus, Macedonia, Servia, Pulati, and Kastrati), which are almost entirely worked by Franciscans, and were on 31 January, 1898, placed by the general, Aloysius Lauer, under a commissary general, with the authority of a provincial.在1599年，修道院的阿尔巴尼亚族代表团分别竖立成为一个省，其中，对1832年10月9日，分成五个县的使徒（伊皮鲁斯，马其顿， servia ， pulati ，卡斯特拉蒂） ，其中几乎完全是工作的方济会，并于1898年1月31日，放置一般， aloysius劳尔，下小卖部一般，与管理局的一个省。 In Bosnia and Herzegovina, which was separated from the Bosnian province in 1847 and elevated to the rank of a province in 1892, the Franciscans were the first missionaries and pastors, and these countries are still almost entirely under the spiritual guidance of the order, practically all the bishops having been Franciscans.在波斯尼亚和黑塞哥维那，这是脱离波黑省在1847年和架空，以职级的一个省，在1892年，方济会的人是首先传教士和牧师，而这些国家又是仍然几乎完全是根据精神为指导，一声令下，几乎所有的主教们已济。 When it was proposed in 1886 to erect a see at Antivari in Montenegro, Simon Milinovic of the Franciscan Order was designated Archbishop of Antivari and Primate of Servia.当有人提议，在1886年竖立看到antivari在黑山，西蒙米利诺维奇的济秩序被指定大主教antivari和灵长类动物的servia 。 In Montenegro the Friars Minor administer ten of the eleven parishes.在黑山，该friars轻微管理10的11堂。
According to the statistics of 4 October, 1907, the present condition of the Franciscan missions, which ae distributed over the five continents, is as follows: Total number of Friars Minor, 4689, including 2535 priests, 620 clerics, 1396 lay brothers, and 138 novices.据统计， 1907年10月4日，目前的状况，方济各代表团成员，其中爱派发超过五个大洲，是如下：总人数friars未成年人， 4689 ，其中包括2535年司铎， 620神职人员， 1396年奠定的兄弟们，和138新手。 These are assisted in their work by 12,572 Franciscan sisters, chiefly members of the Third Order of St. Francis.这些都是协助他们的工作由12572方济各修女会，主要成员三阶的圣弗朗西斯。
XI.十一。 CULTIVATION OF THE SCIENCES培养科学
The order has always devoted itself diligently to the cultivation of sciences, and, although St. Francis is to b enumbered rather amongst the divinely enlightened than among the academically trained, he was neither a declared enemy nor a despiser of learning.该命令一直致力于努力培养科学，而且，虽然圣弗朗西斯是到B enumbered ，而其中较开明的神之间的学术训练，他既不是一个宣布的敌人，也不是despiser学习。 to qualify themselves for the tasks assigned in ever-increasing numbers to their rapidly spreading order -- which was revered by rich and poor, was employed by popes and kings on missions of every description, and was to labour for the social betterment of every section of the community -- the Franciscans were early compelled to take advantage of every possible source of scientific culture, and, within thirty or forty years after their founder's death, they shared with the Dominicans the most prominent place in the revival of learning.要符合自己指派的任务在不断增加的编号，以他们的迅速传播的秩序-这是崇敬的富国和穷国，被聘用的教皇和国王对特派团的每一个描述，并以劳工为社会增值的每节该社区-济早期被迫采取利用每一个可能的来源，科学文化素质，并与三十或四十年后，他们的创办人的死亡，他们共同与多米尼加，最突出的地方，在复苏的学习。 