Prayer祈祷

General Information一般资料

Prayer is a necessity to mankind because he is incurably religious.祈祷是一种对人类的必要性,因为他是无可救药的宗教。It is a universal phenomenon.它是一种普遍现象。While not exclusively Christian, it is most real in Christianity because the Christian life is a life of fellowship with God.虽然没有专门的基督教,它是最真实的,因为在基督教中基督徒的生活是与神相交的生活。In no other religion do we find such prayers as are found uttered by men like Moses, David and Paul.在没有其他的宗教,我们找到这样的祈祷,像摩西,大卫和保罗的男子说出。

In Biblical religion, the relationship between God and man is genuinely interpersonal.在“圣经”上的宗教,神与人之间的关系是真正的人际关系。Some things are brought to pass only as man prays (1Tim. 2:1-4).有些东西是带来了只传递的人祈祷(提摩太前书2:1-4)。Prayer is essentially communion.祷告是本质上的共融。God desires man's fellowship, and man needs the friendship of God.神人的欲望相交,人需要神的友谊。

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As a many-faceted phenomenon, prayer includes the following elements:由于多方面的现象,祈祷包括以下内容:

The pivotal factor in prayer is attitude.在祈祷的关键因素是态度

Posture, language, place or time do not matter. Man's heart must be in rapport with God.姿势,语言,地点或时间并不重要 ,男人的心必须融洽与神。Jesus has left us an unsurpassed and perfect example of the importance of prayer in one's life (the Lord's Prayer in Matthew 6).耶稣给我们留下了一个卓越的和完美的例子,在一个人的生命的重要性的祷告(主的祈祷在马太福音6)。

The following principles are regulative in prayer:调节在祈祷以下原则:
Prayer avails only as祷告援用仅作为

From the standpoint of human responsibility, prayer is the major element in the out-working of God's redemptive program (1Tim. 2:1-4).从人的责任的角度来看,祈祷是在上帝的救赎计划(提摩太前书2:1-4)外工作的主要元素。Neglect of prayer is a sin (1Sam. 12:23).忽视的祈祷是一种罪过(撒母耳记上12:23)。


Prayer祈祷

General Information一般资料

Prayer is the process of addressing a superhuman being or beings for purposes of praise, adoration, thanksgiving, petition, penitence, and so on. Prayer is a part of every culture and does not belong to any particular religious tradition. The foundations for prayer, however, differ according to the understanding of God's relationship to human beings and to the world. In the Judeo-Christian tradition, prayer is based on the belief that God is both transcendent and personal, an active agent in human history.祈祷是赞美,崇拜,感恩,请愿书,忏悔,等等。 祷告的目的是解决一个超人或人类的过程中,每一种文化的一部分,不属于任何特定的宗教传统。祈祷基础,然而,根据上帝的关系,人类和世界的理解不同,在犹太教和基督教的传统,祈祷是基于相信,上帝是超越和个人,在人类历史上的活性剂。 In Christian belief, God's concern for humanity is manifested in the incarnation of Jesus Christ. 在基督教信仰中,上帝对人类的关注表现在耶稣基督的化身。

Prayer may be communal, as in public worship, or private; vocal, prayer said aloud by individuals or groups, or mental, as in meditation and contemplation.祷告可能是社区,在公众崇拜,或私人声乐,祈祷大声说由个人或团体,或精神,在冥想和沉思。Popular forms of prayer include litanies (see Litany) and prayers for the dead (for example, the Jewish Kaddish).热门的祈祷形式包括litanies(见连祷)和祈祷,为死者(例如,犹太人Kaddish)。Jesus taught his disciples the Lord's Prayer.主祷文,耶稣教导他的弟子。

Joan A. Range琼A.范围

Bibliography 参考书目
Bemporad, Jack, ed., Theological Foundations of Prayer (1967); Bradshaw, Paul F., Daily Prayer in the Early Church (1982); Fenton, JC, The Theology of Prayer (1939); Huck, G., and Klenicki, L., eds., Spirituality and Prayer, Jewish and Christian Understanding (1983). Bemporad,杰克,ED,祷告的神学基础(1967);布拉德肖,保罗F,在早期教会每天的祈祷(1982);芬顿,JC,神学祷告(1939);哈克,G.,并Klenicki属,EDS,灵性和祈祷,犹太教和基督教的理解(1983)。


Prayer祈祷

General Information一般资料

Prayer, in religion, both a person's act of communion with God, or any other object of worship, and the words used.祈祷,在宗教,一个人的行为与上帝,或任何其他崇拜对象,和文字。It is the natural result of a person's belief in God.它是一个人对上帝的信仰的自然结果。Prayer may be individual or group, formal or spontaneous, silent or spoken.祷告可能是个人或团体,正式的或自发的,沉默或发言。 In one or more forms, it is at the center of worship.在一个或更多的表现形式,它是在崇拜的中心。The inseparable accompaniment of sacrifice in most primitive religions, prayer occupied a central position in Jewish religion from earliest days.在最原始的宗教的牺牲分不开的伴奏,祈祷占领了从早期的犹太宗教的中心位置。The Temple was "a house of prayer" (see Isaiah 56:7) and the Psalms, or Psalter, became the prayer of liturgy of the Temple and the synagogue and formed the substance of prayers in early Christianity.庙“祷告的殿”(见以赛亚书56:7)和诗篇,诗篇,成为祈祷的寺庙和犹太教堂礼仪,形成物质在早期基督教的祈祷。

Christian prayer normally includes invocation, praise, thanksgiving, petition (for oneself and others), confession, and appeal for forgiveness. It follows the pattern of the prayer known as the Lord's Prayer (Latin Paternoster ) given by Jesus Christ to his disciples (see Matthew 6:9-13; Luke 11:2-4). 基督教祈祷通常包括调用,赞美,感恩,为自己和他人的请愿,供认和宽恕的上诉。据如下称为主的祷言耶稣基督弟子拉美帕特诺斯特)的祈祷的格局(见马太福音6:9-13;路加福音11:2-4)。

Prayer forms of corporate worship vary from the highly liturgical formalized prayers of the Divine Office in the Roman Catholic church and the Book of Common Prayer of the Church of England and other Anglican churches, through the extemporaneous spoken prayers of nonliturgical services, to the silent prayer of a Friends' Meeting.企业崇拜祷告的形式各不相同高度礼仪正式的祈祷,神圣的办公室在罗马天主教会和英国教会和其他圣公会教堂共同祈祷书,通过即席发言祈祷nonliturgical服务,默祷之友“会议。

In its narrowest sense, prayer is understood as spiritual communion for the sake of requesting something of a deity.在其最窄的意义上,祈祷被理解为精神共融为了请求神的东西。In its broadest sense, prayer is any ritual form designed to bring one into closer relation to whatever one believes to be the ultimate.在其最广泛的意义上,祈祷是任何仪式的形式设计带来密切的关系的任何人相信最终之一。In this sense, both the dance ceremonials of the Native American and the meditation of the Buddhist seeking self-perfection are forms of prayer.在这个意义上说,无论是美洲土著舞蹈ceremonials和冥想的佛教寻求自我完善,是祈祷的形式。At the highest level, sacrifice is absorbed into prayer in the sacrificial offering of self to God through total commitment.的最高水平,牺牲是吸收到通过承担总额中的自我祭祀上帝祈祷。

Aids to prayer, evolved through the centuries, include prayer beads, which enable a worshiper to count the prayers he or she is praying; the prayer wheel, a cylindrical box containing written prayers believed to become effective as the box is revolved on its axis, used primarily by Tibetan Buddhists; and the prayer rug, used by Muslims.艾滋病祈祷,通过几百年的演变,包括,这使他或她是祈祷的祈祷礼拜来算的念珠,祈祷轮,一个圆柱形的盒​​子,包含书面祈祷认为生效框是围绕其轴线上,主要由藏传佛教和穆斯林礼拜毯,使用。


Prayer祈祷

Advanced Information先进的信息

Theology that is biblical and evangelical will always be nurtured by prayer.圣经和福音派的神学,是将永远是培育的祈祷。Moreover, it will give special attention to the life of prayer, since theology is inseparable from spirituality.此外,它会给予特别关注的祷告生活,因为神学是从灵性是分不开的。Theology is concerned not only with the Logos but also with the Spirit who reveals and applies the wisdom of Christ to our hearts.神学而言,不仅与标识,但也我们的心灵,揭示和适用于基督的智慧与精神。John Calvin referred to prayer as "the soul of faith," and indeed faith without prayer soon becomes lifeless.约翰卡尔文提到“信仰的灵魂祈祷,”确实信仰没有祈祷很快变得死气沉沉。It is by prayer that we make contact with God.这是祈祷,我们与神的联系。It is likewise through prayer that God communicates with us.它同样是通过祈祷上帝与我们沟通。

Heiler's TypologyHeiler的类型学

Probably the most significant work on the phenomenology of prayer is Friedrich Heiler's Das Gebet [Prayer], written toward the end of the First World War.也许祈祷现象的最重要的工作是弗里德里希Heiler DAS Gebet [祈祷],写向第一次世界大战结束。Heiler, a convert from Catholicism to Lutheranism and for many years professor of history of religions at the University of Marburg, makes a convincing case that prayer takes quite divergent forms, depending on the kind of religion or spirituality in which it is found. He sees six types of prayer: primitive, ritual, Greek cultural, philosophical, mystical, and prophetic. Heiler,从天主教路德教和多年的宗教历史教授在马尔堡大学的转换,使一个有说服力的情况下,祈祷需要相当分歧的形式,根据发现它是一种宗教或灵性,他认为六个类型的祈祷:原始的,仪式,希腊文化,哲学,神秘的,和先知。

In the prayer of primitive man God is envisaged as a higher being (or beings) who hears and answers the requests of humans, though he is not generally understood as all-powerful and all-holy.原始人的祈祷上帝设想为一个较高的正(或人类),谁知道答案人类的要求,虽然他不是一般的全能和所有神圣的理解。 Primitive prayer is born out of need and fear, and the request is frequently for deliverance from misfortune and danger.需要和恐惧,是脱胎于原始的祈祷和请求经常是为拯救不幸和危险。

Ritual prayer represents a more advanced stage of civilization, though not necessarily deeper or more meaningful prayer. 祈祷仪式代表了文明的更高级的阶段,虽然不一定更深或更有意义的祈祷。Here it is the form, not the content, of the prayer which brings about the answer.这里是答案带来的祈祷的形式,而不是内容。 Prayer is reduced to litanies and repetitions that are often believed to have a magical effect.祈祷是减少litanies和重复,往往认为有神奇的效果。

In popular Greek religion petition was focused upon moral values rather than simply rudimentary needs.在流行的希腊宗教请愿书着重于道德价值观,而不是简单的基本的需求。The gods were believed to be benign but not omnipotent.神被认为是良性的,但不是万能的。The prayer of the ancient Greeks was a purified form of primitive prayer.古希腊人的祈祷是一种原始的祈祷的纯化。It reflected but did not transcend the cultural values of hellenic civilization.它反映了,但并没有超越古希腊文明的文化价值观。

Philosophical prayer signifies the dissolution of realistic or naive prayer. 哲学祈祷标志着解散现实或天真祈祷。Prayer now becomes reflection upon the meaning of life or resignation to the divine order of the universe.祷告现在变成了生命的意义或辞职后到宇宙的神圣秩序的反思。At its best, philosophical prayer includes a note of thanksgiving for the blessings of life.在其最好的,哲学的祈祷,感恩生活的祝福。

According to Heiler, the two highest types of prayer are the mystical and the prophetic. Mysticism in its Christian context represents a synthesis of Neoplatonic and biblical motifs, but it is also a universal religious phenomenon. 据Heiler,祈祷最高的两个类型的神秘,在其基督教背景的预言 。神秘主义,柏拉图和圣经图案的合成,但它也是一种普遍的宗教现象。Here the aim is union with God, who is generally portrayed in suprapersonal terms.这里的目的是联盟与神,一般是在描绘suprapersonal条款。The anthropomorphic god of primitive religion is now transformed into a God that transcends personality, one that is best described as the Absolute, the infinite abyss, or the infinite ground and depth of all being.原始宗教的拟人化的神,现在转变成神超越的个性,一个是最好的描述为绝对的,无限的深渊,或无限地面和所有正在深入。 Mysticism sees prayer as the elevation of the mind to God.神秘主义视为海拔心灵的上帝祈祷。Revelation is an interior illumination rather than the intervention of God in history (as in biblical faith). Mystics often speak of a ladder of prayer or stages of prayer, and petition is always considered the lowest stage.启示是室内照明,而不是上帝在历史中的干预(如圣经的信仰)。神秘常说的祈祷,祈祷阶段的阶梯,和请愿始终被认为是最低的阶段。 The highest form of prayer is contemplation, which often culminates in ecstasy. 祈祷的最高形式是沉思,常常忘我的高潮。

For Heiler, prophetic prayer signifies both a reappropriation and a transformation of the insights of primitive man.对于Heiler, 先知祈祷标志着一个reappropriation改造和原始人的见解。Now prayer is based not only on need but also on love.现在祈祷,不仅需要,但也对爱情的基础。It is neither an incantation nor a meditation but a spontaneous outburst of emotion.这既不是一个咒语,也没有了沉思,而是自发的情感爆发。Indeed, heartfelt supplication is the essence of true prayer.事实上,衷心祈求的本质是真正的祈祷。Prophetic prayer involves importunity, begging and even complaining.先知的祷告涉及强求,乞求,甚至抱怨。In this category of prophetic religion Heiler places not only the biblical prophets and apostles but also the Reformers, especially Luther, and the Puritans.在这一类的预言宗教Heiler地方不仅圣经先知和使徒也是改革者,特别是路德和清教徒。Judaism and Islam at their best also mirror prophetic religion, though mysticism is present in these movements as well.犹太教和伊斯兰教在他们最好的镜像先知的宗教,尽管神秘主义,以及目前在这些运动。

