A theologian of the Antiochene school, Theodoret, b.一神学的安提阿学派学校， theodoret ，乙 Antioch, c.安提阿，长 393, dc 458, was a monk of Apamea and bishop of Cyrus, Syria (423). 393 ，直流458 ，这是一个和尚的apamea和主教赛勒斯，叙利亚（ 423 ） 。 A friend of Nestorius, he became embroiled in the controversy with Saint Cyril of Alexandria, whose views, he held, implied a confusion of the divine and human natures of Christ .有一位朋友涅斯，他成为卷入了争议，与圣西里尔的亚历山大，他们的意见，他举行的，隐含的混乱神和人类的性质，基督的 。 Cyril's successor, the powerful Dioscorus, accused (448) Theodoret of dividing Christ into two natures, and although Theodoret insisted on the unity, he was anathematized.钱卓乐爵士的继任者，强大的dioscorus ，被告（ 448 ） theodoret划分基督分为两个性质，虽然theodoret ，坚持团结，他anathematized 。 The Robber Synod of Ephesus (449), defending Cyril's theology, deposed Theodoret and forced him into exile for a year.匪徒主教以弗所（ 449 ） ，捍卫西里尔的神学，废黜theodoret ，并强迫他流亡了一年。 At the Council of Chalcedon (451), Theodoret was identified with the Nestorian opposition, but he was persuaded to renounce Nestorius and was recognized as orthodox.在安理会的迦克墩（ 451 ） ， theodoret被认定与景教反对，但他说服放弃涅斯和被承认为正统。
Theodoret's surviving writings are fine expressions of the Antiochene school of interpretation. theodoret的尚存的著作是优良表现的安提阿学派学校的解释。
Meletius, d. meletius ，四 381, bishop of Antioch and representative of the Antiochene tradition in theology, was appointed to the see in 360. 381 ，主教安提阿和代表的安提阿学派的传统，在神学，被任命为见在360 。 Although a moderate in the controversy over Arianism, he immediately offended the Arian emperor Constantius II and was exiled.虽然温和的，在争议arianism ，他立即得罪了皇帝arian康斯坦丘斯II和被流放。 In his absence the supporters of Eustathius, a former bishop of Antioch, consecrated (362) Paulinus as bishop, creating a schism.在他缺席的支持者欧斯塔修斯，前主教安提阿， consecrated （ 362 ） paulinus作为主教，创造了分裂。 Meletius returned in 363 but was exiled twice again (365 - 66 and 371 - 78) under Emperor Valens. meletius传回363 ，但被流放两次（ 365 -6 6和3 71- 78 ）根据皇帝va lens。 In the meantime the schism and controversy continued.在这段期间的分裂和争论仍在继续。 The bishops of Rome and Alexandria sided with Paulinus, whom they regarded as more orthodox than Meletius; the latter's principal supporter was Saint Basil.主教在罗马和亚历山大的片面与paulinus ，他们被视为更东正教比meletius ;后者的主要支持者是圣罗勒。 Finally restored to his diocese in 378, Meletius was presiding over the First Council of Constantinople when he died.最后恢复到他的教区在378 ， meletius主持第一届理事会君士坦丁堡时，他的死因。
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Nestorius was condemned by the Council of Ephesus (431), which was convened specifically to settle the dispute.涅斯谴责安理会的以弗所（ 431 ） ，这是召开了专门解决纠纷。 There the Theotokos was officially affirmed and orthodox doctrine on the nature of Jesus Christ clarified: Christ was pronounced true God and true man, as having two distinct natures in one person - a position that was reaffirmed by the Council of Chalcedon (451).在那里， theotokos正式的肯定和对正法的性质，耶稣基督澄清：基督被宣判的真神和真正的男子，有两种截然不同的性质，在一人-的立场是安理会所重申的迦克墩（ 4 51） 。
A biblical commentator and bishop of Mopsuestia (mahp - soo - es' - chuh) in Cilicia, Theodore, c.一个圣经评论员和主教摩普绥提亚（ mahp -洙-中文'-继）在西里西亚，西奥多，长 350-428, was a representative of the Christology of the Antiochene school. 350-428 ，这是一个代表对christology的安提阿学派学校。 He was born at Antioch and there studied rhetoric, literature, and biblical exegesis with his friend Saint John Chrysostom.他出生于安提和有研究修辞学，文学和圣经注释与他的朋友圣约翰金口。 Ordained a priest about 383, he was consecrated bishop of Mopsuestia in 392.祝圣司铎约383 ，他是consecrated主教摩普绥提亚在392 。
In his interpretation of Scripture, Theodore employed a critical and scientific approach, taking a historical rather than an allegorical approach to Genesis and the Psalms.他在解释经文，西奥多雇用的一个关键和科学的态度，采取了历史，而不是一个寓言的方式成因和诗篇。 Theodore's Christology, although it contributed to Nestorianism, anticipated the formula adopted at the Council of Chalcedon (451) on the dual but united natures of Christ.西奥多的christology ，虽然它有助于景教，预计公式通过在安理会的迦克墩（ 451 ）上的双重性质，但美国的基督。 His views were nevertheless condemned at the Councils of Ephesus and Constantinople (553).他的意见，不过，谴责在议会的以弗所和君士坦丁堡（ 553 ） 。
Bibliography
参考书目
RA Greer,
Theodore of Mopsuestia (1961); RA Norris, Manhood and Christ (1963); JJ Delaney
and JE Tobin, Dictionary of Catholic Biography (1961); J Quasten, Patrology
(1950).在Ra格里尔，西奥多的摩普绥提亚（ 1961年） ;类风湿性关节炎诺里斯，青壮年和基督（ 1963年）
;的JJ德莱尼和流行性乙型脑炎托宾，字典天主教传（ 1961年） ; j quasten ， patrology （ 1950年） 。 A Grillmeier, Christ in Christian
Tradition (1975); R Loofs, Nestorius and His Place in the History of Christian
Doctrine (1914); J Pelikan, The Christian Tradition, v.1, The Emergence of the
Catholic Tradition 100 - 600 (1971). 1格里尔迈尔，基督在基督教传统的（ 1975年） ; r loofs
，涅斯和他的地方，在历史上基督教学说（ 1914 ） ; j伯利坎，基督教的传统，五.1 ，出现了天主教的传统， 100 -6 00（ 1 971年）
。
The book of Acts indicates that the term "Christian" was first used at Antioch and that there was a church there at the time of the early ministry of the apostle Paul (11:26).这本书的行为表明而言， “基督教”一词，最先在安提阿，并有一个教会在那里的时候，初部的使徒保罗（ 11时26分） 。 It was from Antioch that Paul began his three missionary journeys.这是由Antioch保罗开始了他的三个传教行程。 It might be called the nearest approach which he had to a headquarters base.它可能被称为最接近的做法，他曾到一个总部基地。 The decisions of the Apostolic Council at Jerusalem were published there (Acts 15:30 - 31).决定使徒会在耶路撒冷出版的有（行为15:30 -3 1） 。
The first monarchical bishop to secure notice was Ignatius of Antioch.第一君权主教，以确保通知伊格内修斯的安提阿。 He held the post in the early second century.他举行后，在早期的第二个世纪。 In his seven epistles he shows himself to be a man eager to defend the full deity and full humanity of Christ.在他7书信，他表明自己是被一名男子急于捍卫充分神和充分的人性基督。 He particularly warns against docetism, and here appears an emphasis which is increasingly to characterize the school of Antioch. God came into flesh, was born of the Virgin Mary.他特别警告，对docetism ，并在这里出现的重点，这是越来越多的特点，学校的安提阿。 上帝生效肉，出生的圣母玛利亚。 Christ died to deliver men and women from ignorance and from the devil. 基督的死亡提供男性和女性从愚昧和从魔鬼。 He rose again from the dead for us. 他再次上升，从死里复活了我们。 The believer is not only in Christ, he is also christophoros. 信仰不仅是在基督里，他也是赫里斯托福罗斯。 The Supper is the flesh and blood of Christ, though there is no suggestion of substantial change. 该晚饭是血肉基督的，虽然是没有的建议，实质性变化。 Brotherly love is a cardinal emphasis in Ignatius. 兄弟的爱是一个枢机主教强调，在伊格内修斯。
Theophilus of Antioch, in the latter part of the second century, developed the Logos doctrine, referring to the logos prophorikos brought forth to create.西奥菲勒斯的安提阿，在后者的一部分的第二个世纪，发展的标志学说，是指标识prophorikos提出了创造。 The word trias is used to apply to the Godhead first by Theophilus.字三叠系是用来适用于神的源头首先由西奥菲勒斯。
