The Society of Jesus, the largest Roman Catholic religious order, whose members are called Jesuits, was founded by Saint Ignatius Loyola. Noted for its discipline, based on the Spiritual Exercises of Ignatius, and for its lengthy training period of as much as 15 years, the society is governed by a general who lives in Rome. 社会上的耶稣，最大的罗马天主教的宗教秩序，其成员是所谓的耶稣会士，是由圣依纳爵罗耀拉。指出，其纪律的基础上，精神文明演习的主教，并为它的冗长训练期高达15年，社会是由一个普通的人生活在罗马。 Jesuits do not wear a special habit and are not subject to local ecclesiastical authority.耶稣会士不佩戴一个特殊的习惯，而且不会受当地教会权威。 Professed members are bound by a vow of obedience to the pope.自称成员都遵守一整套发誓服从教宗。
The Jesuits began as a group of seven men who as students in Paris took (1534) vows of poverty and chastity.耶稣会士开始作为一个集团的七名男子，他们作为学生，在巴黎举行（ 1534 ）誓言贫穷和贞洁。 Ordained as priests, they placed themselves at the disposal of the pope, Paul III, who gave formal approval to the society in 1540.祝圣为神父，他们置于自己的处置教皇保罗三世获得了正式批准，向社会在第1540号决议。 Ignatius became (1541) its first general.伊格成为（第1541 ） ，其第一项一般性。 The order grew so rapidly that at Ignatius's death (1556) the little band had expanded to nearly a thousand persons.该命令的增长如此之迅速，在伊格之死（ 1556 ） ，小乐队已扩大到将近一千人。
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When the Counter Reformation was launched, the Jesuit order was its driving force.当反改革展开后，耶稣会是其动力。 During the Council of Trent, several Jesuits, notably Diego Lainez, served as theologians.在安理会的遄达，几位耶稣会士，特别是迭戈lainez ，充当神学家。 The English mission, a bold attempt to reclaim England for Catholicism during the reign (1558 - 1603) of Elizabeth I, was led by Edmund Campion and included the poet Robert Southwell.英文使命，大胆尝试，以索回英国天主教统治期间（ 1558 -1 603）的伊丽莎白一世，率领由何厚铧c ampion，其中包括诗人罗伯特s outhwell。 Jesuits established schools in almost every important European city and were leaders in education until the 18th century.耶稣会学校，几乎在每一个重要的欧洲城市和单位领导在教育，直到18世纪。 Members of the society taught the sons of leading families and served as spiritual advisors to kings.社会成员的教导儿子的领导家属，并作为精神文明顾问国王队。
Because of the extent of the Jesuits' influence, powerful forces opposed them - forces composed of such unlikely allies as Blaise Pascal and the Jansenists, Voltaire, the Bourbon monarchs of France and Spain, and certain cardinals at the Vatican.由于程度的耶稣会的影响力，强大的力量反对他们-部队等部分组成不大可能盟国布莱斯帕斯卡尔和詹森教徒，伏尔泰，波旁王朝君主的法国和西班牙，以及某些枢机主教在梵蒂冈。 These forces were instrumental in bringing about the suppression of the society (1773) by Pope Clement XIV.这些部队分别在使关于制止社会（ 1773年）由教皇克莱门特十四。 Among the members of the order at that time was John Carroll, who later became the first Roman Catholic bishop in the United States.各成员之间的命令，在当时的约翰卡洛尔，后来成为第一个罗马天主教的主教在美国。
. The Jesuit order was reestablished (1814) by Pope Pius VII and resumed its work. 。耶稣命令是重新确立（ 1814年）由教宗比约七和恢复其工作。 Jesuit schools and universities, such as Georgetown, Fordham, and Saint Louis in the United States, were opened. In Europe, Jesuit traditions of learning were continued by the Bollandists, who were charged with compiling the lives of the saints; the Jesuits also published several periodicals and journals.耶稣会学校和大学，如乔治敦大学，福德姆，圣路易斯，在美国，被打开， 在欧洲，耶稣会的传统，学习继续由bollandists ，他们被落案控以编纂圣人们的生命;耶稣会还出版几个期刊和期刊。 Members of the order were in the forefront of many social and theological movements; several others undertook scientific pursuits, such as the study of earthquakes.委员对程序问题，在最前列的许多社会和神学运动;其他几个答应科学的追求，如以研究地震。 Among noted modern Jesuits are the poet Gerard Manley Hopkins, the paleontologist Pierre Teilhard de Chardin, John LaFarge (1880 - 1963), who worked for interracial justice, and the theologian John Courtney Murray.其中指出，现代耶稣是诗人热拉尔曼利霍普金斯，古生物皮埃尔德日进，约翰拉法基（ 1880年-1 963年） ，工作，为跨种族，司法和神学家约翰州最高法院默里。
Cyprian Davis塞浦路斯戴维斯
Bibliography
参考书目
W Bangert, A
History of the Society of Jesus (1986); M Barthel, The Jesuits (1984); C Hollis,
The Jesuits (1968).瓦特bangert ，一个历史的，社会的耶稣（ 1986 ） ;米巴歇尔，耶稣会士（ 1984条） ，
c霍利斯，耶稣会士（ 1968 ） 。
The Society of Jesus (Jesuits) are a monastic order founded by Ignatius of Loyola and approved as a Roman Catholic religious order in 1540.社会上的耶稣（耶稣）是一个寺院的命令成立，由伊格的罗耀拉，并批准为罗马天主教的宗教秩序，在第1540号决议。 The Jesuits are classified as mendicant clerks regular.耶稣被列为乞讨书记员定期。 Unlike most earlier orders there is no parallel branch for women.不同于大多数先前的订单是没有平行分会，为妇女。
In 1534 Loyola and six companions, all students of theology at the University of Paris, took vows of poverty and chastity and promised to devote their lives to missionary work in Palestine if that were possible.在第1534罗耀拉和6个同伴，但所有学生的神学，在巴黎大学代为誓言贫穷和贞洁，并许诺将投入自己的生命传教工作，在巴勒斯坦，如果可能的。 Since war between Venice and the Ottoman Empire kept them from Palestine, they began preaching, teaching catechism, and doing various charitable works in the cities of northern Italy.自从战争与威尼斯和奥斯曼帝国保持他们从巴勒斯坦后，他们开始传道，教理讲授，并做各种慈善工程，在城市中的意大利北部。 Gradually they gathered new recruits, and since they wished to give permanent structure to their way of life, they sought approval from Pope Paul III as a religious order.渐渐，他们聚集在新聘人员，因为他们希望能永久性结构，以他们的生活方式，他们寻求批准，由教宗保禄三世为一个宗教秩序。 Initially membership was restricted to sixty professed priests, but this was soon lifted, and the popes conferred many privileges on the new order and relied on it for many special tasks, including diplomatic missions to Ireland, Sweden, and Russia.最初的成员资格限制，六十名自称牧师，但这个很快就被取消，教宗赋予许多特权，就新秩序，并依赖于它的许多特殊任务，其中包括外交使团，以爱尔兰，瑞典和俄罗斯等国。 Jesuit - professed fathers take a special vow of obedience to the pope.耶稣-自称父亲采取特殊发誓服从教宗。
Loyola was elected the first superior general in 1540 and spent his remaining years directing the new order and writing its Constitutions.罗耀拉当选为第一优于一般在第1540号决议，并花了他的余年导演的新秩序，并书面说明其宪法。 The new order had several distinctive features.新的秩序有几个鲜明的特点。 The superior general is elected for life and appoints all subordinate superiors, hence the Jesuits are highly centralized.上级一般是由选举产生的生命，并任命所有下属的上司，因此，耶稣是高度集中统一的。 Obedience is especially stressed.顺从是特别强调。 There is no distinctive religious habit or uniform, such as earlier orders had, no special fasts or bodily austerities, no common singing of the divine office.有没有独特的宗教习惯或制服，如早前定单，没有特别的斋戒或身体austerities ，没有共同歌唱的神圣办公室。 Loyola demanded that recruits be carefully selected and trained and that those who did not measure up be dismissed.洛约拉要求新兵仔细挑选和培训那些没有测量了被开除。 Later the training normally lasted fifteen years.后来培训通常历时十五年。 Two years at the beginning (novitiate) and a year at the end of the training (tertianship) were devoted to the spiritual development of the members in contrast to a one year novitiate in the old orders.两年，在一开始（ novitiate ） ，并每年举行集训结束（ tertianship ）专门用于精神文明的发展，委员们相比之下，一一年novitiate在旧命令。
Since the Jesuits were to be active in working with outsiders, monastic discipline had to be interiorized by vigorous training.自从耶稣被积极同外界，寺院的纪律，都必须interiorized严厉的训练。 Loyola's Spiritual Exercises shaped the Jesuits' interior life, and one hour's private meditation daily has been mandatory for most of the order's history.罗耀拉的神操塑造了耶稣会'内部生活，一小时的私人冥想每天已强制大部分的秩序的历史。 The Jesuits were in the forefront in spreading systematic meditation, a characteristic of Counter Reformation piety.耶稣会士在全国前列传播系统打坐，有一个特点，反改革的虔诚。 For the Jesuit, prayer and activity were to be mutually reinforcing.为耶稣会，祈祷和活性，以达到互惠互利，相辅相成的。 Popularization of the Spiritual Exercises in the retreat movement has been a major contemporary Jesuit apostolate; as many as five million Catholics annually make retreats.普及精神演习中，进退运动已经成为一个重要的当代耶稣使徒;多达五百万天主教徒每年使务虚会。