The spirituality which Heiler did not consider and which is really a contemporary phenomenon can be called secular spirituality. It signifies a this-worldly mysticism where the emphasis is on not detachment from the world but immersion in the world.这Heiler并不认为这实在是一个当代现象的灵性,可以被称为世俗的灵性,它标志着一个现世的神秘主义,强调不能脱离世界,但沉浸在世界上是。 This was already anticipated in both Hegel and Nietzsche.这是已经预计在黑格尔和尼采都。JAT Robinson describes secular prayer as the penetration through the world to God.翟罗宾逊介绍,通过渗透到神的世界世俗祈祷。 The liberation theologian Juan Luis Segundo defines prayer as reflection on and openness to what God is doing in history.解放神学家胡安路易斯Segundo的定义为:神在历史上是做什么的反思和开放的祈祷。Henry Nelson Wieman, the religious naturalist, sees prayer as an attitude toward life which places us in contact with the creative process in nature.亨利尼尔森维曼,宗教博物,视为对生命的态度,哪些地方与创作过程中,我们接触的性质的祈祷。Dorothy Solle speaks of "political prayer," which is oriented toward praxis rather than either adoration or petition.多萝西Solle讲的“政治祈祷”,这是面向实践比崇拜或请愿书,而。

Hallmarks of Christian Prayer标志的基督教祈祷

In biblical religion prayer is understood as both a gift and a task.在圣经宗教祈祷被理解为礼物和任务。God takes the initiative (cf. Ezek. 2:1-2; Ps. 50:3-4), but man must respond.上帝采取主动(参以西结书2:1-2;诗篇50:3-4),但人必须作出回应。This kind of prayer is personalistic and dialogic.这种祈祷是personalistic和对话。It entails revealing our innermost selves to God but also God's revelation of his desires to us (cf. Prov. 1:23).这需要我们最深处的自我揭示神,但他的欲望,我们上帝的启示(参箴1:23)。。

Prayer in the biblical perspective is spontaneous, though it may take structured forms.在“圣经”的角度中的祷告是自发的,虽然它可能采取结构性的形式。But the forms themselves must always be held to tentatively and placed aside when they become barriers to the conversation of the heart with the living God.但形式本身必须始终举行暂定放在一边,当他们成为活着的上帝的心谈话的障碍。True prayer, in the prophetic or biblical sense, bursts through all forms and techniques.真正的祈祷,在先知或圣经的意义,通过各种形式和技术的阵阵。This is because it has its basis in the Spirit of God, who cannot be encased in a sacramental box or a ritualistic formula.这是因为它有上帝的灵,谁也不能装在圣礼方块或仪式公式的基础。

In the Bible petition and intercession are primary, though adoration, thanksgiving, and confession also have a role.在“圣经”的请愿书和说情中的小学,崇拜,感恩和忏悔,虽然也有一定作用。 Yet the petitionary element is present in all these forms of prayer.然而petitionary元素是存在于所有这些形式的祈祷。Biblical prayer is crying to God out of the depths; it is the pouring out of the soul before God (cf. I Sam. 1:15; Pss. 88:1-2; 130:1-2; 142:1-2; Lam. 2:19; Matt. 7:7-8; Phil. 4:6; Heb. 5:7).圣经祈祷哭神深处,它是浇筑的灵魂在上帝面前(参见我心1:15; PSS 88:1-2; 130:1-2; 142:1-2林2:19;马特7:7-8;菲尔4:6;希伯来书5:7)。It often takes the form of importunity, passionate pleading to God, even wrestling with God.它往往需要强求,充满激情的恳求上帝,甚至与神摔跤。

Such an attitude presupposes that God's ultimate will is unchanging, but the way in which he chooses to realize this will is dependent on the prayers of his children.上帝的最终将是不变的,而是依赖于他的孩子们祈祷的方式,他选择认识到这将是这种态度的前提。He wants us as covenant partners, not as automatons or slaves.他希望我们作为公约的合作伙伴,而不是自动机器或奴隶。In this restricted sense prayer may be said to change the will of God.在这种限制意义祈祷,可以说是改变神的旨意。But more fundamentally it is sharing with God our needs and desires so that we might be more fully conformed to his ultimate will and purpose.但更根本的,它是与神分享我们的需要和愿望,使我们可能会更完全符合他的最终意愿和目的。

Meditation and contemplation have a role in biblical religion, though not, however, as higher stages of prayer (as in mysticism) but as supplements to prayer.冥想和沉思了“圣经”的宗教的作用,虽然没有,但是,由于更高阶段的祈祷(神秘主义),但作为祈祷的补充。The focus of our meditation is not on the essence of God or the infinite depth of all being but on God's redemptive deeds in biblical history culminating in Jesus Christ.我们冥想的重点是不是神的本质或所有被无限深度,但上帝的救赎在圣经历史的言行,最终在耶稣基督。The aim is not greater detachment from the world of turmoil and confusion but a greater attachment to God and to our fellow human beings.我们的目标是不是更大的动荡和混乱的世界,但更大的附件,以上帝和我们的人类同胞的支队。

Biblical spirituality makes a place for silence, yet silence is to be used not to get beyond the Word but to prepare ourselves to hear the Word.圣经灵性使一个安静的地方,但沉默是用于超出了字,但不准备自己听到这个词。Against certain types of mysticism, faith-piety (Heiler) does not seek to transcend reason but to place reason in the service of God.针对某些类型的神秘主义,信仰虔诚(Heiler)不求超越的原因,但放置在上帝的服务的原因。 There can be a prayer that consists only in groans or sighs or in shouts and cries of jubilation; yet it is not complete or full prayer until it takes the form of meaningful communication with the living God.可以有祈祷只在呻吟或感叹或长啸,喜庆的呼声,但它是完整或不充分的与活着的上帝祈祷,直到它需要有意义的交流形式。

The Paradox of Prayer祈祷的悖论

Prayer in the Christian sense does not deny the mystical dimension, but neither does it accept the idea of a higher stage in prayer where petition is left behind.在基督教意义上的祈祷并不否认神秘的层面,但它也不接受一个更高的阶段,祈祷留下请愿的想法。The progress that it sees in the spiritual life is from the prayer of rote to the prayer of the heart.看到的精神生活的进步,它是从死记硬背的心祷祈祷。

Prayer in biblical or evangelical spirituality is rooted in both the experience of Godforsakenness and in the sense of the presence of God.在圣经或福音派灵性的祷告是植根于Godforsakenness经验和神的存在感。It is inspired by both the felt need of God and gratitude for his work of reconciliation and redemption in Jesus Christ.它的灵感来自于神认为有必要和他的和解和赎回在耶稣基督的工作表示感谢。

Biblical prayer includes the dimension of importunity and of submission.圣经祈祷包括强求提交的维度。It is both wrestling with God in the darkness and resting in the stillness.它既是与神摔跤,在黑暗中,在寂静的休息。There is a time to argue and complain to God, but there is also a time to submit.有一个时间的争论和抱怨神,但也有一个时间提交。 Biblical faith sees submission to the will of God coming after the attempt to discover his will through heartfelt supplication.圣经的信仰,认为提交后,试图找出他将通过衷心祈求神的旨意。Prayer is both a pleading with God that he will hear and act upon our requests and a trusting surrender to God in the confidence that he will act in his own time and way.祷告是与神的恳求,他将听取和采取行动的请求,并在对上帝的信心,他将按照自己的时间和方式互相信任的投降。But the confidence comes only through the struggle.但是,信心来自只有通过斗争。

Christian prayer is both corporate and individual. We find God in solitariness, but we never remain in this state.基督徒的祈祷是企业和个人 ,我们发现在solitariness神,但我们从来不停留在这种状态下。Instead, we seek to unite our sacrifices of praise and our petitions and intercessions with those of the company of fellow believers.相反,我们寻求团结的赞美和我们的请愿书,并与公司信徒的代祷我们的牺牲。 The man or woman of prayer may find God both in solitude and in fellowship.该名男子或女子祈祷,可能会发现上帝在孤独和奖学金。Even in solitude we believe that the petitioner is not alone but is surrounded by a cloud of witnesses (Heb. 12:1), the saints and angels in the church triumphant.即使在孤独中,我们认为,申诉人并不孤单,但周围是由云证人(希伯来书12:1),圣人和天使在教会胜利。

We are called to present personal and individual needs to God, but at the same time we are urged to intercede for the whole company of the saints (John 17:20-21; Eph. 6:18) and also for the world at large (I Tim. 2:1-2).我们被称为目前个人与个人的需要神,但同时要求我们整个公司的圣人(约翰福音17:20-21;弗6:18)说情,也为整个世界(提前2:1-2)。 Biblical spirituality entails not withdrawal from the turmoils of the world but identification with the world in its shame and affliction.圣经灵性带来不撤出动荡的世界,但与世界的耻辱和痛苦的鉴定。Personal petition would become egocentric if it were not held in balance with intercession, adoration, and thanksgiving.如果不说情,崇拜,与感恩的平衡举行个人请愿书将成为自我中心。

The goal of prayer is not absorption into the being of God but the transformation of the world for the glory of God.祈祷的目的是不是神被吸收,但改造世界的神的荣耀。We yearn for the blessed vision of God, but even more we seek to bring our wills and the wills of all people into conformity with the purposes of God.我们渴望上帝保佑愿景,但更是我们寻求符合神的目的,使我们的意志和全体人民的意志。We pray not simply for personal happiness or for protection (as in primitive prayer) but for the advancement and extension of the kingdom of God.我们祈祷不只是个人的幸福,或为保护(如在原始的祈祷),但地位和扩展神的国度。

DG Bloesch危险品Bloesch
(Elwell Evangelical Dictionary) (Elwell宣布了福音字典)

Bibliography 参考书目
DG Bloesch, The Struggle of Prayer; J. Ellul, Prayer and Modern Man; O. Hallesby, Prayer; PT Forsyth, The Soul of Prayer; K. Barth, Prayer; F. von Hugel, The Life of Prayer; T. Merton, Contemplative Prayer; HU von Balthasar, Prayer; P. LeFevre, Understandings of Prayer.J.,祈祷和现代人埃吕尔;; O. Hallesby,祈祷; PT福塞斯,祈祷的灵魂; K.巴特,祈祷; F.冯雨果,祷告生活;危险品,祷告的斗争Bloesch T.默顿,沉思的祈祷;胡冯巴尔塔萨,祈祷; P.洛弗热,祷告的理解。


Prayer祈祷

Advanced Information先进的信息

Prayer is converse with God; the intercourse of the soul with God, not in contemplation or meditation, but in direct address to him. Prayer may be oral or mental, occasional or constant, ejaculatory or formal. It is a "beseeching the Lord" (Ex. 32:11); "pouring out the soul before the Lord" (1 Sam. 1:15); "praying and crying to heaven" (2 Chr. 32:20); "seeking unto God and making supplication" (Job 8:5); "drawing near to God" (Ps. 73:28); "bowing the knees" (Eph. 3:14).祷告是与神交谈的灵魂与上帝的交往,而不是在沉思或冥想,但在他的直接地址的祷告可能口头或心理,偶尔或常量,射精或正规的,它是一个“恳求耶和华“。 (出埃及记32:11);“倾泻而出,在耶和华面前的灵魂”(撒上1:15);“祈祷和哭泣天堂”(2 CHR 32:20);“求献给神,并祈求” (约伯记8:5);“接近神”(诗73:28);“低头屈膝”(弗3:14)。

Prayer presupposes a belief in the personality of God, his ability and willingness to hold intercourse with us, his personal control of all things and of all his creatures and all their actions. Acceptable prayer must be sincere (Heb. 10:22), offered with reverence and godly fear, with a humble sense of our own insignificance as creatures and of our own unworthiness as sinners, with earnest importunity, and with unhesitating submission to the divine will.祷告的前提是人格神的信仰,他的能力和愿意同我们的性交,他个人的控制所有的东西和他的所有生物和一切行动。可接受的祈祷必须是真诚的(希伯来 10:22),提供以崇敬和虔诚的恐惧,一个认真强求,我们的生物和我们自己不配罪人的自己的渺小卑微感和毫不迟疑提交的神的意志 ,。

Prayer must also be offered in the faith that God is, and is the hearer and answerer of prayer, and that he will fulfil his word, "Ask, and ye shall receive" (Matt. 7:7, 8; 21:22; Mark 11:24; John 14:13, 14), and in the name of Christ (16:23, 24; 15:16; Eph. 2:18; 5:20; Col. 3:17; 1 Pet. 2:5). Prayer is of different kinds, secret (Matt. 6:6); social, as family prayers, and in social worship; and public, in the service of the sanctuary.祈祷还必须提供在信仰上帝是,是听话者和祈祷的答案,他将履行他的诺言,“问,就必领受”(马太福音7时07分,8,21时22分;马可福音11:24;约翰14时13分,14),并在基督的名(16点23分,24日15时16分;弗2:18;。5点20;上校3时17分; 1宠物2。 :5) 祷告是不同类型,秘密 (太6:6); 社会,家庭祈祷,并在社会崇拜;和公众,在服务的庇护所。

