Stations of the Cross監測站的十字架

General Information 一般信息

The stations of the cross are a series of 14 representations that depict the events surrounding Christ's crucifixion. Used primarily by Roman Catholics as visual aids for meditating on the passion, they are mounted at intervals on church walls or placed in outdoor shrines.該站的跨一系列表述14日的事件描繪基督的十字架。主要用於由羅馬天主教作為視覺輔助材料進行思考的熱情,他們安裝的時間間隔在教堂牆上或放置在戶外聖地。 The idea of the stations emerged during the Middle Ages, when they developed as a devotional substitute for actually following the Via Dolorosa, the route in Jerusalem that Christ followed to Calvary.這個想法的站出現在中世紀,當他們發展成為一個虔誠的替代之後,通過實際苦難,這條路線在耶路撒冷,基督遵循髑髏。 The events depicted are:事件描述是:

BELIEVE Religious Information Source web-site相信宗教信息來源
Our List of 2,300 Religious Subjects我們所列出的2300名宗教科目
  1. the condemnation of Jesus by Pilate;譴責耶穌的彼拉多;
  2. Jesus' acceptance of the cross;耶穌接受交叉;
  3. his first fall;他的首次下跌;
  4. the encounter with his mother; (John 19:25-26)在遇到與他的母親; (約19:25-26 )
  5. Simon of Cyrene helping Jesus; (Matt. 27:32, Mark 15:21, Luke 23:26)西蒙的昔蘭尼幫助耶穌; (太27:32 ,馬克15時21分,路加福音23:26 )
  6. Veronica wiping Jesus' face;婆婆擦耶穌的臉;
  7. his second fall;他的第二次下降;
  8. the encounter with the women of Jerusalem; (Luke 23:27-31)在遇到與婦女耶路撒冷; (路加福音23:27-31 )
  9. his third fall;他的第三次下降;
  10. Jesus being stripped of his garments; (Luke 23:34, John 19:23)耶穌被剝奪他的服裝; (路加福音23:34 ,約翰19:23 )
  11. the crucifixion;釘;
  12. Jesus' death;耶穌的死亡;
  13. Jesus' removal from the cross; and耶穌的去除交叉;和
  14. the burial of Jesus.埋葬耶穌。

Stations of the Cross監測站的十字架

General Information 一般信息

The Stations of the Cross are a series of 14 crosses, usually accompanied by images, representing events in the Passion of Christ and its immediate aftermath.站內的交叉,有一系列的14十字架,通常伴隨圖像,代表事件耶穌受難記及其直接後果。 Each station, in addition to representing an event, signifies the actual station, or site, of the event in Jerusalem or on Calvary, or Golgotha, and the series as a whole is, in effect, a model of the Via Dolorosa, the route along which Christ was taken to Calvary.每個車站,除了代表一個事件,標誌著實際站,或網站,該活動在耶路撒冷或髑髏,或墓地,以及一系列作為一個整體,實際上,一個模式的威盛苦難,這條路線沿著基督被帶到各各。 The stations may be placed along the walls of a church or a chapel, or outdoors, along the way to a place of pilgrimage, as a wayside shrine, or in a freestanding group.該站可放在沿牆壁的教堂或教堂,或在室外,前進的道路上,以朝聖的地方,作為一個路邊靖國神社,或在一個獨立的集團。

The Stations of the Cross have considerable importance as a devotional exercise in the Roman Catholic church; the devout meditate and pray at each station successively.站十字具有相當的重要性行使作為一個虔誠的羅馬天主教的虔誠祈禱打坐和各站先後。 Seven of the events represented (the first, second, eighth, tenth, eleventh, twelfth, and fourteenth) are described in one or more of the Gospels, and the others are traditional.七個代表的事件(第一,第二,第八,第十,第十一,第十二和第十四)中所描述的一個或多個福音,和其他的傳統。

The 14 stations represent the following: 14個站代表如下:

Also, see:此外,見:
St. Veronica 聖韋羅妮卡

Way of the Cross, Stations of the Cross路十字,站的跨

Catholic Information 天主教新聞

(Also called Stations of the Cross, Via Crucis, and Via Dolorosa). (也稱為監測站十字架,威盛苦,再通過苦難) 。 These names are used to signify either a series of pictures or tableaux representing certain scenes in the Passion of Christ, each corresponding to a particular incident, or the special form of devotion connected with such representations.這些名稱是用來表明要么一系列圖片或tableaux代表某些場景耶穌受難記,每個對應於一個特定的事件,或特殊形式的奉獻與這種表述。