This place has been retained for centuries with distinction and brillancy, especially in the domain of theology and philosophy.这个地方一直保留数百年来与区分和brillancy ，特别是在网域的神学和哲学。 A list of Franciscan scholars and their works would fill volumes, while many of their writings have exercised an abiding influence in the realms of science, on the religious life of the people, and on the whole human race.清单济学者和他们的作品将填补量，而他们的许多著作已经行使了一个奉公守法的影响力在该领域的科学，关于宗教人民的生活，和对整个人类。 Mention may be made of only a few of the eminent dogmatic and moral theologians, philosophers, writers on ethics, historians, linguists, philologists, artists, poets, musicians, geographers, etc., whom the order has produced.提及可能提出的只有极少数的著名的和教条式的道德神学家，哲学家，作家对伦理，历史学家，语言学家，语文学家，艺术家，诗人，音乐家，地理学家等，命令的被执行人的制作。 Formerly Franciscans lectured in many universities, eg parish, Oxford, Bologna, Cambridge, Cologne, Toulouse, Alcalá, Salamanca, Erfurt, Vienna, Heidelberg, Fulda.原济讲学，在许多大学，如堂，牛津大学，博洛尼亚，剑桥，科隆，图卢兹， alcalá ，萨拉曼卡，爱尔福特，维也纳，德国海德堡，富尔达。 We may here mention; Alexander of Hales (d. 1245); John of Rupella (La Rochelle) (d. 1245); Adam of Marsh (Marisco) (d. 1258); John Peckman, Archbishop of Canterbury (d. 1292); Cardinal Matthew of Acquasparta (d. 1302); Johannes Guallensia (John of Wales) (d. about 1300); Richard of Middleton (de Mediavilla) (d. about 1305); John Duns Scotus (d. 1308), the most subtle of all Scholastics; William of Occam (d. 1349); William Vorrillon (Vorilongus) (d. 1464); Nicolas d Orbellis (d. 1465); Monaldus (d. about 1290); John of Erfurt (d. about 1310); Nicholas of Lyra (d. about 1340); the most influential exegete of the Middle Ages; David of Augsburg, mystic (d. 1272); Artesanus of Asti (c. 1317), author of the famous "Summa Casuum", called the "Artesana"; Nicholas of Osimo (d. about 1450); Pacificus of Ceredano (d. 1482), author of the "Summa Pacifica"; Baptista Trovamala de Salis (c. 1485), author of the "Baptistiniana", also called the "Rosella"; Angelo Carletti di Chivasso (d. 1495), author of the "Summa Angelica"; Dietrich (Theodore) Coelde (d. 1515), author of the "Christenespiegel"; Francesco Lichetti (d. 1520); François Feuardent (d. 1612), controversialist and exegete; Luke Wadding (d. 1658); Florence Conry (d. 1629); Anthony Hickey (Hyquaeus) (d. 1641); Pierre Marchant (d. 1661); William Herinex (d. 1678); Friedrich Stummel (d. 1682); Patritius Sporer (d. 1683); Benjamin Eubel (d. 1756); Anacletus Reiffenstuel (d. 1703); DeGubernatis (d. about 1689); Alva y Astorga (d. 1667); Jean de la Haye (d. 1661); Lorenzo Cozza (d. 1729); Amadus Hermann (d. 1700); Claude Frassen (d. 1711); François Assermet (d. 1730); Jerome of Montefortino (d. about 1740); Luca Ferraris (d. about 1750); Giovanni Antonio Bianchi (d. 1758); Sigmund Neudecker (d. 