Intercessory prayer is enjoined (Num. 6:23; Job 42:8; Isa. 62:6; Ps. 122:6; 1 Tim. 2:1; James 5:14), and there are many instances on record of answers having been given to such prayers, eg, of Abraham (Gen. 17:18, 20; 18:23-32; 20: 7, 17, 18), of Moses for Pharaoh (Ex. 8: 12, 13, 30, 31; Ex. 9:33), for the Israelites (Ex. 17:11, 13; 32:11-14, 31-34; Num. 21:7, 8; Deut. 9:18, 19, 25), for Miriam (Num. 12:13), for Aaron (Deut. 9:20), of Samuel (1 Sam. 7:5-12), of Solomon (1 Kings 8; 2 Chr. 6), Elijah (1 Kings 17: 20-23), Elisha (2 Kings 4:33-36), Isaiah (2 Kings 19), Jeremiah (42:2-10), Peter (Acts 9:40), the church (12:5-12), Paul (28:8).代祷是责成(民数记6:23;职位42:8;。伊萨62:6;诗篇122:6;提前2:1;詹姆斯5:14),并有许多情况下,答案记录得到这样的祈祷,例如,亚伯拉罕(创17点18,20; 18:23-32; 20:7,17,18),为法老摩西(出埃及记8:12,13,30, 31;前9:33),为以色列人(出埃及记17时11分,13; 32:11-14,31-34;数21:7,8;。申命记9:18,19,25),仪(民数记12:13),亚伦(申命记9:20),塞缪尔(1萨姆7:5-12),所罗门(1国王8; 2 CHR 6),以利亚(王17:20-23),以利沙(列王记下4:33-36),以赛亚(2国王19),耶利米(42:2-10),彼得(徒9:40),教会(12:5-12 ),保罗(28:8)。

No rules are anywhere in Scripture laid down for the manner of prayer or the attitude to be assumed by the suppliant. 没有规矩,任何地方在祈祷的方式,或由suppliant假定的态度圣经。

If we except the "Lord's Prayer" (Matt. 6:9-13), which is, however, rather a model or pattern of prayer than a set prayer to be offered up, we have no special form of prayer for general use given us in Scripture.如果我们的“主祷文”(太6:9-13),这是除外,但是,而不是一个模式或比一套祈祷祈祷的模式被提出了,我们祈祷的特殊形式,一般使用没有我们在圣经中。 Prayer is frequently enjoined in Scripture (Ex. 22:23, 27; 1 Kings 3:5; 2 Chr. 7:14; Ps. 37:4; Isa. 55:6; Joel 2:32; Ezek. 36:37, etc.), and we have very many testimonies that it has been answered (Ps. 3:4; 4:1; 6:8; 18:6; 28:6; 30:2; 34: 4; 118:5; James 5:16-18, etc.).祈祷是经常责成在圣经(出埃及记22时23分,27; 1国王3:5; 2。CHR 7:14;诗篇37:4;伊萨55:6;乔尔2:32;以西结书36:37。等),我们有很多,它已被回答(诗篇3:4证词; 4:1; 6:8; 18:6,28:6,30:2; 34:4; 118:5詹姆斯5:16-18等)。

Prayer is like the dove that Noah sent forth, which blessed him not only when it returned with an olive-leaf in its mouth, but when it never returned at all.祈祷是像诺亚差遣,祝福他不仅当它与它的嘴在橄榄叶,但是当它再也没有回来的鸽子。

Robinson's Job.罗宾逊的工作。

(Easton Illustrated Dictionary)(伊斯顿说明字典)


Divine Office神圣的办公室

General Information一般资料

The Divine Office (Latin officium divinum,"divine duty"), a series of nonsacramental services of prayer to be chanted or recited at determined hours of the day.神圣的办公室(拉丁美洲officium divinum,“神圣职责”),一系列nonsacramental高呼或在一天确定小时背诵祈祷服务。It is intended to sanctify particular parts of the day.它的目的是圣洁的一天的特定部分。The series of "hours" has been a regular practice in cathedrals and monasteries since the 4th century. “小时”的系列的第4个世纪以来在教堂和修道院的惯常做法。Originally they were performed using the Book of Psalms, readings or "lessons" from the Bible, and collections of hymns and prayers.起初,他们使用的诗篇,朗诵或“教训”,从“圣经”,赞美诗和祈祷馆藏图书。By the 13th century the hours were incorporated into one volume, called the Breviary, for the private use of monks and clergy.在13世纪的时间被纳入一个卷,所谓的祈祷书,为私人使用的僧侣和神职人员。Orthodox churches still use the older collections of liturgical books for the Divine Office.东正教教堂神圣的办公室仍然使用旧礼仪书籍集合。Recitation of the Divine Office has been obligatory for all priests (and some nuns) in the Roman Catholic church since 1918.背诵神圣办公室已对所有在罗马天主教神父(和一些修女)自1918年以来的义务。The Second Vatican Council revised the Breviary and changed its name to Liturgy of the Hours.梵蒂冈第二次会议修改的祈祷书,并更名为礼仪的时间。

The full Divine Office consists of nine offices, or hours.完整的神圣办公室由九个办事处,或小时。

Vatican II obligated those bound to the recitation of the Divine Office to recite only one of the three remaining little hours; all the little hours remain, however, in the Orthodox Divine Office.梵二有义务必然要背诵的神圣办公室背诵只有一个剩下的三个小小时,所有的小小时依然存在,但在东正教的神圣的办公室,。

In the Reformation churches, the Divine Office has had a mixed history.在改革的教堂,神圣的办公室有一个复杂的历史。Luther's Deutsche Messe (German Mass), established in 1526, provided for a form of morning prayer and evening prayer, but these were soon abandoned by congregations and survived only in pious family circles.路德的德国汉诺威(德国质谱),1526年成立,晨祷和晚祷的形式提供的,但这些人很快就放弃了由众,只存活在虔诚的家庭圈子。 In the Anglican church, Thomas Cranmer had the Book of Common Prayer officially accepted in 1549.在英国圣公会教堂,托马斯克兰麦曾在1549年正式接受书的共同祈祷。It provides for a morning prayer ( matins ) and an evening prayer ( evensong ).它提供了一个早晨祈祷( 晨祷 )和一个晚上的祈祷( 晚祷 )。It has been revised repeatedly and is in use in the Anglican church today.它已反复修改,并在今天使用的圣公会教堂。These offices in the Free Churches (Puritan, Methodist, and others) have become increasingly rare, as the churches have departed from the Book of Common Prayer.这些办事处在自由教会(清教徒,卫,和其他人)已经越来越少见,教会有共同祈祷书离去。The office of the ecumenical community of Taizé in France, similar to the Roman Breviary, has been translated into many languages and enjoys wide use among Christians of every denomination.合一社会泰泽在法国,类似罗马祈祷书,办公室已被翻译成多种文字,并享有广泛使用的每一个宗派的基督徒。

Joseph M. Powers约瑟夫M.的权力


Daily (Divine) Office日报“(神)办公室

Advanced Information先进的信息

The Daily Office are the prescribed daily services of worship of the Roman Catholic, Anglican, and Lutheran Churches.日常办公是罗马天主教,圣公会,路德教会的崇拜规定的日常服务。The word "office" is from the Latin officium, meaning performance of duty and implying a religious ceremony. “办公室”这个词是从拉丁语officium,含义履行职责,并暗示宗教仪式。Sometimes called the "hour services," the daily offices have antecedents within Judaism.有时也被称为“小时服务,”每日办事处在犹太教来路。Jews prayed at the third, sixth, and ninth hours of the day.犹太人祈祷在一天中的第三,第六,和第九小时。This custom carried over into the NT.这种习俗结转到新台币。In Acts it is said Peter and John went up into the temple at "the hour of prayer" (Acts 3:1) and that Peter went up on the housetop to pray "about the sixth hour" (Acts 10:9).在使徒行传是说,彼得和约翰走进寺庙,在“一小时的祈祷”(徒3:1)和彼得在房顶上,祈求“关于第六个小时”(徒10:9)。 This Jewish tradition was adopted by Islam, which has five hours of daily prayer (morning, noon, midafternoon, evening, and nighttime).这个犹太传统通过伊斯兰教,其中有5个小时每天祈祷的早上,中午,午后,晚上和夜间。 By the fourth century bishops of the Catholic Church were "to charge the people to come regularly to Church in the early morning and evening of each day."第四世纪天主教主教团“,负责在每天清晨和晚上的人来定期到教会。”

Congregational morning and evening prayers were further developed by the monastic communities.公理早上和傍晚的​​祈祷寺院社区进一步发展。There the daily offices or canonical hours (so-called from the canons or rules of Benedict of Nursia) were regularized.有日常办事处或规范小时(所谓的大炮或努尔西亚本笃规则)正规化。Perhaps the inspiration was a passage in the Psalter: "Seven times a day do I praise thee, because of thy righteous judgments" (Ps. 119:164).也许灵感的诗篇中的一段话:“每天7次,我赞美你,因为你的正义的判决”(诗篇119:164)。Monks prayed together at eight appointed times daily: (1) matins, or nocturns, which began at midnight; (2) lauds, following immediately; (3) prime, at sunrise; (4) terce, at midmorning (9 AM); (5) sext, at noon; (6) nones at midafternoon (3 PM); (7) vespers, at eventide; and (8) compline, at bedtime.僧人一起祈祷8任命倍日报:(1)晨祷,或nocturns,在午夜开始(2)称赞,立即执行下列;(3)总理,在日出;(4)terce,在今晨(上午9点); (5)SEXT,中午在午后(6)nones(下午3时),(7)晚祷,在黄昏;(8)compline,在睡前服用。Each office contained readings from Scripture, recitations from the Psalter, prayers, hymns, and perhaps a sermon.每个办公室中从圣经朗诵,朗诵的诗篇,祈祷,赞美诗,也许说教。Eventually each hour took on a unique character.最终,每个小时了一个独特的性格。

While all offices were retained by the Roman Catholics, the Anglican and Lutheran Reformers placed the main emphasis on matins and vespers (or evensong) as acts of congregational worship.虽然所有办事处保留由罗马天主教,圣公会和路德的改革者放在晨祷和晚祷(或晚祷)公理的崇拜行为的主要重点。Matins (from Lat. "of the morning") had been the opening service of the day.晨祷(从纬度。“晨”)已开放服务的一天。The primary and most popular and varied of the canonical hours, it became normative Sunday worship for Anglicans (morning prayer) and a daily rite for Lutherans (when no communion was celebrated).的主要和最流行的各种规范小时,它成为规范周日崇拜圣公会(上午祈祷)(当没有共融庆祝)为路德会的日常仪式。 Vespers (from Lat. "evening") had been a service at twilight.晚祷(从纬度。“黄昏”)已在黄昏的服务。It was retained by Lutherans and Anglicans as evensong or evening prayer.它保留了由路德会和圣公会晚祷或傍晚祈祷。Lauds (from Lat. "praise") was less common, thought it has been restored recently as a service of praise among Protestants.赞扬(从纬度。“赞”)是较少见,认为它作为一个赞美的新教徒之间的服务最近已恢复。

CG Fry企业管治弗莱
(Elwell Evangelical Dictionary) (Elwell宣布了福音字典)

Bibliography 参考书目
LD Reed, The Lutheran Liturgy; JG Davies, A Select Liturgical Lexicon; L. Duchesne, Christian Worship, Its Origin and Evolution.劳工处里德,路德礼仪; JG戴维斯,一个选择的礼仪词典L.杜申,基督教崇拜,它的起源和演化。


Matins晨祷

General Information一般资料

Matins, first of the daily prayer services in Roman Catholic and Anglican churches.晨祷,每天在罗马天主教和英国国教的教堂祈祷服务第一。In the Roman Catholic tradition, matins consists of readings from the Bible, lessons about the lives of the saints, and sermons.在罗马天主教的传统,晨祷包括读数,从圣经教训的圣人的生活,和讲道。The term matins is derived from a Latin word meaning "of the morning."长期晨祷是来自一个拉丁词,意思是“早晨”。


Matins晨祷

Advanced Information先进的信息

Morning Prayer is "The Order for Daily Morning Prayer" from the Book of Common Prayer of the Church of England, long the principal service in Anglican and Episcopal churches.晨祷是英国教会的,长期在英国圣公会主教教堂的主要服务的共同祈祷书“每天早上祷告秩序”。Morning prayer or English matins owes its origin to the work of Thomas Cranmer.晨祷或英语晨祷欠它的起源,托马斯克兰默工作。 Believing daily morning and evening worship to have been the custom of the ancient church, Cranmer developed the offices of morning prayer and evening prayer (evensong).相信每天早,晚崇拜已古老的教堂的习俗,克兰默开发晨祷和晚祷(晚祷)的办事处。Influenced by Lutheran precedents, the Sarum Breviary, and the monastic offices of matins, lauds, and prime, morning prayer was designed for use on weekdays and on Sundays before Holy Communion.路德的先例,Sarum祈祷书,和寺院办事处晨祷,赞扬,和总理的影响,早晨的祈祷是专为平日的使用和星期日之前圣餐。 Minor changes were made in 1928; more major ones were authorized in 1965.较小的改动,在1928年,更主要的是在1965年授权。