Loyola stressed quality rather than quantity, but the Society of Jesus grew rapidly.罗耀拉强调质量而不是数量，但社会上的耶稣快速增长。 There were about a thousand Jesuits by the founder's death in 1556, mainly in Spain, Italy, and Portugal, but also in France, Germany, and Belgium, as well as missionaries in India, Africa, and Latin America.有大约1000名耶稣会士，由创办人的死在1556年，主要是在西班牙，意大利和葡萄牙，而且在法国，德国和比利时，以及传教士在印度，非洲和拉丁美洲。 By 1626 there were 15,544 Jesuits.由1626年有15544名耶稣会士。 Growth was steady but somewhat slower until 1773 when Clement XIV, under pressure from the Bourbon monarchs of France, Spain, and Naples, suppressed the society.增长平稳，但有点慢，直到1773年，当克莱门特十四的压力下，从波旁王朝君主的法国，西班牙和那不勒斯，压抑的社会。 A few Jesuit houses survived in Prussia and Russia where the monarchs refused to promulgate the suppression.数耶稣房子存活在普鲁士和俄罗斯那里君主拒绝颁布了镇压。 In 1814 Pius VII restored the Jesuits worldwide. 1814年比约七，恢复了耶稣会士在全世界。 Despite being exiled from most European Catholic countries at one time or another, the Jesuits grew steadily in numbers during the next hundred years and peaked at 36,038 in 1964.尽管被流放，从大多数欧洲天主教国家，在同一时间或那样的耶稣会稳步增长，在数量，在未来一百年，并达到最高峰36038于1964年。 Membership declined after the Second Vatican Council, reaching 27,027 in 1981 with roughly one third in Europe, one third in the United States and Canada, and one third in Asia, Africa, and Latin America.会员国拒绝后，梵蒂冈第二届大公会议，达到了27027 ，在1981年，大约有三分之一在欧洲，三分之一在美国和加拿大，三分之一在亚洲，非洲和拉丁美洲。
Education quickly became the largest single Jesuit apostolate.教育迅速成为最大的单一耶稣使徒。 Loyola supervised the founding of a dozen colleges in the order's first decade.罗耀拉督战，成立了十几个学院，在该命令的第一个十年。 By 1626 the Jesuits directed five hundred colleges or seminaries, a number which nearly doubled by the mideighteenth century.由1626年耶稣会针对500高校或修院，这一数字几乎增加了一倍，由mideighteenth世纪。 Most of the Jesuit colleges approximated modern prep schools, but some were full fledged universities.大部分的耶稣会学院近似现代预备学校，但有些是正式的大学。 During the seventeenth and eighteenth centuries a high percentage of educated Catholic males, particularly the nobility, were graduates of these schools.在十七世纪和十八世纪相当高比例的受教育的天主教男性，尤其是贵族，毕业的这些学校。 The basic charter of these schools was the Ratio Studiorum (the Plan of Studies) of 1599, which tried to purify and simplify Renaissance humanism.基本宪章，这些学校是比studiorum （该计划的研究）的第1599 ，它试图以净化和简化文艺复兴时期的人文精神。 Classical languages and literatures and religion provided the core curriculum with Aristotelian philosophy for advanced students.古典语言和文学，宗教等提供了核心课程与亚里斯多德哲学为先进学生。 Attendance was compulsory and a planned curriculum carried students forward step by step in rod was largely replaced by friendly rivalry as a stimulus to study.出席是强制性的和有计划的课程进行学生按部就班，在棒，主要是取代友好竞争以刺激经济研究。
The Jesuit schools used drama, often with lush pageantry, to inculcate moral and religious values.耶稣会学校，用话剧，往往与茂密pageantry ，灌输道德和宗教价值观。 Education remains a major Jesuit apostolate today; the Jesuits run some four thousand schools worldwide, mainly in mission countries, as well as eighteen American universities.教育仍然是一个主要的耶稣使徒今天;耶稣会办一些4000在世界各地的学校，主要是在团国家，以及18个美国大学。 The Jesuits adopted Thomas Aquinas as their official theologian but freely modified his system, as in the theology of Francisco Suarez (1548 - 1617).耶稣会通过多瑪斯作为其官方神学家，但可自由修改他的系统，如同在神学的弗朗西斯科苏亚雷斯（ 1548 -1 617） 。 Generally they stressed human action in the process of salvation in contrast to the Dominicans, who put more emphasis on the primacy of grace.一般来说，他们强调人的行动，在这个过程中的救赎比照去多米尼加人，他们更重视的首要恩典。 Blaise Pascal attacked their casuistry as laxist.布莱斯帕斯卡尔攻击，他们决疑论作为laxist 。 The Jesuits overwhelmingly rejected the principle that the end justifies the means, which was often attributed to them.耶稣会以压倒多数否决原则，即目的正当的手段，这是其原因往往是他们。 Prominent among recent Jesuit theologians are Pierre Teilhard de Chardin, Karl Rahner, and Bernard Lonergan.其中最突出的，最近耶稣会神学家们皮埃尔德日进，卡尔拉内，和Bernard lonergan 。 The Jesuits presently edit some one thousand periodicals, including NT Abstracts, Theology Digest, and Theological Studies.耶稣会士，目前编辑部分1000期刊，其中包括新台币文摘，神学消化，与神学研究。
Traditionally the Jesuits have reserved their highest regard for missionary work.传统上，耶稣会已预留了他们崇高的敬意传教工作。 Francis Xavier (1506 - 52), the first and greatest Jesuit missionary, laid the basis for Jesuit activity in India, Indonesia, and Japan.芳济（ 1506 -5 2） ，第一，且是最大的耶稣会传教士，奠定了基础，为耶稣会的活动在印度，印度尼西亚和日本。 The Japanese mission particularly flourished until it was wiped out by savage persecution in the early seventeenth century.日本代表团特别兴盛，直到被歼灭由野蛮迫害，在早期17世纪。 In China Matteo Ricci (1552 - 1610) founded the Jesuit mission where he and his successors won the protection of the Ming emperors by introducing Western scientific and technical knowledge to court circles at Peking.在中国利玛窦（ 1552 -1 610）创立了耶稣的使命，他和他的继任者获得保护明代皇帝所引进西方科学技术知识，以法院各界在北平。 They pioneered the adaptation of the gospel to Chinese traditions and thought forms, although in this many Catholic critics felt that they had gone too far.他们开创了适应的福音，以中国传统思维方式，虽然在这许多天主教的批评者认为，他们已经走得太远。 Their writings introduced China to the West.其著作向西方介绍中国。
The goal of the Peking mission was the conversion of the emperor, but the Jesuits never found their Chinese Constantine.目标北平的任务是转换皇帝，但耶稣从未发现自己的中文君士坦丁。 Ricci's idea of adapting Christianity to local culture was applied to India by Robert De Nobili (1577 - 1658).利玛窦的相适应的思想观念，基督教，以地方文化，是适用于印度，由罗伯特德诺比利（ 1577 -1 658） 。 Jesuits such as Jacques Marquette and Issac Jogues worked among the Indians of North America.耶稣会士，如雅克马凯特和伊萨克若格工作，其中印度人的北美之行。 Eusebio Kino (1644 - 1711) established a string of mission stations which introduced the Indians of northern Mexico and the present southwestern United States to advanced agriculture.尤西比奥电影院（ 1644 -1 711）建立了一连串的使命监测站，其中介绍了印度人的墨西哥北部和现在的美国西南部，以先进的农业。 The Jesuits Christianized and civilized the Indians of Paraguay and Brazil in organized towns (reductions), which flourished for more than a century until the Jesuits were suppressed.耶稣christianized文明印度人的巴拉圭和巴西有组织镇（裁减） ，其中，兴盛了一个多世纪，直到耶稣会受到打压。
Although the Jesuits were not founded to combat Protestantism, they were quickly drawn into the struggle.尽管耶稣会士不成立，以打击基督教，很快将他们拖入这场斗争。 Many Jesuits published controversial works, for instance, Peter Canisius and Robert Bellarmine, both of whom also wrote catechisms that enjoyed wide use for three centuries.许多耶稣会士出版争议性的工程，比如，彼得法尔斯和罗伯特bellarmine ，他们两人还写信catechisms享有广泛使用，为三个世纪。 Other Jesuits influenced policy as court preachers or as confessors to the emperor; the kings of France, Spain, and Poland; and the dukes of Bavaria.其他耶稣会影响政策作为法院传教士或作为confessors向皇帝，国王队的法国，西班牙和波兰，以及肿瘤的巴伐利亚州。 Well over a thousand Jesuits died as martyrs both in Europe and in the missions.以及超过一千耶稣死亡的烈士都在欧洲和任务。 The Roman Catholic Church has canonized thirty eight Jesuits, including twenty two martyrs.罗马天主教教会册封38名耶稣会士，其中包括22烈士。
JP
Donnelly太平绅士91
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
J Brodrick, The
Origins of the Jesuits; W Bangert, A History of the Society of Jesus; D
Mitchell, The Jesuits; J de Guibert, The Jesuits: Their Spiritual Doctrine and