1736); Benedetto Bonelli (d. 1773); Kilian Kazenberger (d. about 1729); Vigilus Greiderer (d. 1780); Polychronius Gassmann (d. about 1830); Hereculanus Oberrauch (d. 1808); Ireneo Affò (d. 1797); Sancatntonio Cimarosto (d. 1847); Adalbert Waibel (d. 1852); Chiaro Vascotti (d. 1860); Gabriele Tonini (d. about 1870); Antonio Maria of Vicenza (d. 1884); Melchior Stanislaus of Cerreto (d. 1871); Petrus von Hötzl (d. 1902 as Bishop of Augsburg); Bernard van Loo (d. 1885); Fidelis a Fanna (d. 1881); Ignatius Jeiler (d. 1704); Marcellino da Civezza (d. 1906).我们可以在这里提;亚历山大黑尔斯（四1245年） ;约翰rupella （拉罗谢尔） （四1245年） ;亚当马什（ marisco ） （四1258年） ;约翰peckman ，坎特伯雷大主教（四1292 ） ;枢机主教马修的acquasparta （四1302年） ;约翰内斯guallensia （约翰威尔斯） （四约1300年） ;理查德的米德尔顿（德mediavilla ） （四约1305年） ;约翰邓司各脱（四1308年） ，最微妙的所有scholastics ;威廉occam （四1349年） ;威廉vorrillon （ vorilongus ） （四1464年） ;尼古拉斯d orbellis （四1465年） ; monaldus （四约1290年） ;约翰爱尔福特（四约1310 ） ;尼古拉斯的天琴座（四约1340年） ;最有影响力的exegete的中世纪;国宝的奥格斯堡，神秘（四1272年） ; artesanus的阿斯蒂（长1317 ）的作者，著名的“总结casuum ” ，所谓“ artesana ” ;尼古拉斯的osimo （四约1450年） ;太平洋的ceredano （四1482年） ，作者“总结Pacifica ”的;蒂斯塔特罗瓦马拉德salis （长1485 ） ，作者“ baptistiniana ” ，也被称为“罗塞拉” ;安吉罗carletti邸chivasso （四1495年） ，作者“总结当归” ;迪特里希（西奥多） coelde （四1515年） ，作者“ christenespiegel ” ;弗朗切斯科lichetti （四1520 ） ;弗朗索瓦弗阿尔当（四1612 ） ， controversialist和exegete ;卢克填料（四1658年） ;佛罗伦斯conry （四1629年） ;张炳良何克（ hyquaeus ） （四1641年） ;皮埃尔marchant （四1661年） ;威廉herinex （四1678年） ;弗里德里希斯图梅尔（四1682年） ; patritius sporer （四1683年） ;本杰明eubel （四1756年） ; anacletus reiffenstuel （四1703年） ; degubernatis （四约1689年） ;阿尔瓦y阿斯托加（四1667年） ;让德香格里拉海牙（四1661年） ;洛伦索科扎（四1729年） ; amadus赫尔曼（四1700年） ;克劳德frassen （四1711年） ;弗朗索瓦assermet （四1730年） ;杰罗姆的montefortino （四约1740年） ;卢卡费拉里斯（四约1750年） ;乔瓦尼安东尼奥比安奇（四1758年） ;西格蒙德neudecker （四1736年） ;尼迪托波（四1773年） ;克利安kazenberger （四约1729年） ; vigilus greiderer （四1780年） ; polychronius gassmann （四约1830年） ; hereculanus oberrauch （四1808年） ; ireneo affò （四1797年） ; sancatntonio cimarosto （四1847年） ; adalbert魏贝尔（四1852年） ; chiaro vascotti （四1860年） ;加布里埃tonini （四约1870年） ;安东尼奥玛丽亚的维琴察（四1884年） ;梅尔基奥尔stanislaus的cerreto （四1871年） ;彼冯hötzl （四1902年，作为主教奥格斯堡） ;伯纳德范卢思源（四1885年） ; fidelis一凡纳（四1881年） ;伊格内修斯jeiler （四1704年） ; marcellino大civezza （四1906年） 。 The Franciscans did not, like other orders, confine themselves to any particular Scholastic school (system).方济会不一样，其他的命令，只限于自己，特别是在学术上的任何学校（系统） 。 They were more attached to the teachings of Duns Scotus, perhaps, than to the School of St. Bonaventure, but there was no official compulsion in the matter.他们更重视的教诲，邓司各脱，或许比学校的圣文德，但官方并未强迫在这件事。
