Melchites or Melkites (Syriac mlaka; Aramaic malik,"king") is a name given in the 5th century to the Christians of the patriarchates of Jerusalem, Alexandria, and Antioch who accepted the definition by the Council of Chalcedon (451) of the two natures of Christ, a position also accepted by the pope and the Byzantine emperor. melchites或melkites （叙利亚文mlaka ;阿拉姆语马利克， "王" ）是一个名称，在公元5世纪，以基督徒的patriarchates耶路撒冷，亚历山大，和安提人接受的定义，由理事会chalcedon （ 451 ）的两个天性基督的，而且这样的地位，也接受教皇和拜占廷皇帝。 The name Melchites ("royalists," that is, followers of the emperor) was given to them by the Monophysites, who held that Christ has only one (divine) nature and who therefore rejected the position of the council (see Monophysitism).名称melchites （ "保皇党" ，也就是信徒的皇帝） ，是给予他们所monophysites ，他认为基督只有一个（神）的性质，因此他们拒绝了安理会的立场（见monophysitism ） 。
The Melchites adhered to the Eastern church after the schism with Rome in 1054, but in the following centuries some groups of Melchites shifted their allegiance back to Rome; they became known as the Melchite Catholic church, one of the Eastern Rite churches.该melchites坚持以东部教会后，分裂与罗马1054年，但在以下几百年某些群体的melchites转移效忠回到罗马，他们后来被称为该melchite天主教教堂，其中东部成年礼教堂。 Rome recognized a Catholic Melchite patriarch in 1724.承认罗马天主教melchite元老，在1724年。 There are about 270,000 Catholic Melchites in this patriarchal territory, which is centered in Damascus, Syria, and more than 200,000 outside it.有大约27万天主教徒melchites在这个重男轻女的领土，这是围绕在大马士革，叙利亚，和超过20万名以外。 Their priests are allowed to marry; services are conducted in Arabic or, with due authorization, in the vernacular of the country.他们的牧师可以结婚;服务进行阿拉伯语或，并适当授权，在白话文的国家。 The Melchites in the US number about 55,000.该melchites在美国的人数大约为55,000 。 They are under the jurisdiction of an exarchate province established in 1966 with its headquarters in Boston.他们管辖下的一个exarchate省， 1966年在香港成立，其总部设在波士顿。
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(Melkites). （ melkites ） 。
ORIGIN AND NAME原产地及姓名
Melchites are the people of Syria, Palestine, and Egypt who remained faithful to the Council of Chalcedon (451) when the greater part turned Monophysite. melchites是人民的叙利亚，巴勒斯坦和埃及的人仍然忠实于会chalcedon （ 451 ）时，大部份变成monophysite 。 The original meaning of the name therefore is an opposition to Monophysism.原来意义的名称，因此是一个反对monophysism 。 The Nestorians had their communities in eastern Syria till the Emperor Zeno (474-491) closed their school at Edessa in 489, and drove them over the frontier into Persia.该nestorians了自己的社区，在东部叙利亚，直至皇帝芝诺（ 474-491 ）关闭其在校edessa在489 ，并迫使他们在边疆到波斯。 The pople of western Syria, Palestine, and Egypt were either Melchites who accepted Chalcedon, or Monophysites (also called Jacobites in Syria and Palestine, Copts in Egypt) who rejected it, till the Monothelite heresy in the seventh century further complicated the situation.该pople西方的叙利亚，巴勒斯坦和埃及分别melchites接受chalcedon ，或monophysites （又称jacobites在叙利亚和巴勒斯坦，科普特人，在埃及） ，他们拒绝了，直到monothelite异端在第七世纪的局势进一步复杂化。 But Melchite remained the name for those who were faithful to the great Church, Catholic and Orthodox, till the Schism of Photius (867) and Cerularius (1054) again divided them.但melchite仍名字对于那些忠诚于伟大的教堂，天主教和东正教，直到裂的photius （ 867 ） ，并如拉留（ 1054 ）再次划分。 From that time there have been two kinds of Melchites in these countries, the Catholic Melchites who kept the communion of Rome, and schismatical (Orthodox) Melchites who followed Constantinople and the great mass of eastern Christians into schism.自那时起已有2种melchites在这些国家中，天主教melchites窝藏共融的罗马，并schismatical （东正教） melchites人随后君士坦丁堡和大集体的东部基督徒到裂。 Although the name has been and still is occasionally used for both these groups, it is now commonly applied only to the Eastern-Rite Catholics.虽然名字一直并且仍然是偶而使用，为这两个群体，这是现在常见的，只适用于东区-成年礼的天主教徒。 For the sake of clearness it is better to keep to this use; the name Orthodox is sufficient for the others, whereas among the many groups of Catholics, Latin and Eastern, of various rites, we need a special name for this group.为求澄清，这是为了更好地保持这种使用;名义正统，是足以让其他人，而其中有很多团体的天主教徒，拉丁美洲和东欧，各种仪轨，我们需要一个特别的名字，为这一群体。 It would be, indeed, still more convenient if we could call all Byzantine-Rite Catholics "Melchite."它会，而事实上，还有更方便的，如果我们能够呼吁所有拜占庭-成年礼的天主教徒" melchite " 。 But such a use of the word has never obtained.但是，这样的使用这个词从来没有获得。 One could not with any propriety call Ruthenians, the Eastern Catholics of southern Italy or Rumania, Melchites.一个不能与任何正当性呼吁ruthenians ，东部天主教徒的意大利南部或罗马尼亚， melchites 。 One must therefore keep the name for those of Syria, Palestine, and Egypt, all of whom speak Arabic.一，因此必须保持名义，为那些对叙利亚，巴勒斯坦和埃及，他们都讲阿拉伯语。 We define a Melchite then as any Christian of these lands in communion with Rome, Constantinople, and the great Church of the Empire before the Photian schism, or as a Christian of the Byzantine Rite in communion with Rome since.我们定义一个melchite那么任何基督教的这些土地，在与罗马的共融，君士坦丁堡，伟大的教堂帝国之前photian裂，或作为一个基督教的拜占庭礼仪，在与罗马的共融至今。 As the word implied opposition to the Monophysites originally, so it now marks the distinction between these people and all schismatics on the one hand, between them and Latins or Catholics of other rites (Maronites, Armenians, Syrians, etc.) on the other.作为一词隐含反对以monophysites本来，所以现在商标之间的区别，这些人以及所有schismatics上，一方面，他们与拉丁人或天主教徒的其他仪轨（马龙人，亚美尼亚人，叙利亚人，等等）的影响。 The name is easily explained philologically.这个名字是很容易解释philologically 。 It is a Semitic (presumably Syriac) root with a Greek ending, meaning imperialist.这是一个反犹（假定叙利亚文）根与希腊结束，也就是帝国主义。 Melk is Syriac for king (Hebrew melek, Arab. malik). melk是叙利亚文为景（希伯来语melek ，阿拉伯。马利克） 。 The word is used in all the Semitic languages for the Roman Emperor, like the Greek basileus.这个词是用来在所有犹太人语文为罗马皇帝，像希腊basileus 。 By adding the Greek ending -- ites we have the form melkites, equal to basilikos.加入希腊结束-信息技术带动的，我们有表格m elkites，相当于b asilikos。 It should be noted that the third radical of the Semitic root is kaf: there is no guttural.应该指出的是，第三个激进的反犹根源是kaf ：没有guttural 。 Therefore the correct form of the word is Melkite, rather than the usual form Melchite.因此，正确的形式一词是melkite ，而不是通常的形式melchite 。 The pure Syriac word is malkoyo (Arab. malakiyyu; vulgar, milkiyyu).纯叙利亚文字是malkoyo （ arab. malakiyyu ;粗俗， milkiyyu ） 。