CG Fry企业管治弗莱
(Elwell Evangelical Dictionary) (Elwell宣布了福音字典)

Bibliography 参考书目
SL Ollard, ed., A Dictionary of English Church History; JG Davies, ed., Westminister Dictionary of Worship.SL Ollard,教育署,英国教会历史大辞典。JG戴维斯,编辑,西敏寺词典崇拜。


Vespers晚祷

General Information一般资料

Vespers (Latin vesperae, "of the evening"), part of the daily series of nonsacramental services of prayer in the Roman Catholic Church and the Eastern Orthodox Church.晚祷(拉美vesperae,“晚上”),每天在罗马天主教和东正教的祈祷nonsacramental服务系列的一部分。 Vespers is usually an evening devotion.晚祷通常是一个晚上的奉献。The term is often applied to the evensong (evening prayer) of the Anglican Church, while in other churches it designates a musical service held on Sunday afternoon.该术语通常应用于圣公会晚祷(晚祷),而在其他教会,它是指在周日下午举行的音乐服务。


Evensong晚祷

Advanced Information先进的信息

In the Anglican Church evening prayer and evensong mean the same thing, referring to the evening service which is said or sung daily throughout the year.在圣公会晚上祈祷和晚祷意味着同样的事情,指的夜诊服务,这是全年每天说或唱。In origin this service is a conflation of the medieval services of vespers and compline.在原产地,这项服务是一个中世纪服务晚祷和compline混为一谈。It is composed chiefly of Scripture, OT and NT lessons, biblical canticles (eg, the Magnificat), biblical versicles, and responses with the Lord's Prayer.它主要是由圣经,催产素和NT教训,圣经canticle的(例如,尊),圣经versicles,主祷文的回复。 To these are added the Kyrie Eleison, creed, and prayers.这些都增加垂怜,信仰和祈祷。In Roman Catholicism evening prayer is sometimes used to describe the evening office of vespers found in the new breviary (1971).在罗马天主教晚祷有时被用来描述在新的祈祷书(1971)发现晚祷日晚办事处。

P Toon P香椿
(Elwell Evangelical Dictionary)(Elwell宣布了福音字典)


Prayer祈祷

Catholic Information天主教信息

(Greek euchesthai, Latin precari, French prier, to plead, to beg, to ask earnestly).(希腊euchesthai,拉美precari,法国窥探者,恳求,乞求,要求认真)。

An act of the virtue of religion which consists in asking proper gifts or graces from God.凭借宗教的行为,包括在适当的礼品或要求从神青睐。In a more general sense it is the application of the mind to Divine things, not merely to acquire a knowledge of them but to make use of such knowledge as a means of union with God.在更一般的意义,它是心灵的神圣的东西的应用程序,而不是仅仅获得了他们的知识,而是要利用这些知识作为工会与上帝的手段。 This may be done by acts of praise and thanksgiving, but petition is the principal act of prayer.这可能是通过赞美与感恩的行为,但请愿是祈祷的主要行为。

The words used to express it in Scripture are: to call up (Genesis 4:26); to intercede (Job 22:10); to mediate (Isaiah 53:10); to consult (1 Samuel 28:6); to beseech (Exodus 32:11); and, very commonly, to cry out to.用来表达它在圣经中的话是:调出(创世记4:26);说情(作业22点10);调解(以赛亚书53:10);咨询(撒上28:6);恳求(出埃及记32:11);非常普遍,哭了出来。 The Fathers speak of it as the elevation of the mind to God with a view to asking proper things from Him (St. John Damascene, "De fide", III, xxiv, in PG, XCIV, 1090); communing and conversing with God (St. Gregory of Nyssa, "De oratione dom.", in PG, XLIV, 1125); talking with God (St. John Chrysostom, "Hom. xxx in Gen.", n. 5, in PG, LIII, 280).父亲讲它作为上帝心灵的海拔与要求正确的东西,从他(圣约翰大马士革,“德善意”,三,二十四PG,XCIV,1090); communing和与神对话(圣格雷戈里的nyssa,“德oratione DOM”,在PG,四十四,1125);谈论与上帝(圣约翰金口,“坎XXX将军”,注5,在PG,LIII,280 )。It is therefore the expression of our desires to God whether for ourselves or others.因此,它是向神表达我们的愿望,无论是为自己或他人。This expression is not intended to instruct or direct God what to do, but to appeal to His goodness for the things we need; and the appeal is necessary, not because He is ignorant of our needs or sentiments, but to give definite form to our desires, to concentrate our whole attention on what we have to recommend to Him, to help us appreciate our close personal relation with Him.这个表达式并非指示或直接上帝做什么,但呼吁他为我们所需要的东西的善良;上诉是必要的,而不是因为他是我们的需要或情绪的无知,而是给予一定的形式我们欲望,我们的全部注意力集中在我们向他建议,帮助我们欣赏他的密切的个人关系。 The expression need not be external or vocal; internal or mental is sufficient.表达不需要外部或声乐;内部或精神就足够了。

By prayer we acknowledge God's power and goodness, our own neediness and dependence.祈祷我们承认神的力量和善良的,我们自己的窘困和依赖。It is therefore an act of the virtue of religion implying the deepest reverence for God and habituating us to look to Him for everything, not merely because the thing asked be good in itself, or advantageous to us, but chiefly because we wish it as a gift of God, and not otherwise, no matter how good or desirable it may seem to us.因此这是一个暗示凭借宗教对上帝的最深切的崇敬和habituating我们寻找的一切,不只是他的行为,因为事情问本身,还是对我们有利,但主要是因为我们希望它作为一个上帝的礼物,而不是别的,不管是好还是可取的,它可能在我们看来。 Prayer presupposes faith in God and hope in His goodness.祷告上帝,希望在他的恩慈的先决条件信仰。By both, God, to whom we pray, moves us to prayer.都,上帝,我们向他祈祷,将我们的祷告。Our knowledge of God by the light of natural reason also inspires us to look to Him for help, but such prayer lacks supernatural inspiration, and though it may avail to keep us from losing our natural knowledge of God and trust in Him, or, to some extent, from offending Him, it cannot positively dispose us to receive His graces.我们对神的认识由自然原因,也激励着我们向他寻求帮助,但这样的祈祷没有超自然的灵感,虽然它可以利用,保持我们失去我们的上帝的自然知识和信任他,或者,得罪他,在一定程度上,它不能积极处理我们收到他的青睐。

Objects of Prayer祷告的对象

Like every act that makes for salvation, grace is required not only to dispose us to pray, but also to aid us in determining what to pray for.恩典得救使每一个行为一样,不仅要处理我们祈祷,而且还帮助我们确定什么祈祷。In this "the spirit helpeth our infirmity. For we know not what we should pray for as we ought; but the Spirit himself asketh for us with unspeakable groanings" (Romans 8:26).在这个“精神helpeth我们体弱,我们不知道我们应该祈祷,因为我们应该;但圣灵为我们asketh难言groanings”(罗马书8:26)。 For certain objects we are always sure we should pray, such as our salvation and the general means to it, resistance to temptation, practice of virtue, final perseverance; but constantly we need light and the guidance of the Spirit to know the special means that will most help us in any particular need.为特定对象,我们总是相信我们应该祈祷,如我们得救的,一般是指它,抵抗诱惑,实践美德,最终毅力,但不断,我们需要光线和精神的指导知道的特殊手段,将最有助于我们在任何特定的需要。 That there may be no possibility of misjudgment on our part in such an essential obligation, Christ has taught us what we should ask for in prayer and also in what order we should ask it.这有可能是没有误判的可能性对我们这样一个必不可少的义务的一部分,基督教我们应该怎么在祈祷,也要求我们应该问什么样的顺序。 In response to the request of His disciples to teach them how to pray, He repeated the prayer commonly spoken of as the Lord's Prayer, from which it appears that above all we are to pray that God may be glorified, and that for this purpose men may be worthy citizens of His kingdom, living in conformity with His will.在他的弟子提出要教他们如何祷告的请求,他反复常用口语作为主祷文的的祈祷,从它看来,高于一切,我们都来祈祷,上帝可能是荣耀,并为这一目的男人,可能是值得的公民,他的王国,按照他的意志生活。 Indeed, this conformity is implied in every prayer: we should ask for nothing unless it be strictly in accordance with Divine Providence in our regard.事实上,这符合隐含在每一个祈祷:我们应该没有什么要求,除非它是严格按照我们关于神圣的普罗维登斯。So much for the spiritual objects of our prayer.这么多为我们祈祷的精神对象。We are to ask also for temporal things, our daily bread, and all that it implies, health, strength, and other worldly or temporal goods, not material or corporal only, but mental and moral, every accomplishment that may be a means of serving God and our fellow- men.我们也要求时间的事情,我们每天的面包,它意味着,健康,力量,和其他世俗或颞货物,而不是物质或体罚只,但精神和道德的,每一个成就,这可能是为人民服务的手段上帝和我们的同胞。 Finally, there are the evils which we should pray to escape, the penalty of our sins, the dangers of temptation, and every manner of physical or spiritual affliction, so far as these might impede us in God's service.最后,还有我们应该祈祷逃跑的罪恶,我们的罪的刑罚,诱惑的危险,和每一个身体或精神痛苦的方式,到目前为止,因为这些可能会妨碍我们在上帝的服务。

To whom may we pray其中可能我们祈祷

Although God the Father is mentioned in this prayer as the one to whom we are to pray, it is not out of place to address our prayers to the other Divine persons.虽然父神是在这个祷告中提到,我们向他祈祷之一,它是不出来的地方,以解决我们的其他神圣者祈祷。The special appeal to one does not exclude the others.一个特殊的吸引力并不排除其他人。More commonly the Father is addressed in the beginning of the prayers of the Church, though they close with the invocation, "Through Our Lord Jesus Christ Thy Son who with Thee liveth and reigneth in the unity of the Holy Ghost, world without end".更常见的父亲是解决在教会的祷告开始,尽管他们密切与调用,“通过我们的主耶稣基督你儿子谁与你活着,并在圣灵的统一作王,世界上没有结束”。 If the prayer be addressed to God the Son, the conclusion is: "Who livest and reignest with God the Father in the unity of the Holy Ghost, God, world without end"; or, "Who with Thee liveth and reigneth in the unity, etc.".如果给上帝的儿子祈祷,得出的结论是:“谁livest与神reignest圣灵,神的世界,没有尽头的统一之父”或“人与你活着,在团结作王等“。 Prayer may be addressed to Christ as Man, because He is a Divine Person, not however to His human nature as such, precisely because prayer must always be addressed to a person, never to something impersonal or in the abstract.作为人,可能给基督祈祷,因为他是一个神圣的人,但是他这样的人性,正是因为祈祷必须始终给一个人,从来不客观的或抽象的东西。 An appeal to anything impersonal, as for instance to the Heart, the Wounds, the Cross of Christ, must be taken figuratively as intended for Christ Himself.任何人情味的上诉,例如心,伤口,基督的十字架,必须采取形象地比喻为基督自己的打算。

Who can pray谁可以祈祷

As He has promised to intercede for us (John 14:16), and is said to do so (Romans 8:34; Hebrews 7:25), we may ask His intercession, though this is not customary in public worship.因为他答应为我们说情(约翰福音14:16),并说这样做的(罗马书8时34分;希伯来书7:25),我们可能会问他的说情,虽然这不是在公共崇拜的习惯。 He prays in virtue of His own merits; the saints intercede for us in virtue of His merits, not their own.他凭借他自己的优点祈祷;圣人说情我们凭借他的优点,而不是自己的。Consequently when we pray to them, it is to ask for their intercession in our behalf, not to expect that they can bestow gifts on us of their own power, or obtain them in virtue of their own merit.因此,当我们为他们祈祷,这是要求他们在代表我们的说情,不要指望他们可以自己的力量赐给我们的礼物,或获得他们凭借自己的优点。 Even the souls in purgatory, according to the common opinion of theologians, pray to God to move the faithful to offer prayers, sacrifices, and expiatory works for them.移动的忠实为他们提供祈祷,牺牲和赎罪的作品,即使是灵魂的炼狱,根据神学家的共同意见,向上帝祈祷。They also pray for themselves and for souls still on earth.他们还为自己和仍然在地球上的灵魂祈祷。The fact that Christ knows the future, or that the saints may know many future things, does not prevent them from praying.事实上,基督知道未来,或者说圣人可能知道许多未来的事情,并不妨碍他们从祈祷。As they foresee the future, so also they foresee how its happenings may be influenced by their prayers, and they at least by prayer do all in their power to bring about what is best, though those for whom they pray may not dispose themselves for the blessings thus invoked.他们预见未来,所以他们也预见其发生的事情可能是如何影响他们的祈祷,他们至少祈祷一切力量带来什么是最好的,但那些对他们来说,他们祈祷可能不会出售自己从而调用的祝福。 The just can pray, and sinners also.刚刚可以祈祷,并罪人也。The opinion of Quesnel that the prayer of the sinned adds to his sin was condemned by Clement XI (Denzinger, 10 ed., n. 1409).克莱门特十一(登青格,10版,1409)的克内尔认为犯了罪的祷告增加了他的罪被谴责。Though there is no supernatural merit in the sinner's prayer, it may be heard, and indeed he is obliged to make it just as before he sinned.虽然没有超自然的优点在罪人的祷告,它可能会听到,他的确有责任,使其像以前一样,他犯了罪。No matter how hardened he may become in sin, he needs and is bound to pray to be delivered from it and from the temptations which beset him.不管如何硬化,他可能会成为罪恶,他需要和必然祈祷交付从困扰他的诱惑。 His prayer could offend God only if it were hypocritical, or presumptuous, as if he should ask God to suffer him to continue in his evil course.他的祷告可以得罪上帝,只有当它是虚伪,或放肆,好像他应该问上帝遭受他继续他的邪恶当然。It goes without saying that in hell prayer is impossible; neither devils nor lost souls can pray, or be the object of prayer.不用说,在地狱里的祈祷是不可能的,既不是魔鬼,也不可以失去的灵魂祈祷,或祈祷的对象。