Among the many naturalists, artists, and poets of the order may be mentioned: Thomas of Celano (d. about 1255), author of the "Dies Irae"; Giacomino of Verona (c. 1300), a precursor of Dante; St. Bonaventure (d 1274); Jacopone of Todi (d. 1306), author of the "Stabat Mater"; John Brugman (d. 1473); Gregor Martic (d. 1905); the Croatian poet.在众多博物学家，艺术家和诗人该命令可能会提到的：托马斯切拉诺（四约1255年） ，作者“去世irae ” ;贾科米诺维罗纳（长1300 ） ，先驱但丁;圣文德（四1274年） ; jacopone的todi （四1306年） ，作者“ stabat马特” ;约翰brugman （四1473年） ;格雷戈尔•马尔蒂奇（四1905年） ;克罗地亚诗人。 Among the musicians: Julian of Speyer (d. about 1255); Bonaventure of Brescia (fifteenth century); Pietro Canuzzi; Luigi Grossi of Viadana (d. 1627); Domenico Catenacci (d. about 1791); David Moretti (d. 1842); Petrus Singer (d. 1882).其中的音乐家：朱利安的施派尔（四约1255年） ;文德布雷西亚（ 15世纪） ;皮耶特卡努齐;路易吉格罗西的viadana （四1627年） ;明尼科catenacci （四约1791年） ;国宝莫瑞提（四1842 ） ;彼歌手（四1882 ） 。 Among the naturalists may be mentioned: Roger Bacon (d. 1294); the so-called Schwarzer (Black) Berthold (c. 1300), the reputed discoverer of gunpowder; Luca Pacioli (d. about 1510); Elektus Zwinger (d. 1690); Charles Plumier (d. 1704).其中博物学家可能会提到的：罗杰培根（四1294年） ;那些所谓施瓦策尔（黑色） berthold （长1300 ） ，被誉为是发现者的火药味;卢卡帕茨奥里（四约1510年） ; elektus茨温格宫（四1690 ） ;查尔斯plumier （四1704 ） 。
For writers on the history of the order, the reader may be referred to the bibliography, since the vast majority of the books cited have been written by Franciscans.作家对历史的顺序，读者可能会被转介到书目，由于绝大多数引书已书面济。 In recent times -- to some extent since 1880, but manily since 1894 -- the investigation of the history of the Friars Minor, especially during the first centuries succeeding the foundation of the order, has aroused a keen and widespread interest in the leading civilized lands and among scholars of every religious denomination and belief.在最近的时代-在一定程度上，自1 880年，但m anily自1 894年-调查历史的f r iars轻微，尤其是在第一世纪成功的基础秩序，引起了激烈的和广泛的兴趣，领导文明地政及学者之间的每一个宗教派别和信仰。
XII.十二。 SAINTS AND BEATI OF THE ORDER圣徒和贝亚蒂该命令
The number of Friars Minor who have been canonized or beatified, is -- even if we exclude here as throughout this article, the members of the other orders of St. Francis (Conventuals, Poor Clares, Tertiaries and Capuchins) -- extraordinarily high.人数friars轻微谁已经或册封真福，是-即使我们排除在这里作为整个此文章，成员对其他命令的圣弗朗西斯（ c onventuals，穷人c lares， t ertiaries和c apuchins） -出奇的高。 In this enumeration we further confine ourselves to those who are officially venerated throughout the Church, or at least throughout the whole order, with canonical sanction.在此枚举我们进一步局限于那些谁是正式崇敬的整个教会，或至少在整个秩序，与典型的制裁。 These exceed one hundred in number, the names, dates of decease, and feast of the best-known being as follows.这些超过100的人数，姓名，日期的decease ，和盛宴的最有名的被如下。
Saints圣人