Three quarters of a century later Paul of Samosata occupied the episcopal throne in Antioch.四分之三的一个世纪以后保罗的萨莫萨塔被占领的主教宝座，在安提阿。 The emphasis on the human nature of Christ that was to characterize the later Antioch makes a clear appearance. With a monarchian stress, he found the Logos, a divine force, part of the mind of the Father, dwelling in Jesus from his birth, but apart from the Virgin. He manifested himself as energeia. Jesus was not to be worshipped though his enduement with the Logos was quantitatively unusual.侧重于人性的基督，这是表征后来安提作出了明确的外观。 与monarchian强调，他发现了标志，神的力量的一部分，心目中的父亲，居住在耶稣从他的出生，但除了来自美属维尔京，他体现了自己作为energeia 。 耶稣是不被崇拜 ，虽然他enduement与标志是定量不寻常的。 His unity with God is one of purpose, of will, of love.他的团结与上帝是其中一个目的，会，爱。 While it is possible for Paul to speak of one prosopon of God and the Logos, and to use the term homoousios of Christ and the Father, yet the Logos and the Son were not by any means identical.虽然是有可能的保罗发言的一prosopon上帝和标志，并使用这个词homoousios基督和父亲，但标识和儿子并没有以任何方式完全相同。 Paul was excommunicated and, after the Roman recapture of Antioch, well - nigh completely lost his influence.保罗是excommunicated和后，罗马夺回安提阿，以及-几乎完全丧失了他的影响力。 Paul's opponents did not approve the term homoousios, later to become a touchstone of orthodoxy.保罗的对手不批准的任期homoousios ，后来成为一个正统的试金石。
Shortly after Paul's fall from power a schoolmaster, Lucian, came to prominence in Antioch.后不久，保罗的下降，从执政校长，卢西安，来突出在安提阿。 Lucian conceived of Christ on a higher plane than did Paul.卢西安构思基督在一个较高的飞机比保罗。 Whether he considered him as equal with the Father in his deity is questionable.他是否考虑他作为平等与父亲在他的神是值得商榷的。 His work on the text of the Greek Bible was extensive, and he favored the historical and critical interpretation of the Scriptures.他的工作对案文，希腊圣经是广泛的，而他主张的历史和批判的解释圣经。
In the decades following the Council of Nicaea, Antioch exhibited wide differences of opinion on the Arian question, but in this atmosphere John Chrysostom grew to maturity with his extraordinary ability as a preacher.在几十年的下列安理会尼西亚，安提展示了广泛的意见分歧，就arian问题，但在这种气氛约翰金口成长为成熟与他的非凡能力作为一个布道者。 Emphasizing the moral values of Christianity, he continued the stress on historical exegesis.强调道德价值观的基督教，他继续强调对历史注释。 One of Chrysostom's teachers, the presbyter Diodorus, became in due course Bishop of Tarsus and was recognized as a "normal" theologian by the Council of Constantinople in 381. But he did not find an adequate expression for the relationship between the divine and human natures of Christ. There seemed almost to be a dual personality in his conception.其中金口的教师， presbyter狄奥多罗斯，成为在适当时候主教塔尔苏斯和被承认为“正常”的神学家，由理事会君士坦丁堡在381 ， 但他没有找到足够的表达之间的关系，神和人类的本质基督的。似乎存在几乎是一个双重人格在他的构想。 Another presbyter, Theodore, later Bishop of Mopsuestia, developed historical criticism much further.另一presbyter ，西奥多，后来主教摩普绥提亚，发展的历史的批评，进一步。
He failed to find the doctrine of the Trinity in the OT, and he minimized the messianic intimations in the Psalms.他未能找到学说三位一体，在酒店，他尽量减少弥赛亚intimations ，在诗篇。 But he put heavy stress upon the importance of textual and historical study as a basis for exegesis.但他提出的沉重压力的重要性，文字和历史的研究，以此为基础注释。 Theodore emphasized the difference between God and man.西奥多强调区别上帝和人。 The Logos humbled himself and became man.徽号的就自己卑微，并成为男子。 The prosopon of the man is complete and so is that of the Godhead.该prosopon该名男子的完成，所以是对神的源头。 His disciple, the church historian Theodoret, carried on his work.他的门徒，教会历史学家theodoret ，进行对他的工作。 Theodoret's exegesis is in the best historical tradition, his apologetic writing clear and well organized. theodoret的注释是在最好的历史传统，他抱歉书面明确和良好的组织。 He stressed the infinite difference between God and man.他强调，无限的区别上帝和人。 His Christological views were unquestionably influenced by his friend Nestorius, the most prominent representative of the Antiochene school.他christological的意见，无疑是影响他的朋友涅斯，最突出的代表对安提阿学派学校。 Impetuous, self confifident full of energy, Nestorius was not a scholar.浮躁，自我confifident充满活力的，涅斯是不是一个学者。 He emphasized the humanity of Jesus, but it is reasonably clear that what he intended to express was not a view that is heretical.他强调，人类的耶稣，但它是合理的明确表示什么，他打算表达是不是认为是异端邪说。
The union of Godhead and manhood in Christ is voluntary, but it can be said that there is one prosopon of Jesus Christ.联盟神的源头和青壮年在基督里是自愿的，但它可以说是有一prosopon耶稣基督。 Nestorius campaigned against the term Theotokos as applied to the Virgin Mary, yet he agreed that, if properly understood, the term was unobjectionable.涅斯竞选对任期theotokos适用于圣母玛利亚，但他同意，如果正确理解，任期unobjectionable 。 It was the violence of his emphases, with their stress on the separateness of the human and the divine in Christ, which was dangerous.这是暴力行为，他的重点，与他们的胁迫对分离的人力和神在基督里，这是危险的。
Justinian's Edict of the Three Chapters in 543 was unfair to the School of Antioch in its condemnations of the writings of Theodore of Mopsuestia and of Theodoret.查士丁尼的法令的3个章节543是不公平的学校安提在其被谴责的著作西奥多的摩普绥提亚和theodoret 。 The Council of Constantinople of 553, called the Fifth Ecumenical, condemned writings of the Antioch school, but on the basis of falsified and mutilated quotations.安理会君士坦丁堡的553 ，所谓的第五合一，谴责著作的安提阿学校，但在此基础上伪造的和被肢解的报价。
The separation from the imperial church of the bishops who led the Nestorian schism and the capture of Antioch in 637 by the rising power of Islam checked the further distinctive development of the School of Antioch.分离从帝国教会的主教们谁带领景教裂和捕获安提阿在637所上升，电力伊斯兰教的检查，进一步鲜明的发展，学校的安提阿。 Its Aristotelian emphasis on rationality, on ethical quality, and on man's free agency was not popular.其亚里士多德侧重于理性，对道德素质，和对人的自由机构不是受欢迎。 Yet it is to be valued for its stress on the genuine continuance in the Second Person of the properties of each nature and for its insistence upon the importance of grammaticohistorical exegesis.但它是要重视其胁迫对真正的延续，在第二次人的属性，每个性质和其坚持后的重要性grammaticohistorical注释。
P Woolley
p woolley
(Elwell
Evangelical Dictionary) （ elwell福音事工促进会，字典）
Bibliography
参考书目
CC Richardson,
The Christianity of Ignatius of Antioch; G Bardy, Paul de Samosate and
Recherches sur saint Lucien d'Antioche et son ecole; F Loofs, Paulus von
Samosata and Nestorius and His Place in the History of Christian Doctrine; H
deRiedmatten, Les Actes du proces de Paul de Samosate; R Devreesse, Essai sur
Theodore de Mopsueste; JF Bethune Baker, Nestorius and His Teaching; AR Vine, An
Approach to Christology; RV Sellers, Two Ancient
Christologies.消委会理查森，基督教的伊格内修斯安提;克bardy ，保罗德samosate和recherches sur圣吕西安-a
ntioche等儿子的E cole女l oofs，保禄冯萨莫萨塔和涅斯和他的地方，在历史上基督教教义; h d
eriedmatten，本港就业辅导组行为杜工艺德保罗德samosate ; r devreesse ， essai sur西奥多德mopsueste
;学家白求恩贝克，涅斯和他的教学;氩藤，一种方法christology ;卖家的RV ，两个古老的christologies 。