II.二。 HISTORY BEFORE THE SCHISM历史前裂
The decrees of the Fourth General Council (Chalcedon, 451) were unpopular in Syria and still more in Egypt.该法令的第四次总理事会（ chalcedon ， 451 ）是不得人心的，在叙利亚，还有更多的在埃及。 Monophysism began as an exaggeration of the teaching of St. Cyril of Alexandria (d.444), the Egyptian national hero, against Nestorius. monophysism开始作为一个夸张的教学圣西里尔亚历山大（ d.444 ） ，埃及的民族英雄，对nestorius 。 In the Council of Chalcedon the Egyptians and their friends in Syria saw a betrayal of Cyril, a concession to Nestorianism.在安理会的chalcedon埃及人和朋友们在叙利亚看到一个背叛的西里尔，特许权，以景教。 Still more did national, anti-imperial feeling cause opposition to it.更没有国家，反帝国主义的感觉事业反对。 The Emperor Marcian (450-457) made the Faith of Chalcedon the law of the empire.皇帝马尔奇安（ 450-457 ）作出真诚的chalcedon法律的帝国。 Laws passed on 27 February and again on 13 March, 452, enforced the decrees of the council and threatened heavy penalties against dissenters.通过的法律，于2月27日再次于3月13日， 452 ，执行法令的理事会，并威胁重罚对付异议人士。 From that time Dyophysism was the religion of the court, identified with loyalty to the emperor.自那时起dyophysism是宗教法庭，鉴定为皇国尽忠。 In spite of the commpromising concessions of later emperors, the Faith of Chalcedon was always looked upon as the religion of the state, demanded and enforced on all subjects of Caesar.尽管对commpromising让步，后来皇帝，信仰chalcedon总是期待后，作为国家的宗教，要求和实施所有科目的凯撒。 So the long-smouldering disloyalty of these two provinces broke out in the form of rebellion against Chalcedon.所以长期smouldering不忠，这两个省份爆发出的形式反抗chalcedon 。 For centuries (till the Arab conquest) Monophysism was the symbol of national Egyptian and Syrian patriotism.几个世纪以来（至阿拉伯征服） monophysism是象征国家埃及和叙利亚的爱国精神。 The root of the matter was always political.归根结柢的问题，一直是政治。 The people of Egypt and Syria, keeping their own languages and their consciousness of being separate races, had never been really amalgamated with the Empire, originally Latin, now fast becoming Greek.人民的埃及和叙利亚，让他们自己的语言和他们的意识被单独赛事，但从未得到真正的合并与帝国，原本是拉丁语，现在已迅速成为希腊语。 They had no chance of political independence, their hatred of Rome found a vent in this theological question.他们没有机会的政治独立，他们的仇恨罗马找到了发泄在这神学问题。 The cry of the faith of Cyril, "one nature in Christ", no betrayal of Ephesus, meant really no submissoin to the foreign tyrant on the Bosphorus.该哭的信念西里尔， "一个性质，在基督里" ，没有背叛的伸出手，就意味着真的没有submissoin向外国暴君对博斯普鲁斯。 So the great majority of the population in these lands turned Monophysite, rose in continual rebellion against the creed of the Empire, committed savage atrocities against the Chalcedonian bishops and officials, and in return were fiercely persecuted.因此，对大多数人而言，在这些土地转monophysite ，玫瑰，在不断的叛乱对教义的帝国，犯下的野蛮暴行，对chalcedonian主教和官员，并在返回被猛烈的迫害。
The beginning of these troubles in Egypt was the deposition of the Monophysite Patriarch Dioscur, and the election by the government party of Proterius as his successor, immediately after the council.开始时，这些麻烦，在埃及是沉积的monophysite牧dioscur ，以及选举，由政府党的proterius作为他的继任者后，立即会。 The people, especially the lower classes and the great crowd of Egyptian monks, refused to acknowledge Proterius, and began to make tumults and riots that 2000 soldiers sent from Constantinople could hardly put down.市民，特别是中下阶级和伟大的人群埃及僧侣，拒不承认proterius ，并开始使tumults和骚乱， 2000年派出的士兵从君士坦丁堡难以放下。 When Dioscur died in 454 a certain Timothy, called the Cat or Weasel (ailouros), was ordained by the Monophysites as his successor.当dioscur死亡，在454名有一定提摩太后，被称为猫或黄鼠狼（ ailouros ） ，是受戒由monophysites作为他的继任者。 In 457 Proterius was murdered; Timothy drove out the Chalcedonian clergy and so began the organized Coptic (Monophysite) Church of Egypt.在457 proterius被谋杀;蒂莫西赶走了chalcedonian神职人员等，开始了有组织的科普特（ monophysite ）教会的埃及。 In Syria and Palestine there was the same opposition to the council and the government.在叙利亚和巴勒斯坦有同样反对向立法会及政府。 The people and monks drove out the Orthodox Patriarch of Antioch, Martyrius, and set up one Peter the Dyer (gnapheus, fullo), a Monophysite as his successor.人民群众和僧侣驱逐了东正教宗主教的安提martyrius ，并成立了一个彼得大帝代尔（ gnapheus ， fullo ） ， monophysite作为他的继任者。 Juvenal of Jerusalem, once a friend of Dioscur, gave up his heresy at Chalcedon. juvenal耶路撒冷，一旦有一位朋友dioscur ，放弃了自己的邪说，在chalcedon 。 When he came back to his new patriarchate he found the whole country in rebellion against him.当他回来向他的新牧他发现整个国家在反抗他。 He too was driven out and a Monophysite monk Theodosius was set up in his place.他也被赶出，并monophysite和尚theodosius成立了自己的位置。 So began the Monophysite national churches of these provinces.所以开始monophysite国家教会的这些省份。 Their opposition to the court and rebellion lasted two centuries, till the Arab conquest (Syria, 637; Egypt, 641).他们反对法院和叛乱持续了两百年，直到阿拉伯征服（叙利亚， 637 ;埃及， 641页） 。 During this time the government, realizing the danger of the disaffection of the frontier provinces, alternated fierce persecution of the heretics with vain attempts to conciliate them by compromises (Zeno's Henotikon in 482, the Acacian Schism, 484-519, etc.) It should be realized that Egypt was much more consistently Monophysite than Syria or Palestine.在这段时间里政府服务，为实现危险性，就是不满的边疆省份，轮岗激烈迫害的异端，与妄图调解，他们的妥协（芝诺的henotikon在482 ， acacian裂， 484-519等） ，它应实现说，埃及是更为一贯monophysite比叙利亚或巴勒斯坦人。 Egypt was much closer knit as one land than the other provinces, and so stood more uniformly on the side of the national party.埃及是密切得多编织作为一个土地比其他省份，因此，为更均匀地对一边的国家党。 (For all this see MONOPHYSISM.) （所有这一切，见monophysism ） 。