Practice. j brodrick ，起源耶稣;瓦特bangert ，一个历史的，社会的耶稣; d米切尔，耶稣会士; j德guibert
，耶稣：他们的精神学说与实践结合起来。
The Bollandists are a group of Belgian Jesuits who publish the Acta Sanctorum, a critical edition of the lives of the saints.该bollandists是一组比利时耶稣会士，他们出版学报sanctorum ，关键版圣人们的生命。 Named after their first editor, Jean Bolland (1596-1665), they also publish a quarterly review, the Analecta Bollandiana.命名后，他们的第一主编，让bolland （ 1596至1665年） ，他们还公布每季检讨时， analecta bollandiana 。
Currently, there are around 16,500 Jesuit Priests worldwide, and about 3,000 in the United States.目前，有大约16500耶稣会神父世界范围内，大约有3000名在美国。 This is around half of their numbers in the 1960s.这是大约一半的数量在20世纪60年代。
(Company of Jesus, Jesuits) （公司的耶稣，耶稣会士）
See also DISTINGUISHED JESUITS, JESUIT APOLOGETIC, EARLY JESUIT GENERALS, and four articles on the history of the Society: PRE-1750, 1750-1773, 1773-1814, and 1814-1912.也见尊敬的耶稣会士，耶稣会表歉意，早期耶稣会将领，并有4条关于历史的社会：前1750年， 1750年至1773年， 1773年至1814年， 1814年至1912年。
The Society of Jesus is a religious order founded by Saint Ignatius Loyola.社会上的耶稣是一个宗教秩序创办的圣依纳爵罗耀拉。 Designated by him "The Company of Jesus" to indicate its true leader and its soldier spirit, the title was Latinized into "Societas Jesu" in the Bull of Paul III approving its formation and the first formula of its Institute ("Regimini militantis ecclesia", 27 Sept., 1540).由他指定的"该公司的耶稣" ，以显示其真正的领导者和其兵一卒的精神，题目是latinized成" societas jesu " ，在牛市的保罗三，批准其成立和第一公式，其研究所（简称" regimini militantis教会" ， 1540年9月27日） 。 The term "Jesuit" (of fifteenth-century origin, meaning one who used too frequently or appropriated the name of Jesus), was first applied to the society in reproach (1544-52), and was never employed by its founder, though members and friends of the society in time accepted the name in its good sense.而言， "耶稣会" （ 15世纪起源，也就是一个人使用太频繁或侵占耶稣的名字） ，是第一个应用到社会的非议（ 1544年至1552年） ，以及从未聘用，其创办人，虽然议员和朋友们的社会在时间接受名下，其良好的意识。 The Society ranks among religious institutes as a mendicant order of clerks regular, that is, a body of priests organized for apostolic work, following a religious rule, and relying on alms for their support [Bulls of Pius V, "Dum indefessae", 7 July, 1571; Gregory XIII, "Ascendente Domino", 25 May, 1585].社会跻身宗教院校作为乞讨秩序书记员定期，即是一个机构的神职人员举办使徒工作，以下是一个宗教统治，依靠施舍，他们支持[公牛队的比约五， "达姆弹indefessae " ， 7 7月， 1571年;格雷戈里十三， " ascendente多米诺骨牌" ， 1585年5月25日] 。
As has been explained under the title "Ignatius Loyola", the founder began his self-reform, and the enlistment of followers, entirely prepossessed with the idea of the imitation of Christ, and without any plan for a religious order or purpose of attending to the needs of the days.正如已经解释的标题下， "依纳爵罗耀拉" ，创办人开始了他的自我改革，并招募信徒，完全prepossessed与理念的模仿基督，也没有任何计划，为宗教秩序或目的来参加有需要的天。 Unexpectedly prevented from carrying out this idea, he offered his services and those of this followers to the pope, "Christ upon Earth", who at once employed him in such works as were most pressing at the moment.不料无法履行这一思路，他提出他的服务，并对于这个信徒向教宗， "基督后，地球" ，他们在曾雇用他，在这样的作品作为人的最迫切的当务之急。 It was only after this and just before the first companions broke to go at the pope's command to various countries, that the resolution to found an order was taken, and that Ignatius was commissioned to draw up Constitutions.它只是经过这次和刚刚才首次打破了同伴去，在教皇的指挥前往各国访问，该决议成立一个命令是采取反措施，即伊格委托起草宪法。 This he did slowly and methodically; first introducing rules and customs and seeing how they worked.这他慢慢地，并有条不紊;首次引进规则和惯例，看看他们的工作。 He did not codify them for the first six years.他没有编纂，为首次六年。 Then three years were given to formulating laws the wisdom of which had been proven by experiment.其后三年分别给予制定法律的智慧，这已证明了实验。 In the last six years of the Saint's life the Constitutions so composed were finally revised and put into practice everywhere.在过去六年的圣人的生活，使宪法组成的小组最后修订并付诸实践，无处不在。 This sequence of events explains at once how the society, though devoted to the following of Christ, as though there were nothing else in the world to care for, is also excellently adapted to the needs of the day.这一系列事件说明，在一次怎样的社会，虽然致力于以下的基督，好像有什么都没有了，在世界上要关心，也很好地切合他们需要的一天。 It began to attend to them before it began to legislate; and its legislation was the codification of those measures which had been proved by experience to be apt to preserve its preliminary religious principle among men actually devoted to the requirements of the Church in days not unlike our own.它开始注意他们后，才开始进行立法，而且它的立法编纂的这些措施已被证明了的体验，以易维护其初步的宗教原则的男人，其实专门要求教会在天不是不像我们自己的事。
The Society was not founded with the avowed intention of opposing Protestantism.社会是不成立的，与公开说明的反对新教。 Neither the papal letters of approbation nor the Constitutions of the order mention this as the object of the new foundation.既不是教皇信用证的赞许，也没有宪法秩序提及这一问题作为对象的新的基础。 When Ignatius began to devote himself to the service of the Church, he had probably not even heard of the names of the Protestant Reformers.当伊格开始立志报国，服务教会，他大概没有听说过的名字新教改革者。 His early plan was rather the conversion of Mohammedans, an idea which, a few decades after the final triumph of the Christians over the Moors in Spain, must have strongly appealed to the chivalrous Spaniards.他的早期计划，而不是转化Mohammedan人，一个概念，在几十年后，最终取得胜利的基督徒超过摩尔人在西班牙，就必须有强烈呼吁侠义西班牙人。
The name "Societas Jesu" had been born by a military order approved and recommended by Pius II in 1450, the purpose of which was to fight against the Turks and aid in spreading the Christian faith.取名" societas jesu "已出生，由一个军事命令批准，并建议由比约二，在1450年，其目的是为了打击土耳其人和援助，在传播基督教信仰。 The early Jesuits were sent by Ignatius first to pagan lands or to Catholic countries; to Protestant countries only at the special request of the pope and to Germany, the cradle-land of the Reformation, at the urgent solicitation of the imperial ambassador.早期耶稣被送往由伊格首先异教的土地或以天主教国家;新教国家只有在特殊要求的教宗，并为德国，从摇篮土地的改革，在紧急征求帝国驻华大使。 From the very beginning the missionary labours of the Jesuits among the pagans of India, Japan, China, Canada, Central and South America were as important as their activity in Christian countries.从一开始传教劳动力的耶稣会士之间的异教徒的印度，日本，中国，加拿大，中美洲和南美洲为重要，因为他们的活动，在基督教国家。 As the object of the society was the propagation and strengthening of the Catholic faith everywhere, the Jesuits naturally endeavored to counteract the spread of Protestantism.作为对象的，社会是宣传和加强天主教信仰无处不在，耶稣会士，自然竭力抵制传播基督教。 They became the main instruments of the Counter-Reformation; the re-conquest of southern and western Germany and Austria for the Church, and the preservation of the Catholic faith in France and other countries were due chiefly to their exertions.他们成为了主要手段是反改革;再度征服的南部和西部地区，德国和奥地利对于教会，并保存了天主教的信仰，在法国及其他国家的人，主要是由于其exertions 。
INSTITUTES, CONSTITUTIONS, LEGISLATION院所，宪法，立法
The official publication which constitutes all the regulations of the Society, its codex legum, is entitled "Institutum Societas Jesu" of which the latest edition was issued at Rome and Florence 1869-91 (for full biography see Sommervogel, V, 75-115; IX, 609-611; for commentators see X, 705-710).官方出版物构成了各项规章制度，对社会，其食品法典委员会，专攻，标题是" institutum societas jesu " ，其中最新版的发行，在罗马和佛罗伦斯1869年至1891年（适用于所有的传记见sommervogel ，五， 75-115 ;第九， 609-611 ;评论家参阅X ， 705-710 ） 。 The Institute contains:该研究所包含：