The family of liturgies originally used in the Patriarchate of Antioch begins with that of the Apostolic Constitutions; then follow that of St. James in Greek, the Syrian Liturgy of St. James, and the other Syrian Anaphorus.家庭liturgies原本用来在牧安提开始与该使徒宪法;然后按照说，圣雅各福群会在希腊，叙利亚礼仪圣雅各福群会，和其他叙利亚anaphorus 。 The line may be further continued to the Byzantine Rite (the older Liturgy of St. Basil and the later and shorter one of St. John Chrysostom), and through it to the Armenian use.该线可进一步继续拜占庭成年礼（旧礼仪，圣罗勒，以及后来和较短之一圣约翰金口） ，并通过它向亚美尼亚使用。 But these no longer concern the Church of Antioch.但这些已不再关心教堂的安提阿。
I. THE LITURGY OF THE APOSTOLIC CONSTITUTIONS一，礼仪的使徒宪法
The oldest known form that can be described as a complete liturgy is that of the Apostolic Constitutions.已知的最古老的形式，可以被形容为一个完整的礼仪，是对使徒宪法。 It is also the first member of the line of Antiochene uses.这亦是第一位的路线安提阿学派用途。 The Apostolic Constitutions consist of eight books purporting to have been written by St. Clement of Rome (died c. 104).使徒宪法构成8书籍，声称已写的圣克莱门特的罗马（死亡，长104 ） 。 The first six books are an interpolated edition of the Didascalia ("Teaching of the Apostles and Disciples", written in the first half of the third century and since edited in a Syriac version by de Lagarde, 1854); the seventh book is an equally modified version of the Didache (Teaching of the Twelve Apostles, probably written in the first century, and found by Philotheos Bryennios in 1883) with a collection of prayers.首六个月的书籍是一插版的didascalia （ “教学的使徒和弟子” ，写在上半年的第三个世纪以来，编辑，在叙利亚的版本由德•拉嘉德， 1854 ） ;第七本书是一个同样改良版的didache （教学的十二使徒，可能是书面，在第一世纪，发现philotheos bryennios在1883年）收集了祈祷。 The eighth book contains a complete liturgy and the eighty-five "Apostolic Canons".第八届图书包含一个完整的礼仪和85 “使徒大炮” 。 There is also part of a liturgy modified from the Didascalia in the second book.此外，还有一个组成部分，礼仪改性从didascalia在第二本书。 It has been suggested that the compiler of the Apostolic Constitutions may be the same person as the author of the six spurious letters of St. Ignatius (Pseudo-Ignatius).曾有人建议，编译器的使徒宪法可能为同一人，作者的6杂散信，圣伊格内修斯（伪伊格内修斯） 。 In any case he was a Syrian Christian, probably an Apollinarist, living in or near Antioch either at the end of the fourth or the beginning of the fifth century.在任何情况下他是一名叙利亚基督徒，大概一apollinarist ，或居住在附近的安提阿无论是在年底的第四或年初五世纪。 And the liturgy that he describes in his eighth book is that used in his time by the Church of Antioch, with certain modifications of his own.和礼仪，他描述了在他的第八本书是用在他的时间由教会的安提阿，某些修改自己的。 That the writer was an Antiochene Syrian and that he describes the liturgical use of his own country is shown by various details, such as the precedence given to Antioch (VII, xlvi, VIII, x, etc.); his mention of Christmas (VIII, xxxiii), which was kept at Antioch since about 375, nowhere else in the East till about 430 (Duchesne, Origines du culte chrétien, 248); the fact that Holy Week and Lent together make up seven weeks (V, xiii) as at Antioch, whereas in Palestine and Egypt, as throughout the West, Holy Week was the sixth week of Lent; that the chief source of his "Apostolic Canons" is the Synod of Antioch in encœniis (341); and especially by the fact that his liturgy is obviously built up on the same lines as all the Syrian ones.该作者是一安提阿学派叙利亚和说，他介绍了礼仪的使用，他自己的国家所表现出的各项细节，如优先给予安提阿（第七章，四十六，第八，第十，等等） ;他提到圣诞节（第八， XXXIII ）号决议，这是维持在安提以来，约375 ，无处可在东到约430 （ duchesne ， origines杜culte克雷蒂安， 248 ） ;事实，即复活节前的一周，并借给一起弥补了7个星期（五，十三）在安提阿，而在巴勒斯坦和埃及，由于整个西部地区，圣周是第六周四旬期;表示，行政来源，他的“使徒大炮”是主教安提阿在encœniis （ 341 ） ;特别是由事实他的礼仪，显然是建立在同一线路的所有叙利亚。 There are, however, modifications of his own in the prayers, Creed, and Gloria, where the style and the idioms are obviously those of the interpolator of the Didascalia (see the examples in Brightman, "Liturgies", I, xxxiii-xxxiv), and are often very like those of Pseudo-Ignatius also (ib., xxxv).有，不过，修改自己在祈祷，信仰，及青扬，那里的作风和成语显然是那些对插补的didascalia （见的例子，在布莱曼， “ liturgies ” ，我三十三-三十四） ，往往很喜欢那些伪伊格内修斯还（ ib. ，三十五） 。 The rubrics are added by the compiler, apparently from his own observations.该rubrics加入由编译器，显然是从自己的意见。
The liturgy of the eighth book of the Apostolic Constitutions, then, represents the use of Antioch in the fourth century.礼仪中的第八本书的使徒宪法，那么，代表使用安提阿，在第四世纪。 Its order is this: First comes the "Mass of the Catechumens".其秩序是这样的：首先是“地下的慕道者” 。 After the readings (of the Law, the Prophets, the Epistles, Acts, and Gospels) the bishop greets the people with II Cor., xiii, 13 (The grace of Our Lord Jesus Christ and the charity of God and the communication of the Holy Ghost be with you all).后的读数（该法，先知，书信，行为和福音）主教迎接人与肺心病第二，第十三，第13条（恩典，我们的主耶稣基督和慈善的上帝和沟通的圣灵与你同所有） 。 They answer: "And with thy spirit"; and he "speaks to the people words of comfort."他们回答： “和你的精神” ;和他“说话向人民负责的话，舒适” 。 There then follows a litany for the catechumens, to each invocation of which the people answer "Kyrie eleison"; the bishop says a collect and the deacon dismisses the catechumens.然后有如下一一长串为慕道者，每次调用其中的人回答“ kyrie eleison ” ;主教说，收集和执事罢免慕道者。 Similar litanies and collects follow for the Energumens, the Illuminandi (photizómenoi, people about to be baptized) and the public penitents, and each time they are dismissed after the collect for them.类似的litanies并收集后续为energumens ， illuminandi （ photizómenoi ，人们即将洗礼）和公众penitents ，每一次他们被解雇后，收集他们。 The "Mass of the Faithful" begins with a longer litany for various causes, for peace, the Church, bishops (James, Clement, Evodius, and Annianus are named), priests, deacons, servers, readers, singers, virgins, widows, orphans, married people, the newly baptized, prisoners, enemies, persecutors, etc., and finally "for every Christian soul". “群众的忠实”开始一段较长的一连串的各种原因，和平，教会，主教（詹姆斯，克莱门特， evodius ， annianus命名） ，牧师，执事，服务器，读者，歌手，处女，寡妇，孤儿，已婚人士，新的洗礼，囚犯，敌人，迫害者，等等，最后“为每一名基督信徒的灵魂” 。 After the litany follows its collect, then another greeting from the bishop and the kiss of peace.之后，一连串如下其收集，然后又迎来了由主教和亲吻的和平。 Before the Offertory the deacons stand at the men's doors and the subdeacons at those of the women "that no one may go out, nor the door be opened", and the deacon again warns all catechumens, infidels, and heretics to retire, the mothers to look after their children, no one to stay in hypocrisy, and all to stand in fear and trembling.前offertory该执事的立场，在男子的门和五在那些妇女“ ，任何人不得走出去，也没有大门，打开” ，和执事再次警告所有慕道者，异教徒，异端退休，母亲看后，他们的子女，没有人留在虚伪，和所有的立场，在恐惧和颤抖。 The deacons bring the offerings to the bishop at the altar.该执事，使产品向主教在祭坛上。 The priests stand around, two deacons wave fans (‘ripídia) over the bread and wine and the Anaphora (canon) begins.祭司的立场靠近，两名执事波球迷（ ' ripídia ）面包和葡萄酒和照应（佳能）开始。 The bishop again greets the people with the words of II Cor., xiii, 13, and they answer as before: "And with thy spirit".主教再次迎接的人的话，二，肺心病，第十三， 13 ，和他们的答案一如以往： “与你的精神” 。 He says: "Lift up your mind."他说： “解除了您的想法” 。 