Taken in the former sense, the Stations may be of stone, wood, or metal, sculptured or carved, or they may be merely paintings or engravings.前採取的意義上說,監測站可石材,木材,或金屬,雕塑或雕刻,或他們可能僅僅繪畫或雕刻。 Some Stations are valuable works of art, as those, for instance, in Antwerp cathedral, which have been much copied elsewhere.有些車站寶貴的藝術作品,因為這些,例如,在安特衛普大教堂,其中大部分已在其他地方複製。 They are usually ranged at intervals around the walls of a church, though sometimes they are to be found in the open air, especially on roads leading to a church or shrine.它們通常是在間隔不等的牆壁附近一座教堂,但他們有時發現有露天,尤其是在通往教堂或靖國神社。 In monasteries they are often placed in the cloisters.在寺院中,他們往往是放置在修道院。 The erection and use of the Stations did not become at all general before the end of the seventeenth century, but they are now to be found in almost every church.安裝及使用監測站沒有成為所有一般在年底前的17世紀,但他們現在可以找到幾乎在每一個教會。 Formerly their number varied considerably in different places but fourteen are now prescribed by authority.以前他們的人數相差很大,但在不同的地方一十四頃現在所訂明的權力。

They are as follows:它們如下:

Christ condemned to death;基督被判處死刑;

the cross is laid upon him;兩岸是奠定他;

His first fall;他的第一次下降;

He meets His Blessed Mother;他滿足他的聖母;

Simon of Cyrene is made to bear the cross;西蒙的昔蘭尼是承擔跨;

Christ's face is wiped by Veronica;基督的臉上抹去的婆婆;

His second fall;他的第二次下降;

He meets the women of Jerusalem;他滿足了婦女的耶路撒冷;

His third fall;他的第三次下降;

He is stripped of His garments;他剝奪了服裝;

His crucifixion;他的十字架;

His death on the cross;他在十字架上的死亡;

His body is taken down from the cross; and他的身體是採取從交叉;和

laid in the tomb.埋在墳墓。

The object of the Stations is to help the faithful to make in spirit, as it were, a pilgrimage to the chief scenes of Christ's sufferings and death, and this has become one of the most popular of Catholic devotions.對象的監測站是幫助信徒,使精神,因為它是,朝聖首席場面基督的苦難和死亡,這已成為最流行的天主教奉獻。 It is carried out by passing from Station to Station, with certain prayers at each and devout meditation on the various incidents in turn.它是進行了傳球從站站,並在每一個特定的祈禱和虔誠的冥想的各種事件反過來。 It is very usual, when the devotion is performed publicly, to sing a stanza of the "Stabat Mater" while passing from one Station to the next.這是非常正常,當奉獻進行公開唱才行的“聖母材料” ,而從一個站到下一個。