Meanwhile against the nationalist party stood the minority on the side of the government and the council.同时对民族主义党经受住了少数人对方的政府和议会。 These are the Melchites.这些都是melchites 。 Why they were so-called is obvious: they were the loyal Imperialists, the emperor's party.他们为何会被那些所谓是很明显的：它们分别是忠于帝国皇帝的党。 The name occurs first in a pure Greek form as basilikos.名字第一次出现在一个纯粹的希腊形式basilikos 。 Evagrius says of Timothy Sakophakiolos (The Orthodox Patriarch of Alexandria set up by the government when Timothy the Cat was driven out in 460) that some called him the Imperialist (on oi men ekaloun basilikon) (HE, II,11).伐格流斯说的蒂莫西sakophakiolos （东正教宗主教亚历山德里亚由政府成立时，蒂莫西猫被赶出460 ）表示，有些称他为帝国主义（爱男人ekaloun basilikon ） （他的第一，二， 11 ） 。 These Melchites were naturally for the most part the government officials, in Egypt almost entirely so, while in Syria and Palestine a certain part of the native population was Melchite too.这些melchites自然对于大多数政府官员表示，在埃及几乎完全如此，而在叙利亚和巴勒斯坦的某部分本土人口melchite太大。 Small in numbers, they were until the Arab conquest strong through the support of the government and the army.小号码，他们直到阿拉伯征服强烈，通过政府的支持和军队。 The contrast between Monophysites and Melchites (Nationalists and Imperialists) was expressed in their language.对比monophysites和melchites （民族主义者和帝国主义）表示，在他们的语言。 The Monophysites spoke the national language of the country (Coptic in Egypt, Syriac in Syria and Palestine), Melchites for the most part were foreigners sent out from Constantinople who spoke Greek.该monophysites以本国语言的国家（科普特在埃及，叙利亚文，在叙利亚和巴勒斯坦） ， melchites对于大多数人是外国人派出由君士坦丁堡，他们以希腊文。 For a long time the history of these countries is that of a continual feud between Melchites and Monophysites; sometimes the government is strong, the heretics are persecuted, the patriarchate is occupied by a Melchite; then again the people get the upper hand, drive out the Melchite bishops, set up Monophysites in their place and murder the Greeks.在相当长的时间，历史上这些国家是一个不断世仇之间melchites和monophysites ;有时候政府是强势，以异端迫害，牧，是被占领的一个melchite ;然后再在民之才占了上风，赶该melchite主教，成立monophysites在自己的位置和谋杀希腊人。 By the time of the Arab conquest the two Churches exist as rivals with rival lines of bishops.经过一段时期的阿拉伯征服了两座教堂存在视为竞争对手，与对手线的主教。 But the Monophysites are much the larger party, especially in Egypt, and form the national religion of the country.但monophysites得多较大的党，特别是在埃及，并形成了民族宗教的国家。 The difference by new expresses itself to a great extent in liturgical language.差额由新表示，自己在很大程度上礼仪语言。 Both parties used the same liturgies (St. Mark in Egypt, St. James in Syria and Palestine), but while the Monophysites made a point of using the national language in church (Coptic and Syriac) the Melchites generally used Greek.双方都使用了同样的liturgies （圣马克在埃及，圣雅各福群会在叙利亚和巴勒斯坦） ，但是，虽然monophysites作出了一点使用本国语言，在教堂（科普特文和叙利亚文） melchites普遍采用希腊文。 It seems, however, that this was less the case than has been thought; the Melchites, too, used the vulgar tongue to a considerable extent (Charon, Le Rite byzantin, 26-29).但他们似乎都认为这是少的情况比一直思考; melchites ，也用粗俗的舌头到相当程度（上述特性，乐成年礼了拜占庭， 26-29 ） 。
When the Arabs came in the seventh century, the Monophysites, true to their anti-imperial policy, rather helped than hindered the invaders.当来到阿拉伯人在公元7世纪， monophysites ，真实，以自己的反帝国主义政策，而不是帮比阻碍了侵略者。 But they gained little by their treason; both churches received the usual terms granted to Christians; they became two sects of Rayas under the Moslem Khalifa, both were equally persecuted during the repeated outbursts of Moslem fanaticism, of which the reign of Al-Hakim in Egypt (996-1021) is the best known instance.但他们获益甚微，他们叛逆，既收到了教会的一般职权给予基督徒，他们成了两个教派的rayas根据回教法，均同样迫害，在反复爆发的穆斯林狂热，而在位的铝-哈基姆在埃及（ 996-1021 ） ，是最为人知的，例如。 In the tenth century part of Syria was conquered back by the empire (Antioch reconquered in 968-969, lost again to the Seljuk Turks in 1078-1081).在10世纪的一部分，叙利亚被征服回帝国（安提reconquered在968-969 ，失去了再次向seljuk土耳其人在1078年至1081年） 。 This caused for a time a revival of the Melchites and an increase of enthusiasm for Constantinople and everything Greek among them.这造成了今后一个时期复苏的melchites建设和提高的积极性，为君士坦丁堡，一切希腊语当中。 Under the Moslems the characteristic notes of both churches became, if possible, stronger.根据穆斯林的特征注释都成了教会，如果可能的话，更有力。 The Monophysites (Copts and Jacobites) sank into isolated local sects.该monophysites （科普特和jacobites ）陷入孤立当地教派。 On the other hand, the Melchite minorities clung all the more to their union with the great church that reigned free and dominant in the empire.在另一方面， melchite少数醉心时候都更以他们的联盟与伟大的教会统治的自由和优势，在帝国。 This expressed itself chiefly in loyalty to Constantinople.这体现了本身主要是在效忠君士坦丁堡。 Rome and the West were far off; the immediate object of their devotion was the emperor's court and the emperor's patriarch.罗马和西方为期不远;眼前的对象，他们的奉献是皇帝的法院和皇帝的元老。 The Melchite patriarchs under Moslem rule became insignificant people, while the power of the Patriarach of Constantinople grew steadily.该melchite patriarchs根据穆斯林的统治，成为无足轻重的人，而权力的patriarach的君士坦丁堡稳步增长。 So, looking always to the capital for guidance, they gradually accepted the position of being his dependents, almost suffragans.因此，寻找，始终以资本为指导，他们渐渐接受的立场，他的家属，几乎suffragans 。 When the Bishop of Constantinople assumed the title of "Ecumenical Patriarch" it was not his Melchite brothers who protested.当主教，君士坦丁堡假定评为"普世牧首， "这不是他的melchite兄弟抗议。 This attitude explains their share in his schism.这种态度，说明了他们的份额在他的分裂。 The quarrels between Photius and Pope Nicholas I, between Michael Cerularius and Leo IX were not their affair; they hardly understood what was happening.争吵之间photius和教皇尼古拉斯，我与迈克尔如拉留和Leo九大不是他们自己的事，他们很难理解正在发生什么。 But naturally, almost inevitably, when the schism broke out, in spite of some protests [Peter III of Antioch (1053-1076?) protested vehemently against Cerularius's schism; see Fortescue, Orthodox Eastern Church, 189-192], the Melchites followed their leader, and when orders came from Constantinople to strike the pope's name from their diptychs they quietly obeyed.但自然，几乎不可避免的是，当裂爆发后，尽管取得了一些抗议[彼得三世安提（ 1053年至1076年？ ）抗议，强烈反对，如拉留的分裂;见Fortescue的，东正教， 189-192 ] ， melchites其次是其领导人，而当订单来自君士坦丁堡罢工教宗的名字从他们的diptychs他们默默地服从了。