R. "We have it to the Lord." r. ： “我们已给勋爵” 。 V. "Let us thank the Lord."五， “让我们感谢神” 。 R. "Right and just." r. “权利和正义” 。 He takes up their word: "It is truly right and above all just to sing to Thee, Who art truly God, existing before all creatures, from Whom all fatherhood in heaven and on earth is named.…" and so the Eucharistic prayer begins.他占用了他们的字： “这是真正的权利及以上的所有只是为了唱啊，谁的艺术，真正的上帝，现有之前，所有的动物，谁所有的父亲在天堂和地球上是名为… … ”等圣体圣事的祈祷开始。 He speaks of the "only begotten Son, the Word and God, Saving Wisdom, first born of all creatures, Angel of thy great counsel", refers at some length to the Garden of Eden, Abel, Henoch, Abraham, Melchisedech, Job, and other saints of the Old Law.他讲的“唯一begotten的儿子， Word和上帝，节约的智慧，首先出生的所有动物，天使你的伟大的律师” ，是指在一些长度伊甸园，阿贝尔，过敏性，石礼谦， melchisedech ，就业，和其他圣人的旧法。 When he has said the words: "the numberless army of Angels … the Cherubim and six-winged Seraphim … together with thousands of thousand Archangels and myriad myriads of Angels unceasingly and without silence cry out", "all the people together say: 'Holy, holy, holy the Lord of Hosts, the heaven and earth are full of His glory, blessed forever, Amen.'" The bishop then again takes up the word and continues: "Thou art truly holy and all-holy, highest and most exalted for ever. And thine only-begotten Son, our Lord and God Jesus Christ, is holy …"; and so he comes to the words of Institution: "in the night in which He was betrayed, taking bread in His holy and blameless hands and looking up to Thee, His God and Father, and breaking He gave to His disciples saying: This is the Mystery of the New Testament; take of it, eat. This is My body, broken for many for the remission of sins. So also having mixed the cup of wine and water, and having blessed it, He gave to them saying: Drink you all of this. This is My blood shed for many for the remission of sins. Do this in memory of Me. For as often as you eat this bread and drink this cup, you announce My death until I come."当他说的话： “有多少军队的天使…基路伯和六翼的塞拉芬…再加上数以千计的数千archangels和无数不断涌现，天使不断，没有沉默，哭出来” ， “所有的人一起说： '圣地神圣的，神圣的主的主机，天地间充满了他的荣耀，祝福永远，阿门“ 。主教，然后再占用了字，并继续： ”你真正的艺术圣地和所有圣地，最高和最崇高的永远和你的只有- begotten的儿子，我们的主和上帝耶稣基督，是神圣的… … “ ;所以他来的话，机构是： ”在夜间，在他被出卖，以面包，在他的神圣和清白双手和寻找到你，上帝和他的父亲，并打破了他给他的弟子说：这是神秘的新约圣经;采取的，吃的了。这是我的身体，打破了许多为减免的罪孽。因此，也有混合杯葡萄酒和水，有祝福，他给他们的话说：酒后你这一切。这是我的血棚，为多减免的罪孽。为此，在我的记忆。作为您可以经常吃这种面包和饮料，这杯，你宣布我死亡，直到我来“ 。
Then follow the Anamimnesis ("Remembering therefore His suffering and death and resurrection and return to heaven and His future second coming …"), the Epiklesis or invocation ("sending Thy Holy Spirit, the witness of the sufferings of the Lord Jesus to this sacrifice, that He may change this bread to the body of thy Christ and this cup to the blood of thy Christ …"), and a sort of litany (the great Intercession) for the Church, clergy, the Emperor, and for all sorts and conditions of men, which ends with a doxology, "and all the people say: Amen."然后按照anamimnesis （ “记住，因此，他的痛苦和死亡与复活并返回到天堂和他的未来第二次来… … ” ） ， epiklesis或引用（ “送你神圣的精神，见证的苦难主耶稣这个牺牲，他可能会改变这种面包的身体你的基督，这杯的血，你的基督… … “ ） ，以及一种一长串（伟大的干涉）为教会，神职人员，皇帝，和各种和条件的男子，结束与doxology ， “和所有的人说：阿门” 。 In this litany is a curious petition (after that for the Emperor and the army) which joins the saints to living people for whom the bishop prays: "We also offer to thee for (‘upér) all thy holy and eternally well-pleasing patriarchs, prophets, just apostles, martyrs, confessors, bishops, priests, deacons, subdeacons, readers, singers, virgins, widows, laymen, and all those whose names thou knowest."在这一长串是一个好奇的请愿书（后为天皇和军队）加入圣人，以人民生活的人，主教祈祷： “我们也提供以你为（ ' upér ）所有你神圣的和永恒福祉讨好patriarchs ，先知，只是使徒，烈士， confessors ，主教，神父，执事，五，读者，歌手，处女，寡妇，外行，以及所有那些名字，你knowest “ 。 After the Kiss of Peace (The peace of God be with you all) the deacon calls upon the people to pray for various causes which are nearly the same as those of the bishop's litany and the bishop gathers up their prayers in a collect.后之吻和平（和平上帝与你同所有）执事吁请人民祈求的各种原因，这是几乎相同，这些新辅理主教的一连串和主教收集了他们的祈祷，在一个收集。 He then shows them the Holy Eucharist, saying: "Holy things for the holy" and they answer: "One is holy, one is Lord, Jesus Christ in the glory of God the Father, etc."然后，他表明他们神圣的圣体圣事，他说： “神圣的东西，为圣” ，他们回答： “一个是圣洁的，一个是主，耶稣基督在神的荣耀，父亲等” The bishop gives the people Holy Communion in the form of bread, saying to each: "The body of Christ", and the communicant "answers Amen".主教赋予人民的神圣的共融，在形式的面包，说每个： “基督的身体” ，以及communicant “回答阿” 。 The deacon follows with the chalice, saying: "The blood of Christ, chalice of life."执事如下与chalice ，他说： “血液中的基督， chalice的生活” 。 R. "Amen." r. “阿门” 。 While they receive, the xxxiii Psalm (I will bless the Lord at all times) is said.而他们接受，三十三诗篇（我会保佑勋爵在任何时候都）是说。 After Communion the deacons take what is left of the Blessed Sacrament to the tabernacles (pastophória).后共融的执事采取什么是左侧的圣向tabernacles （ pastophória ） 。 There follows a short thanksgiving, the bishop dismisses the people and the deacon ends by saying: "Go in peace."有如下短期感恩，主教罢免人民和执事完说： “去，在和平” 。
Throughout this liturgy the compiler supposes that it was drawn up by the Apostles and he inserts sentences telling us which Apostle composed each separate part, for instance: "And I, James, brother of John the son of Zebedee, say that the deacon shall say at once: 'No one of the catechumens,'" etc. The second book of the Apostolic Constitutions contains the outline of a liturgy (hardly more than the rubrics) which practically coincides with this one.在整个礼仪编译器假设它是由使徒和他插入句子告诉我们，这使徒组成，每个单独的部分，例如： “我，詹姆斯的兄弟约翰的儿子zebedee ，说，执事会说在一旦： '没有人的慕道者， “等第二本书的使徒宪法包含纲要的一礼仪（难以较rubrics ） ，这几乎刚好与此一。 All the liturgies of the Antiochene class follow the same general arrangement as that of the Apostolic Constitutions.所有liturgies的安提阿学派级遵循相同的总体布局，即使徒宪法。 Gradually the preparation of the oblation (Prothesis, the word also used for the credence table), before the actual liturgy begins, develops into an elaborate service.逐步编写该oblation （ prothesis ，字也可用于该科利登表） ，之前的实际礼仪开始，发展成为一个复杂的服务。 The preparation for the lessons (the little Entrance) and the carrying of the oblation from the Prothesis to the altar (the great Entrance) become solemn processions, but the outline of the liturgy: the Mass of the Catechumens and their dismissal; the litany; the Anaphora beginning with the words "Right and just" and interrupted by the Sanctus; the words of Institution; Anamimnesis, Epiklesis and Supplication for all kinds of people at that place; the Elevation with the words "Holy things to the holy"; the Communion distributed by the bishop and deacon (the deacon having the chalice); and then the final prayer and dismissal–this order is characteristic of all the Syrian and Palestinian uses, and is followed in the derived Byzantine liturgies.