(1) The special Bulls and other pontifical documents approving the Society and canonically determining or regulating its various works, and its ecclesiastical standing and relations. （ 1 ）特别公牛和其他宗座文件批准社会和canonically确定或调整其各项工程，它的宗教地位和关系。
Besides those already mentioned, other important Bulls are those of: Paul III, "Injunctum nobis", 14 March, 1543; Julius III, "Exposcit debitum", 21 July, 1550; Pius V, "Æquum reputamus", 17 January, 1565; Pius VII, "Solicitudo omnium ecclesiarum", 7 August, 1814, Leo XIII, "Dolemus inter alia", 13 July, 1880.除了已经提到过的，其他重要的公牛队，是那些：保罗三， " injunctum的意识" ， 1543年3月14日;戏剧三， " exposcit debitum " ， 1550年7月21日;比约五， " æquum reputamus " ， 1565年1月17日;比约七， " solicitudo omnium ecclesiarum " ， 1814年8月7日，利奥十三世， " dolemus除其他外" ， 1880年7月13日。 (2) The Examen Generale and Constitutions. （ 2 ）的审查generale和章程。 The Examen contains subjects to be explained to postulants and points on which they are to be examined.有关的审查包含学科加以解释，以postulants和点上，他们是需要加以审查。 The Constitutions are divided into ten parts:宪法分为十个部分：
admission; dismissal; novitiate; scholastic training; profession and other grades of membership; religious vows and other obligations as observed by the Society; missions and other ministries; congregations, local and general assemblies as a means of union and uniformity; the general and chief superiors; the preservation of the spirit of the Society.入场;解聘; novitiate ;学业培训;界和其他职系的成员;宗教誓言和其他义务的，作为观察社会;特派团和其他部委;毕业典礼，地方和大会作为一种手段，联盟和统一性;一般性及行政上级;保存的精神上来，把社会。
Thus far in the Institute all is by Saint Ignatius, who has also added "Declarations" of various obscure parts.因此，到目前为止，在该研究所是由圣的主教，他也补充说： "声明"的各种模糊部分。 Then come:然后：
Decrees of General Congregations, which have equal authority with the Constitutions;法令一般的毕业典礼，其中有平等的权力与宪法;
Rules, general and particular, etc.;规则，一般和特殊等;
Formulae or order of business for the congregations;公式或命令的业务，为教友;
Ordinations of generals, which have the same authority as rules; ordinations的将领，其中有相同的权力规则;
Instructions, some for superiors, others for those engaged in the missions or other works of the Society;指示，有的是上级，为他人从事的任务或其他工程的社会;
Industriae, or special counsels for superiors; industriae ，或特别大律师，为上级;
The Book of the Spiritual; and这本书的精神;
the Ratio Studiorum, which have directive force only.比例studiorum ，已指示陆军只。
The Constitutions as drafted by Ignatius and adopted finally by the first congregation of the Society, 1558, have never been altered.宪法起草伊格并通过了，最后由第一聚集社会， 1558年，从来没有被改动。 Ill-informed writers have stated that Lainez, the second general, made considerable changes in the saint's conception of the order; but Ignatius' own later recension of the Constitutions, lately reproduced in facsimile (Rome, 1908), exactly agree with the text of the Constitutions now in force, and contains no word by Lainez, not even in the declarations, or glosses added to the text, which are all the work of Ignatius.虐待知情作家都表示， lainez ，第二个一般，取得了相当大的变化，在圣的观念秩序，但伊格自己后来recension的宪法，近来转载传真（罗马， 1908年） ，正是同意文宪法已生效，并载有没有这个词， lainez ，即使是在申报，或敷衍了事，加上文，这是一切工作的主教。 The text in use in the Society is a Latin version prepared under the direction of the third congregation, and subjected to a minute comparison with the Spanish original preserved in the Society's archives, during the fourth congregation (1581).文中使用，在社会是一个拉丁语版本指导下编写的第三聚集，并受到一分钟的比较与西班牙原件保存在社会上的档案，在第四次会众（ 1581 ） 。
These Constitutions were written after long deliberation between Ignatius and his companions in the founding of the Society, as at first it seemed to them that they might continue their work without the aid of a special Rule.这些宪法写的，经过长期酝酿与伊格和他的同伴们在建国的社会，截至首先，它似乎向他们表示，他们可能会继续工作，而不借助一个特殊的规则。 They were the fruit of long experience and of serious meditation and prayer.它们分别是水果的长期经验和严重的冥想和祈祷。 Throughout they are inspired by an exalted spirit of charity and zeal for souls.各地，他们的灵感是一个崇高的精神，慈善机构和热心的灵魂。
They contain nothing unreasonable.它们含有无可厚非。 To appreciate them, however, requires a knowledge of canon law applied to monastic life and also of their history in the light of the times for which they were framed.欣赏他们，不过，需要了解的佳能法适用于修道生活，以及他们在历史上因时代，而他们的具体办法。 Usually those who find fault with them either have never read them or else have misinterpreted them.通常那些寻找故障与他们要么从来没有看过他们，否则，误解了他们。 Monod, for instance, in his introduction to Böhmer's essay on the Jesuits ("Les jesuites", Paris, 1910, p. 13, 14) recalls how Michelet mistranslated the words of the Constitutions, p. monod ，例如，在他的介绍中，以böhmer的论耶稣会（简称"就业辅导组jesuites " ，巴黎， 1910年，第13页， 14 ）回忆michelet误的话，宪法页 VI, c.六，长 5, obligationem ad peccatum, and made it appear that they require obedience even to the commission of sin, as if the text were obligatio ad peccandum, where the obvious meaning and purpose of the text is precisely to show that the transgression of the rules is not in itself sinful. 5 ， obligationem专案peccatum ，并讲了，似乎他们所需要的服从，甚至犯下罪恶，如果案文obligatio专案peccandum ，那里有明显的意义和作用，该文正是这表明了海侵的规则本身并不是罪过。 Monod enumerates such men as Arnauld, Wolf, Lange, Ranke in the first edition of his "History", Hausser and Droysen, Philippson and Charbonnel, as having repeated the same error, although it has been refuted frequently since 1824, particularly by Gieseler, and corrected by Ranke in his second edition. monod列举了这样的男人，因为arnauld ，狼，兰格，对兰克在首版他的"历史" ， hausser和droysen ， philippson和沙博内尔，具有重复了同样的错误，虽然它已被批驳经常自1824年，特别是由基氏，纠正对兰克在他的第二版。 Whenever the Constitutions enjoin what is already a serious moral obligation, or superiors, by virtue of their authority, impose a grave obligation, transgression is sinful; but this is true of such transgressions not only in the society but out of it.每当宪法责成什么已经是一个严重的道德义务，或上司，凭借其权力，强加给一个严重的义务，海侵是罪孽深重，但是这是事实，这些越轨行为不仅在社会上，但利用它。 Moreover such commands are rarely given by the superiors and only when the good of the individual member or the common good imperatively demands it.此外，如命令，是很少考虑由上级只有当良好的个人会员或者共同富裕是出于需求。 The rule throughout is one of love inspired by wisdom, and must be interpreted in the spirit of charity which animates it.法治整个是一个爱的启发智慧，也必须加以解释的精神，慈善机构，它以动画的。 This is especially true of its provisions for the affectionate relations of members with superiors and with one another, by the manifestation of conscience, more or less practiced in every religious order, and by mutual correction when this may be necessary.这一点尤其如此，其规定为恩爱关系的成员与上级和配合，所体现的良心，更多或更少实行每个宗教秩序，并通过相互校正的时候，这可能是必要的。 It also applies to the methods employed to ascertain the qualification of members for various offices or ministries.它也适用于该方法，以确定资格的成员为各办公室或各部委。
The chief authority is vested in the general congregation, which elects the general, and could, for certain grave causes, depose him.行政权力属于一般聚集，其中直接选举一般，而且可能，对某些严重的原因，废黜他。 This body could also (although there has never yet been an occasion for so doing) add new Constitutions and abrogate old ones.这个机构还可以（虽然从未有尚未场合这样做）添加新的宪法，并废除旧的。 Usually this congregation is convened on the occasion of the death of a general, in order to elect a successor, and to make provisions for the government and welfare of the Society.通常这是聚集召开之际杀死了一名干事，以选出一位继任人，并订定条文，为政府和福利的社会。 It may also be called at other times for grave reasons.它也可以被称为在其他时间为严重的原因。 It consists of the general, when alive, and his assistants, the provincials, and two deputies from each province or territorial division of the society elected by the superiors and older professed members.它包括一般，当活着，和他的助手， provincials ，和两名副总统，从每一个省或领土被分割的社会，由民选产生的上司和老年人自称成员。