III.三。 FROM THE SCHISM TO THE BEGINNING OF THE UNION从分裂到年初联盟
So all the Melchites in Syria, Palestine and Egypt broke with Rome and went into schism at the command of Constantinople.所以所有melchites在叙利亚，巴勒斯坦和埃及，打破罗马，并进入裂，在指挥的君士坦丁堡。 Here, too, they justified their name of Imperialist.在这方面，也足以支持其名下的帝国主义。 From this time to almost our own day there is little to chronicle of their history.从这个时候，几乎我们自己的一天很少有迹象纪事的历史时期。 They existed as a "nation" (millet) under the Khalifa; when the Turks took Constantinople (1453) they made the patriarch of that city head of this "nation" (Rum millet, ie, the Orthodox Church) for civil affairs.他们的存在，作为一个"国家" （小米）根据哈利法;当土耳其人了君士坦丁堡（ 1453 ） ，他们取得了牧该城头的这个"国家" （朗姆酒谷子，即东正教）为民政部。 Other bishops, or even patriarchs, could only approach the government through him.其他主教，甚至长者，可唯一途径，政府通过他的。 This further increased his authority and influence over all the Orthodox in the Turkish Empire.这进一步增强了他的权力和影响力，所有的东正教，在土耳其帝国。 During the dark ages that follow, the Ecumenical Patriarch continually strove (and generally managed) to assert ecclesiastical jurisdiction over the Melchites (Ort. Eastern Ch., 240, 285-289, 310, etc.).在黑暗时代，随之而来的，普世牧首不断伴随着（和一般管理） ，以断言教会管辖权的外国melchites （ ort.东区章， 240 ， 285-289 ， 310 ，等等） 。 Meanwhile the three patriarchs (of Alexandria, Antioch, and Jerusalem), finding little to do among their diminished flocks, for long periods came to live at Constantinople, idle ornaments of the Phanar.另外三个patriarchs （亚历山大，安提及耶路撒冷） ，找到与己关系不大，他们之间缩水成群，长时期来住在君士坦丁堡，闲置首饰的phanar 。 The lists of these patriarchs will be found in Le Quien (loc. cit. Below).名单，这些patriarchs会被发现，在乐quien （ loc.引文下文） 。 Gradually all the people of Egypt, Syria, and Palestine since the Arab conquest forgot their original languages and spoke only Arabic, as they do still.逐步全体人民，埃及，叙利亚和巴勒斯坦，因为阿拉伯征服忘了自己原来的语言，并作了发言，只有阿拉伯语，因为它们仍有不。 This further affected their liturgies.这进一步影响了他们的liturgies 。 Little by little Arabic began to be used in church.一点点阿拉伯语开始被用作教堂。 Since the seventeenth century at the latest, the native Orthodox of these countries use Arabic for all services, though the great number of Greeks among them keep their own language.自从十七世纪，在最新的，本土正统这些国家使用阿拉伯语的所有服务，虽然有大量的希腊人当中保持自己的语言。
But already a much more important change in the liturgy of the Melchites had taken place.但已经是一个更为重要的变化，在礼仪中的melchites发生过。 We have seen that the most characteristic note of these communities was their dependence on Constantinople.我们已经看到了最有特色注意到，这些社区是他们依赖于君士坦丁堡。 That was the difference between them and their old rivals the Monophysites, long after the quarrel about the nature of Christ had practically been forgotten.这是区别他们和他们的老对手了monophysites ，会后不久吵架约的性质，基督已经几乎被人遗忘。 The Monophysites, isolated from the rest of Christendom, kept the old rites of Alexandria and Antioch-Jerusalem pure.该monophysites ，孤立于其他基督教，保持旧礼俗的亚历山大和安提-耶路撒冷的纯洁。 They still use these rites in the old languages (Coptic and Syriac).他们还利用这些礼仪在旧语文（科普特文和叙利亚文） 。 The Melchites on the other hand submitted to Byzantine influence in their liturgies.该melchites在另一方面提交给拜占庭的影响，在其liturgies 。 The Byzantine litanies (Synaptai), the service of the Ptoskomide and other elements were introduced into the Greek Alexandrine Rite before the twelfth or thirteenth centuries; so also in Syria and Palestine the Melchites admitted a number of Byzantine elements into their services (Charon, op. Cit., 9-25).拜占庭litanies （ synaptai ）表示，有关服务的ptoskomide及其他犯罪分子被引入到希腊亚历山大成年礼之前第十二或十三世纪，所以也是在叙利亚和巴勒斯坦melchites承认若干拜占庭内容纳入服务（上述特性，作品引文中， 9月25日） 。 Then in the thirteenth century came the final change.然后，在13世纪来到最后的改变。 The Melchites gave up their old rites altogether and adopted that of Constantinople.该melchites放弃旧礼俗，并先后通过了君士坦丁堡。 Theodore IV (Balsamon) of Antioch (1185-1214?) marks the date of this change.西奥多四（ balsamon ）安提（ 1185年至1214年？ ）商标的日期这种转变。 The crusaders held Antioch in his name, so he retired to Constantinople and lived there under the shadow of the Ecumenical Patriarch.十字军举行安提在他的名字，所以他已退休，以君士坦丁堡和住在这里的阴影下，普世牧首。 While he was there he adopted the Byzantine Rite.虽然他在那里，他通过了拜占庭成年礼。 In 1203, Mark II of Alexandria (1195-c.1210) wrote to Theodore asking various questions about the liturgy.在1203 ，马克二亚历山大（ 1195 - c.1210 ）致函西奥多询问各种问题，有关礼仪。 Theodore in his answer insists onn; both churches received the usual terms granted to Christians; they became two sects of Rayas under the Moslem Khalifa, both were equally persecuted during the repeated outbursts of Moslem fanaticism, of which the reign of Al-Hakim in Egypt (996-1021) is the best known instance.西奥多在他的答复，坚持onn ;都收到了教会的一般职权给予基督徒，他们成了两个教派的rayas根据回教法，均同样迫害，在反复爆发的穆斯林狂热，而在位的铝-哈基姆在埃及（ 996-1021 ） ，是最为人知的，例如。 In the tenth century part of Syria was conquered back by the empire (Antioch reconquered in 968-969, lost again to the Seljuk Turks in 1078-1081).在10世纪的一部分，叙利亚被征服回帝国（安提reconquered在968-969 ，失去了再次向seljuk土耳其人在1078年至1081年） 。 This caused for a time a revival of the Melchites and an increase of enthusiasm for Constantinople and everything Greek among them.