The rite used by the Jacobite sect in Syria and by the Catholic Syrians is in its origin simply the old rite of Antioch in the Syriac language.礼乐用詹姆斯党教派在叙利亚和由天主教叙利亚人，是在它的起源，只不过是旧成年礼安提在叙利亚文的语言。 Into this framework the Jacobites have fitted a great number of other Anaphoras, so that now their Liturgy has more variant forms than any other.到这个架构内， jacobites都装有大量的其他anaphoras ，使现在，他们的礼仪中有更多的变异形式比任何其他。 The oldest form of the Antiochene Rite that we know is in Greek (see ANTIOCHENE LITURGY).最古老的形式对安提阿学派成年礼的，我们知道的是，在希腊（见安提阿学派礼仪中） 。 It was apparently composed in that language.这显然是组成这个语文。 The many Greek terms that remain in the Syriac form show that this is derived from Greek.许多希腊条款仍然留在叙利亚文的形式显示这是来自希腊文。 The version must have been made very early, evidently before the Monophysite schism, before the influence of Constantinople and Byzantine infiltrations had begun.该版本必须已非常早，显然前monophysite裂，然后才影响君士坦丁堡和拜占庭渗透，由此拉开了帷幕。 No doubt as soon as Christian communities arose in the country parts of Syria the prayers which in the cities (Antioch, Jerusalem, etc.) were said in Greek, were, as a matter of course, translated into the peasants' language (Syriac) for their use.毫无疑问，尽快基督教社区发生在该国的部分叙利亚祈祷，其中，在城市（安提，耶路撒冷等） ，均表示，在希腊，人，是众所周知的事，当然，转化为农民的语言（叙利亚文）供其使用。 The "Peregrinatio Silviae" describes the services at Jerusalem as being Greek; but the lessons, first read in Greek, are then translated into Syriac propter populum. " peregrinatio silviae "描述了服务于耶路撒冷为希腊语，但教训，先阅读希腊文，然后将翻译成叙利亚文propter populum 。 As long as all Western Syria was one communion, the country dioceses followed the rite of the patriarch at Antioch, only changing the language.只要所有西方叙利亚是一个共融，为国家教区遵循成年礼的老人家在安提，不但改变了语言。 Modifications adopted at Antioch in Greek were copied in Syriac by those who said their prayers in the national tongue.修改通过的安提名希腊人抄在叙利亚文，由那些说他们祈祷，在全国舌头。 This point is important because the Syriac Liturgy (in its fundamental form) already contains all the changes brought to Antioch from Jerusalem.这一点很重要，因为叙利亚文礼仪中（在其基本形式） ，已经包含了所有的变化带来的安提来自耶路撒冷。 It is not the older pure Antiochene Rite, but the later Rite of Jerusalem-Antioch.这不是老年人纯安提阿学派成年礼，但后来成年礼耶路撒冷-安提。 "St. James", prays first not for the Church of Antioch, but "for the holy Sion, the mother of all churches" (Brightman, pp. 89-90). "圣雅各福群会" ，祈祷首先不是为了教会安提约，但"为圣锡永，母亲的所有教堂" （布莱曼，第89-90段） 。 The fact that the Jacobites as well as the Orthodox have the Jerusalem-Antiochene Liturgy is the chief proof that this had supplanted the older Antiochene use before the schism of the fifth century.这一事实，即jacobites以及东正教有耶路撒冷安提阿学派礼仪中，是行政证明这supplanted老安提阿学派使用前裂的第五世纪。
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The oldest Jacobite Liturgy extant is the one ascribed (as in its Greek form) to St. James.最古老的詹姆士派礼仪中现存的是一个属于（如在其希腊语形式） ，以圣雅各福群会。 It is in the dialect of Edessa.它是在方言的edessa 。 The pro-anaphoral part of this is the Ordo communis to which the other later Anaphoras are joined.亲anaphoral的一部分，这是集体诉讼跖草而其他后来anaphoras都加入了。 It is printed in Latin by Renaudot (II, 1-44) and in English by Brightman (pp. 69-110).这是印在拉丁语由勒诺多（二1-44 ） ，并在英语，由布莱曼（第69-110 ） 。 This follows the Greek St. James (see ANTIOCHENE LITURGY) with these differences.这是继希腊的圣雅各福群会（见安提阿学派礼仪中） ，这些分歧。 All the vesting prayer and preparation of the offering (Proskomide) are considerably expanded, and the prayers differ.全部转归祈祷，并准备发售（ proskomide ）是大大扩大，并祈祷不同。 This part of the Liturgy is most subject to modification; it began as private prayer only.这部分的礼仪中，最受到改装，它开始作为私人祈祷而已。 The Monogenes comes later; the litany before the lessons is missing; the incensing is expanded into a more elaborate rite.该monogenes为准;一长串之前教训就是失踪; incensing是扩大成为一个更详尽的成年礼。 The Trisagion comes after the lessons from the Old Testament; it contains the addition: "who wast crucified for us".诗歌后，其教训是旧约，它包含了另外： "谁废钉在十字架上为我们" 。 This is the most famous characteristic of the Jacobite Rite.这是最有名的特点詹姆斯党成年礼。 