筹备工作的经验教训（小入口） ，并携带该oblation从prothesis向祭坛（大入口） ，成为庄严的游行，但纲要的礼仪：群众的慕道者和他们的解雇;一长串;该照应开始改为“权利和正义” ，并中断由sanctus ;的话，机构; anamimnesis ， epiklesis和supplication为所有种人在那个地方;海拔后面加上“与神圣的事情圣地” ;共融的分布式由主教和执事（执事有chalice ） ;然后最后的祈祷和解雇-这项命令的特点是所有的叙利亚和巴勒斯坦用途，以及其次是在派生拜占庭liturgies 。 Two points in that of the Apostolic Constitutions should be noticed.两点在这方面的使徒宪法中应注意的。 No saints are mentioned by name and there is no Our Father.没有圣人是所提到的名称并没有我们的父亲。 The mention of saints' names, especially of the "All-holy Mother of God", spread considerably among Catholics after the Council of Ephesus (431), and prayers invoking her under that title were then added to all the Catholic liturgies.提到圣人的名字，尤其是“全圣的上帝之母” ，蔓延相当天主教徒后，会以弗所（ 431 ） ，和祈祷援引她的下标题，然后添加到所有天主教liturgies 。 The Apostolic Constitutions have preserved an older form unchanged by the development that modifies forms in actual use.使徒宪法保留旧的形式不变，由发展修改形式，在实际使用。 The omission of the Lord's Prayer is curious and unique.遗漏了主祷文是好奇和独特性。 It has at any rate nothing to do with relative antiquity.它在任何率无关，与相对古物。 In the "Teaching of the Twelve Apostles" (VIII, ii, 3) people are told to pray three times a day "as the Lord commanded in his Gospel: Our Father", etc.在“教学的十二使徒” （八，二，三）人民是告诉祈祷，每日3次， “作为上帝在他的指挥福音：我们的父亲”等。
II.二。 THE GREEK LITURGY OF ST.希腊的礼仪，圣。 JAMES詹姆斯
Of the Antiochene liturgies drawn up for actual use, the oldest one and the original from which the others have been derived is the Greek Liturgy of St. James.该安提阿学派liturgies制定了实际使用的，最古老的一及原从其他已产生的是希腊礼仪圣雅各福群会。 The earliest reference to it is Canon xxxii of the Quinisextum Council (II Trullan AD 692), which quotes it as being really composed by St. James, the brother of Our Lord.最早的参考，这是佳能三十二的quinisextum会（二trullan广告692 ） ，其中寻获它作为真的组成，由圣雅各福群会，兄弟，我们的主。 The Council appeals to this liturgy in defending the mixed chalice against the Armenians.安理会呼吁这个礼仪在捍卫混合chalice对亚美尼亚人。 St. Jerome (died 420) seems to have known it.圣杰罗姆（死于420 ）似乎已众所周知。 At any rate at Bethlehem he quotes as a liturgical form the words "who alone is sinless", which occur in this Liturgy (Adv. Pel., II, xxiii).在任何率在伯利恒，他的报价作为一个礼仪形式的话“谁，单是sinless ” ，其中发生在这礼仪（ adv.规划环境地政局。第一，二，二十三） 。 The fact that the Jacobites use the same liturgy in Syriac shows that it existed and was well established before the Monophysite schism.事实，即jacobites使用相同的礼仪在叙利亚表明，它存在并行之有效的前monophysite裂。 The oldest manuscript is one of the tenth century formerly belonging to the Greek monastery at Messina and now kept in the University library of that city.最古老的手稿之一， 10世纪以前属于希腊修道院在墨西拿和现在存放在大学图书馆该城。 The Greek Liturgy of St. James follows in all its essential parts that of the Apostolic Constitutions.希腊的礼仪圣雅各福群会如下在其所有的重要部件，即使徒宪法。 It has preparatory prayers to be said by the priest and deacon and a blessing of the incense.它的筹备祈祷说，由牧师和执事和祝福香。 Then begins the Mass of the Catechumens with the little Entrance.然后开始了大规模的慕道者与小入口。 The deacon says a litany (’ekténeia), to each clause of which the people answer "Kyrie eleison".执事说，一连串（ ' ekténeia ） ，每个条款，其中人回答“ kyrie eleison ” 。 Meanwhile the priest is saying a prayer to himself, of which only the last words are said aloud, after the litany is finished.同时，司铎是说，祈祷自己的，其中只有最后的话是说，朗读，之后一连串完成。 The singers say the Trisagion, "Holy God, holy Strong One, holy Immortal One, have mercy on us."歌手说， trisagion ， “神圣的上帝，圣强，圣地不朽的一，怜悯我们” 。 The practice of the priest saying one prayer silently while the people are occupied with something different is a later development.实践神父说，一个默默祈祷的同时，人民群众是被占领与一些不同的是，后来的发展。 The Lessons follow, still in the older form, that is, long portions of both Testaments, then the prayers for the catechumens and their dismissal.教训，遵循，仍然在较旧的形式，即是长期的部分，双方testaments ，然后祈祷，为慕道者和他们解雇。 Among the prayers for the catechumens occurs a reference to the cross (lift up the horn of the Christians by the power of the venerable and life-giving cross) which must have been written after St. Helen found it (c. 326) and which is one of the many reasons for connecting this liturgy with Jerusalem.其中祈祷，为慕道者发生参考，以两岸（电梯了非洲之角的基督徒所的权力，老和赋予生命的交叉） ，其中必须有被写入后，圣海伦发现它（长326 ）和是的众多原因之一用于连接这礼仪与耶路撒冷。 When the catechumens are dismissed the deacon tells the faithful to "know each other", that is to observe whether any stranger is still present.当慕道者被解雇的执事告诉信徒： “知道对方” ，即是观察是否有任何陌生，是仍然存在。 The great Entrance which begins the Mass of the Faithful is already an imposing ceremony.伟大的入口开始，大量的忠实已经是一个强加仪式。 The incense is blessed, the oblation is brought from the Prothesis to the altar while the people sing the Cherubikon, ending with three Alleluias.香很幸运， oblation带来的是从prothesis向祭坛，而人民唱cherubikon ，结束了与3 alleluias 。 (The text is different from the Byzantine Cherubikon.) Meanwhile the priest says another prayer silently. （文是不同的拜占庭cherubikon ） 。同时，牧师说，另一默默祈祷。 The creed is then said; apparently at first it was a shorter form like the Apostles' Creed.该信条是，然后说;显然是在第一，它是一个较短的形式一样，使徒'的信条。 The Offertory prayers and the litany are much longer than those in the Apostolic Constitutions.该offertory祈祷和一长串长得多，比那些在使徒宪法。 There is as yet no reference to an Iconostasis (screen dividing the choir or place of the clergy).有作为，但并没有提及1 iconostasis （屏幕除以合唱团或地方的神职人员） 。 The beginning of the "Anaphora" (Preface) is shorter.开始的“照应” （序）是较短。 The words of Institution and Anamimnesis are followed immediately by the Epiklesis; then comes the Supplication for various people.的话，机构和anamimnesis是紧接着由epiklesis ;然后来supplication各种人。 The deacon reads the "Diptychs" of the names of the people for whom they pray; then follows a list of Saints beginning with "our all-holy, immaculate and highly praised Lady Mary, Mother of God and ever-virgin."执事读取“ diptychs ”的名称，人民群众为他们祈祷，然后如下名单圣人开始， “我们的所有圣洁的，圣母无染原罪，并高度赞扬了夫人玛利亚，天主之母和以往任何时候都-美属维尔京” 。 Here are inserted two hymns to Our Lady obviously directed against the Nestorian heresy.这里是插入两个赞美诗我们的夫人显然是针对景教异端。 The Lord's Prayer follows with an introduction and Embolismos.主祷文如下，与一介绍和embolismos 。 The Host is shown to the people with the same words as in the Apostolic Constitutions, and then broken, and part of it is put into the chalice while the priest says: "The mixing of the all-holy Body and the precious Blood of Our Lord and God and Saviour Jesus Christ."东道国结果表明，以对人民具有相同的话，因为在使徒宪法，然后打破，它的一部分是投入chalice ，而神父说： “混合所有神圣的身体和宝血我们上帝和上帝及救主耶稣基督“ 。 Before Communion Psalm xxxiii is said.之前，共融的诗篇三十三说。 The priest says a prayer before his Communion.神父说祈祷之前，他的共融。 The deacon communicates the people.执事传达人民的。 