这造成了今后一个时期复苏的melchites建设和提高的积极性，为君士坦丁堡，一切希腊语当中。 Under the Moslems the characteristic notes of both churches became, if possible, stronger.根据穆斯林的特征注释都成了教会，如果可能的话，更有力。 The Monophysites (Copts and Jacobites) sank into isolated local sects.该monophysites （科普特和jacobites ）陷入孤立当地教派。 On the other hand, the Melchite minorities clung all the more to their union with the great church that reigned free and dominant in the empire.在另一方面， melchite少数醉心时候都更以他们的联盟与伟大的教会统治的自由和优势，在帝国。 This expressed itself chiefly in loyalty to Constantinople Rome and the West were far off; the immediate object of their devotion was the emperor's court an the use of Constantinople as the only right one, for all the Orthodox, and Mark undertook to adopt it (PG, CXXXVIII, 935 sq.) When Thheodosius IV of Antioch (1295-1276) was able to set up his throne again in his own city he imposed the Byzantine Rite on all his clergy.这体现了本身主要是在效忠君士坦丁堡罗马和西方为期不远;眼前的对象，他们的奉献是皇帝的法庭使用君士坦丁堡作为唯一正确的，为所有正统，并标志着承诺，要采取它公司（ PG ， cxxxviii ， 935平方）当thheodosius四安提（ 1295至1276年） ，可以设置他的宝座，又在他自己的城市，他无法拜占庭成年礼对他的所有神职人员。 At Jerusalem the old liturgy disappeared at about the same time.在耶路撒冷旧礼仪中消失，在大约同一时间。 (Charon, op. Cit., 11-12, 21, 23). （上述特性，前引书， 11-12 ， 21 ， 23 ） 。
We have then for the liturgies of the Melchites these periods: first the old national rites in Greek, but also in the languages of the country, especially in Syria and Palestine, gradually Byzantinized till the thirteenth century.我们有那么为liturgies的melchites这些时期：第一旧的民族礼仪，在希腊语，而且也表现在语言的国家，尤其是在叙利亚和巴勒斯坦，逐步byzantinized到13世纪。 Then the Byzantine Rite alone in Greek in Egypt, in Greek and Syriac in Syria and Palestine, with gradually increasing use of Arabic to the sixteenth or seventeenth century.然后拜占庭成年礼，仅在希腊，埃及，希腊文和叙利亚文，在叙利亚和巴勒斯坦，与逐渐越来越多地使用阿拉伯语向第十六次或第十七世纪。 Lastly the same rite in Arabic only by the natives, in Greek by the foreign (Greek) patriarchs and bishops.最后，同时成年礼在阿拉伯语只有当地人，在希腊语由外国（希腊）大主教和主教。
The last development we notice is the steady increase of this foreign (Greek) element in all the higher places of the clergy.最近的发展，我们可以看到，是稳定增长，这外国（希腊）组成部分，在所有高等学位的神职人员。 As the Phanar at Constantinople grew more and more powerful over the Melchites, so did it more and more, inruthless defiance of the feeling of the people, send them Greek patriarchs, metropolitans, and archmandrites from its own body.作为phanar在君士坦丁堡的增长和更强大的多melchites势，所以它越来越多， inruthless无视人民的感情，把他们希腊语长者，大都市，并archmandrites从自己的身体。 For centuries the lower married clergy and simple monks have been natives, speaking Arabic and using Arabic in the liturgy, while all the prelates have been Greeks, who often do not even know the language of the country.数百年来低下已婚神职人员和简单的僧人已土人，讲阿拉伯语，并用阿拉伯语在礼仪中，而所有的主教已希腊人，他们往往不知道该国的语言。 At last, in our own time, the native Orthodox have rebelled against this state of things.最后，在我们自己的时间，本土正统有反抗这个国家的事情。 At Antioch they have now succeeded in the recognition of their native Patriarch, Gregory IV (Hadad) after a schism with Constantinople.在安提约，目前已成功地在承认他们的本土元老，格雷戈里四（哈达德）后，裂与君士坦丁堡。 The troubles caused by the same movement at Jerusalem are still fresh in everyone's mind.排除故障所造成的，同时运动在耶路撒冷犹在耳，每个人的心。 It is certain that as soon as the present Greek patriarchs of Jerusalem (Damianos V) and Alexandria (Photios) die, there will be a determined effort to appoint natives as their successors.但可以肯定的是，一旦目前的希腊语patriarchs耶路撒冷（ damianos V ）和亚历山大（ photios ）死了，有一个坚定的努力，委任当地人作为其接班人。 But these quarrels affect the modern Orthodox of these lands who do not come within the limit of this article inasmuch as they are no longer Melchites.但这些谩骂的影响，现代的正统这些土地的人不属于极限的这篇文章，因为它们已不再melchites 。
IV.四。 EASTERN-RITE CATHOLICS东区-成年礼天主教徒
We have said that in modern times since the foundation of Byzantine Catholic churches in Syria, Palestine, and Egypt, only these Uniates should be called Melchites.我们已经说过，在近代以来，基金会的拜占庭天主教教会在叙利亚，巴勒斯坦和埃及，只有这些uniates应称为melchites 。 Why the old name is now reserved for them it is impossible to say.为什么原来的名字，现在为他们保留的，这是我们无法预知。 It is, however, a fact that it is so.但它是一个事实，它是如此。 One still occasionally in a western book finds all Christians of the Byzantine Rite in these countries called Melchites, with a further distinction between Catholic and Orthodox Melchites; but the present writer's experience is that this is never the case among themselves.一仍偶尔在一个西方的图书认定所有基督徒的拜占庭成年礼，在这些国家所谓melchites ，以进一步区分天主教和东正教melchites ;但目前笔者的经验是，这是从来没有的情况在它们之间。 The man in union with the great Eastern Church in those parts never now calls himself or allows himself to be called a Melchite.该名男子在联盟范围内，大东方教会在这些零件从来没有现在自称或允许自己被称为melchite 。 He is simply "Orthodox" in Greek or any Western language, Rumi in Arabic.他是一种"正统" ，在希腊语或任何西方语言，鲁米在阿拉伯语。 Everyone there understands by Melchite a Uniate.人人都有理解melchite一乌克兰东方礼。 It is true that even for them the word is not very commonly used.这是事实，即使他们的字不是很常用。 They are more likely to speak of themselves as rumi kathuliki or in French Grecs catholiques; but the name Melchite, if used at all, always means to Eastern people these Catholics.他们更可能说自己是鲁米kathuliki或法语grecs天主教，但名称melchite ，如果引用，总是意味着东欧人，这些天主教徒。 It is convenient for us too to have a definite name for them less entirely wrong than "Greek Catholic" for they are Greeks in no sense at all.这是方便，我们也有一个明确的名义为他们较少完全错误比"希腊天主教" ，因为他们是希腊人在毫无意义可言。 A question that has often been raised is whether there is any continuity of these Byzantine Catholics since before the great schism, whether there are any communities that have never lost communion with Rome.一个问题经常被提出的是，有没有延续性，这些拜占庭天主教徒，因为以前大裂，有没有社区从来没有失去与罗马的共融。 There are such communities certainly in the south of Italy, Sicily, and Corsica.有这样的社区，但肯定会在意大利南部，西西里岛和科西嘉岛。 In the case of the Melchite lands there are none.在案件的melchite地有首屈一指的。 It is true that there have been approaches to reunion continually since the eleventh century, individual bishops have made their submission at various times, the short-lived unions of Lyons (1274) and Florence (1439) included the Orthodox of these countries too.这是事实有办法团聚不断自11世纪，个别主教已提交的在不同时期，短命工会莱昂斯（ 1274 ）和佛罗伦萨（ 1428 ） ，包括东正教在这些国家出现。 But there is no continuous line; when the union of Florence was broken all the Byzantine Christians in the East fell away.但没有连续线;当联盟的佛罗伦斯是打破了所有拜占庭基督徒，在东方下跌消失。 The present Melchite Church dates from the eighteenth century.目前melchite教会追溯到十八世纪。