Inasmuch as the Way of the Cross, made in this way, constitutes a miniature pilgrimage to the holy places at Jerusalem, the origin of the devotion may be traced to the Holy Land.因為十字架的途徑,在這種方式,構成一個縮影朝聖聖地耶路撒冷,原產地的奉獻精神可追溯到聖地。 The Via Dolorosa at Jerusalem (though not called by that name before the sixteenth century) was reverently marked out from the earliest times and has been the goal of pious pilgrims ever since the days of Constantine.威盛苦難在耶路撒冷(雖然不是所謂的這個名字前16世紀)是虔誠標誌著從最早的時候,並已的目標以來,虔誠的朝聖者的日子康斯坦丁。 Tradition asserts that the Blessed Virgin used to visit daily the scenes of Christ's Passion and St. Jerome speaks of the crowds of pilgrims from all countries who used to visit the holy places in his day.傳統聲稱,聖母用來訪問每日的場面基督受難聖杰羅姆談到大批朝聖者來自所有國家的誰用來訪問聖地,他一天。 There is, however, no direct evidence as to the existence of any set form of the devotion at that early date, and it is noteworthy that St. Sylvia (c. 380) says nothing about it in her "Peregrinatio ad loca sancta", although she describes minutely every other religious exercise that she saw practised there.但是,沒有直接的證據,以確定是否存在任何形式的獻身精神在早期日期,值得注意的是,聖西爾維亞(角380 )隻字未提它在她的“ Peregrinatio廣告位置聖地” ,但她描述細與所有其他宗教活動,她看到有實行。 A desire to reproduce the holy places in other lands, in order to satisfy the devotion of those who were hindered from making the actual pilgrimage, seems to have manifested itself at quite an early date.希望重現聖地其他土地,以滿足這些投入誰阻礙了決策的實際朝聖,似乎已經體現在相當早日。 At the monastery of San Stefano at Bologna a group of connected chapels were constructed as early as the fifth century, by St. Petronius, Bishop of Bologna, which were intended to represent the more important shrines of Jerusalem, and in consequence, this monastery became familiarly known as "Hierusalem".在寺院的聖斯特凡諾在博洛尼亞一組連接的教堂建造早在5世紀,由聖Petronius ,主教博洛尼亞,其目的是代表更重要的聖地耶路撒冷,因此,這個修道院成為親暱稱為“ Hierusalem ” 。 These may perhaps be regarded as the germ from which the Stations afterwards developed, though it is tolerably certain that nothing that we have before about the fifteenth century can strictly be called a Way of the Cross in the modern sense.這些也許可以看作是胚芽從站之後的發展,雖然這是相當肯定沒有,我們面前的15世紀能夠嚴格要求的一種方式跨一所現代意義。 Several travellers, it is true, who visited the Holy Land during the twelfth, thirteenth, and fourteenth centuries, mention a "Via Sacra", ie, a settled route along which pilgrims were conducted, but there is nothing in their accounts to identify this with the Via Crucis, as we understand it, including special stopping-places with indulgences attached, and such indulgenced Stations must, after all, be considered to be the true origin of the devotion as now practised.有幾個旅客,這是真的,誰訪問聖地在第十二,第十三和第十四世紀以來,提到了“威盛薩克拉” ,即解決沿這朝聖者進行了,但並沒有什麼在他們的帳戶,以確定這與威盛苦,按照我們的理解,包括特別停車,地方indulgences重視,而這種indulgenced監測站必須,畢竟,被認為是真正的原產地奉獻現在實行。 It cannot be said with any certainty when such indulgences began to be granted, but most probably they may be due to the Franciscans, to whom in 1342 the guardianship of the holy places was entrusted.不能說有把握的時候,例如indulgences開始獲得,但最有可能,他們可能是由於濟,他們在1342年的監護聖地委託。 Ferraris mentions the following as Stations to which indulgences were attached: the place where Christ met His Blessed Mother, where He spoke to the women of Jerusalem, where He met Simon of Cyrene, where the soldiers cast lots for His garment, where He was nailed to the cross, Pilate's house, and the Holy Sepulchre.法拉利提到了以下各項作為監測站的indulgences附:基督的地方會見了他的聖母,在那裡他以對婦女的耶路撒冷,在那裡他會見了西蒙的昔蘭尼,那裡的士兵投下大量的衣服,他在那裡被釘交叉,彼拉多的房子,和聖墓。 