There is no such form as: "The Body of Christ"; he says only: "Approach in the fear of the Lord", and they answer "Blessed is He who comes in the name of the Lord."有没有这样的形式为： “基督的身体” ;他说，只有： “的做法，在敬畏耶和华” ，他们的答案： “有福是他是谁，在名称上主” 。 What is left of the Blessed Sacrament is taken by the deacon to the Prothesis; the prayers of thanksgiving are longer than those of the Apostolic Constitutions.什么是左侧的圣体是所采取的执事向prothesis ;祈祷感恩长于那些使徒宪法。 The Liturgy of St. James as it now exists is a more developed form of the same use as that of the Apostolic Constitutions.礼仪圣雅各福群会，因为它现在存在是一个较发达的形式，同时使用，即使徒宪法。 The prayers are longer, the ceremonies have become more elaborate, incense is used continually, and the preparation is already on the way to become the complicated service of the Byzantine Prothesis.祈祷是更长的时间，仪式已成为更加详细，香，是用来不断，并准备已经就未来路向，成为复杂的服务，拜占庭prothesis 。 There are continual invocations of saints; but the essential outline of the Rite is the same.有不断调用圣人，但基本的轮廓礼仪是相同的。 Besides the references to the Holy Cross, one allusion makes it clear that it was originally drawn lup for the Church of Jerusalem.除了提述圣十字，一典故，使明确表示，它本来是订定lup为教会在耶路撒冷。 The first supplication after the Epiklesis is: "We offer to thee, O Lord, for Thy holy places which Thou hast glorified by the divine appearance of Thy Christ and by the coming of Thy holy Spirit, especially for the holy and illustrious Sion, mother of all churches and for Thy holy Catholic and apostolic Church throughout the world."第一supplication后epiklesis是： “我们提供给你，主啊，为你神圣的地方，祢的荣耀，由神的出现，你的基督和未来的你神圣的精神，尤其是对神圣和杰出的锡永，母亲所有教堂和为你神圣的天主教和使徒教会整个世界“ 。 This liturgy was used throughout Syria and Palestine, that is throughout the Antiochene Patriarchate (Jerusalem was not made a patriarchal see till the Council of Ephesus, 431) before the Nestorian and Monophysite schisms.这个礼仪是用整个叙利亚和巴勒斯坦，这是整个安提阿学派东正教（耶路撒冷没有作出了宗法见到会以弗所， 431 ）之前，景教和monophysite分裂。 It is possible to reconstruct a great part of the use of the city of Antioch while St. John Chrysostom was preaching there (370-397) from the allusions and quotations in his homilies (Probst, Liturgie des IV. Jahrh., II, i, v, 156, 198).是有可能的重建一个伟大的一部分，使用市安提阿，而圣约翰金口是说教，有（ 370-397 ）由典故和引文在他的homilies （ probst ， liturgie万四。 jahrh 。第一，第二，我，五， 156 ， 198 ） 。 It is then seen to be practically that of St. James: indeed whole passages are quoted word for word as they stand in St. James or in the Apostolic Constitutions.这是当时被认为几乎是圣雅各福群会：的确整个通道被引用逐字逐句地，因为他们的立场，在圣雅各福群会，或在使徒宪法。
The Catechisms of St. Cyril of Jerusalem were held in 348; the first eighteen are addressed to the Competentes (photizómenoi) during Lent, the last six to the neophytes in Easter week.该catechisms圣西里尔在耶路撒冷举行了在348 ;第一18顷给competentes （ photizómenoi ）在封斋期，过去六年向新手在复活节周。 In these he explains, besides Baptism and Confirmation, the holy liturgy.在这些他解释说，除了洗礼和确认，神圣的礼仪。 The allusions to the liturgy are carefully veiled in the earlier ones because of the disciplina arcani; they became much plainer when he speaks to people just baptized, although even then he avoids quoting the baptism form or the words of consecration.典故，以礼仪仔细含蓄，在早先由于对纪律arcani ;他们成为清楚得多，当他发言的人，只是洗礼，虽然即使在当时，他避免引用的洗礼形式或话consecration 。 From these Catechisms we learn the order of the liturgy at Jerusalem in the middle of the fourth century.从这些catechisms我们学习秩序的礼仪在耶路撒冷，在中东的第四世纪。 Except for one or two unimportant variations, it is that of St. James (Probst, op. cit., II, i, ii, 77-106).除一个或两个不重要的变化，那就是圣雅各福群会（ probst ，前引书。第一，二，一，二， 77-106 ） 。 This liturgy appears to have been used in either language, Greek at Antioch, Jerusalem, and the chief cities where Greek was commonly spoken, Syriac in the country.这礼仪似乎已使用的任何语言，希腊在安提阿，耶路撒冷，和行政的城市，希腊是常见的发言后，叙利亚在该国。 The oldest form of it now extant is the Greek version.最古老的形式，它现在现存的是希腊的版本。 Is it possible to find a relationship between it and other parent-uses?是否有可能找到的关系，它和其他家长用途？ There are a number of very remarkable parallel passages between the Anaphora of this liturgy and the Canon of the Roman Mass. The order of the prayers is different, but when the Greek or Syriac is translated into Latin there appear a large number of phrases and clauses that are identical with ours.有一些非常显着的平行通道之间的照应这个礼仪和佳能的罗马麻省秩序的祈祷是不同的，但是，当希腊或叙利亚转化为拉丁美洲出现了大量的短语和条款这是与我们相同。 It has been suggested that Rome and Syria originally used the same liturgy and that the much-disputed question of the order of our Canon may be solved by reconstructing it according to the Syrian use (Drews, Zur Entstehungsgeschichte des Kanons).曾有人建议，罗马和叙利亚原本使用了同样的礼仪，以及备受争议的问题，令我们的佳能公司可能会解决重建它根据叙利亚的使用（ drews ， zur entstehungsgeschichte万kanons ） 。 Mgr.主教。 Duchesne and most authors, on the other hand, are disposed to connect the Gallican Liturgy with that of Syria and the Roman Mass with the Alexandrine use (Duchesne, Origines du culte chrétien, 54). duchesne和最作者，在另一方面，处置，以连接gallican礼仪与叙利亚和罗马地下与alexandrine使用（ duchesne ， origines杜culte克雷蒂安54 ） 。
III.三。 THE SYRIAC LITURGIES叙利亚liturgies
After the Monophysite schism and the Council of Chalcedon (451) both Melchites and Jacobites continued using the same rite.后monophysite裂和安理会的迦克墩（ 451 ）均melchites和jacobites继续使用相同的成年礼。 But gradually the two languages became characteristic of the two sides.但逐渐两种语文的特点，成为双方。 The Jacobites used only Syriac (their whole movement being a national revolt against the Emperor), and the Melchites, who were nearly all Greeks in the chief towns, generally used Greek.该jacobites只用了叙利亚（其整个运动作为一个国家反抗皇帝） ，以及melchites ，谁几乎所有希腊人在行政城镇，普遍采用希腊。 The Syriac Liturgy of St. James now extant is not the original one used before the schism, but a modified form derived from it by the Jacobites for their own use.叙利亚礼仪圣雅各福群会，现在现存的不是原来的一使用前裂，但修订的形式来自它由jacobites供自己使用。 The preparation of the oblation has become a still more elaborate rite.编写该oblation已成为一个仍然更详尽的成年礼。 The kiss of peace comes at the beginning of the Anaphora and after it this Syriac liturgy follows the Greek one almost word for word, including the reference to Sion, the mother of all churches.吻的和平是在开始的照应和后，这个礼仪如下叙利亚，希腊一几乎逐字逐句，包括参考锡永，母亲的所有教堂。 But the list of saints is modified; the deacon commemorates the saints "who have kept undefiled the faith of Nicæa, Constantinople and Ephesus"; he names "James the brother of Our Lord" alone of the Apostles and "most chiefly Cyril who was a tower of the truth, who expounded the incarnation of the Word of God, and Mar James and Mar Ephraim, eloquent mouths and pillars of our holy Church."但名单圣人是改性;执事纪念圣人“ ，谁一直undefiled的信念， nicæa ，君士坦丁堡和以弗所” ;他的名字“詹姆斯的兄弟，我们的主”仅使徒和“最主要的Cyril谁是塔的真理，阐述了谁的化身，上帝的话，和3月，詹姆斯和3月ephraim ，雄辩滔滔的嘴巴和支柱，我们的圣教会“ 。 Mar James is Baradaï, through whom they have their orders, and from whom their name (543).