Thus authority in the Society eventually rests on a democratic basis.因此，房委会在社会上最终有赖于建立在民主的基础上。 But as there is no definite time for calling the general congregation - which in fact rarely occurs except to elect a new general - the exercise of authority is usually in the hands of the general, in whom is vested the fullness of administrative power, and of spiritual authority.但由于没有明确的时间要求一般会众-这实际上极少发生，除选出新的秘书长-行使权力通常是在政府手中一般，在谁是既得利益者的丰满的行政权力，并精神权威。 He can do anything within the scope of the Constitutions, and can even dispense with them for good causes, though he cannot change them.他可以做任何事情以内范围的宪法，甚至可以免除他们良好的原因，他虽然不能改变他们。 He resides at Rome, and has a council of assistants, five in number at present, one each for Italy, France, Spain, and the countries of Spanish origin, one for Germany, Austria, Poland, Belgium, Hungary, Holland, and one for English-speaking countries - England, Ireland, United States, Canada, and British colonies (except India).他居住在罗马，有一个会，助理员，在5个号码，目前，每一个为意大利，法国，西班牙，和有关国家的西班牙语出身，一为德国，奥地利，波兰，比利时，匈牙利，荷兰和一对于以英语为母语的国家-英国，爱尔兰，美国，加拿大和英国的殖民地（除印度） 。 These usually hold office until the death of the general.这些通常担任职务，直至死亡一般。 Should the general through age or infirmity become incapacitated for governing the Society, a vicar is chosen by a general congregation to act for him.应通过一般的年龄或因年老体弱，成为丧失了执政的社会，副主教是选择进行了一般性的会众的行为，为他。 At his death he names one so to act until the congregation can meet and elect his successor.在他死后，他的名字之一，所以行事，直到众能满足并选出他的继任者。
Next to him in order of authority comes the provincials, the heads of the Society, whether for an entire country, as England, Ireland, Canada, Belgium, Mexico, or, where these units are too large or too small to make convenient provinces they may be subdivided or joined together.下次给他的命令的权力，随之而来的provincials上，首脑们的社会，不论是为整个国家，在英国，爱尔兰，加拿大，比利时，墨西哥，或在这些单位过大或过小，使便捷的省份，他们还可以再或者一起。 Thus there are now four provinces in the United States: California, Maryland-New York, Missouri, New Orleans.因此，现在有四个省在美国：加利福尼亚州，马里兰州，纽约，密苏里州，新奥尔良。 In all there are now twenty-seven provinces.在所有的是，现在有27个省。 The provincial is appointed by the general, with ample administrative faculties.省委任命是由一般，充足的行政学系。 He too has a council of "counselors" and an "admonitor" appointed by the general.他也有一个会"辅导员"和" admonitor "指定由一般。 Under the provincial come the local superiors.根据省委，来到当地的上司。 Of these, rectors of colleges, provosts of professed houses, and masters of novices are appointed by the general; the rest by the provincial.其中，大学校长的学院， provosts的自称房子，和船长的生手委任是由一般;其余的，由有关省。 To enable the general to make and control so many appointments, a free and ample correspondence is kept up, and everyone has the right of private communication with him.使一般制造和控制这么多约会，一个自由和充裕的书信不断，每个人拥有的权利，私人通信他的看法。 No superior, except the general, is named for life.没有优越的，除了一般意义而言，命名为终身。 Usually provincials and rectors of colleges hold office for three years.通常provincials和校长的高校任职三年。
Members of the society fall into four classes:社会成员分为4个级别：
Novices (whether received as lay brothers for the domestic and temporal services of the order, or as aspirants to the priesthood), who are trained in the spirit and discipline of the order, prior to making the religious vows.生手（不论是否收到奠定兄弟，为国内颞服务的一声令下，或作为有志从政神职人员） ，他们都是训练有素的精神，严守纪律和秩序之前，使宗教誓言。
At the end of two years the novices make simple vows, and, if aspirants to the priesthood, become formed scholastics; they remain in this grade as a rule from two to fifteen years, in which time they will have completed all their studies, pass (generally) a certain period in teaching, receive the priesthood, and go through a third year of novitiate or probation (the tertianship).在去年底的两年生手作简单的誓言，如果有志要成为神职人员，成为形成scholastics ，他们继续留在这个职系作为一项规则，由两个月至十五年，在这时候，他们都将完成全部学业后，通过（一般） ，在一定期限内，在教学中，接受神职人员，并经过三年级的novitiate或感化（ tertianship ） 。 According to the degree of discipline and virtue, and to the talents they display (the latter are normally tested by the examination for the Degree of Doctor of Theology) they may now become formed coadjutors or professed members of the order.根据程度的纪律和道德，有利于优秀人才，他们展示（后者通常检验所检验以博士学位神学） ，他们现在可以成为形成coadjutors或自称成员的命令。
Formed coadjutors, whether formed lay brothers or priests, make vows which, though not solemn, are perpetual on their part; while the Society, on its side binds itself to them, unless they should commit some grave offense.形成coadjutors ，是否形成奠定兄弟姊妹或牧师，使誓言，虽然不是庄严的，是永远对自己的一部分，而社会，就其副作用具有约束力本身对他们来说，除非他们应该承担的一些严重违规。 The professed are all priests, who make, besides the three usual solemn vows of religion, a fourth, of special obedience to the pope in the matter of missions, undertaking to go wherever they are sent, without even requiring money for the journey.这个自称都是神父，谁作，除了3种常用的庄严誓言的宗教，一个第四，对特殊服从教宗在这件事的使命，承诺去无论他们身在何处发送，甚至没有要求金钱，为的征程。 They also make certain additional, but non-essential, simple vows, in the matter of poverty, and the refusal of external honours.他们还作出一些补充，但非必要的，简单的誓言，在这件事的贫困，并拒绝对外授勋。
The professed of the four vows constitute the kernel of the Society; the other grades are regarded as preparatory, or as subsidiary to this.这个自称的四个誓言构成内核的社会其他职系，被视为预备班，或作为附属了这一点。 The chief offices can be held by the professed alone; and though they may be dismissed, they must be received back, if willing to comply with the conditions that may be prescribed.行政办公室都可以举行，由自称单;尽管他们可能被解雇，他们必须得到回归，如果愿意遵守这些条件，可明。 Otherwise they enjoy no privileges, and many posts of importance, such as the government of colleges, may be held by members of other grades.否则，他们享有任何特权，并有不少职位的重要性，例如政府的学院， 5月举行，由委员等职。 For special reasons some are occasionally professed of three vows and they have certain but not all the privileges of the other professed.因特殊原因，有些是偶尔自称的三个誓言和他们有一定的，但不是所有的特权，其他自称。
All live in community alike, as regards food, apparel, lodging, recreation, and all are alike bound by the rules of the Society.所有居住在社区一样，至于食物，服装，住宿，娱乐，都是同样的约束规则的社会。
There are no secret Jesuits.有没有秘密的耶稣会士。 Like other orders, the Society can, if it will, make its friends participators in its prayers, and in the merits of its good works; but it cannot make them members of the order, unless they live the life of the order.像其他命令，使社会，如果会，做出自己的朋友参与者在祈祷，并在优点，其优秀作品，但它不能使他们的成员一声令下，除非他们的生活秩序。 There is indeed the case of St. Francis Borgia, who made some of the probations in an unusual way, outside the houses of the order.其中确有案件圣弗朗西斯博尔吉亚，他们提出了一些有关probations在一个不寻常的方式，外面的房子该命令。 But this was in order that he might be able to conclude certain business matters and other affairs of state, and thus appear the sooner in public as a Jesuit, not that he might remain permanently outside the common life.但是，这是为了表示他也许可以结束某些商业事务和其他事务的状态，从而出现越早，在市民大众，因为耶稣，而不是表示，他可能永远外界共同生活。
Novitiate and Training novitiate和培训