Analogous to this it may be mentioned that in 1520 Leo X granted an indulgence of a hundred days to each of a set of scuptured Stations, representing the Seven Dolours of Our Lady, in the cemetery of the Franciscan Friary at Antwerp, the devotion connected with them being a very popular one. The earliest use of the word Stations, as applied to the accustomed halting-places in the Via Sacra at Jerusalem, occurs in the narrative of an English pilgrim, William Wey, who visited the Holy Land in 1458 and again in 1462, and who describes the manner in which it was then usual to follow the footsteps of Christ in His sorrowful journey.類似於此值得一提的是里奧十世在1520年獲得了寬容的一百天的每一套scuptured監測站,代表七Dolours聖母,在墓地的弗朗西斯修道院在安特衛普,奉獻與其中一個非常受歡迎的一個。最早使用這個詞的監測站,在適用於習慣宿營地在由威盛薩克拉在耶路撒冷,發生在敘述一個英語朝聖,威廉衛,誰訪問聖地,並在1458年再次在1462年,誰介紹的方式,當時通常遵循的足跡,基督在他的傷心之旅。 It seems that up to that time it had been the general practice to commence at Mount Calvary, and proceeding thence, in the opposite direction to Christ, to work back to Pilate's house.看來,最多時它是一般的做法開始在芒特髑髏和程序然後,在相反方向,以基督的工作回到彼拉多的房子。 By the early part of the sixteenth century, however, the more reasonable way of traversing the route, by beginning at Pilate's house and ending at Mount Calvary, had come to be regarded as more correct, and it became a special exercise of devotion complete in itself.由初期的16世紀,然而,更合理的方式穿越路線,由開始時彼拉多的房子和山髑髏結束,已經到了被視為更正確的,它成為一個特殊的行使完全的奉獻本身。 During the fifteenth and sixteenth centuries several reproductions of the holy places were set up in different parts of Europe.在第十五屆和第十六世紀幾個複製品的聖地,設置了不同的歐洲部分地區。 The Blessed Alvarez (d. 1420), on his return from the Holy Land, built a series of little chapels at the Dominican friary of Cordova, in which, after the pattern of separate Stations, were painted the principal scenes of the Passion.神聖阿爾瓦雷斯( 4 1420年) ,他的回報聖地,建立了一系列的小教堂在多米尼加修道院的科爾多瓦,其中的模式後,單獨監測站,畫的主要場景的激情。 About the same time the Blessed Eustochia, a poor Clare, constructed a similar set of Stations in her convent at Messina.大約在同一時間的祝福Eustochia ,一個貧窮的克萊爾,建造一套類似的監測站在她的修道院在墨西拿。 Others that may be enumerated were those at Görlitz, erected by G. Emmerich, about 1465, and at Nuremburg, by Ketzel, in 1468.其他可能列舉的那些在Görlitz ,豎立的G.默里赫,大約1465年,在紐倫堡,由Ketzel ,在1468年。 Imiations of these were made at Louvain in 1505 by Peter Sterckx; at St. Getreu in Bamberg in 1507; at Fribourg and at Rhodes, about the same date, the two latter being in the commanderies of the Knights of Rhodes. Imiations這些均在魯汶在1505年由Peter斯特克斯;在聖Getreu在班貝格在1507年;在弗里堡州和羅得島,大約在同一日期之前,兩個後者在commanderies的武士羅德。 Those at Nuremburg, which were carved by Adam Krafft, as well as some of the others, consisted of seven Stations, popularly known as "the Seven Falls", because in each of them Christ was represented either as actually prostrate or as sinking under the weight of His cross.那些在紐倫堡,這是亞當克拉夫特雕刻,以及一些其他人,包括7個監測站,俗稱“七瀑布” ,因為在每一個基督的代表,作為實際俯臥或沉沒的重他的十字架。 A famous set of Stations was set up in 1515 by Romanet Bofin at Romans in Dauphine, in imitation of those at Fribourg, and a similar set was erected in 1491 at Varallo by the Franciscans there, whose guardian, Blessed Bernardino Caimi, had been custodian of the holy places.一位著名的監測站成立於1515年由Romanet Bofin在羅馬人在第九,在模仿那些在弗里堡,和一套類似建於1491年在濟瓦拉洛的有,其監護人,有福貝納迪諾Caimi ,已被託管聖地。 In several of these early examples an attempt was made, not merely to duplicate the most hallowed spots of the original Via Dolorosa at Jerusalem, but also to reproduce the exact intervals between them, measured in paces, so that devout people might cover precisely the same distances as they would have done had they made the pilgrimage to the Holy Land itself.在其中一些早期的例子,有人企圖,而不是僅僅重複最神聖地點的原始威盛苦難在耶路撒冷,但也重現它們之間確切的時間間隔,測量速度,使虔誠的人可能正是同樣的封面距離,因為他們做了他們的朝覲聖地本身。 Boffin and some of the others visited Jerusalem for the express purpose of obtaining the exact measurements, but unfortunately, though each claimed to be correct, there is an extraordinary divergence between some of them.博芬和一些其他的訪問耶路撒冷表示,以取得準確的測量,但不幸的是,雖然每個人是正確的,有一個特殊的分歧其中的一些。