Francis of Assisi, d.方济各亚西西，四 3 October 1226 (4 October); Berard of Carbio and four companions, martyred 1220 (16 January); Peter Baptist and twenty-fve companions, martyred at Nagasaki, Japan, 1597 (5 February); John Joseph of the Cross, d. 1226年10月3日（ 10月4日） ; berard的carbio和四个同伴，烈属， 1220年（ 1月16日） ;彼得浸会和20 - fve同伴，烈属，在长崎，日本， 1597年（ 2月5日） ;约翰约瑟夫的十字架上，四 1734 (5 March); Benedict of San Philadelphio, d. 1734年（ 3月5日） ;笃圣philadelphio ，四 1589 (3 April); Peter Regalda, d 1456 (13 May); Paschal Baylon, d. 1589年（ 4月3日） ;彼得regalda署署长1456年（ 5月13日） ;逾越baylon ，四 1592 (17 May); Bernardine of Siena, d. 1592年（ 5月17日） ; bernardine锡耶纳，四 1444 (20 May); Anthony of Padua, d. 1444年（ 5月20日） ;安东尼的帕多瓦，四 1231 (13 June); Nicholas Pick, hanged by les Gueux at Gorcum (Holland) in 1572 with eighteen companions, of whom eleven were Franciscans (9 July); Bonaventure of Bagnorea, d. 1231年（ 6月13日） ;尼古拉斯回升，绞刑是由本港就业辅导组gueux在gorcum （荷兰）在1572年与18同伴，其中11人方济会（ 7月9日） ;文德的bagnorea ，四 1274 (15 July); Francis Solanus, the Apostle of South America, d. 1274年（ 7月15日） ;弗朗西斯solanus ，使徒，南美洲，四 1610 (24 July); Louis of Anjou, Bishop of Toulouse, d. 1610年（ 7月24日） ;路易的anjou ，主教图卢兹，四 1297 (19 August); Pacificus of San Severino, d. 1297年（ 8月19日） ;太平洋圣塞韦里诺，四 1721 (25 September); Daniel, and seven companions, martyred at Ceuta 1227 (13 October); Peter of Alcántara, d. 1721年（ 9月25日） ;丹尼尔，和七同伴，烈属，在休达1227 （ 10月13日） ;彼得的alcántara ，四 1562 (19 October); John Capistran, d. 1562年（ 10月19日） ;约翰皮斯特兰，四 1456 (23 October); Didacus (Diego), d. 1456年（ 10月23日） ; didacus （圣迭戈） ，四 1463 (12 November); Leonard of Port Maurice, d. 1463年（ 11月12日） ;伦纳德港口莫里斯，四 1751 (26 November); James of the March (Monteprandone), d. 1751年（ 11月26日） ;詹姆斯3月（ monteprandone ） ，四 1476 (28 November). 1476年（ 11月28日） 。
Beati贝亚蒂
Matthew of Girgenti, d.马修的girgenti ，四 1455 (28 January).; Andreas de Conti di Signa, d. 1455年（ 1月28日） 。 ;安德烈亚斯德』邸信号，四 1302 (1 February); Odoric of Pordenone, d. 1302年（ 2月1日） ;奥多里克，吴的波尔德诺聂，四 1331 (3 February); Anthony of Stroncone, d. 1331年（ 2月3日） ;安东尼的stroncone ，四 1461 (7 Feb.); Aegidius Maria of St. Joseph, d. 1461年（ 2月7日） ;埃吉迪乌斯玛丽亚的圣若瑟，四 1812 (9 Feb.); Sebastian of Apparizio, d. 1812年（ 2月9日） ;塞巴斯蒂安的apparizio ，四 1600 (25 Feb.); John of Triora, martyred in China, 1816 (27 Feb.); Thomas of Cora, d. 1600年（ 2月25日） ;约翰特廖拉，烈属，在中国， 1816年（ 2月27日） ;托马斯激进，四 1720 (28 Feb.); Peter of Treia, d. 1720年（ 2月28日） ;彼得的特雷亚，四 1304 (14 March); Salvator of Orta, d. 1304年（ 3月14日） ;为Salvator的orta ，四 1567 (18 March); John of Parma, d. 1567年（ 3月18日） ;约翰帕尔马，四 1289 (20 March); Benventuo, Bishop of Osimo, d. 1289年（ 3月20日） ; benventuo ，主教osimo ，四 1282 (22 March); Rizzerius of Mucia, d. 1282年（ 3月22日） ; rizzerius的穆西亚，四 about 1240 (26 March); Peregrinus of Fallerone, d.关于1240年（ 3月26日） ; peregrinus的fallerone ，四 about 1245 (27 March); Marco Fantuzzi of Bologna, d.关于1245年（ 3月27日） ;马fantuzzi博洛尼亚，四 1479 (31 March); Thomas of Tolentino, martyred in Further India, 1321, (6 April); Benivoglio de Bonis, d. 1479年（ 3月31日） ;托马斯托伦蒂诺，烈属，在进一步印度， 1321 ， （ 4月6日） ; benivoglio德bonis ，四 about 1235 (2 April); Julain of San Augustino, d.