Candidates for admission come not only from the colleges conducted by the Society, but from other schools.考生入学不单来自学院所进行的社会，而是从其他学校。 Frequently post-graduate or professional students, and those who have already begun their career in business or professional life, or even in the priesthood, apply for admission.经常研究生或其他专业的学生，以及那些已经开始其职业生涯中的业务或职业生涯中，甚至神职人员，申请入学。 Usually the candidate applies in person to the provincial, and if he considers him a likely subject he refers him for examination to four of the more experienced fathers.通常适用于候选人亲自到省，如果他认为他可能受到他是指他为考试，其中4个较具经验的父亲。 They question him about the age, health, position, occupation of his parents, their religion and good character, their dependence on his services; about his own health, obligations such as debts, or other contractual relations; his studies, qualifications, moral character, personal motives as well as the external influences that may have lead him to seek admission.他们质疑他的年龄，健康状况，职业，他的父母，他们的信仰和良好的品格，它们依赖他的服务;自己的健康，义务，如债务，或其他合同关系，他的研究，资历，品德，个人动机，以及外来因素的影响，可能导致他寻求入场。 The results of their questioning and of their own observation they report severally to the provincial, who weighs their opinions carefully before deciding for or against the applicant.结果，他们的质疑和他们自己的观察，他们的报告分开到省，谁重他们的意见，审慎地，然后才决定支持或者反对申请。 Any notable bodily or mental defect in the candidate, serious indebtedness or other obligation, previous membership in another religious order even for a day, indicating instability of vocation, unqualifies for admission.任何明显的身体或精神缺陷的候选人，严重负债或其他义务的，以前的会员在另一宗教秩序，甚至一，两天，这表明不稳定的天职， unqualifies入学。 Undue influence, particularly if exercised by members of the order, would occasion stricter scrutiny than usual into the personal motives of the applicant.不正当的影响，特别是如果行使成员的一声令下，将场合更严格的审核比平常存入个人动机的申请人。
Candidates may enter at any time, but usually there is a fixed day each years for their admission, toward the close of the summer holidays, in order that all may begin their training, or probation, together.考生可在任何时间，但通常有一个固定的每一天来为他们入场时，对密切的暑假，为了使所有可能开始接受训练，或接受感化，一起。 They spend the first ten days considering the manner of life they are to adopt, and its difficulties, the rules of the order, the obedience required of its members.他们花费首次十天考虑的方式生活，他们通过，它的困难，这些规则的一声令下，服从需要，其成员。 They then make a brief retreat, meditating on what they have learned about the Society and examining their own motives and hopes for perserverance in the new mode of life.然后，他们做一个简单的务虚会，沉思什么，他们已获悉此事，社会和审视自己的动机，并希望perserverance在新的模式下生活。 If all be satisfactory to them and to the superior or director who has charge of them, they are admitted as novices, wear the clerical costume (as there is no special Jesuit habit) and begin in earnest the life of members in the Society.如果一切满意，他们向上级或主管谁负责，他们都承认，作为新手，磨损文职服饰（有没有特别的耶稣会习惯） ，并开始认真的生活，大家在社会中产生。 They rise early, make a brief visit to the chapel, a meditation on some subject selected the night before, assist at Mass, review their meditation, breakfast, and then prepare for the day's routine.他们早起，作一个简短的访问，小教堂，冥想一些课题选定的前一天晚上，在帮助群众，检讨他们的冥想，早餐，然后准备为每天的例行公事。 This consists of manual labor in or out of doors, reading books on spiritual topics, ecclesiastical history, biography, particularly of men or women distinguished for zeal and enterprise in missionary or educational fields.这个委员会是体力劳动或调出的门，阅读书籍的精神话题，教会历史，传记，尤其是男性或女性，为杰出的热情和企业在传教或教育领域的合作。 There is a daily conference by the master of the novices on some detail of the Institute, notes of which all are required to make, so as to be ready, when asked, to repeat the salient points.有一种日常会议由硕士生手就一些细节，该研究所也指出，其中的一切都必须提出等，以作好准备，当记者问，重复要点。
Wherever it is possible some are submitted to certain tests of their vocation or usefulness; to teaching catechism in the village churches; to attendance on the sick in hospitals; to going about on a pilgrimage or missionary journey without money or other provision.而这是有可能的，有些是提交给某些测试自己的职业或效用;教学讲授在村里的教堂;入学就生病在医院中去，约一个朝圣或传教之旅，没有钱或其他条文。 As soon as possible, all make the spiritual exercises for 30 days.为尽早为所有使精神文明演习为期30天。 This is really the chief test of a vocation, as it is also in epitome the main work of the two years of the novitiate, and for that matter of the entire life of a Jesuit.这实在是行政的考验，职业，因为它也是在缩影主要的工作了两年的novitiate ，并为这件事的整个生命的耶稣。 On these exercises the Constitutions, the life, and activity of the Society are based, so they are really the chief factor in forming the character of a Jesuit.对这些演习的宪法，人生观和活动的社会基础，所以他们真的是行政因素形成的特点耶稣。
In accordance with the ideals set forth in these exercises, of disinterested conformity with God's will, and of personal love of Jesus Christ, the novice is trained diligently in the meditative study of the truths of religion, in the habit of self-knowledge, in the constant scrutiny of his motives and of the actions inspired by them, in the correction of every form of self-deceit, illusion, plausible pretext, and in the education of his will, particularly in making choice of what seems best after careful deliberation and without self-seeking.按照理想阐述的这些演习，无私符合上帝的意愿，以及个人耶稣的爱，新手训练刻苦，在冥想研究真理的宗教，习惯，了解自我，在不断审议他的动机和所采取行动的启发，他们在纠正各种形式的自我欺骗，抛弃不切实际的幻想，似是而非的借口，而在教育，他的意志，尤其是在作出的选择是什么，似乎最好的，经过慎重考虑和没有自我追求。 Deeds, not words, are insisted upon as proof of genuine service, and a mechanical, emotional, or fanciful piety is not tolerated.事迹，而不是言辞，是坚持以证明真正的服务，和一个机械，情绪，或幻想的孝道，是无法容忍的。 As the novice gradually thus becomes master of his will, he grows more and more capable of offering to God the reasonable service enjoined by St. Paul, and seeks to follow the divine will, as manifested in Jesus Christ, by His vicar on earth, by the bishops appointed to rule His Church, by his more immediate or religious superiors, and by the civil powers rightfully exercising authority.作为新手逐渐成为掌握他的意志，他长大后越来越能提供给上帝合理的服务责成由圣保罗，并谋求跟随神的意志，体现在耶稣基督里，由他的副主教在地球上，由主教委任统治他的教会，他更直接的或宗教的上司，由公务员的权力，正确地行使权力。 This is what is meant by Jesuit obedience, the characteristic virtue of the order, such a sincere respect for authority as to accept its decisions and comply with them, not merely by outward performance but in all sincerity with the conviction that compliance is best, and that the command expresses for the time the will of God, as nearly as it can be ascertained.这是指的是什么，耶稣的服从性，特征凭借一声令下，这种真诚的尊重权威，以接受政府决定，并加以遵守，不能仅仅以向外表现，但在所有的诚意与信念，即遵守是最好的，并该指挥部表示，为当时上帝的意志，为近，因为它能够进一步确定。
The noviceship lasts two years.该noviceship历时两年。 On its completion the novice makes the usual vows of religion, the simple vow of chastity in the Society having the force of a diriment impediment to matrimony.就其完成新手使得通常的誓言宗教的，简单的誓言的贞洁在社会上有力量，是一个diriment妨碍婚姻关系。 During the noviceship but a brief time daily is devoted to reviewing previous studies.在noviceship但短暂的时间，每天就是专门审查以前的研究。 The noviceship over, the scholastic members, ie, those who are to become priests in the Society, follow a special course in classics and mathematics lasting two years, usually in the same house with the novices.该noviceship以上，学术会员，即那些成为祭司在社会上，走一条特殊的课程经典著作和数学持久两年，通常会在同一所房子与生手。 Then, in another house and neighbourhood, three years are given to the study of philosophy, about five years to teaching in one or other of the public colleges of the Society, four years to the study of theology, priestly orders being conferred after the third, and finally, one year more to another probation or noviceship, intended to help the young priest renew his spirit of piety and to learn how to utilize to the best of his ability all the learning and experience he has required.然后，在另一家和居民区， 3年内给予学习哲学，大约5年时间，在教学中的一个或其他的公立高校的社会，四年来研究神学，司铎命令被授予后，第三次，最后，一年多来又试用或noviceship ，旨在帮助年轻的神父以自强不息的精神，虔诚，并学习如何利用，以己所能，所有的学习和经验，他已要求。 In exceptional cases, as in that of a priest who has finished his studies before entering the order, allowance is made and the training periods need not last over ten years, a good part of which is spent in active ministry.在特殊情况下，例如在对一个神父，他们已完成了在研究后，才进入议事程序，津贴，并取得培训期间不必上超过十年，一个良好的，其中一部分是用在积极部。