With regard to the number of Stations it is not at all easy to determine how this came to be fixed at fourteen, for it seems to have varied considerably at different times and places.在數量方面的監測站這是很不容易的,以確定如何來定為14 ,因為它似乎有相當大的差異,在不同的時間和地點。 And, naturally, with varying numbers the incidents of the Passion commemorated also varied greatly. ,當然,不同的事件數量的熱情紀念也相差很大。 Wey's account, written in the middle of the fifteenth century, gives fourteen, but only five of these correspond with ours, and of the others, seven are only remotely connected with our Via Crucis:衛的帳戶,書面在中東的15世紀,給14 ,但只有5個,這些符合我們的,和其他7只遠程連接與我們的路苦:

The house of Dives,眾議院的富豪,

the city gate through which Christ passed,城門通過基督過去了,

the probatic pool,在probatic池,

the Ecce Homo arch,智人的Ecce拱,

the Blessed Virgin's school, and聖母的學校,和

the houses of Herod and Simon the Pharisee.房屋希律和西蒙法利賽人。

When Romanet Boffin visited Jerusalem in 1515 for the purpose of obtaining correct details for his set of Stations at Romans, two friars there told him that there ought to be thirty-one in all, but in the manuals of devotion subsequently issued for the use of those visiting these Stations they are given variously as nineteen, twenty-five, and thirty-seven, so it seems that even in the same place the number was not determined very definitely.當Romanet博芬訪問了耶路撒冷在1515年為了獲得正確的細節,他的一套監測站在羅馬,有兩個修士告訴他,那裡應該是31的所有,但在手冊奉獻隨後發表的使用這些訪問這些監測站給予他們不同的是19 , 25和37 ,所以看來,即使在同一地點的數目尚未確定非常明確。 A book entitled "Jerusalem sicut Christi tempore floruit", written by one Adrichomius and published in 1584, gives twelve Stations which correspond exactly with the first twelve of ours, and this fact is thought by some to point conclusively to the origin of the particular selection afterwards authorized by the Church, especially as this book had a wide circulation and was translated into several European languages.一本書,題為“耶路撒冷sicut基督臨時floruit ” ,寫的一個Adrichomius並發表在1584年,使12站完全相符的第一個12的我們,這實際上是想點一些決定性的原產地的特殊選擇事後授權的教會,特別是這本書有一個廣為散發,並譯成多種歐洲語言。 Whether this is so or not we cannot say for certain.這是否是這樣或沒有我們不能說某些。 At any rate, during the sixteenth century, a number of devotional manuals, giving prayers for use when making the Stations, were published in the Low Countries, and some of our fourteen appear in them for the first time.無論如何,在16世紀,一些虔誠的手冊,讓祈禱時使用使監測站,已刊登在低的國家,我們的一些14出現在他們的第一次。 But whilst this was being done in Europe for the benefit of those who could not visit the Holy Land and yet could reach Louvain, Nuremburg, Romans, or one of the other reproductions of the Via Dolorosa, it appears doubtful whether, even up to the end of the sixteenth century, there was any settled form of the devotion performed publicly in Jerusalem, for Zuallardo, who wrote a book on the subject, published in Rome in 1587, although he gives a full series of prayers, etc., for the shrines within the Holy Sepulchre, which were under the care of the Franciscans, provides none for the Stations themselves.但是,雖然這是在歐洲進行的利益,這些誰無法訪問聖地,但可達到魯汶,紐倫堡,羅馬人,或一個其他複製品的威盛苦難,似乎有疑問,甚至達到結束的16世紀,有任何形式的定居的奉獻在耶路撒冷進行公開,供Zuallardo ,誰寫了一本關於這個問題,發表在1587年在羅馬舉行,但他提供了全系列的祈禱等,為神社內的聖墓,其中的關懷下的方濟各,沒有提供自己的監測站。 He explains the reason thus: "it is not permitted to make any halt, nor to pay veneration to them with uncovered head, nor to make any other demonstration".他解釋的理由是: “這是不允許進行任何制止,也沒有支付給他們崇拜的發現頭部,也不作任何其他示威” 。 From this it would seem that after Jerusalem had passed under the Turkish domination the pious exercises of the Way of the Cross could be performed far more devoutly at Nuremburg or Louvain than in Jerusalem itself.從這一點看來,通過了耶路撒冷後,在土耳其統治下的虔誠演習十字架的途徑可以進行更為虔誠在紐倫堡或魯汶比在耶路撒冷本身。 It may therefore be conjectured, with extreme probability, that our present series of Stations, together with the accustomed series of prayers for them, comes to us, not from Jerusalem, but from some of the imitation Ways of the Cross in different parts of Europe, and that we owe the propagation of the devotion, as well as the number and selection of our Stations, much more to the pious ingenuity of certain sixteenth-century devotional writers than to the actual practice of pilgrims to the holy places. With regard to the particular subjects which have been retained in our series of Stations, it may be noted that very few of the medieval accounts make any mention of either the second (Christ receiving the cross) or the tenth (Christ being stripped of His garments), whilst others which have since dropped out appear in almost all the early lists.因此,可以推測,極有可能,我們目前的一系列監測站,加上一系列的習慣為他們祈禱,給我們留下,而不是從耶路撒冷,而是來自一些模仿途徑跨不同地區的歐洲,而且我們有責任傳播的奉獻精神,以及數量和選擇我們的監測站,更巧妙的虔誠某些十六世紀的作家,而不是虔誠的實際做法的朝聖者的聖地。關於具體科目已保留在我們的一系列的監測站,可以指出,只有極少數的中世紀帳戶作任何提及或者第二(基督接受兩岸)或10 (基督被剝奪他的服裝) ,而其他已經輟學出現在幾乎所有的早期名單。 One of the most frequent of these is the Station formerly made at the remains of the Ecce Homo arch, ie the balcony from which these words were pronounced.其中最常見的是站前上所作仍然Ecce智人拱,即陽台從這些話是明顯的。 Additions and omissions such as these seem to confirm the supposition that our Stations are derived from pious manuals of devotion rather than from Jerusalem itself.增補和遺漏,如這些似乎證實的假設,我們的監測站是來自虔誠手冊的獻身精神,而不是從耶路撒冷本身。 The three falls of Christ (third, seventh, and ninth Stations) are apparently all that remain of the Seven Falls, as depicted by Krafft at Nuremburg and his imitators, in all of which Christ was represented as either falling or actually fallen.這三個屬於基督(第三,第七和第九站) ,顯然這一切仍然是七瀑布,所描述的克拉夫在紐倫堡和他的模仿者,在所有這些基督派要么下降或實際下降。 In explanations of this it is supposed that the other four falls coincided with His meetings with His Mother, Simon of Cyrene, Veronica, and the women of Jerusalem, and that in these four the mention of the fall has dropped out whilst it survives in the other three which have nothing else to distinguish them.在解釋這一點,假定其他四個瀑布正值他與他的母親,西蒙的昔蘭尼,婆婆,婦女在耶路撒冷,並在這四個提到秋天已經退出,而它的生存其他三個已沒有別的區分開來。 A few medieval writers take the meeting with Simon and the women of Jerusalem to have been simultaneous, but the majority represent them as separate events.有幾個中世紀作家採取與西蒙和耶路撒冷的婦女已被同步,但多數代表它們作為單獨的事件。 The Veronica incident does not occur in many of the earlier accounts, whilst almost all of those that do mention it place it as having happened just before reaching Mount Calvary, instead of earlier in the journey as in our present arrangement.事件的婆婆不會出現在許多先前的帳戶,而幾乎所有的那些提到它放在有發生山髑髏之前,而不是先前的旅程在我們目前的安排。 An interesting variation is found in the special set of eleven stations ordered in 1799 for use in the diocese of Vienne.一個有趣的變化是在特別設置的11站下令在1799年用於教區維埃納。 It is as follows:這是如下:

the Agony in the Garden;痛苦中的花園;

the betrayal by Judas;背叛的猶大;

the scourging;在scourging ;

the crowning with thorns;加冕荊棘;

Christ condemned to death;基督被判處死刑;

He meets Simon of Cyrene;他會見西蒙的昔蘭尼;

the women of Jerusalem;婦女的耶路撒冷;

He tastes the gall;他的口味膽囊;

He is nailed to the cross;他釘在十字架;

His death on the cross; and他在十字架上的死亡;和

His body is taken down from the cross.他的身體是採取從交叉。

It will be noticed that only five of these correspond exactly with our Stations. The others, though comprising the chief events of the Passion, are not strictly incidents of the Via Dolorosa itself.這將是發現,只有5個完全相符,這些同我們的監測站。另外,儘管包括行政活動的熱情,不嚴格事件的威盛苦難本身。

Another variation that occurs in different churches relates to the side of the church on which the Stations begin.另一個變化發生在不同的教堂涉及一側的教會該監測站開始。 The Gospel side is perhaps the more usual. In reply to a question the Sacred Congregation of Indulgences, in 1837, said that, although nothing was ordered on this point, beginning on the Gospel side seemed to be the more appropriate.福音一方也許是比較普通的。在回答神聖聚集Indulgences ,在1837年,他說,雖然沒有被勒令在這一點上,從福音方似乎是更為恰當。 In deciding the matter, however, the arrangement and form of a church may make it more convenient to go the other way.在決定這件事,但是,安排和形式,教會可能會變得更為方便去的其他方式。 The position of the figures in the tableaux, too, may sometimes determine the direction of the route, for it seems more in accordance with the spirit of the devotion that the procession, in passing from station to station, should follow Christ rather than meet Him.的立場數字tableaux ,也有時會確定的方向,路線,因為它似乎更符合的精神,奉獻精神的隊伍,通過從車站到車站,應該追隨基督,而不是他見面。