关于1235年（ 4月2日） ; julain圣augustino ，四 1606 (8 April); Archangelo of Calatafimo, d. 1606年（ 4月8日） ; archangelo的calatafimo ，四 1460 (9 April); Carlo of Sezze, d. 1460年（ 4月9日） ;卡罗的塞泽，四 1670 (10 April); Angelo Carletti di Chivasso, d. 1670年（ 4月10日） ;安吉罗carletti邸chivasso ，四 1495 (12 April); Andreas Hibernan, d. 1495年（ 4月12日） ;安德烈亚斯hibernan ，四 1602 (18 April); Conrad of Ascoli, d. 1602年（ 4月18日） ;康拉德的阿斯科利，四 1290, (19 April); Leopold of Gaiche, d. 1290 ， （ 4月19日） ;利奥波德的gaiche ，四 1815 (20 April); Ægidus of Assisi, d. 1815年（ 4月20日） ; ægidus的阿西斯，四 1262, (23 April); James of Bitetto, called Illyricus, d. 1262 ， （ 4月23日） ;詹姆斯bitetto ，所谓illyricus ，四 about 1490 (27 April); Agnellus of Pisa, d.关于1490年（ 4月27日） ; agnellus的比萨，四 1236, (8 May); Francis of Fabriano, d. 1236 ， （ 5月8日） ;弗朗西斯的fabriano ，四 1322 (14 May); Benventuo of Recanati, d. 1322年（ 5月14日） ; benventuo的recanati ，四 1289 (15 May); John Forest, martyred at London, 1538 (22 May); John of Prado, martyred in Morocco, 1631, (29 May); Ercolane de Plagario (Piagale), d. 1289年（ 5月15日） ;约翰森林，烈属，在伦敦， 1538年（ 5月22日） ;约翰普拉多，烈属，在摩洛哥， 1631 ， （ 5月29日） ; ercolane德plagario （ piagale ） ，四 1451 (29 May); James Stepar, d. 1451年（ 5月29日） ;詹姆斯什捷帕日，四 1411 (1 June); Andrew of Spello, d. 1411年（ 6月1日） ;安德鲁spello ，四 1254 (3 June); Pacificus of Ceredano, d. 1254年（ 6月3日） ;太平洋的ceredano ，四 1482 (5 June); Stephen of Narbonne and Raymond of Carbonna, murdered by the Albigensians, 1242 (7 June); Bartolomeo Pucci, d. 1482年（ 6月5日） ;斯蒂芬的纳博讷和雷蒙德carbonna ，杀害了由albigensians ， 1242 （ 6月7日） ; bartolomeo pucci ，四 1330 (8 June); Guido of Cortona, d. 1330年（ 6月8日） ;圭多的cortona ，四 about 1250 (12 June); Benvenuto of Gobbio, d.关于1250年（ 6月12日） ; benvenuto的gobbio ，四 about 1232 (27 June); Simon of Lipnica, d.关于1232年（ 6月27日） ;西蒙的lipnica ，四 1482 (18 July); John of Dukla (like the preceding a Pole), d. 1482年（ 7月18日） ;约翰dukla （如前一杆） ，四 1484 (19 July); John of Laverna, d. 1484年（ 7月19日） ;约翰laverna ，四 about 1325 (9 Aug.); Peter of Molleano (Mogliano), d.关于1325年（ 8月9日） ;彼得的molleano （ mogliano ） ，四 1490 (13 Aug.); Sanctes of Montefabri (Urbino), d. 1490年（ 8月13日） ; sanctes的montefabri （乌尔比诺） ，四 1385 (14 Aug); John of Perugia and Peter of Sassoferrato, martyred at Valencia in Spain, 1231 (3 Sept.); Gentilis of Matelica, martyred in Persia (5 Sept.); Vincent of Aquilla, d. 1385年（ 8月14日） ;约翰佩鲁贾和彼得的sassoferrato ，烈属，在瓦伦西亚在西班牙， 1231 （九月三日） ; gentilis的matelica ，烈属，在波斯（九月五日） ;郑海泉的阿奎拉，四 1504 (6 Sept.); Apollinaris with thirty-nine companions of the First and Third Orders, martyred in japan, 1617-32 (12 Sept); Bernardine of Feltre, d. 1504年（ 9月6日） ;亚坡理纳与39同伴的第一和第三的订单，烈属，在日本， 1617年至1632年（ 9月12日） ; bernardine的feltre ，四 1494 (28 Sept.); John of Penna (Penne), d. 1494年（ 9月28日） ;宾夕法尼亚州的约翰（ penne ） ，四 1271 (5 Oct.); Ladislaus of Gielniow, d. 1271年（ 10月5日） ; ladislaus的盖尔纽夫，四 1505 (22 Oct.); Francis of Calderola, d. 1505年（ 10月22日） ;弗朗西斯的卡尔代罗拉，四 1407 (25 Oct); Theophilus of Corte, d. 1407年（ 10月25日） ;西奥菲勒斯的corte ，四 1740 (30 Oct.); Liberato de Loro (Lauro), d. 1740年（ 10月30日） ; liberato德loro （劳罗） ，四 about 1306 (30 Oct.); Thomas of Florence, d.