The object of the order is not limited to practicing any one class of good works, however laudable (as preaching, chanting office, doing penance, etc.), but to study, in the manner of the Spiritual, what Christ would have done, if He were living in our circumstances, and to carry out that ideal.对象的顺序并不限于修炼任何一类的优秀作品，不过值得称赞（如说教，高呼办公室，做忏悔，等等） ，但以研究，在地的精神，什么基督这样做，如果他是生活在我们的实际情况，并进行这一理想。 Hence elevation and largeness of aim.因此，仰角和之大的目标。 Hence the motto of the Society, "Ad Majorem Dei Gloriam".因此座右铭的社会" ，专案majorem dei gloriam " 。 Hence the selection of the virtue of obedience as the characteristic of the order, to be ready for any call, and to keep unity in every variety of work.因此选用何种凭借服从为特征的一声令下，可随时呼叫，并保持团结，在每一个不同的工作。 Hence, by easy sequence, the omission of office in choir, of a special distinctive habit, of unusual penances.因此，由易序，遗漏办事处合唱团，一个特别与众不同的习惯，具有非同寻常的penances 。 Where the Protestant reformers aimed at reorganizing the church at large according to their particular conceptions, Ignatius began with interior self-reform; and after that had been thoroughly established, then the earnest preaching of self-reform to others.而新教改革者旨在改组教会广大根据其特殊的概念，伊格开始与内部的自我改革，以及后，已彻底确立，然后语重心长的说教自我改革给他人。 That done, the church would not, and did not, fail to reform herself.认为这样做，教会不会，但并没有失败，以改革的企图。 Many religious distinguished themselves as educators before the Jesuits; but the Society was the first order which enjoined by its very Constitutions devotion to the cause of education.许多宗教尊敬自己，作为教育工作者面前的耶稣会士，但社会是第一个命令，责成其本身的宪法奉献给教育事业。 It was, in this sense, the first "teaching order".这是，在这个意义上说，首个"教学秩序" 。
The ministry of the Society consists chiefly in preaching; teaching catechism, especially to children; administering the sacraments especially penance and the Eucharist; conducting missions in the parishes on the lines of the Spiritual; directing those who wish to follow those exercises in houses of retreat, seminaries or convents; taking care of parishes or collegiate churches; organizing pious confraternities, sodalities, unions of prayer, Bona Mors associations in their own and other parishes; teaching in schools of every grade - academic; seminary, university; writing books, pamphlets, periodical articles; going on foreign missions among uncivilized peoples.内政部社会构成，主要是在说教;教理讲授，尤其是儿童的情况;治国圣礼特别是忏悔和圣体圣事;进行特派团在该教区于字里行间的精神;引导那些希望仿效这些演习在房子的务虚会，修道院或修道院;照顾教区或合议教堂;组委会虔诚confraternities ， sodalities ，工会的祈祷，真正的基准协会，在他们自己和其他教区;教学在学校的每一个年级-学术;修院，大学;写作书籍，小册子，期刊文章;正在进行外国使团之间的不文明人民。
In liturgical functions the Roman Rite is followed.在礼仪职能罗马成年礼是其次。 The proper exercise of all these functions is provided for by rules carefully framed by the general congregations or by the generals.正确行使自己的所有这些职能是提供规则仔细诬陷由一般的毕业典礼或由将军。 All these regulations command the greatest respect on the part of every member.这些法规的指挥非常尊重对部分每一个成员。 In practice the superior for the time being is the living rule - not that he can alter or abrogate any rule, but because he must interpret and determine its application.在实践中上司的时候，是生活的规则-不说，他都无法改变或废除任何规则，而是因为他必须解释，并确定其申请。 In this fact and in its consequences, the Society differs from every religious order antecedent to its foundation; to this principally, it owes its life, activity, and power to adapt its Institutes to modern conditions without need of change in that instrument or of reform in the body itself.在这一事实，并在其后果，对社会不同于每个宗教秩序前因其基础;这主要是，它欠其生活，经济活动，并有权调整其机构，以现代条件下，没有必要改变该文书或改革在身体本身。
The story of the foundation of the Society is told in the article Ignatius Loyola.故事的立党之本，社会，是告诉在文章伊格罗耀拉。 Briefly, after having inspired his companions Peter Faber, Francis Xavier, James Lainez, Alonso Salmerón, Nicolas Bobadilla, Simon Rodriquez, Claude Le Jay, Jean Codure, and Paschase Brouet with a desire to dwell in the Holy Land imitating the life of Christ, they first made vows of poverty and chastity at Montmartre, Paris, on 15 August, 1534, adding a vow to go to the Holy Land after two years.简单地说，之后，激发了他的同伴彼得费伯，芳济，詹姆斯lainez ，阿隆索salmerón ，尼可拉斯bobadilla ，西蒙rodriquez ，克劳德勒杰伊，让codure ， paschase brouet与欲望纠缠在圣地模仿生命的基督，他们首先作了誓言贫穷和贞洁在Montmartre的，巴黎，于1534年8月15日，再增加一条发誓前往圣地的后两年。 When this was found to be inpracticable, after waiting another year, they offered their services to the pope, Paul III.此时，这家被查出有inpracticable ，之后再等一年，他们所提供的服务，向教皇保罗三。 Fully another year was passed by some in university towns in Italy, by others at Rome, where, after encountering much opposition and slander, all met together to agree on a mode of life by which they might advance in evangelical perfection and help others in the same task.充分另一一年，是通过一些在大学城，在意大利，由他人在罗马，那里后，遇到了许多反对和诋毁，全部达到共同商定一个模式生活，使他们有可能提前在福音事工促进会，完善和帮助他人，在相同的任务。 The first formula of the Institute was submitted to the pope and approved of viva voce, 3 September 1539, and formally, 27 September, 1540.第一个公式，该研究所已提交给波普和批准的借助， 1539年9月3日，并正式， 1540年9月27日。
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Jesuit Apologetic Distinguished Jesuits History of the Jesuits Before the Suppression Jesuit Generals Prior to the Suppression History of the Jesuits During the Suppression (1750-1773) History of the Jesuits During the Interim (1773-1814) History of the Jesuits After the Restoration (1814-1912) Publication information Written by John Hungerford Pollen.耶稣会致歉尊敬的耶稣会历史上的耶稣会前镇压耶稣将领之前，镇压的历史，以及耶稣会士在镇压（ 1750年至1773年）的历史，以及耶稣会士在中期（ 1773年至1814年）历史上的耶稣修复后（ 1814年-1912 ）出版的书面资料由约翰hungerford花粉。 Transcribed by Michael Donahue.转录由Michael Donahue ） 。 In gratitude for four years of Jesuit education at Loyola University of Chicago.感谢四年的耶稣会教育罗耀拉大学芝加哥。 AMDG. amdg 。 The Catholic Encyclopedia, Volume XIV.天主教百科全书，体积十四。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, July 1, 1912. nihil obstat ， 1912年7月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
Bibliography参考书目
Constitutions.--Corpus institutorum Societatis Jesu (Antwerp, Prague, Rome, 1635, 1702, 1705, 1707, 1709, 1869-70; Paris, partial edition, 1827-38); Gagliardi, De cognitione instituti (1841); Lancicius, De praestantia instit.宪法.--语料库institutorum societatis jesu （安特卫普，布拉格，罗马， 1635年， 1702年， 1705年， 1707年， 1709年， 1869年至1870年;巴黎，局部版， 1827年至1838年） ;加利亚尔迪，德cognitione instituti （ 1841 ） ; lancicius ，德praestantia instit 。 Soc. SoC的。 Jesu (1644); Nadal, Scholia in constitutiones (1883); Suarez, Tract. jesu （ 1644 ） ;纳达尔scholia在constitutiones （ 1883 ） ;苏亚雷斯，呼吸道。 de religione Soc.德religione的SoC 。 Jesu (1625); Humphrey, The Religious State (London, 1889), a digest of the treatise of Suarez; Oswald, Comment. jesu （第1625 ） ;汉弗莱，宗教的国家（伦敦， 1889年） ，消化该论文的苏亚雷斯;奥斯瓦尔德，发表评论。 in decem partes consit.在decem当事人之间consit 。 Soc. SoC的。 Jesu (3rd ed., Brussels, 1901); Rules of the Society of Jesus (Washington, 1939; London 1863). jesu （第三次版，布鲁塞尔， 1901年） ;规则的社会的耶稣（华盛顿， 1939年，伦敦， 1863年） 。