The erection of the Stations in churches did not become at all common until towards the end of the seventeenth century, and the popularity of the practice seems to have been chiefly due to the indulgences attached.豎立在教堂站沒有成為所有共同直到接近年底的17世紀,並大受歡迎的做法似乎已經主要由於indulgences重視。 The custom originated with the Franciscans, but its special connection with that order has now disappeared.這一習俗起源與方濟各,但其特殊的方面說,以現在已經消失了。 It has already been said that numerous indulgences were formerly attached to the holy places at Jerusalem.已經說了許多indulgences原先隸屬聖地耶路撒冷。 Realizing that few persons, comparatively, were able to gain these by means of a personal pilgrimage to the Holy Land, Innocent XI, in 1686, granted to the Franciscans, in answer to their petition, the right to erect the Stations in all their churches, and declared that all the indulgences that had ever been given for devoutly visiting the actual scenes of Christ's Passion, could thenceforth be gained by Franciscans and all others affiliated to their order if they made the Way of the Cross in their own churches in the accustomed manner.認識到少數人,相對而言,能夠獲得這些通過個人朝聖聖地,無辜的十一大,在1686年,授予方濟,在回答他們的請願書的權利,樹立監測站的所有教堂,並宣布所有indulgences說,曾經虔誠的來訪給予的實際場景的基督受難,此後將可能獲得的濟和所有其他附屬於他們的命令,如果他們提出的十字架的途徑在自己的教堂中的習慣的方式進行。 Innocent XII confirmed the privilege in 1694 and Benedict XIII in 1726 extended it to all the faithful.第十二證實無辜的特權,並在1694年第十三篤延長它在1726年的所有信徒。 In 1731 Clement XII still further extended it by permitting the indulgenced Stations to all churches, provided that they were erected by a Franciscan father with the sanction of the ordinary.於1731年克萊門特仍然第十二進一步擴大它的允許indulgenced站所有教堂,只要他們還建立了濟父親的制裁普通。 At the same time he definitely fixed the number of Stations at fourteen.與此同時,他肯定固定電台的數目為14 。 Benedict XIV in 1742 exhorted all priests to enrich their churches with so great a treasure, and there are few churches now without the Stations.本篤十四在1742年告誡所有神職人員,以豐富他們的教堂與如此巨大的財富,很少有教會現在的監測站。 In 1857 the bishops of England received faculties from the Holy See to erect Stations themselves, with the indulgences attached, wherever there were no Franciscans available, and in 1862 this last restriction was removed and the bishops were empowered to erect the Stations themselves, either personally or by delegate, anywhere within their jurisdiction. 1857年英格蘭的主教學院收到來自羅馬教廷豎立監測站自己,與indulgences重視,只要沒有人方濟各提供,並在1862年這最後的限制被刪除和主教有權豎立站本身,面交或代表,在其管轄範圍內的任何地方。 These faculties are quinquennial.這些學院是五年。 There is some uncertainty as to what are the precise indulgences belonging to the stations.有一些不確定性,什麼是精確indulgences屬於站。 It is agreed that all that have ever been granted to the faithful for visiting the holy places in person can now be gained by making the Via Crucis in any church where the Stations have been erected in due form, but the Instructions of the Sacred Congregation, approved by Clement XII in 1731, prohibit priests and others from specifying what or how many indulgences may be gained.各方一致認為,所有曾經給予忠實訪問聖地的人現在可以得到通過,從而在任何教會苦的監測站已經擺放在適當的形式,但指示傳,批准了在1731年克萊門特十二,禁止神職人員和其他具體說明或者有多少indulgences可能會上漲。 In 1773 Clement XIV attached the same indulgence, under certain conditions, to crucifixes duly blessed for the purpose, for the use of the sick, those at sea or in prison, and others lawfully hindered from making the Stations in a church.克萊門特在1773年第十四重視同放縱,在一定條件下,適當向十字架祝福為目的,使用的病人,那些在海上或在監獄裡,和其他合法阻礙使監測站在一所教堂。 The conditions are that, whilst holding the crucifix in their hands, they must say the "Pater" and "Ave" fourteen times, then the "Pater", "Ave", and "Gloria" five times, and the same again once each for the pope's intentions.條件是,雖然持有十字架,在他們手中,他們必須說的“父”和“大道” 14次,然後在“父” , “大道”和“凱萊”的5倍,並同每個再次為教宗的意圖。 If one person hold the crucifix, a number present may gain the indulgences provided the other conditions are fulfilled by all.如果一個人持有十字架,一些本可以得到indulgences規定的其他條件得到滿足所有。 Such crucifixes cannot be sold, lent, or given away, without losing the indulgence. The following are the principal regulations universally in force at the present time with regard to the Stations:這種十字架不能出售,借出,或贈送,但同時又不寬容。以下是主要的法規普遍生效目前關於監測站:

If a pastor or a superior of a convent, hospital, etc., wishes to have the Stations erected in their places he must ask permission of the bishop.如果牧師或上級的修道院,醫院等,希望有監測站建在他們的權限,他必須問的主教。 If there are Franciscan Fathers in the same town or city, their superior must be asked to bless the Stations or delegate some priest either of his own monastery or a secular priest.如果有濟父親在同一個鎮或城市,他們的上級必須要求保佑監測站或委託一些神父要么他自己的寺院或一個世俗牧師。 If there are no Franciscan Fathers in that place the bishops who have obtained from the Holy See the extraordinary of Form C can delegate any priest to erect the Stations.如果沒有方濟神父在該地方主教誰獲得了羅馬教廷的非凡的表格C可以委派任何神父豎立站。 This delegation of a certain priest for the blessing of the Stations must necessarily be done in writing.該代表團的某一牧師的祝福的監測站必須以書面形式進行。 The pastor of such a church, or the superior of such a hospital, convent, etc., should take care to sign the document the bishop or the superior of the monastery sends, so that he may thereby express his consent to have the Stations erected in their place, for the bishop's and the respective pastor's or superior's consent must be had before the Stations are blessed, otherwise the blessing is null and void;牧師這樣一個教堂,或上級這樣一個醫院,修道院等,應注意在文件上簽字的主教或上級發出的寺院,所以,他可能會因此表示同意設置的監測站在自己的位置,為的主教和各自的牧師或上級的同意,必須收到的監測站是幸運,否則,祝福是無效的;