For whom we may pray对于我们可以祈祷的人

For the blessed prayers may be offered not with the hope of increasing their beatitude, but that their glory may be better esteemed and their deeds imitated.为了祝福祈祷可提供不希望增加他们的至福,但他们的荣耀,可能是更好的尊敬和他们的事迹模仿。In praying for one another we assume that God will bestow His favours in consideration of those who pray.我们假设在彼此祈祷上帝会赐给他的考虑有利于谁祈祷。In virtue of the solidarity of the Church, that is, of the close relations of the faithful as members of the mystical Body of Christ, any one may benefit by the good deeds, and especially by the prayers of the others as if participating in them.在教会的团结,就是忠实的基督奥体的成员的密切关系而,任何一个可能的好人好事,特别是由其他人的祈祷中受益,如果他们参加。 This is the ground of St. Paul's desire that supplications, prayers, intercessions, and thanksgivings be made for all men (Tim., ii, 1), for all, without exception, in high or low station, for the just, for sinners, for infidels; for the dead as well as for the living; for enemies as well as for friends.这是圣保罗的愿望,恳求,祷告,代求,感恩节和所有的人“(Tim.,二,1),对所有无例外的,只是在高或低的车站,地面,为罪人为异教徒;对死者以及生活;为敌人以及为朋友。 (See COMMUNION OF SAINTS). (见圣徒相通)。

Effects of Prayer祷告的影响

In hearing our prayer God does not change His will or action in our regard, but simply puts into effect what He had eternally decreed in view of our prayer.在听到我们的祷告,神在我们方面没有改变他的意志或行动,但只生效了什么他永远在我们的祈祷下旨。This He may do directly without the intervention of any secondary cause as when He imparts to us some supernatural gift, such as actual grace, or indirectly, when He bestows some natural gift.这一点,他可能不直接干预任何次要原因时,他传授给我们一些超自然的礼物,如实际的宽限期,或间接,当他赋予一些自然的礼物。 In this latter case He directs by His Providence the natural causes which contribute to the effect desired, whether they be moral or free agents, such as men; or some moral and others not, but physical and not free; or, again, when none of them is free.在后一种情况下,他指示他的普罗维登斯的自然原因,这有助于预期效果,无论他们是道德或自由球员,如男子,或一些道德和他人,但身体和不自由;或再次,当没有他们是免费的。 Finally, by miraculous intervention, and without employing any of these causes, He can produce the effect prayed for.最后,奇迹般的干预,并没有雇用任何这些原因,他可以产生效果祈祷。

The use or habit of prayer redounds to our advantage in many ways.祷告的习惯使用或redounds在许多方面我们的优势。Besides obtaining the gifts and graces we need, the very process elevates our mind and heart to a knowledge and love of Divine things, greater confidence in God, and other precious sentiments.除了获得我们需要的礼物和青睐,非常的过程提升了我们的头脑和心脏的知识和爱情的神圣的东西,在神的信心,以及其他珍贵的情操。 Indeed, so numerous and so helpful are these effects of prayer that they compensate us, even when the special object of our prayer is not granted.事实上,如此众多等帮助他们补偿我们祈祷这些影响,即使我们的祈祷的特殊对象不批。 Often they are of far greater benefit than what we ask for.他们往往远远大于我们所要求的好处。Nothing that we might obtain in answer to our prayer could exceed in value the familiar converse with God in which prayer consists.没有什么,我们可能会得到在回答我们的祈祷,在熟悉与神交谈祈祷,其中包括价值可能超过。In addition to these effects of prayer, we may (de congruo) merit by it restoration to grace, if we are in sin; new inspirations of grace, increase of sanctifying grace, and satisfy for the temporal punishment due to sin.除了祈祷这些影响,我们可能会(DE congruo)值得恢复的宽限期,如果我们在罪的宽限期新的灵感,增加sanctifying恩典,并满足颞处罚罪。Signal as all these benefits are, they are only incidental to the proper effect of prayer due to its impetratory power based on the infallible promise of God, "Ask, and it shall be given you; seek, and you shall find: knock, and it shall be opened to you" (Matthew 7:7); "Therefore I say unto you, all things whatsoever you ask when ye pray, believe that you shall receive" (Mark 11:24 -- see also Luke 11:11; John 16:24, as well as innumerable assurances to this effect in the Old Testament).信号,所有这些好处,他们只附带由于其impetratory电源基于对上帝的万无一失的承诺祈祷应有的功效,“问问,并应给你;寻找,你会发现:敲门声,和应开给你“(马太福音7:7);”所以我告诉你们,所有的事情,无论你问你们祈祷时,相信你应接受“(马可福音11:24 - 亦见路加福音11点11;约翰16时24分,以及无数的保证,这种效果在旧约)。

Conditions of Prayer祷告的条件

Absolute though Christ's assurances in regard to prayer would seem to be, they do not exclude certain conditions on which the efficacy of prayer depends.绝对虽然基督祈祷的保证,似乎是,他们不排除祷告的功效取决于一定的条件。In the first place, its object must be worthy of God and good for the one who prays, spiritually or temporally.首先,它的对象必须是值得神的祈祷,精神或时间。This condition is always implied in the prayer of one who is resigned to God's will, ready to accept any spiritual favour God may be pleased to grant, and desirous of temporal ones only in so far as they may help to serve God.这种情况总是在暗示辞职,以神的旨意祷告,准备接受任何精神赞成上帝可能高兴授予,时间仅在到目前为止,因为它们可能帮助侍奉上帝的渴望。 Next, faith is needed, not only the general belief that God is capable of answering prayer or that it is a powerful means of obtaining His favour, but also the implicit trust in God's fidelity to His promise to hear a prayer in some particular instance.下一步,信仰是需要,不仅是一般的信仰,上帝是能够回答祈祷或者是一个获取有利于他的强大的手段,但也是在上帝的保真度诺言到听到一些特定的实例祈祷隐含的信任。 This trust implies a special act of faith and hope that if our request be for our good, God will grant it, or something else equivalent or better, which in His Wisdom He deems best for us.这种信任意味着特别法的信仰和希望,如果我们的要求是我们的好,上帝会给予它,或别的同等或更好,这在他的智慧,他认为对我们最好的。 To be efficacious prayer should be humble.要有效的祈祷应该谦虚。To ask as if one had a binding claim on God's goodness, or title of whatever colour to obtain some favour, would not be prayer but demand.要问,如果一个人对上帝的良善约束力的索赔,或任何颜色,以获得一些有利于所有权,不会祷告,但需求。 The parable of the Pharisee and the Publican illustrates this very clearly, and there are innumerable testimonies in Scripture to the power of humility in prayer.法利赛人与税吏的比喻说明了这一点很清楚,在圣经中有无数的证词,以谦卑的祷告的力量。"A contrite and humbled heart, O God, thou wilt not despise" (Ps. 1, 19).“痛悔和谦卑的心,神阿,求祢不要鄙视”(诗篇1,19)。 "The prayer of him that humbleth himself shall pierce the clouds" (Eccl., xxxv, 21). “他的祈祷humbleth自己应皮尔斯的云彩”(传道书,三十五,21)。Without sacrifice of humility we may and should try to be sure that our conscience is good, and that there is no defect in our conduct inconsistent with prayer; indeed, we may even appeal to our merits so far as they recommend us to God, provided always that the principal motives of one's confidence are God's goodness and the merits of Christ.没有谦卑的牺牲,我们可能会和应尽量确保我们的良心是好的,并没有在我们的行为与祈祷不一致的缺陷,事实上,我们甚至可能吸引我们的优势,到目前为止,他们建议我们向上帝,提供始终认为一个人的信心的主要动机是上帝的善良和基督的优点。 Sincerity is another necessary quality of prayer.诚信是另一个必要的祈祷质量。

It would be idle to ask favour without doing all that may be in our power to obtain it; to beg for it without really wishing for it; or, at the same time that one prays, to do anything inconsistent with the prayer.将闲置的要求没有尽一切可能在我们的权力是获得青睐;乞求没有真的希望它;或在同一时间,一个礼拜,做任何事情不符合祈祷。 Earnestness or fervour is another such quality, precluding all lukewarm or half-hearted petitions.语重心长地或热情是另一个这样的质量,排除所有不冷不热或半心半意的请愿书。To be resigned to God's will in prayer does not imply that one should be indifferent in the sense that one does not care whether one be heard or not, or should as lief not receive as receive; on the contrary, true resignation to God's will is possible only after we have desired and earnestly expressed our desire in prayer for such things as seem needful to do God's will.要被辞职上帝在祈祷会并不意味着,之一应该是在的意义,之一不不关心是否之一是听到或不无动于衷,或应为欣喜不接受作为接收;的相反,真正的辞职,以上帝的将是只有在我们有所需,切实表达我们的愿望在祈祷这样的事情做上帝的旨意似乎needful。 This earnestness is the element which makes the persevering prayer so well described in such parables as the Friend at Midnight (Luke 11:5-8), or, the Widow and the Unjust Judge (Luke 18:2-5), and which ultimately obtains the precious gift of perseverance in grace.这语重心长的元素,这使得锲而不舍的祷告,所以在这样的比喻形容在午夜(路加福音11:5-8)的朋友,或寡妇和不公正的法官(路加福音18:2-5),并最终在宽限期获得珍贵的礼物毅力。

Attention in Prayer在祈祷注意事项

Finally, attention is of the very essence of prayer.最后,值得注意的是祈祷的本质。As an expression of sentiment emanating from our intellectual faculties prayer requires their application, ie attention.作为知识产权学院从我们的祈祷产生情绪的表达,要求他们的应用程序,即注意。As soon as this attention ceases, prayer ceases.尽快停止这种关注,祈祷不再。To begin praying and allow the mind to be wholly diverted or distracted to some other occupation or thought necessarily terminates the prayer, which is resumed only when the mind is withdrawn from the object of distraction.要开始祈祷,让心灵得到完全转移或分心到其他一些职业或思想不一定终止祈祷,这是分心的对象,只有当心灵撤回恢复。 To admit distraction is wrong when one is obliged to apply oneself to prayer; when there is no such obligation, one is at liberty to pass from the subject of prayer, provided it be done without irreverence, to any other proper subject.要承认分心是错误的,当一个人不得不申请自己祈祷时,有没有这样的义务,一个是通过祷告的主题,只要它没有不敬,任何其他适当的主体的自由。 This is all very simple when applied to mental prayer; but does vocal prayer require the same attention as mental,-in other words, when praying vocally must one attend to the meaning of words, and if one should cease to do so, would one by that very fact cease to pray?这是都非常简单,适用于精神祈祷,但声带祈祷需要的换句话说,精神,同样的重视,在祈祷时声援必须参加的话的意思,如果要停止这样做,会停止祈祷,张女士? Vocal prayer differs from mental precisely in this that mental prayer is not possible without attention to the thoughts that are conceived and expressed whether internally or externally.声乐祈祷不同于正是在这种精神的,心理祈祷注意的构想,并表示不论内部或外部的想法也不是没有可能。Neither is it possible to pray without attending to thought and words when we attempt to express our sentiment in our own words; whereas all that is needed for vocal prayer proper is the repetition of certain words, usually a set form with the intention of using them in prayer.也不是祈祷没有出席的思想和文字,当我们试图在我们自己的话表达我们的情绪,而所有需要适当的声乐祈祷是重复某些词,通常与使用它们的意图形式在祈祷。 So long as the intention lasts, ie so long as nothing is done to terminate it or wholly inconsistent with it, so long as one continues to repeat the form of prayer, with proper reverence in disposition and outward manner, with only this general purpose of praying according to the prescribed form, so long as one continues to pray and no thought or external act can be considered a distraction unless it terminate our intention, or by levity or irreverence be wholly inconsistent with the prayer.所以只要用心持续这么久,即没有终止或完全不一致,所以只要一个不断重复的祈祷的形式,在适当的崇敬之情处置和向外地仅此通用,祈祷按照规定的形式,只要作为一个继续祈祷,没有思想或外部行为可以被认为是一个分心,除非我们打算终止,或与祈祷是完全不一致的轻率或不敬。 Thus one may pray in the crowded streets where it is impossible to avoid sights and sounds and consequent imaginations and thoughts.因此,人们可能会在拥挤的街道,它是无法避免的景象和声音,随之而来的想象力和思想祈祷。