Already in the seventeenth century tentative efforts at reunion were made by some of the Orthodox bishops of Syria.已经在17世纪暂定努力在留尼汪作了一些东正教主教的叙利亚。 A certain Euthymius, Metropolitan of Tyre and Sidon, then the Antiochene Patriarchs Athanasius IV (1700-1728) and the famous Cyril of Berrhoea (d. 1724, the rival of Cyril Lukaris of Constantinople, who for a time was rival Patriarch of Antioch) approached the Holy See and hoped to receive the pallium.某euthymius ，大都市的提尔和西顿，然后安提阿学派patriarchs athanasius四（ 1700年至1728年）和著名的西里尔的berrhoea （四1724年，对手西里尔lukaris的君士坦丁堡，人，一时间被对手牧安提）走近罗马教廷，并希望得到羊毛披肩。 But the professions of faith which they submitted were considered insuffiecient at Rome.但专业的信仰，他们提交了被认为是insuffiecient在罗马。 The latinizing tendency of Syria was so well known that in 1722 a synod was held at Constantinople which drew up and sent to the Antiochene bishops a warning letter with a list of Latin heresies (in Assemani, "Bibl. Orient.", III, 639).该latinizing趋势叙利亚是如此众所周知，在1722年1主教举行了君士坦丁堡其中，制定和发送到安提阿学派主教警告信，一份清单拉丁语异端邪说（ assemani ， " bibl 。东方" ，三， 639 ） 。 However, in 1724 Seraphim Tanas, who had studied at the Roman Propaganda, was elected Patriarch of Antioch by the latinizing party.然而，在1724塞拉芬tanas ，曾就读于罗马宣传，被选为元老安提由latinizing党。 He at once made his submission to Rome and sent a Catholic profession of faith.他立刻作出了他提交给罗马，并派出一名天主教界的信仰。 He took the name Cyril (Cyril VI, 1274-1759); with him begins the line of Melchite patriarchs in the new sense (Uniates).他的名字西里尔（西里尔六， 1274年至1759年） ，与他开始线melchite patriarchs在新的意义上（ uniates ） 。 In 1728 the schismatics elected Sylvester, a Greek monk from Athos.在1728年该schismatics西尔维斯特选出一名希腊僧侣从阿托斯。 He was recognized by the Phanar and the other Orthodox churches; through him the Orthodox line continues.他被公认是由phanar和其他东正教教堂;通过他的正统路线继续进行。 Cyril VI suffered considerable persecution from the Orthodox, and for a time had to flee to the Lebanon.西里尔六，遭受相当大的迫害，从正统的，和今后一个时期不得不逃到了黎巴嫩。 He received the pallium from Benedict XIV in 1744.他收到的羊毛披肩，从本笃十四，在1744年。 In 1760, wearied by the continual struggle against the Orthodox majority, he resigned his office.在1760年，疲乏的，由不断的斗争东正教多数，他辞去了他的办公室。 Ignatius Jauhar was appointed to succeed him, but the appointment was rejected at Rome and Clement XIII appointed Maximus Hakim, Metropolitan of Baalbek, as patriarch (Maximus II, 1760-1761).伊格jauhar被任命接替他的意思，但任命被否决，在罗马和克莱门特第十三任命鲆哈基姆，大都市的巴勒贝克，作为元老（鲆二， 1760年至1761年） 。 Athanasius Dahan of Beruit succeeded by regular election and confirmation after Maximus's death and became Theodosius VI (1761-1788). athanasius达昂的beruit接替定期选举，并确认后鲆的死亡，并成为theodosius六（ 1761年至1788年） 。 But in 1764 Ignatius Jauhar succeeded in being re-elected patriarch.但在1764年伊格jauhar成功地再次当选主教。 The pope excommunicated him, and persuaded the Turkish authorities to drive him out.教宗驱逐他，并说服土耳其当局，以推动他扔了出去。 In 1773 Clement XIV united the few scattered Melchites of Alexandria and Jerusalem to the jurisdiction of the Melchite patriarch of Antioch.在1773年第十四届克莱门特美国少数零星melchites亚历山大和耶路撒冷，向管辖的melchite牧安提。 When Theodosius VI died, Ignatius Jauhar was again elected, this time lawfully, and took thename Athanasius V (1788-1794).当theodosius六死了，伊格jauhar又当选，这一次合法的，而且采取thename athanasius五（ 1788年至1794年） 。 Then followed Cyril VII (Siage, 1794-1796), Agapius III (Matar, formerly Metropolitan of Tyre and Sidon, patriarch 1796-1812).随后西里尔七（ siage ， 1794年至1796年） ， agapius三（ matar ，前身是大都市的提尔和西顿，牧1796年至1812年） 。 During this time there was a movement of Josephinism and Jansenism in the sense of the synod of Pistoia (1786) among the Melchites, led by Germanus Adam, Metropolitan of Baalbek.在这段时间内有一个流动的josephinism和jansenism在某种意义上主教的皮斯托亚（ 1786年）之间melchites率领germanus亚当，大都市的巴勒贝克。 This movement for a time invaded nearly all the Melchite Church.这一运动，一时间入侵几乎所有melchite教堂。 In 1806 they held a synod at Qarqafe which approved many of the Pistoian decrees. 1806年，他们举行了主教在qarqafe核准，其中很多的pistoian政令畅通。 The acts of the synod were published without authority from Rome in Arabic in 1810; in 1835 they were censured at Rome.行为主教会议发表了未经授权，由罗马阿拉伯语， 1810年，在1835年他们被责难于罗马。 Pius VII had already condemned a catechism and other works written by Germanus of Baalbek.比约七，已谴责理讲授和其他著作由germanus的巴勒贝克。 Among his errors was the Orthodox theory that consecration is not effected by the words of institution in the liturgy.他的错误是正统理论认为consecration是不影响的话，机构在礼仪中。 Eventually the patriarch (Agapius) and the other Melchite bishops were persuaded to renounce these ideas.最终牧（ agapius ）和其他melchite主教被说服放弃这些想法。 In 1812 another synod established a seminary at Ain-Traz for the Melchite "nation."在1812年另一项主教会议建立了一个修道院，在艾因- traz为melchite "民族" 。 The next patriarchs were Ignatius IV (Sarruf, Feb.-Nov., 1812, murdered), Athanasius VI (Matar, 1813), Macarius IV (Tawil, 1813-1815), Ignatius V (Qattan, 1816-1833).未来patriarchs被伊格四（萨鲁夫， 2至11月， 1812 ，杀害） ， athanasius六（ matar ， 1813 ） ，米加利阿斯四（二年后才知道， 1813年至1815年） ，伊格五（ qattan ， 1816年至1833年） 。 He was followed by the famous Maximus III (Mazlum, 1833-1855).在他之后是由著名鲆三（ mazlum ， 1833年至1855年） 。 His former name was michael.他的原名叫迈克尔。 He had been infected with the ideas of Germanus of Baalbek, and had been elected Metropolitan of Aleppo, but his election had not been confirmed at Rome.他已被感染的思想germanus的巴勒贝克，并已选出的大城市阿勒颇，但他的当选并没有被证实，在罗马。 Then he renounced these ideas and became titular Metropolitan of Myra, and procurator of his patriarch at Rome.然后他放弃了这些想法，并成为名义上的大都市myra ，检察他的主教在罗马。 During this time he founded the Melchite church at Marseilles (St. Nicholas), and took steps at the courts of Vienna and Paris to protect the Melchites from their Orthodox rivals.在此期间，先后创办melchite教会在马赛（圣尼古拉斯） ，并采取措施，在法院的维也纳和巴黎，以保护melchites从他们的正统的竞争对手。