关于1306年（ 10月30日） ;托马斯佛罗伦斯，四 1447; Rainerius of Arezzo, d. 1447年; rainerius的阿雷佐，四 1304 (5 Nov.); Bernardine of Aquila (Fossa), d. 1304年（ 11月5日） ; bernardine的Aquila ） （窝） ，四 1503 (7 Nov.); Gabriele Ferretti, d. 1503年（ 11月7日） ;加布里埃ferretti ，四 1456 (14 Nov.); Humilis of Bisignano, d. 1456年（ 11月14日） ;欧的bisignano ，四 1637 (5 Dec.); Conrad of Offida, d. 1637年（ 12月5日） ;康拉德的offida ，四 1306 (19 Dec.); Nicholas Factor, d. 1306年（ 12月19日） ;尼古拉斯的因素，四 1583 (23 Dec.). 1583年（ 12月23日） 。
To these might be added long lists of Blessed, who enjoy a cultus sanctioned by the Church, but whose cultus is only local, ie limited to their native or burial-places or to the dioceses with which they were connected.这些可能会补充说，只要名单有福了，谁享有cultus制裁由教会，但其cultus只是本地，即，将其限制在本土或埋葬地点，或教区与他们联系。 If these be included in the reckoning, the number of saints and beati in all the orders of St. Francis exceeds 300.如果这些被包括在计算中，有多少圣人和贝亚蒂在所有的命令，圣弗朗西斯超过300人。
At the present time (1909), the postulatura of the order at Rome, whose office is to collect evidence concerning the candidates for beatification and canonization, is urging the cause of about ninety members of the First, Second, and Third orders of St. Francis.在目前这个时间（ 1909年） ， postulatura该命令在罗马，其办公室是为了搜集证据，有关候选人的真福及封圣，是要求事业的约90成员，第一，第二，第三的命令圣弗朗西斯。 This list includes some names belonging to later and even recent times, and it will thus be seen that the Order of Friars Minor never ceases to produce members whose holiness entitles them to the highest ecclesiastical honour -- that of the altar.这份名单包括一些名称，属于后来，甚至最近的时代，它将由此可见，秩序friars未成年人从来没有停止生产的成员有权成圣他们教会的最高荣誉-即祭坛。 That the spirit of Jesus Christ, which St. Francis laboured so untermittently to revive in the world and instilled into his institutions still lives in his order to the glorification of the Divine Name, the great effciency of the Friars Minor in our day is sufficient proof.这精神，耶稣基督，圣弗朗西斯辛劳，使untermittently振兴，在世界上和灌输到他的机构仍然生活在他为了颂扬神的名字，伟大效率的friars未成年人在我们的天是足以证明。
Publication information Written by Michael Bihl.出版信息的书面迈克尔bihl 。 Transcribed by Beth Ste-Marie.转录由什么科技教育-玛丽。 The Catholic Encyclopedia, Volume VI.天主教百科全书，第六卷。 Published 1909. 1909年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, September 1, 1909. nihil obstat ， 1909年9月1日。 Remy Lafort, Censor.的Remy lafort ，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教of New York所
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Orders 主要的订单
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