Provided one repeats the words of the prayer and avoids wilful distractions of mind to things in no way pertaining to prayer, one may through mental infirmity or inadvertence admit numerous thoughts not connected with the subject of the prayer, without irreverence.提供了一个重复的祈祷的话,避免故意分心的心态,在没有办法的事情,有关祈祷,人们可能会承认通过精神衰弱或粗心大意无数祈祷的主题无关的思想,没有不敬。 It is true, this amount of attention does not enable one to derive from prayer the full spiritual advantage it should bring; nay, to be satisfied with it as a rule would result in admitting distractions quite freely and wrongfully.这是真的,不使这种关注量从祈祷得到充分的精神优势,它应该带来不,要感到满意,作为一项规则将导致承认分心相当自由和错误。 For this reason it is advisable not only to keep the mind bent on praying but also to think of the purport of the prayer, and as far as possible to think of the meaning of some at least of the sentiments or expressions of the prayer.基于这个原因,建议不仅要保持的祈祷,心灵弯曲,但也认为祷告的主旨,并尽可能地认为至少有一些祷告的情绪或表达式的含义。 As a means of cultivating the habit, it is recommended, notably in the spiritual exercises of St. Ignatius, often to recite certain familiar prayers, the Lord's Prayer, the Angelical Salutation, the Creed, the Confiteor, slowly enough to admit the interval of a breath between the principal words or sentences, so as to have time to think of their meaning, and to feel in one's heart the appropriate emotions.培养习惯的一种手段,它是建议,特别是在圣依纳爵的精神锻炼,经常背诵一些熟悉的祷告,主祷文,天使的称呼,信条,Confiteor,慢慢地承认间隔一个主要的词或句子之间的气息,所以有时间去思考自己的意思,觉得,在一个人的心适当的情绪。 Another practice strongly recommended by the same author is to take each sentence of these prayers as a subject of reflection, not delaying too long on any one of them unless one finds in it some suggestion or helpful thought or sentiment, but then stopping to reflect as long as one finds proper food for thought or emotion, and, when one has dwelt sufficiently on any passage, finishing the prayer without further deliberate reflection (see DISTRACTION).强烈建议由同一作者的另一种做法是把这些祈祷的每个句子,作为反思的问题不会拖延太久,对其中任何一个,除非一个发现的一些建议或帮助的思想或情绪,但后来停止,以反映只要一发现思想或情感,适当的食物,当一个人住足够在任何通道,没有进一步讨论反射的情况下完成的祈祷(见分心)。

Necessity of Prayer祷告的必要性

Prayer is necessary for salvation.祈祷是必要的救赎。It is a distinct precept of Christ in the Gospels (Matthew 6:9; 7:7; Luke 11:9; John 16:26; Colossians 4:2; Romans 12:12; 1 Peter 4:7).这是基督在福音鲜明的信条(马太福音6:9; 7:7;路加福音11:9,约翰16时26分;歌罗西书4:2;罗马书12:12;彼得前书4:7)。The precept imposes on us only what is really necessary as a means of salvation.言教,我们对什么是真正的救赎手段的必要。 Without prayer we cannot resist temptation, nor obtain God's grace, nor grow and persevere in it.没有祈祷,我们无法抗拒的诱惑,也没有获得上帝的恩典,也成长和坚持。This necessity is incumbent on all according to their different states in life, especially on those who by virtue of their office, of priesthood, for instance, or other special religious obligations, should in a special manner pray for their own welfare and for others.这种必要性都根据不同国家生活中的责任,尤其是对这些人凭借他们的办公室,例如,祭司,或其他特殊的宗教义务,应该在一种特殊的方式为自己的福利,并为他人祈祷。 The obligation to pray is incumbent on us at all times.义务祷告是我们义不容辞的责任,在任何时候。"And he spoke also a parable, to them that we ought always to pray, and not to faint" (Luke 18:1); but it is especially pressing when we are in great need of prayer, when without it we cannot overcome some obstacle or perform some obligation; when, to fulfil various obligations of charity, we should pray for others; and when it is specially implied in some obligation imposed by the Church, such as attendance at Mass, and the observance of Sundays and feast-days. “他说话也是一则寓言,对他们,我们应该总是祈祷,不昏”(路加福音18:1);但它是特别迫切时,我们非常需要的祈祷,没有它,我们不能克服一些障碍或履行某些义务时,履行各项义务的慈善,我们应该为他人祈祷;当它是专门暗示如出席弥撒的教堂,并遵守星期日和节日天所规定的一些义务。 This is true of vocal prayer, and as regards mental prayer, or meditation, this, too, is necessary so far as we may need to apply our mind to the study of Divine things in order to acquire a knowledge of the truths necessary for salvation.这是真正的声乐祈祷,至于精神祈祷,或沉思,这也是必要的,到目前为止,我们可能需要神圣的东西的研究,在适用于我们的头脑,为了获得一个必要的救赎真理的知识。

The obligation to pray is incumbent on us at all times, not that prayer should be our sole occupation, as the Euchites, or Messalians, and similar heretical sects professed to believe.义务祷告是我们义不容辞的责任,在任何时候,不就是祈祷应该是我们唯一的职业,因为Euchites,Messalians,和类似的邪教宣称相信。 The texts of Scripture bidding us to pray without ceasing mean that we must pray whenever it is necessary, as it so frequently is necessary; that we must continue to pray until we shall have obtained what we need.招标我们没有停止祈祷经文文本的意思是,我们必须祈祷只要有必要,因为它经常是必要的,我们必须继续祈祷,直到我们必须获得我们所需要的。 Some writers speak of a virtuous life as an uninterrupted prayer, and appeal to the adage "to toil is to pray" (laborare est orare).有些作家发言作为不间断的祷告的良性生活,并呼吁格言“劳碌是祈祷”(laborare EST orare)。This does not mean that virtue or labour replaces the duty of prayer, since it is not possible either to practise virtue or to labour properly without frequent use of prayer.这并不意味着美德或劳工取代祷告的责任,因为它是不可能的实践美德或劳工不频繁使用的祈祷正确。The Wyclifites and Waldenses, according to Francisco Suárez, advocated what they called vital prayer, consisting in good works, to the exclusion even of all vocal prayer except the Our Father.根据弗朗西斯科苏亚雷斯,Wyclifites和瓦勒度派,主张他们所谓的重要的祈祷,组成的优秀作品,甚至排斥所有声乐祈祷,但我们的父亲。 For this reason Francisco Suárez does not approve of the expression, though St. Francis de Sales uses it to mean prayer reinforced by work, or rather work which is inspired by prayer.出于这个原因,弗朗西斯科苏亚雷斯不批准的表达,但圣弗朗西斯德销售,使用它的意思工作,或者更确切地说,这是祈祷的启发的工作加强祈祷。 The practice of the Church, devoutly followed by the faithful, is to begin and end the day with prayer; and though morning and evening prayer is not of strict obligation, the practice of it so well satisfies our sense of the need of prayer that neglect of it, especially for a long time is regarded as more or less sinful, according to the cause of the neglect, which is commonly some form of sloth.虔诚忠实的教会,实践,开始和结束的祷告的一天;虽然早上和傍晚的​​祈祷是没有严格的义务,它的做法,以及满足我们的需要祈祷,忽视感它很长一段时间,特别是被视为更多或更少有罪的,忽视的原因,这通常是某种形式的懒惰。

Vocal Prayer声乐祈祷

Prayer may be classified as vocal or mental, private or public.可分为声乐或精神,私人或公共祈祷。 In vocal prayer some outward action, usually verbal expression, accompanies the internal act implied in every form of prayer.在声乐祈祷一些外在的行动,通常是口头表达能力,伴随着内部的行为隐含在每一个祈祷的形式。This external action not only helps to keep us attentive to the prayer, but it also adds to its intensity.这种外部的行动不仅有助于保持我们周到的祈祷,但它也增加了它的强度。Examples of it occur in the prayer of the Israelites in captivity (Exodus 2:23); again after their idolatry among the Chanaanites (Judges 3:9); the Lord's Prayer (Matthew 6:9); Christ's own prayer after resuscitating Lazarus (John 11:41); and the testimonies in Heb., v, 7, and xiii, 15, and frequently we are recommended to use hymns, canticles, and other vocal forms of prayer.它的例子发生在圈养(出埃及记2:23)以色列人的祈祷;后再次他们的偶像崇拜之中Chanaanites(法官3:9);主祷文(马太福音6:9);基督自己的祈祷后复苏拉撒路(约翰11时41分);在HEB,V,7,15,和第十三和频繁,我们建议使用赞美诗,canticle的,和其他的声乐形式的祈祷的证词。 It has been common in the Church from the beginning; nor has it ever been denied, except by the Wyclifites and the Quietists.在教会从一开始就已经共同的;也从未被拒绝除由Wyclifites和静修主义。The former objected to it as unnecessary, as God does not need our words to know what goes on in our souls, and prayer being a spiritual act need be performed by the soul alone without the body.前者反对不必要的,因为上帝并不需要我们的话,知道在我们的灵魂,和祈祷的一种精神行为需要单独进行身体没有灵魂。The latter regarded all external action in prayer as an untoward disturbance or interference with the passivity of the soul required, in their opinion, to pray properly.后者视为突发干扰或干扰所需要的灵魂被动外部动作​​都在祈祷,在他们看来,正确祈祷。It is obvious that prayer must be the action of the entire man, body as well as soul; that God who created both is pleased with the service of both, and that when the two act in unison they help instead of interfering with one another's activities.这是明显的,祷告必须是在整个的人,身体以及灵魂的作用;,上帝谁创建两个是高兴双方的服务,和,时的齐声两个行为他们,而不是干涉彼此的活动,帮助。 The Wyclifites objected not only to all external expression of prayer generally, but to vocal prayer in its proper sense, viz.Wyclifites反对不仅所有​​祈祷的外在表现一般,但在其真正意义上的,即声乐祈祷。Prayer expressed in set form of words, excepting only the Our Father.祷告设置文字形式表示,只有我们的父亲除外。The use of a variety of such forms is sanctioned by the prayer over the first-fruits (Deuteronomy 26:13).使用多种等形式认可的祈祷在第一水果(申命记26:13)。If it be right to use one form, that of the Our Father, why not others also?如果是使用权的一种形式,我们的父亲,为什么不是其他人也? The Litany, Collective and Eucharistic prayers of the early Church were surely set forms, and the familiar daily prayers, the Our Father, Hail Mary, Apostles' Creed, Confiteor, Acts of Faith, Hope, and Charity, all attest the usage of the Church in this respect and the preference of the faithful for such approved forms to others of their own composition.祷文,早期教会的集体和圣体圣事祈祷,一定设置形式,熟悉的每日祈祷,我们的父亲,圣母经,使徒信经,Confiteor,信仰的行为,希望,和慈善事业,都证明的用法教会在这方面和忠实的他人对自己构成等经核准的偏好。

Postures in Prayer姿势在祈祷

Postures in prayer are also an evidence of the tendency in human nature to express inward sentiment by outward sign.在祈祷的姿势也人性化倾向的证据来表达向外签署向内情绪。Not only among Jews and Christians, but among pagan peoples also, certain postures were considered appropriate in prayer, as, for instance, standing with arms raised among the Romans.不仅在犹太人和基督徒,但也异教民族之间,某些姿势被认为是适当的在祈祷,因为,例如,与罗马人之间提出的武器。The Orante indicates the postures favoured by the early Christians, standing with hands extended, as Christ on the Cross, according to Tertullian; or with hands raised towards heaven, with bowed heads, or, for the faithful, with eyes raised toward heaven, and, for the catechumens, with eyes bent on the earth; prostration, kneeling, genuflection, and such gestures as striking the breast are all outward signs of the reverence proper for prayer, whether in public or private. Orante表明早期的基督徒青睐的姿势,站立双手伸直,如同基督在十字架上,根据特土良;或走向天堂,耷拉着头,或忠实,眼睛向天提出,提出的双手,和慕道眼睛,弯曲在地球上;虚脱,跪,膜拜,醒目的乳房的这种姿态祈祷适当的崇敬所有向外的迹象,无论是在公共或私人。

Mental Prayer心理祈祷

Meditation is a form of mental prayer consisting in the application of the various faculties of the soul, memory, imagination, intellect, and will, to the consideration of some mystery, principle, truth, or fact, with a view to exciting proper spiritual emotions and resolving on some act or course of action regarded as God's will and as a means of union with Him.禅修是一种精神的灵魂,记忆,想象,智力各院系的应用组成的祈祷,而且,考虑到有些神秘,原则,真理或事实,以期到令人兴奋的适当的精神情绪和神的意志和作为联盟与他的手段的一些行为或行动视为当然的解决。 In some degree or other it has always been practised by God-fearing souls.它在一定程度上或其他一直实行由敬畏上帝的灵魂。There is abundant evidence of this in the Old Testament, as, for instance, in Ps.在旧约,因为,例如PS,这是有大量的证据。 xxxviii, 4; lxii, 7; lxxvi, 13; cxviii throughout; Ecclus., xiv, 22; Is., xxvi, 9; lvii, 1; Jer., xii, 11.三十八,4; LXII,7; LXXVI,13; cxviii整个Ecclus,第十四条,22;,26,9;。LVII,1;哲,第十二章,11。In the New Testament Christ gave frequent examples of it, and St. Paul often refers to it, as in Eph., vi, 18; Col., iv, 2; I Tim., iv, 15; I Cor., xiv, 15.在新约中基督了频繁的例子,它和圣保罗它通常是指,在弗,六,18。上校,四,2,我添,四,15;我肺心病,第十四条,。 15。 It has always been practised in the Church.它一直在教会中实行。Among others who have recommended it to the faithful as Chrysostom in his two books on prayer, as also in his "Hom. xxx in Gen."成也人在已建议它作为金口在他的两个祈祷书友们,在他的“XXX在将军的坎。”and "Hom. vi. in Isaiam"; Cassian in "Conference ix"; St. Jerome in "Epistola 22 ad Eustochium"; St. Basil in his "Homily on St. Julitta, M.", and "In regular breviori", 301; St. Cyprian, "In expositione orationis dominicalis"; St. Ambrose, "De sacramentis", VI, iii; St. Augustine, "Epist. 121 ad Probam", cc.和“坎六中Isaiam。”;在“会议IX”卡西安;圣“Epistola 22 Eustochium”杰罗姆;圣“在他的”讲道圣Julitta M“,和”定期breviori罗勒301圣塞浦路斯,“ex​​positione orationis dominicalis”圣刘汉铨,“德sacramentis”三,六,圣奥古斯丁“。Epist 121广告Probam”,CC。v, vi, vii; Boctius, "De spiritu et anima", xxxii; St. Leo, "Sermo viii de jejunio"; St. Bernard, "De consecratione'", I, vii; St. Thomas, II-II, Q. lxxxiii, a.五,六,七; Boctius,“德spiritu等灵魂”,三十二;圣利奥,“Sermo第八jejunio”;圣伯纳德,“德consecratione”,我,七;圣托马斯,II - II,问:LXXXIII,A.2.2。