Hitherto the Turkish government had not recognized the Uniates as a separate millet; so all their communications with the State, the berat given to their bishops and so on, had to be made through the Orthodox.迄今，土耳其政府没有承认uniates作为一个单独的小米，所以其所有通讯与国家，培拉特给他们的主教等等，都必须经由正统。 They were still officially, in the eyes of the law, members of the rum millet, that is of the Orthodox community under the Patriarch of Constantinople.他们仍然是正式，在法律面前，大家的朗姆酒谷子，这是对正统社会下的主教，君士坦丁堡。 This naturally gave the Orthodox endless opportunities of annoying them, which were not lost.这当然引起了正统的无穷机会的烦人，不被丢失。 In 1831 Mazlum went back to Syria, in 1833 after the death of Ignatius V he was elected patriarch, and was confirmed at Rome fter many dificulties in 1836. 1831年mazlum回到叙利亚，在1833年去世后，伊格v他被选为主教，并证实了在罗马fter许多困难，在1836年。 His reign was full of disputes.他的统治是充满争议。 In 1835 he leld a national synod at Ain-Traz, which laid down twenty-five canons for the regulation of the affairs of the Melchite Church; the synod was approved at Rome and is published in the Collectio Lacensis (II, 579-592). 1835年，他leld全国主教会议在艾因- traz ，确立了25门炮，为规管事务的melchite教会主教被批准在罗马，并发表在collectio lacensis （二579-592 ） 。 During his reign at last the Melchites obtained recognition as a separate millet from the Porte.在他统治期间最后melchites获得承认作为一个单独的谷子从门。 Maximus III obtained from Rome for himself and his successors the additional titles of Alexandria and Jerusalem, which sees his predecessors had administered since Theodosius VI.鲆获得第三，从罗马为他自己和他的继任者额外职称亚历山大和耶路撒冷，而他看到前人所经管的，因为theodosius六。 In 1849 he held a synod at Jerusalem in which he renewed many of the errors of Germanus Adam. 1849年，他举行了主教在耶路撒冷，而他续约的许多错误germanus亚当。 Thus he got into new difficulties with Rome as well as with his people.因此他找到了新的困难与罗马以及与他的人民。 But these difficulties were gradually composed and the old patriarch died in peace in 1855.但这些困难并逐步组成和旧元老去世和平是在1855年。 He is the most famous of the line of Melchite patriarchs.他是最有名的路线melchite patriarchs 。 He was succeded by Clement I (Bahus, 1856-1864), Gregory II (Yussef, 1865-1879), Peter IV (Jeraïjiri, 1897-1902), and Cyril VIII (Jeha, the reigning patriarch, who was elected 27 June, 1903, confirmed at once by telegram from Rome, enthroned in the patriarchal church at Damascus, 8 August, 1903).他succeded由克莱门特（ bahus ， 1856年至1864年） ，格雷戈里（第二yussef ， 1865年至1879年） ，彼得四（ jeraïjiri ， 1897年至1902年） ，并西里尔八（的吉哈，执政的元老，他当选为6月27日， 1903年，在记者招待会上一次电报，从罗马， enthroned在宗法教会在大马士革， 1903年8月8日） 。
V. CONSTITUTION OF THE MELCHITE CHURCH五，宪法的melchite教堂
The head of the Melchite church, under the supreme authority of the pope, is the patriarch.总部设在melchite教会，根据最高人民法院的权威教宗，是元老。 His title is "Patriarch of Antioch, Alexandria, Jerusalem, and all the East."他的标题是"元老安提，亚历山大，耶路撒冷和所有东" 。 "Antioch and all the East" is the old title used by all patriarchs of Antioch. "安提及所有东"的是旧名称使用的所有patriarchs安提。 It is less arrogant than it sounds; the "East" means the original Roman Prefecture of the East (Praefectura Orentis) which corresponded exactly to the patriarchate before the rise of Constantinople (Fortescue, Orth. Eastern Church, 21).它是那么傲慢，比它听起来; "东"是指原罗马县的东部（ praefectura orentis ）对应于完全一致，因此该宗主教公署前的崛起君士坦丁堡（ Fortescue的， Ortho的。东区教堂， 21 ） 。 Alexandria and Jerusalem were added to the title under Maximus III.亚历山大和耶路撒冷被纳入该标题下鲆三。 It should be noted that these come after Antioch, although normally Alexandria has precedence over it.应该指出的是，这些来后，安提，虽然通常亚历山大已凌驾于它。 This is because the patriarch is fundamentally of Antioch only; he traces his succession through Cyril VI to the old line of antioch.这是因为元老基本上是安提只有他的痕迹，他的继承通过西里尔六，以旧线安提。 He is in some sort only the administrator of Alexandria and Jerusalem until the number of Melchites in Egypt and Palestine shall justify the erection of separate patriarchates for them.他是在某种只有管理员亚历山大和耶路撒冷，直到有多少melchites在埃及和巴勒斯坦应有理由竖立单独patriarchates给他们。 Meanwhile he rules equally over his nation in the three provinces.同时，他的规则同样超过他的国家在这三个省份。 There is also a grander title used in Polychronia and for special solemn occasions in which he is acclaimed as "father of Fathers, Shepherd of Shepherds, High Priest of High Priests and Thirteenth Apostle."还有一个宏伟的标题中使用polychronia和特殊的庄严场合，而他就是被誉为"父亲的父亲，牧羊人，牧羊人，高神父高司铎和第十三使徒" 。 The patriarch is elected by the bishops, and is nearly always chosen from their number.牧首，是由民选产生的主教，并几乎总是选择从自己的号码。 The election is submitted to the Congregation for Eastern Rites joined to Propaganda; if it is canonical the patriarch-elect sends a profession of faith and a petition for confirmation and for the pallium of the pope.选举是提交给会众，为东方礼仪加入宣传;如果是典型牧当选人传达了一个专业的信仰和请愿的确认和为大脑皮层的教宗。 He must also take an oath of obedience to the pope.他还必须采取宣誓服从教宗。 If the election is invalid, nomination devolves on the pope.如果选举无效，提名devolves对教宗。 The patriarch may not resign without the pope's consent.老人家可能不会辞职，如果没有教皇的同意。 