三月詹姆斯是baradaï ，通过他们有他们的订单，并从其中他们的名字（ 543 ） 。 Is Ephraim the Patriarch of Antioch who reigned there from 539-545, but who was certainly not a Monophysite?是ephraim老人家安提谁在位，有从539-545 ，但谁也绝对没有一monophysite ？ The list of saints, however, varies considerably; sometimes they introduce a long list of their patrons (Renaudot, Lit. Orient. Col., II, 101-103).名单圣人，不过，差别很大，有时他们提出了一长串顾客（勒诺多，点亮。东方。上校，二， 101-103 ） 。 This liturgy still contains a famous clause.这礼仪仍然包含了著名的条文。 Just before the lessons the Trisagion is sung.前教训trisagion是宋。 That of the Greek rite is: "Holy God, holy Strong one, holy Immortal one, have mercy on us."即希腊的成年礼是： “神圣的上帝，圣强，圣地不朽的一，怜悯我们” 。 The Syriac rite adds after "holy Immortal one" the words: "who wast crucified for us."叙利亚成年礼后，增加了“圣地不朽的一”的话： “谁废钉在十字架上为我们” 。 This is the addition made by Peter the Dyer (gnaphe&ús, fullos) Monophysite Patriarch of Antioch (458-471), which seemed to the Orthodox to conceal Monophysite heresy and which was adopted by the Jacobites as a kind of proclamation of their faith.这是除了所作的彼得大帝，戴尔（ gnaphe ＆ ús ，富略斯） monophysite主教安提阿（ 458-471 ） ，这似乎东正教隐瞒monophysite异端这是所通过的jacobites作为一种宣布他们的信仰。 In the Syriac use a number of Greek words have remained.在古叙利亚使用了一些希腊字依然存在。 The deacon says stômen kalôs in Greek and the people continually cry out "Kurillison", just as they say "Amen" and "Alleluia" in Hebrew.执事说， stômen kalôs在希腊和人民的不断大声疾呼“ kurillison ” ，正如他们说“阿门”和“哈里路亚” ，在希伯来文。 Short liturgical forms constantly become fossilized in one language and count almost as inarticulate exclamations.简短的礼仪形式，不断成为化石，在一个语言和计数几乎inarticulate exclamations 。 The Greek ones in the Syriac liturgy show that the Greek language is the original.在希腊，在古叙利亚礼仪表明，希腊的语言是原来的。 Besides the Syriac Liturgy of St. James, the Jacobites have a large number of other Anaphoras, which they join to the common Preparation and Catechumen's Mass. The names of sixtly-four of these Anaphoras are known.除了叙利亚礼仪圣雅各福群会， jacobites有大量的其他anaphoras ，他们加入到共同的制备及catechumen的马萨诸塞州的姓名sixtly - 4这些anaphoras是众所周知的。 They are attributed to various saints and Monophysite bishops; thus, there are the Anaphoras of St. Basil, St. Cyril of Alexandria, St. Peter, St. Clement, Dioscurus of Alexandria, John Maro, James of Edessa (died 708), Severus of Antioch (died 518), and so on.他们是由于各种圣徒和monophysite主教;因此，是anaphoras圣罗勒，圣西里尔亚历山德里亚，圣彼得大教堂，圣克莱门特， dioscurus亚历山德里亚，约翰马罗，詹姆斯伊得撒（死于708 ） ，塞维鲁安提（死于518 ） ，等等。 There is also a shortened Anaphora of St. James of Jerusalem.也有缩短照应的圣雅各福群会的耶路撒冷。 Renaudot prints the texts of forty-two of these liturgies in a Latin translation.勒诺多打印的文本42这些liturgies在一个拉美翻译。 They consist of different prayers, but the order is practically always that of the Syriac St. James Liturgy, and they are really local modifications of it.他们组成不同的祈祷，但该命令是几乎始终认为，叙利亚的圣雅各福群会礼仪，他们真的是本地修改。 A letter written by James of Edessa (c. 624) to a certain priest named Timothy describes and explains the Monophysite Liturgy of his time (Assemani, Bibl. Orient., I, 479-486).写的一封信由詹姆斯的伊得撒（长624 ）到某一个牧师名为蒂莫西描述和解释monophysite礼仪他的时间（ assemani ， bibl 。东方，我， 479-486 ） 。 It is the Syrian St. James.这是叙利亚圣雅各福群会。 The Liturgy of the Presanctified of St. James (used on the week days of Lent except Saturdays) follows the other one very closely.礼仪的presanctified圣雅各福群会（使用于周天四旬期除星期六）如下另外一个非常密切的合作。 There is the Mass of the Catechumens with the little Entrance, the Lessons, Mass of the Faithful and great Entrance, litanies, Our Father, breaking of the Host, Communion, thanksgiving, and dismissal.有群众的慕道者与小入口，教训，大量的忠实和伟大的入口， litanies ，我们的父亲，打破了东道主，共融，感恩节，及解雇。 Of course the whole Eucharistic prayer is left out–the oblations are already consecrated as they lie on the Prothesis before the great Entrance (Brightman, op. cit., 494-501).当然，整个圣体圣事的祈祷是遗漏了-o blations已经c onsecrated，因为他们的谎言就p rothesis前，伟大的入口（布莱曼，前引书， 4 94-501） 。
IV.四。 THE PRESENT TIME目前时间
The Jacobites in Syria and Palestine still use the Syriac Liturgy of St. James, as do also the Syrian Uniates.该jacobites在叙利亚和巴勒斯坦仍使用叙利亚礼仪圣雅各福群会，因为这样做也叙利亚uniates 。 The Orthodox of the two Patriarchates, Antioch and Jerusalem, have forsaken their own use for many centuries.东正教的两个patriarchates ，安提阿和耶路撒冷，有被遗弃的自己使用的许多世纪。 Like all the Christians in communion with Constantinople, they have adopted the Byzantine Rite.象所有的基督徒在共融与君士坦丁堡，他们采取了拜占庭仪式。 This is one result of the extreme centralization towards Constantinople that followed the Arab conquests of Egypt, Palestine, and Syria.这是一个结果的极端集中对君士坦丁堡之后阿拉伯征服埃及，巴勒斯坦和叙利亚。 The Melchite Patriarchs of those countries, who had already lost nearly all their flocks through the Monophysite heresy, became the merest shadows and eventually even left their sees to be ornaments of the courts at Constantinople.该melchite patriarchs这些国家的，谁已失去了几乎所有他们成群通过monophysite异端，成为merest的阴影，并最终离开了他们，甚至认为要首饰的法院在君士坦丁堡。 It was during that time, before the rise of the new national churches, that the Byzantine Patriarch developed into something very like a pope over the whole Orthodox world.这是在这段时间之前，崛起的新的国家教堂，拜占庭主教已发展成为非常喜欢教宗超过整个东正教世界。 And he succeeded in foisting the liturgy, calendar, and practices of his own patriarchate on the much older and more venerable sees of Alexandria, Antioch, and Jerusalem.他成功地在foisting礼仪，日历和做法，他自己的东正教会就备受老年人和更古老的亚历山大认为，安提阿，和耶路撒冷。 It is not possible to say exactly when the older uses were forsaken for that of Byzantium.是不可能准确说出时，老年人被遗弃的用途为，即拜占庭。 Theodore Balsamon says that by the end of the twelfth century the Church of Jerusalem followed the Byzantine Rite.西奥多balsamon说，到去年底的12世纪教堂的耶路撒冷其次是拜占庭仪式。 By that time Antioch had also doubtless followed suit.由当时的安提阿也毫无疑问，效法。 There are, however, two small exceptions.有，不过，两个小例外。 In the island of Zakynthos and in Jerusalem itself the Greek Liturgy of St. James was used on one day each year, 23 October, the feast of St. James the "brother of God".在岛的扎金索斯和在耶路撒冷的本身，希腊礼仪圣雅各福群会使用的一天，每年10月23日，节日圣雅各福群会“的兄弟，以神之名” 。 It is still so used at Zakynthos, and in 1886 Dionysios Latas, Metropolitan of Zakynthos, published an edition of it for practical purposes.它仍是使用在扎金索斯，并在1886狄奥尼修斯latas ，大都会的扎金索斯，出版了一版，它的实际用途。 At Jerusalem even this remnant of the old use had disappeared.在耶路撒冷，甚至这残余的旧的使用已经消失。 But in 1900 Lord Damianos, the Orthodox Patriarch, revived it for one day in the year, not 23 October but 31 December.但在1900年主damianos ，俄罗斯东正教会宗主教，恢复它为一天在这一年，而不是10月23日，但12月31日。 It was first celebrated again in 1900 (on 30 December as an exception) in the church of the Theological College of the Holy Cross.这是第一次庆祝再次在1900年（ 12月30日，作为例外）在教会的神学院的圣十字。 Lord Epiphanios, Archbishop of the River Jordan, celebrated, assisted by a number of concelebrating priests.主epiphanios ，大主教河约旦，庆祝，协助一些concelebrating神父。 The edition of Latas was used, but the Archimandrite Chrysostomos Papadopoulos has been commissioned to prepare another and more correct edition (Echos d'Orient, IV, 247, 248).版latas使用，但修士chrysostomos帕帕佐普洛斯已委托编写的另一个更正确的版（回声-东方，四， 2 47， 2 48） 。 It should be noted finally that the Maronites use the Syrian St. James with a few very slight modifications, and that the Nestorian, Byzantine, and Armenian Liturgies are derived from that of Antioch.应当指出，最后认为，马龙派教徒使用叙利亚圣雅各福群会与数很轻微的修改，并认为景教，拜占庭，和亚美尼亚liturgies是来自指出，安提。