The writings of the Fathers themselves and of the great theologians are in large measure the fruit of devout meditation as well as of study of the mysteries of religion.的父亲和伟大的神学家的著作,在很大程度上虔诚的冥想的成果,以及研究宗教的奥秘。There is, however, no trace of methodical meditation before the fifteenth century.然而,有没有有条不紊冥想前15世纪的跟踪。Prior to that time, even in monasteries, no regulation seems to have existed for the choir or arrangement of subject, the order, method, and time of the consideration.在此之前,即使是在寺院,没有监管似乎已经存在的主体,合唱团或安排的顺序,方法,和时间的考虑。From the beginning, before the middle of the twelfth century, the Carthusians had times set apart for mental prayer, as appears from Guigo's "Consuetudinary", but no further regulation.从一开始,前十二世纪中叶,Carthusians时间设置除了精神祈祷,为Guigo的“习俗”,但没有进一步的调控出现。 About the beginning of the sixteenth century one of the Brothers of the Common Life, Jean Mombaer of Brussels, issued a series of subjects or points for meditation.关于16世纪的共同生活,让布鲁塞尔Mombaer兄弟开始,出台了一系列科目或冥想点。The monastic rules generally prescribed times for common prayer, usually the recitation of the Office, leaving it to the individual to ponder as he might on one or other of the texts.共同祈祷寺院的规则一般规定的时间,平时背诵的办公室,把它留给个人的思考,他可能在一个或其他的文本。Early in the sixteenth century the Dominican chapter of Milan prescribed mental prayer for half an hour morning and evening.早在十六世纪米兰规定的半小时,早上和傍晚的​​精神祈祷多米尼加章。Among the Franciscans there is record of methodical mental prayer about the middle of that century.其中方济有记录有条不紊精神祈祷有关的世纪中叶。Among the Carmelites there was no regulation for it until Saint Theresa introduced it for two hours daily.其中加尔默罗有没有为它的调节,直到圣特雷莎介绍,每天两小时。Although Saint Ignatius reduced meditation to such a definite method in his spiritual exercises, it was not made part of his rule until thirty years after the formation of the Society.虽然圣依纳爵减少冥想他的精神,这样一种明确的方法,它是不是他的统治,直到30年后形成的社会的一部分。His method and that of St. Sulpice have helped to spread the habit of meditating beyond the cloister among the faithful everywhere.他的方法和圣叙尔皮斯帮助蔓延打坐的习惯,超越无处不在回廊之间的忠实的。

Methods of Meditation禅修的方法

In the method of St. Ignatius the subject of the meditation is chosen beforehand, usually the previous evening.在圣依纳爵的方法,冥想的主题是事先选定,通常是前一天晚上。It may be any truth or fact whatever concerning God or the human soul, God's existence, His attributes, such as justice, mercy, love, wisdom, His law, providence, revelation, creation and its purpose, sin and its penalties, death, creation and its purpose, sin and its penalties, death, judgment, hell, redemption, etc. The precise aspect of the subject should be determined very definitely, otherwise its consideration will be general or superficial and of no practical benefit.任何真理或实际上任何关于上帝或的人类灵魂,神的存在,他的属性,如正义,怜悯,爱,智慧,他的律师,普罗维登斯,启示,创作和它的目的,罪和其刑罚,死亡,仍在创建和它的目的,罪及其刑罚,死刑,判决,地狱,赎回等精确的主体方面,应十分肯定地确定,否则将审议一般或肤浅,没有实际的好处。 As far as possible its application to one's spiritual needs should be foreseen, and to work up interest in it, as one retires and rises, one should recall it to mind so as to make it a sleeping and a waking thought.应当预见,尽可能其应用到一个人的精神需求和工作中的利益,作为一个退休的上升,人们应该记得它头脑,使一个沉睡和醒来思想。 When ready for meditation, a few moments should be given to recollecting what we are about to do so as to begin with quiet of mind and deeply impressed with the sacredness of prayer.当您准备冥想几分钟应给予想起什么,我们这样做,开始与安静的心态和深深的祈祷的神圣印象深刻。A brief act of adoration of God naturally follows, with a petition that our intention to honour Him in prayer may be sincere and persevering, and that every faculty and act, interior and exterior, may contribute to His service and praise.一个简单的行为自然神的崇拜如下了一份请愿书,我们打算履行他在祈祷的可能是真诚和不屈不挠,和每一个教师和行为,内部和外部,可能有助于他的服务和好评。 The subject of the meditation is then recalled to mind, and in order to fix the attention, the imagination is here employed to construct some scene appropriate to the subject, eg the Garden of Paradise, if the meditation be on Creation, or the Fall of Man; the Valley of Jehosaphat, for the Last Judgment; or, for Hell, the bottomless and boundless pit of fire.然后冥想的主题是回顾介意,并以固定的注意力,想象力是在这里主体适当兴建一些场景,如乐园,如果在创建冥想,或秋季人; Jehosaphat谷,最后的审判,或地狱,底火和无限的坑。This is called the composition of the place, and even when the subject of meditation has no apparent material associations, the imagination can always devise some scene or sensible image that will help to fix or recall one's attention and appreciate the spiritual matter under consideration.这就是所谓的组成的地方,甚至冥想的主题时,没有明显的材料协会,想象力总是可以设计一些场景或明智的形象,这将有助于修复或召回的关注和欣赏正在审议的精神问题。 Thus, when considering sin, especially carnal sin, as enslaving the soul, the Book of Wisdom, ix, 15, suggests the similarity of the body to the prison house of the soul: "The corruptible body is a load upon the soul, and the earthly habitation presseth down the mind that museth upon many things."因此,在考虑罪,特别是肉体的罪,奴役的灵魂,智慧,IX,15,书表明身体的灵魂的监狱内部的相似性:“腐朽的身体是灵魂的负载时,尘世居住下来的头脑presseth museth后,很多事情。“

Quite often this initial step, or prelude as it is called, might occupy one profitably the entire time set apart for meditation; but ordinarily it should be made in a few minutes.这最初的一步,因为它是所谓的前奏,往往可能会占用整个时间,除了冥想之一有利可图;但通常应该在几分钟内作出。 A brief petition follows for the special grace one hopes to obtain and then the meditation proper begins.一个简短的请愿书如下特殊的恩典,人们希望获得,然后开始冥想适当。The memory recalls the subject as definitely as possible, one point at a time, repeating it over if necessary, always as a matter of intimate personal interest, and with a strong act of faith until the intellect naturally apprehends the truth or the import of the fact under consideration, and begins to conceive it as a matter for careful consideration, reasoning about it and studying what it implies for one's welfare.内存回顾的主题为绝对可能的话,一点的时间,重复,如果有必要,作为一个亲密的个人利益的问题总是,并与一种信仰的强烈行为,直到自然智力逮捕真相或进口事实上,正在考虑之中,并开始构思它作为一个慎重考虑的问题,关于它的推理和研究它意味着一个人的福利。 Gradually an intense interest is aroused in these reflections, until, with faith quickening the natural intelligence one begins to perceive applications of the truth or fact to one's condition and needs and to feel the advantage or necessity of acting upon the conclusions drawn from one's reflections.一个强烈的兴趣逐渐在这些反射引起,直到,信仰加快开始,以感知的真理或事实上一个人的条件和需要的应用和感受到的优势,或根据自己的反射的结论行事的必要性的自然情报之一。 This is the important moment of meditation.这是冥想的重要时刻。The conviction that we need or should do something in accordance with our consideration begets in us desires or resolutions which we long to accomplish.根据我们在我们长的时间来完成我们的愿望或决议的考虑由此引发的信念,我们需要或应该做的事。It we are serious we shall admit of no self-deception either as to the propriety or possibility of such resolutions on our part.我们严重,我们应承认不自欺欺人,要么以适当或对我们的决议的可能性。No matter what it may cost us to be consistent, we shall adopt them, and the more we appreciate their difficulty and our own weakness or incapacity, the more we shall try to value the motives which prompt us to adopt them, and above all the more we shall pray for grace to be able to carry them out.不管什么成本我们是一致的,我们应采取他们,我们更了解他们的困难和我们自己的弱点或丧失工作能力,我们会尽力价值的动机,这促使我们采取更,以上所有我们更应为恩典祈祷能够贯彻落实。

If we are in earnest we shall not be satisfied with a superficial process.如果我们认真,我们将不能满足于表面的过程。In the light of the truth we are meditating, our past experience will come to mind and confront us perhaps with memory of failure in previous attempts similar to those we are considering now, or at least with a keen sense of the difficulty to be apprehended, making us more solicitous about the motives animating us and humble in petitioning God's grace.在我们沉思真理的光,我们过去的经验会浮现在脑海中,面对失败的记忆,我们现在正在考虑类似以前的尝试,我们也许,或者至少被逮捕的困难与敏锐的感觉,使我们更关心动画我们的动机和上访神的恩典谦卑殷勤。 These petitions, as well as all the various emotions that arise from our reflections, find expression in terms of prayer to God which are called colloquies, or conversations with Him.这些请愿书,以及所有的思考中出现的各种情绪,表达的祈祷上帝,这是所谓的colloquies,或与他交谈。They may occur at any point in the process, whenever our thoughts inspire us to call upon God for our needs, or even for light to perceive and appreciate them and to know the means of obtaining them.它们可能发生在任何点的过程中,每当我们的思想激励我们呼吁上帝为我们的需要,甚至对光线感知和欣赏他们,知道他们获得的手段。 This general process is subject to variations according to the character of the matter under consideration.根据正在审议的事项的性质,这是一般的过程是受变化。The number of preludes and colloquies may vary, and the time spent in reasoning may be greater or less according to our familiarity with the subject.前奏曲和colloquies的数量可能会有所不同,和推理中所花费的时间可能会或多或少根据我们熟悉的主题。There is nothing mechanical in the process; indeed, if analysed, it is clearly the natural operation of each faculty and of all in concert.没有什么机械在这个过程中,事实上,如果分析,显然是每个教师和所有的演唱会自然运作。Roothaan, who has prepared the best summary of it, recommends a remote preparation for it, so as to know whether we are properly disposed to enter into meditation, and, after each exercise, a brief review of each part of it in detail to see how far we may have succeeded.罗特汉,谁编写了它的最好概括,建议远程为它准备,所以知道我们是否妥善处置进入静心,每次锻炼后,详细的看到它的每一部分的简要回顾有多远,我们可能已经成功了。 It is strongly advised to select as a means of recalling the leading thought or motive or affection some brief memorandum, preferably couched in the words of some text of Scripture, the "Imitation of Christ", the Fathers of the Church, or of some accredited writer on spiritual things.强烈建议选择回顾的主导思想或动机或感情一些简短的备忘录,最好是在一些文字的经文,“模仿基督”,教会的神父,或一些认可的话表达的一种手段作家对精神的东西。 Meditation made regularly according to this method tends to create an atmosphere or spirit of prayer.沉思作出定期按这种方法往往会营造气氛或祈祷的精神。