An association of ecclesiastical scholars engaged in editing the Acta Sanctorum.一个协会的教会学者从事编辑学报sanctorum 。 This work is a great hagiographical collection begun during the first years of the seventeenth century, and continued to our own day.这项工作是一个伟大的hagiographical收集开始在头几年的17世纪，而且将继续是我们自己的一天。 The collaborators are called Bollandists, as being successors of Bolland, the editor of the first volume.勾结被称为bollandists ，作为被继承人的bolland ，编辑的首卷。 The collection now numbers sixty-three volumes in folio, to which must be added a supplementary volume, published in 1875 by a French priest, and containing chiefly certain tables and directions facilitating research in the volumes.收集，现在有多少63册，英文排版，还必须加上一个补充量，发表在1875年由一位法国神父，遏制主要是某些表和方向，促进研究在册。 Although Bolland has given his name to the work, he is not to be regarded as its founder.虽然bolland给了他的名字，这项工作，他是不会被视为其创始人。 The idea was first conceived by Heribert Rosweyde (b. at Utrecht, 1569; d. at Antwerp, 1629).构想是先设想heribert rosweyde （乙在乌得勒支， 1569年; D.在安特卫普， 1629 ） 。 He entered the Society of Jesus in 1588.他走进社会，耶稣在1588年。
An indefatigable worker and a fearless but judicious investigator, notwithstanding his duties as professor of philosophy in the Jesuit college at Douai during the last years of the sixteenth century, Rosweyde devoted the leisure of his vacations and holidays to explore the libraries of the numerous monasteries scattered through Hainault and French Flanders.一个不知疲倦的工作者，还是作为一名无畏无惧，但明智的调查，尽管他的职责，作为哲学系教授，在耶稣会学院douai在过去数年中的16世纪， rosweyde专门康乐他的休假和节假日，探讨图书馆的众多寺庙散落通过hainault和法国佛兰德地区。 He copied with his own hand a vast number of documents relating to church history in general, and to hagiography in particular, and found in the old texts contained in the manuscripts coming under his observation quite a different flavour from that of the revisions to which many editors, notably Lippomano and Surius, then the latest and most celebrated, had believed it necessary to subject them.他抄了他自己的手大量文件有关教会的历史一般，并hagiography ，尤其是发现在旧文本包含在手稿未来根据他的观察，一个截然不同的味道，从表示，在该订正案，其中很多编辑，尤其是lippomano和surius ，然后提供最新和最有名的，曾认为，有必要使他们受到的。 Rosweyde thought it would be a useful work to publish the texts in their original form. rosweyde认为这将是一项有益的工作语文出版，在原有形式。 His superiors, to whom he submitted his plan in 1603, gave it their hearty approval, and allowed him to prepare the projected edition, without, however, relieving him of any of the occupations on which he was expending his prodigious activity.他的上级，向谁他提交了他的计划是在1603年，给了他们衷心的审批，并给他准备的预测版本，但不解除对他的任何一种职业，对他所花费他prodigious活动。 So, for the time being, he was allowed merely the privilege of devoting his spare moments to the preparation of the work.所以，在这段期间，他被允许仅仅有幸投入闲暇时刻，以备有关的工作。 Rosweyde did not cease to pursue his project, which he announced publicly in 1607, as well as the plan he proposed to follow. rosweyde并没有因此而停止追求他的项目，他公开宣布，在1607年，以及该计划，他建议遵循。 Under the title: "Fasti sanctorum quorum vitae in belgicis bibliothecis manuscriptiae", he gave in a little volume in 16mo., published by the Plantin press at Antwerp, an alphabetical list of the names of the saints whose acts had been either found by him or called to his attention in old manuscript collections.根据标题： " fasti sanctorum法定人数简历在belgicis bibliothecis manuscriptiae "中，他先后在一个体积小，在16mo 。刊登由plantin记者在安特卫普，按字母顺序排列的名单上的名字圣人，其行为已被发现，无论是他所或叫他注意在旧手稿珍藏。 This list filled fifty pages; the prefatory notice in which he indicates the character and arrangement of his work, as he had conceived it, takes up fourteen.这份名单充满第五十一页;序言通知他在其中显示的性质和安排他的工作，正如他所构思的，占据了14个。 Finally, the work contains an appendix of twenty-six pages containing the unpublished acts of the passion of the holy Cilician martyrs, Tharsacus, Probus, and Andronicus, which Rosweyde regarded -- wrongly -- as the authentic official report from the pen of a clerk of the court of the Roman tribunal.最后，这项工作包含一个附录26页，载有未出版行为的激情圣cilician烈士， tharsacus ，罗布斯和Andronicus " ，其中rosweyde视-错-因为正宗的正式报告，从用笔一法庭的书记的罗马法庭。 According to this programme the collection was to comprise sixteen volumes, besides two volumes of explanations and tables.根据这一方案，藏品将包含十六卷，除了两卷本的解释和图表。 The first volume was to present documents concerning the life of Jesus Christ and the feasts established in honour of the special events of His life; the second volume would be devoted to the life and the feasts of the Blessed Virgin, and the third to the feasts of the Saints honoured with a more special cult.首卷，是目前文件的有关生命的耶稣基督和宴成立于荣誉的特别事件，他的生命;第二卷将专门向生活和节日的祝福处女，第三至宴该圣人荣幸一个更特别的邪教本质。 The twelve succeeding volumes were to give the lives of the saints whose feasts are celebrated respectively in the twelve months of the year, one volume for each month.十二接替卷给圣人们的生命，其宴庆祝，分别在12个月里，一册，每一个月。 This calendar arrangement had been prescribed by his superiors, in preference to the chronological order Rosweyde himself favoured.本日历安排已指定由他的上级，在优先顺序rosweyde自己喜欢的。 But this presented, especially at that time, formidable difficulties.但这一陈述，尤其是在那个时候，艰巨的困难。 Lastly, the sixteenth volume was to set forth the succession of martyrologies which had been in use at different periods and in the various Churches of Christendom.最后，第十六卷，是阐明了继承martyrologies其中已使用在不同的历史时期，并在各教会的基督教。 The first of the two supplementary volumes was to contain notes and commentaries bearing on the lives divided into eight books treating respectively of the following subjects:第一次的两个补充量是遏止说明和评论文章，事关生命，分为八个书籍分别对待的议题如下：
The authors of the lives;作者的生活;
the sufferings of the martyrs;痛苦的先烈;
the images of the saints;形象圣徒;
liturgical rites and customs mentioned in hagiographical documents;礼仪礼仪和习俗中提到hagiographical文件;
profane customs to which allusions had been made;亵渎海关典故，其中已取得;
questions of chronology;问题的年表;
names of places encountered in these same documents;名字的地方，遇到这些相同的文件;
barbarous or obscure terms which might puzzle the readers.野蛮或模糊的条款可能益智以飨读者。
The other supplement was to present a series of copious tables giving: the names of the saints whose lives had been published in the preceding volumes;其他补充，是目前一系列的衡量表作：名字的圣徒，他们的生活已公布，在此之前的各卷;
the same names followed by notes indicating the place of the saint's birth, his station in life, his title to sanctity, the time and place in which he had lived, and the author of his life;同名其次是债券，说明地方的圣人的出生时，他站在现实生活中，他的所有权神圣不可侵犯，时间，地点，他在其中生活了，和作者的人生;
the state of life of the various saints (religious, priest, virgin, widow, etc.);国家生活的各个圣徒教会（宗教，牧师，处女，寡妇等） ;
their position in the Church (apostle, bishop, abbot, etc.);自己的位置，教会（使徒，主教，住持等） ;
the nomenclature of the saints according to the countries made illustrious by their birth, apostolate, sojourn, burial;名目圣徒据国家作出了杰出的，由出生时，使徒，滞留费，丧葬费;
nomenclature of the places in which they are honoured with a special cult;命名的地方，他们很荣幸有一份特殊的邪教;
enumeration of the maladies for the cure of which they are especially invoked;枚举的弊端，为治愈的，他们特别引用;
the professions placed under their patronage;各专业划归其使用量;
the proper names of persons and places encountered in the published lives;正确的人的姓名和所遇到的地方，在出版的生命;
the passages of Holy Scripture there explained;有关的神圣的经文中有解释;
points which may be of use in religious controversies;点，可使用在宗教争议;
those applicable in the teaching of Christian doctrine;<