Publication information Written by Adrian Fortescue.出版信息的书面由Adrian fortescue 。 Transcribed by WGKofron.转录由wgkofron 。 With thanks to Fr.与感谢神父。 John Hilkert, Akron, Ohio The Catholic Encyclopedia, Volume I. Published 1907.约翰hilkert ，美国俄亥俄州阿克伦城天主教百科全书，量一出版的1907年。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, March 1, 1907. nihil obstat ， 1907年3月1日。 Remy Lafort, STD, Censor.的Remy 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
TEXTS.案文。 –Leitourgíai tôn ‘agíon patéron ’Iakóbou toû ’apostólou kaí ’adelphothéou, Basileíou megálou, ’;Ioánnou toû Chrusostómou (Paris, 1560–the textus receptus), reprinted by FRONTON LE DUC, Bibliotheca veterum patrum (Paris, 1624), II, and in a Venetian edition (’en tê Salakáte, 1645); BRIGHTMAN, Liturgies Eastern and Western (Oxford, 1896), I (Apost. Const., 3-27; Greek St. James, 31-68; Syriac St. James, in English, 69-110; St. Cyril of Jer., 464-470; St. John Chrys., 470-481); James of Edessa, 490-494; Presanct. - leitourgíai tôn ' agíon patéron ' iakóbou toû ' apostólou kaí ' adelphothéou ， basileíou megálou ， ' ; ioánnou toû chrusostómou （巴黎， 1560 - Web网站receptus ） ，重印由fronton乐duc ，图书馆veterum patrum （巴黎， 1624年） ，二，并在一版的威尼斯（恩tê salakáte ， 1645 ） ;布莱曼， liturgies东部和西部（牛津， 1896年） ，我（ apost.常量， 3月27日;希腊圣雅各福群会， 31-68 ;叙利亚圣雅各福群会，在英语， 69-110 ;圣西里尔的哲， 464-470 ;圣约翰chrys ， 470-481 ） ;詹姆斯伊得撒， 490-494 ; presanct 。 Lit.点燃。 of St. James, 494-501); DIONYSIOS LATAS, ’E theía leitourgía toû ‘agíou ’endóksou ’apostólou ’Iakóbou toû ’adelphoû théou kaì prótou ierárchou tôn ‘Ierosolúmen ’ekdotheîsa metà diatákseos kaì semeióseon (Zakynthos, 1886); NEALE, The Liturgies of S. Mark, St. James, S. Clement, S. Chrysostom, S. Basil (London, 1875), St. Clement, ie Ap.圣雅各福群会， 494-501 ） ;狄奥尼修斯latas ， '电子theía leitourgía toû ' agíou ' endóksou ' apostólou ' iakóbou toû ' adelphoû théou kaì prótou ierárchou tôn ' ierosolúmen ' ekdotheîsa metà diatákseos kaì semeióseon （扎金索斯， 1886 ） ; neale ，该liturgies的第马克，圣雅各福群会，美国克莱门特，美国金口，美国罗勒（伦敦， 1875年） ，圣克莱门特，即鸭。 Const., 85-108, Greek St. James, 39-78; Missale Syriacum iuxta ritum antiochenæ Syrorum (Rome, 1843–for the Uniats).常量， 85-108 ，希腊圣雅各福群会， 39-78 ; missale syriacum iuxta ritum antiochenæ syrorum （罗马， 1843年-为uniats ） 。 The various liturgical books used by the Syrian Uniats are published at Beirût.各种礼仪的书籍所用的叙利亚uniats ，现刊载于beirût 。 Missale Chaldaicum iuxta ritum ecclesiæ nationis Maronitarum (Rome, 1716); BODERIANUS, De ritibus baptismi et sacra synaxis apud Syros christianos receptis (Antwerp, 1572, Syriac and Latin). missale chaldaicum iuxta ritum ecclesiæ nationis maronitarum （罗马， 1716 ） ; boderianus ，德ritibus baptismi等萨克拉synaxis apud锡罗斯岛christianos receptis （安特卫普， 1572年，叙利亚和拉丁语系） 。 This contains the Ordo Communis only of the Jacobites, that is their Mass of the Catechumens, the rubrics and parts of the Mass of the Faithful, not the Anaphora.这包含诉讼跖不仅对jacobites ，那是他们的大规模的慕道者， rubrics和部分群众的忠实，而不是照应。 The complete Jacobite texts are not published (cf. Brightman, lv-lvi).完整的詹姆斯党的文本尚未公布（见布莱曼，吕- 56 ） 。
TRANSLATIONS.翻译。 –THUSAIS: liturgiæ sive missæ SS. - thusais ： liturgiæ sive missæ的SS 。 patrum Iacobi apostoli & fratris Domini, Basilii magni, Joannis Chrysostomi (Paris, 1560), reprinted in the Bibliotheca SS. patrum雅各比apostoli ＆ fratris多米尼， basilii magni ， joannis chrysostomi （巴黎， 1560 ） ，重印在图书馆的SS 。 Patrum (Paris, 1577), etc.; RENAUDOT, Liturgiarum Orientalium Collectio (2nd ed., Frankfort, 1847), II (Syriac St. James, 1-44, Shorter St. James, 126-132, other Anaphoras, 134-500); BRETT, A Collection of the Principal Liturgies (London, 1720); NEALE, History of the Holy Eastern Church (London, 1850) I, 531-701; NEALE AND LITTLEDALE, The Liturgies of SS. patrum （巴黎， 1577年）等;勒诺多， liturgiarum orientalium collectio （第二版，法兰克福， 1847年） ，二（叙利亚圣雅各福群会， 1-44 ，较短的圣雅各福群会， 126-132 ，其他anaphoras ， 134 - 500 ） ; Brett的，收集了主要liturgies （伦敦， 1720 ） ; neale ，历史圣地东部教会（伦敦， 1850年）我， 531-701 ; neale和利特德尔， liturgies的SS 。 Mark, James, Clement, Chrysostom and Basil and the Church of Malabar translated (London, 1868); Antenicene Christian Library (Edinburgh, 1872), XXIV; PROBST, Liturgie der drei ersten christlichen Jahrhunderten (Tübingen, 1870), 295-318; STORFF, Die griechischen Liturgien der hl.马克，詹姆斯，克莱门特，金口和罗勒和教会的马拉巴翻译（伦敦， 1868 ） ; antenicene基督教图书馆（爱丁堡， 1872 ） ，二十四; probst ， liturgie明镜drei ersten christlichen jahrhunderten （蒂宾根大学， 1870 ） ， 295-318 ; storff ，模具griechischen liturgien明镜hl 。 Jakobus, Markus, Basilius, und Chrysostomus (Kempten, 1877), 30-78. jakobus ，马库斯，乌斯， und克里索斯托姆斯（坎普顿， 1877 ） ， 30-78 。
DISSERTATIONS.论文。 –Besides, the introductions and notes in RENAUDOT, PROBST, BRIGHTMAN, NEALE, STORFF (op. cit.), FUNK, Die apostolischen Konstitutionen (Rottenburg, 1891); ALLATIUS, Epistoli ad Bartholdum Nihusium de liturgiâ Iacobi in Summiktá (Cologne, 1653), 175-208, an attempt to prove that the liturgy really was written by St. James; BONA, Rerum liturgiarum libri duo (Turin, 1747), I, 129 sqq.; LIGHTFOOT, Disquisitio de St. Iacobi Liturgiâ f(op. posthuma, 1699); PALMER, Origines liturgica (4th ed., London, 1845), 15-44; TROLLOPE, The Greek Liturgy of St. James (Edinburgh, 1848); PROBST, Liturgie des IV. -此外，引进和债券在勒诺多， probst ，布莱曼， neale ， storff （业务创新科技署署长） ，方克，模具apostolischen konstitutionen （ rottenburg 1891 ） ; allatius ， epistoli广告bartholdum nihusium德liturgiâ雅各比在summiktá （科隆， 1653 ） ， 175-208 ，企图证明礼仪真的是写的圣雅各福群会;真正的， rerum liturgiarum书铎（都灵， 1747年） ，我， 129 sqq 。 ; lightfoot ， disquisitio德圣雅各比liturgiâ F （下任择议定书。 posthuma ， 1699 ） ;帕尔默， origines liturgica （第四教育署，伦敦， 1845 ） ， 15-44 ;脱勒洛普，希腊礼仪圣雅各福群会（爱丁堡， 1848 ） ; probst ， liturgie万四。 Jahrhunderts und derem Reform (Münster, 1893); DUCHESNE, Origines du culte chrétien (2nd ed., Paris, 1898), 55-67; DREWS, Zur Entstehungsgeschichte des Kanons in der römischen Messe (Tübingen, 1902). jahrhunderts und derem改革（明斯特， 1893 ） ; duchesne ， origines杜culte克雷蒂安（第二版，巴黎， 1898 ） ， 55-67 ; drews ， zur entstehungsgeschichte万kanons在明镜römischen messe （蒂宾根大学， 1902年） 。
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