The method in vogue among the Sulpicians and followed by the students in their seminaries is not substantially different from this. Sulpicians之间的时尚的方法,并在他们的神学院学生是不是从这个重大差异。According to Chenart, companion of Olier and for a long time director of the Seminary of St. Sulpice, the meditation should consist of three parts: the preparation, the prayer proper, and the conclusion.据Chenart,Olier和同伴的圣叙尔皮斯修院长时间主任,冥想应包括三个部分:准备,适当的祈祷,并得出结论。 By way of preparation we should begin with acts of adoration of Almighty God, of self-humiliation, and with fervent petition to be directed by the Holy Spirit in our prayer to know how to make it well and obtain its fruits.编制方式,我们应该开始与全能的神的崇拜行为,自我羞辱,和热切的请愿书,由圣灵在我们的祈祷,知道如何使得很好,并且获得它的果实。 The prayer proper consists of considerations and the spiritual emotions or affections that result from such considerations.祈祷适当的考虑和精神情绪或情感,从这种考虑的结果。Whatever the subject of the meditation may be, it should be considered as it may have been exemplified in the life of Christ, in itself, and in its practical importance for ourselves.无论冥想的主题可能,也应考虑,因为它可能已体现在基督的生命,这本身,并在其为自己的实际重要性。The simpler these considerations are the better.这些因素简单越好。A long or intricate course of reasoning is not at all desirable.长或复杂的推理过程是不可取的。When some reasoning is needed, it should be simple and always in the light of faith.当一些推理是必要的,它应该是简单的,始终在信仰的光照下。Speculation, subtlety, curiosity are all out of place.猜测,微妙,好奇心都格格不入。Plain, practical reflections, always with an eye to self-examination, in order to see how well or ill our conduct conforms to the conclusions we derive from such reflections, are by means to be sought.平原,反射的实际,始终与自我检查眼睛,才能看到我们的行为符合我们从这些反射中得到的结论或虐待,是由手段寻求。 The affections are the main object of the meditation.的喜爱冥想的主要对象。These are to have charity as their aim and norm.这些作为自己的目标和规范的慈善机构。They should be few, if possible, one only of such simplicity and intensity that it can inspire the soul to act on the conclusion derived from the consideration and resolve to do something definite in the service of God.他们应该是很少的,如果可能的话,这种简单性和强度,它可以激发灵魂的代价得出的结论采取行动,并决心在上帝的服务做的东西一定只。 To seek too many affections only distracts or dissipates the attention of the mind and weakens the resolution of the will.为了寻求太多的感情,只有分散或消散的心灵的关注,并削弱会的决议。If it be difficult to limit the emotions to one, it is not well to make much effort to do so, but better to devote our energies to deriving the best fruit we can from such as arise naturally and with ease from our mental reflections.如果它是一个很难限制的情绪,这是不能很好地作出很大的努力这样做,而是更好地投入我们的精力,如出现自然和缓解我们的心理反射产生的最佳水果,我们可以。 As a means of keeping in mind during the day the uppermost thought or motive of the meditation we are advised to cull a spiritual nosegay, as it is quaintly called, with which to refresh the memory from time to time.由于白天牢记的手段至上思想或冥想的动机,我们建议扑杀的精神花束,因为它是所谓古雅,与不时刷新内存。

Meditation carefully followed forms habits of recalling and reasoning rapidly and with some ease about Divine things in such a manner as to excite pious affections, which become very ardent and which attach us very strongly to God's will.沉思认真遵循迅速与一些神圣的东西在这种方式缓解的形式回顾和推理的习惯,以激发虔诚的感情,变得非常热烈,我们非常重视神的旨意强烈。 When prayer is made up chiefly of such affections, it is called by Alvarez de Paz, and other writers since his time, affective prayer, to denote that instead of having to labour mentally to admit or grasp a truth, we have grown so familiar with it that almost the mere recollection of it fills us with sentiments of faith, hope, charity; moves us to practise more generously one or other of the moral virtues; inspires us to make some act of self-sacrifice or to attempt some work for the glory of God.当祈祷主要是由这样的感情,这是所谓的阿尔瓦雷斯DE拉巴斯,和其他作家情感祈祷,因为他的时间,来表示,而不是劳动弱智承认或抓住一个真理,我们已经长大如此熟悉它罢了,它几乎是单纯的回忆,我们的信念,希望,慈善情操;移动我们更慷慨的一个或其他的道德实践,激励我们作出一些牺牲自我的行为,或尝试一些工作上帝的荣耀。 When these affections become more simple, that is, less numerous, less varied, and less interrupted or impeded by reasoning or mental attempts to find expression either for considerations or affections, they constitute what is called the prayer of simplicity by Bossuet and those who follow his terminology, of simple attention to one dominant thought or Divine object without reasoning on it, but simply letting it recur at intervals to renew or strengthen the sentiments which keep the soul united to God.当这些情感变得更加简单,就是少许多,那么多样,推理或精神试图找到考虑或情感的表达不中断或阻碍,它们构成了什么是所谓的波舒哀祈祷简单和那些遵循的他的术语,简单的注意一个主导思想或神圣对象没有它的推理,但只是让复发间隔,更新或加强的情操,保持灵魂团结上帝。

These degrees of prayer are denoted by various terms by writers on spiritual subjects, the prayer of the heart, active recollection, and by the paradoxical phrases, active repose, active quietude, active silence, as opposed to similar passive states; St. Francis de Sales called it the prayer of simple committal to God, not in the sense of doing nothing or of remaining inert in His sight, but doing all we can to control our own restless and aberrant faculties so as to keep them disposed for His action.通过各方面的作家主体精神,心祷,积极的回忆,和似是而非的短语,积极养神,活跃的宁静,积极的沉默,而不是类似的被动状态;圣弗朗西斯德祈祷这些度表示销售所谓简单拘押向上帝祈祷,而不是无所作为的意识,或者剩余的惰性在他的视线,但竭尽所能来控制我们自己的不安和异常的院系,以保持他们对他的行动处置。 By whatever name these degrees of prayer may be called, it is important not to confuse them with any of the modes of Quietism (see GUYON, MOLINOS), as also not to exaggerate their importance, as if they were absolutely different from vocal prayers and meditation, since they are only degrees of ordinary prayer.的名称可称为祈祷这些学位,重要的是不要混淆他们与清静无为的方式(见GUYON,MOLINOS),也不要夸大其重要性,因为如果他们是完全不同的声乐祈祷和冥想,因为他们是普通的祈祷只度。 With more than usual attention to the sentiment of a set form of prayer meditation begins; the practice of meditation develops a habit of centering our affections on Divine things; as this habit is cultivated, distractions are more easily avoided, even such as arise from our own varied and complex thoughts or emotions, until God or any truth or fact relating to Him becomes the simple object of our undisturbed attention, and this attention is held steadfast by the firm and ardent affection it excites.随着比平常要注意的祈祷冥想形式的情绪开始禅修开发了我们的感情围绕神圣的东西的习惯,这个习惯是耕地,心无旁骛更容易避免的,我们甚至如出现自己的多样和复杂的思想或情绪,直到上帝或任何有关他的真理或事实变得简单的对象我们不受干扰关注,注意保持坚定的坚定和殷切的感情,激发。 St. Ignatius and other masters in the art of prayer have provided suggestions for passing from meditation proper to these further degrees of prayer.圣依纳爵和其他在祷告艺术大师提供这些进一步程度的祈祷从冥想中传递正确的建议。In the "Spiritual Exercises" the repetition of previous meditations consists in affective prayer, and the exercises of the second week, the contemplations of the life of Christ, are virtually the same as the prayer of simplicity, which is in its last analysis the same as the ordinary practice of contemplation.在“神操”重复以往沉思包括在情感祈祷,和第二个星期的演习中,基督的生命的思索,是几乎一样简单的祈祷,在其最后的分析是相同的作为观照的通常做法。 Other modes of prayer are described under CONTEMPLATION; PRAYER OF QUIET.祈祷的其他模式下的沉思;安静的祈祷。

The classification of private and public prayer is made to denote distinction between the prayer of the individual, whether in or out of the presence of others, for his or for others needs, and all prayer offered officially or liturgically whether in public or in secret, as when a priest recites the Divine Office outside of choir.私人和公共的祈祷分类是指区分祈祷个人,无论是在或他人的存在,为自己或他人的需要,提供的所有祈祷正式或liturgically无论是在公开或秘密,作为一个牧师时背诵神圣的办公室外合唱团。 All the liturgical prayers of the Church are public, as are all the prayers which one in sacred orders offers in his ministerial capacity.所有教会的礼仪祈祷是公开的,是在一个神圣的订单在他的部长能力提供的所有的祈祷。 These public prayers are usually offered in places set apart for this purpose, in churches or chapels, just as in the Old Law they were offered in the Temple and in the synagogue.提供这些公共祈祷通常在设置除了用于此目的的地方,在教堂或教堂,就像在旧法,他们在寺庙和犹太教堂提供。Special times are appointed for them: the hours for the various parts of the daily Office, days of rogation or of vigil, seasons of Advent and Lent; and occasions of special need, affliction, thanksgiving, jubilee, on the part of all, or of large numbers of the faithful.特殊时期被任命为他们日常办公的各个部分,法律草案或守夜天,临期和四旬期季节小时;和特殊需要,痛苦,感恩,银禧的场合,对所有的部分,或大批的忠实。 (See UNION OF PRAYER.) (见祈祷联盟。)

Publication information Written by John J. Wynne.由约翰J.怀恩书面的公开信息。Transcribed by Thomas M. Barrett.转录由托马斯M巴雷特。Dedicated to Fr.专用神父。 Jim Poole, SJ The Catholic Encyclopedia, Volume XII.吉姆普尔,SJ天主教百科全书,第十二卷。Published 1911.发布1911年。 New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, June 1, 1911. Nihil Obstat,1911年6月1日。Remy Lafort, STD, Censor.人头马lafort,性病,检查员。Imprimatur.认可。+John Cardinal Farley, Archbishop of New York+约翰farley枢机主教,大主教纽约

Bibliography参考书目

ST. ST。THOMAS, II-II, Q. lxxxiii; SUAREZ, De oratione, I, in De religione, IV; PESCH, Praelectiones dogmaticae, IX (Freiburg, 1902); ST.托马斯,二二,问:LXXXIII;苏亚雷斯,德oratione,我在德religione,第四;佩施,Praelectiones dogmaticae,IX(弗赖堡,1902年); ST。BERNARD, Scala claustralium, attributed to St. Augustine under the title of Scala paradisi in volume IX among his works; ROOTHAAN, The Method of Meditation (New York, 1858); LETOURNEAU, Methode d'oraison mentale du seminaire de St-Sulpice (Paris, 1903); Catechism of the Council of Trent, tr.陈智思,斯卡拉claustralium,归因于圣奥古斯丁,他的作品中,下卷第九标题斯卡拉paradisi;罗特汉,冥想法(纽约,1858);莱图尔诺,梭德oraison mentale杜SEMINAIRE DE圣叙尔皮斯(巴黎,1903年); TR安理会的遄达,教义问答。DONOVAN (Dublin, sd); POULAIN, The Graces of Interior Prayer (St. Louis, 1911); CAUSADE, Progress in Prayer, tr.多诺万(都柏林,SD); POULAIN,内政部祈祷(圣路易斯,1911年)的增光; CAUSADE,在祈祷的进展,TR。 SHEEHAN (St. Louis); FISHER, A Treatise on Prayer (London, 1885); EGGER, Are Our Prayers Heard?希恩(圣路易斯);稳,一个祷告(伦敦,1885年)论; EGGER,听到我们的祷告?(London, 1910); ST.(伦敦,1910年); ST。FRANCIS DE SALES, Treatise of the Love of God (tr. London, 1884); ST.弗朗西斯德销售,神的爱(编辑部伦敦,1884年)论; ST。PETER OF ALCANTARA, A Golden Treatise on Mental Prayer (tr. Oxford, 1906); FABER, Growth in Holiness (London, 1854).彼得是阿尔坎塔拉黄金论心理祈祷(编辑部牛津,1906年); FABER,生长在圣洁(伦敦,1854年)。Among the many books of meditation, the following may be mentioned: AVANCINI, Vita et doctrina Jesu Christi ex quatuor evangeliis collectae (Paris, 1850); DE PONTE, Meditationes de praecipuis fidei nostrae mysteriis (St. Louis, 1908-10), tr., Meditations on the Mysteries of Holy Faith (London, 1854); GRANADA, Meditations and Contemplations (New York, 1879); LANCICIUS, Pious Affections towards God and the Saints (London, 1883); SEGNERI, The Manna of the Soul (London, 1892); ST.在冥想的许多书籍,以下可能会提到:AVANCINI,VITA等doctrina Jesu斯蒂前quatuor evangeliis collectae(巴黎,1850年); PONTE Meditationes praecipuis fidei nostrae mysteriis(圣路易斯,1908年至19​​10年),TR格拉纳达,沉思和思索(纽约,1879年); LANCICIUS,对神的虔诚的情感和圣徒(伦敦,1883年); SEGNERI,灵魂的甘露,沉思之谜的神圣信仰(伦敦,1854年);(伦敦,1892年); ST。JOHN BAPTIST DE LA SALLE, Meditations for Sundays and Festivals (New York, 1882); BELLORD, Meditations (London); LUCK, Meditations; CHALLONER, Considerations upon Christian Truths and Christian Doctrines (Philadelphia, 1863); CLARKE, Meditations on the Life, Teaching and Passion of Jesus Christ (New York, 1901); HAMON, Meditations for all the Days in the Year (New York, 1894); MEDAILLE, Meditations on the Gospels, tr.喇沙利永浸信,星期日和节日(纽约,1882年)的沉思; BELLORD,沉思(伦敦);运气,沉思; CHALLONER,呼吁基督教真理和基督教教义的注意事项(费城,1863年);克拉克,对生命的沉思教学和激情耶稣基督(纽约,1901年);阿蒙,在本年度所有的日子“(纽约,1894年); MEDAILLE的沉思,沉思的福音,TR。EYRE (New York, 1907); NEWMAN, Meditations and Devotions (New York, 1893); WISEMAN, Daily Meditations (Dublin, 1868); VERCRUYSSE, Practical Meditations (London).爱“(纽约,1907年);纽曼沉思和奉献(纽约,1893年);怀斯曼,每日沉思(都柏林,1868年); VERCRUYSSE,实用的沉思”(伦敦)。



Also, see:此外,见:
Lord's Prayer主祷文
Society of Friends (Quakers)社会上的朋友(贵格会)
Book of Common Prayer本书的共同祈祷
Rosary 念珠

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