Pictures or tableaux of the various Stations are not necessary.圖片或tableaux各監測站是沒有必要的。 It is to the cross placed over them that the indulgence is attached.這是兩岸放在他們的放縱附上。 These crosses must be of wood; no other material will do.這些雜交必須的木材,沒有其他物質將盡。 If only painted on the wall the erection is null (Cong. Ind., 1837, 1838, 1845);如果只畫在牆上的安裝是Null ( Cong.印第安納州, 1837年, 1838年, 1845年) ;

If, for restoring the church, for placing them in a more convenient position, or for any other reasonable cause, the crosses are moved, this may be done without the indulgence being lost (1845).如果恢復教堂,使他們在一個更方便的位置,或任何其他合理的原因,雜交移動,這可能做到寬容失去( 1845年) 。 If any of the crosses, for some reason, have to be replaced, no fresh blessing is required, unless more than half of them are so replaced (1839).如果其中任何一個十字架,出於某種原因,必須更換,沒有任何新鮮的祝福需要,除非其中一半以上是如此取代( 1839年) 。

There should if possible be a separate meditation on each of the fourteen incidents of the Via Crucis, not a general meditation on the Passion nor on other incidents not included in the Stations.如果可能的話,應該是一個獨立的思考每一個14事件的威盛苦,不是一般的冥想的激情,也沒有對其他事件不包括在車站。 No particular prayers are ordered;沒有特別的祈禱命令;

The distance required between the Stations is not defined.之間的距離要求的監測站是沒有界定。 Even when only the clergy move from one Station to another the faithful can still gain the indulgence without moving;哪怕只有神職人員從一個站到另一個信徒仍然可以得到寬容不動;

It is necessary to make all the Stations uninterruptedly (SCI, 22 January, 1858).這是必要的,使所有監測站不間斷(工商局局長, 1858年1月22日) 。 Hearing Mass or going to Confession or Communion between Stations is not considered an interruption.聽證會質量或將招供或聖餐之間監測站被認為不中斷。 According to many the Stations may be made more than once on the same day, the indulgence may be gained each time; but this is by no means certain (SCI, 10 Sept., 1883).根據許多車站可不止一次地在同一天,寬容可能會上漲,每次;但是這決不是某些(工商局局長, 9月10日, 1883年) 。 Confession and Communion on the day of making the Stations are not necessary provided the person making them is in a state of grace;懺悔與共融的當天使監測站是沒有必要的人提供使他們在一個國家的寬限期;

Ordinarily the Stations should be erected within a church or public oratory. If the Via Crucis goes outside, eg, in a cemetery or cloister, it should if possible begin and end in the church.通常車站內應設置一所教堂或公眾演講。如果超越苦路,例如,在一個墳場或修道院,它應在可能的開始和結束的教堂。

In conclusion it may be safely asserted that there is no devotion more richly endowed with indulgences than the Way of the Cross, and none which enables us more literally to obey Christ's injunction to take up our cross and follow Him. A perusal of the prayers usually given for this devotion in any manual will show what abundant spiritual graces, apart from the indulgences, may be obtained through a right use of them, and the fact that the Stations may be made either publicly or privately in any church renders the devotion specially suitable for all.總之它可以安全地說,沒有奉獻更豐富的indulgences比十字架的途徑,並沒有使我們更字面上服從基督的禁令採取了我們的交叉和跟隨他。甲細讀通常的祈禱鑑於此奉獻在任何手冊將展示自己豐富的精神青睞,除了indulgences ,可以通過使用權,以及這樣一個事實,即監測站可作出任何公開或私下以任何教會使奉獻特別適合所有。 One of the most popularly attended Ways of the Cross at the present day is that in the Colosseum at Rome, where every Friday the devotion of the Stations is conducted publicly by a Franciscan Father.其中最普遍的方式出席交叉在眼前的是,在羅馬的鬥獸場,在每星期五的奉獻的監測站進行了公開的方濟神父。

Publication information Written by G. Cyprian Alston.出版信息書面由G.塞浦路斯阿爾斯通。 Transcribed by Marie Jutras. The Catholic Encyclopedia, Volume XV.轉錄由瑪麗Jutras 。天主教百科全書,卷十五。 Published 1912.發布時間1912年。 New York: Robert Appleton Company.紐約:羅伯特阿普爾頓公司。 Nihil Obstat, October 1, 1912. Nihil Obstat , 12年10月1日。 Remy Lafort, STD, Censor.雷米Lafort ,性病,檢查員。 Imprimatur. +John Cardinal Farley, Archbishop of New York認可。 +約翰法利紅衣主教,大主教紐約

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