He must make his visit ad limina, personally or by deputy, every ten years.他必须使他的访问专案limina ，亲自或通过代理，每一个十年。 The patriarch has ordinary jurisdiction over all his church.老人家有普通管辖权，他的所有教堂。 He confirms the election of and consecrates all bishops; he can translate or depose them, according to the canons.他证实了选举和consecrates所有主教，他可以翻译或废黜他们，根据我的大炮。 He founds parishes and (with consent of Rome) dioceses, and has considerable rights of the nature of dispensation from fasting and so on.他创立的教区和（与征得罗马）教区，并拥有相当的权利的性质，省却从禁食等。 The patriarch resides at the house next to the patriarchal church at Damascus (near the Eastern Gate).老人家居住在房子旁边的宗法教会在大马士革（靠近东门） 。 He has also residences at Alexandria and Jerusalem, where he spends at least some weeks each year; he is often at the seminary at Ain-Traz, not far from Beirut, in the Lebanon.他还官邸在亚历山大港和耶路撒冷，在那里他花费至少几个星期以后每年他常常在神学院在艾因- traz ，不远处的贝鲁特，在黎巴嫩。
The bishops are chosen according to the bull Reversurus, 12 July, 1867.主教是选择按照牛市reversurus ， 1867年7月12日。 LAll the other bishops in synod with the patriarch choose three names, of which the pope selects one. Lall及其他主教主教与主教选择了三个名字，其中，教宗选择之一。 All bishops must be celibate, but they are by no means necessarily monks.所有主教必须celibate ，但他们不会因此而受到一定是和尚。 Priests who are notmonks may keep wives married before ordination, but as in all uniate churches celibacy is very common, and the married clergy are looked upon rather askance.牧师是notmonks可以保留妻子结婚前顾，但在所有乌克兰东方礼教会独身是很普遍的，和已婚的神职人员都看，而不是是非。 There are seminaries at Ain-Traz, Jerusalem (the College of St. Ann under Cardinal Lavigerie's White Fathers), Beirut, etc. Many students go to the Jesuits at Beirut, the Greek College at Rome, or St. Sulpice at Paris.有修道院，在艾因- traz ，耶路撒冷（学院圣安下枢机拉维热里的白人父亲） ，贝鲁特等，很多学生到了耶稣会士在贝鲁特，希腊学院在罗马，或圣Sulpice ）在巴黎举行。 The monks follow the Rule of St. Basil.僧众遵循法治的圣罗勒。 They are divided into two great congregations, that of St. John the Baptist at Shuweir in the Lebanon and that of St. Saviour, near Sidon.它们分为两个伟大的毕业典礼，即施洗者圣约翰在shuweir在黎巴嫩，并表示，圣救世主，近西顿。 Both have numerous daughter-houses.双方有众多的媳妇房子。 The Shuweirites have a further distinction, ie between those of Allepo and the Baladites.该shuweirites有进一步的区分，即那些之间的allepo和baladites 。 There are also convents of Basilian nuns.也有修道院的basilian尼姑。
Practically all Melchites are natives of the country, Arabs in tongue.几乎所有melchites是土人的国家，阿拉伯人在舌。 Their rite is that of Constantinople, almost always celebrated in Arabic with a few versicles and exclamations (proschomen sophia orthoi, etc.) in Greek.他们的成年礼，是强调君士坦丁堡，几乎总是庆祝阿拉伯语与数versicles和exclamations （ proschomen上智orthoi等） ，在希腊文。 But on certain solemn occasions the liturgy is celebrated entirely in Greek.但对某些庄严的场合礼仪庆祝完全在希腊语。 The sees of the patriarchate are: the patriarchate itself, to which is joined Damascus, administered by a vicar; then two metropolitan dioceses, Tyre and Aleppo; two archdioceses, Bosra with Hauran, and Horus with Hama; seven bishoprics, Sidon, Beirut (with Jebail), Tripolis, Acre, Furzil (with Zahle), and the Beqaa, Paneas, and Baalbek.该看到的牧首是：牧本身，即是加入了大马士革，由一个牧师，然后两个大都市教区，轮胎和阿勒颇;两个archdioceses ， bosra与hauran ， horus与哈马;七个bishoprics ，西顿，贝鲁特（与jebail ） ， tripolis ，英亩， furzil （ Zahle的） ，以及beqaa ， paneas ，巴勒贝克。 The patriarchates of Jerusalem and Alexandria are administered for the patriarch by vicars. The total number of Melchites is estimated at 130,000 (Silbernagl) or 114,080 (Werner). The total number of Melchites is estimated at 130000 (Silbernagl) or 114080 (Werner).
Publication information Written by Adrian Fortescue. Transcribed by John Looby. The Catholic Encyclopedia, Volume X. Published 1911. New York: Robert Appleton Company. Nihil Obstat, October 1, 1911. Remy Lafort, STD, Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York
Bibliography
For the origin and history see any history of the Monophysite heresy. NEALE, History of the Holy Eastern Church (London, 1848-1850), IV and V: The Patriaarchate of Alexandria supplementary volume: The Patriarchate of Antioch, ed. Williams (London, 1873); Charon, Histoire des Patriarcats Melkites (Rome, in course of publication), a most valuable work; RABBATH, Documents inedits pour servir a l'histoire du christianisme en Orient (3 vols., Paris, 1907); Le Quien, Oriens Christianus (Paris, 1740), II, 385-512 (Alexandrine Patriarchs), 699-730 (Antioch), III, 137-527). Williams (London, 1873); Charon, Histoire des Patriarcats Melkites (Rome, in course of publication), a most valuable work; RABBATH, Documents inedits pour servir a l'histoire du christianisme en Orient (3 vols., Paris, 1907) ; Le Quien, Oriens Christianus (Paris, 1740), II, 385-512 (Alexandrine Patriarchs), 699-730 (Antioch), III, 137-527).
For the present constitution: SILBERNAGL, Verfassung u. gegenwartiger Bestand samtlicher Kirchen des Orients (Ratisbon, 1904), 334-341; WERNER, Orbis Terrarum Catholicus (Freiburg, 1890), 151-155.; Echos d'Orient (Paris, since 1897), articles by Charon and others; Kohler, Die Katholischen Kirchen des Morgenlands (Darmstadt, 1896), 124-1128; Charon, Le Rite byzantin dans les Patriarcats Melkites (extrait de chrysostomika) du Chant dans l'Eglise Grecque (Paris, 1906) gegenwartiger Bestand samtlicher Kirchen des Orients (Ratisbon, 1904), 334-341; WERNER, Orbis Terrarum Catholicus (Freiburg, 1890), 151-155.; Echos d'Orient (Paris, since 1897), articles by Charon and others; Kohler , Die Katholischen Kirchen des Morgenlands (Darmstadt, 1896), 124-1128; Charon, Le Rite byzantin dans les Patriarcats Melkites (extrait de chrysostomika) du Chant dans l'Eglise Grecque (Paris, 1906)
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