The clause was added by Peter the Dyer (Fullo), Monophysite Patriarch of Antioch (d. 488), was believed to imply Monophysism and caused much controversy during these times, eventually becoming a kind of watchword to the Jacobites (see Zacharias Rhetor, "Hist. eccl.", PG 85, 1165).该条款补充说，由彼得大帝代尔（ fullo ） ， monophysite牧安提（四488 ） ，被认为是暗示monophysism引起很大争议，在这些时候，终于成为一种口号，向jacobites （见撒迦利亚rhetor " 250 。 eccl " ，编号85 ， 1165 ） 。 The litany between the lessons is represented by the word Kurillison said thrice.该纸之间的教训就是派这个词kurillison说三次。 There is no chant at the Great Entrance (a Byzantine addition in the Greek Rite).有没有呼喊声，在大门口（一拜占庭此外，在希腊的成年礼） 。 The long Offertory prayers of the Greek Rite do not occur.长期offertory祈祷的希腊语成年礼的情况不会出现。 The Epiklesis and Intercession are much the same as in Greek.该epiklesis和干涉得多一样，在希腊文。 The Lord's Prayer follows the Fraction.主祷文如下组分。 At the Communion-litany the answer is Halleluiah instead of Kyrie eleison.在共融-一长串答案是halleluiah不是kyrie eleison 。
In this Syriac Liturgy many Greek forms remain: Stomen kalos, Kurillison, Sophia, Proschomen, etc. Renaudot gives also a second form of the Ordo communis (II, 12-28) with many variants.在这叙利亚文礼仪中的许多希腊形式存在： stomen的Kalos ， kurillison ，索菲亚， proschomen等勒诺多让，也第二种形式的集体诉讼跖草（二， 12月28日）与许多变种。 To the Ordo communis the Jacobites have added a very great number of alternative Anaphoras, many of which have not been published.该集体诉讼跖草的jacobites增添了非常大的数目，替代anaphoras ，其中很多是尚未公布。 These Anaphoras are ascribed to all manner of people; they were composed at very different periods.这些anaphoras是认定的各种形式的人，他们组成以非常不同的历史时期。 One explanation of their attribution to various saints is that they were originally used on their feasts.一，解释它们的归属问题，以各种圣人的是，他们原本是用在自己的节日。
Renaudot translated and published thirty-nine of these.勒诺多，翻译出版了39的了。 After that, the Liturgy of St. of St. James follows (in his work) a shortened form of the same.此后，礼仪圣的圣雅各福群会如下（他的工作）缩短了形式相同的。 This is the one commonly used today.这是一个常用的今天。 Then:那么：
Xystus, which is placed first in the Maronite books; of St. Peter; another of St. Peter; of St. John; of the Twelve Apostles; of St. Mark; of St. Clement of Rome; of St. Dionysius; of St. Ignatius; of St. Julius of Rome; of St. Eustathius; of St. John Chrysostom; of St. Chrysostom (from Chaldaean sources); of St. Maruta; of St. Cyril; of Dioscor; of Philoxenus of Hierapolis; a second Liturgy also ascribed to him; of Serverus of Antioch; of James Baradæus; of Mathew the Shepherd; of St. James of Botnan and Serug; of James of Edessa, the Interpreter; of Thomas of Heraclea; of Moses bar Kephas; of Philoxenus of Bagdad; of the Doctors, arranged by John the Great, Patriarch; of John of Basora; of Michael of Antioch; of Dionysius Bar-Salibhi; of Gregory Bar-Hebraeus; of St. John the Patriarch, called Acoemetus (Akoimetos); of St. Dioscor of Kardu; John, Patriarch of Antioch; of Ignatius of Antioch (Joseph Ibn Wahib); of St. Basil (another version, by Masius). xystus ，这是摆在第一马洛尼书籍;的圣彼得大教堂;另一个的圣彼得大教堂;圣约翰;的十二使徒;的圣马克;圣克莱门特的罗马圣狄奥尼修斯;圣依纳爵;圣戏剧的罗马圣欧斯塔修斯;圣约翰金口;圣金口（从chaldaean来源） ;圣maruta ;圣西里尔; dioscor ; philoxenus的hierapolis ;第二个礼拜仪式，也归功于他; serverus安提;詹姆斯baradæus ;马修牧羊人;的圣雅各福群会的botnan和serug ;詹姆斯的edessa ，口译;托马斯的heraclea ;摩西酒吧kephas ; philoxenus的巴格达;的医生，安排在约翰的伟大，牧首;约翰的basora ;迈克尔安提;狄奥尼修斯的酒吧- salibhi ;格雷戈里酒吧- hebraeus ;圣约翰主教，所谓acoemetus （ akoimetos ） ;圣dioscor的kardu ;约翰，牧安提;伊格安提（约瑟夫伊本wahib ） ;圣罗勒（另一版本中，马修斯） 。
Brightman (pp. lviii-lix) mentions sixty-four Liturgies as known, at least by name.布莱曼（第lviii - LIX ）号提到， 64 liturgies如众所知，至少名字。 Notes of this bewildring number of Anaphoras will be found after each in Renaudot.注释本bewildring人数anaphoras会被发现后，每次在勒诺多。 In most cases all he can say is that he knows nothing of the real author; often the names affixed are otherwise unknown.在大多数情况下，他可以说的是，他知道没有了真正的作者很多都是名字贴在其他方面是未知之数。 Many Anaphoras are obviously quite late, inflated with long prayers and rhetorical, expressions, many contain Monophysite ideas, some are insufficient at the consecration so as to be invalid.许多anaphoras显然已经很晚了，膨胀与长期的祈祷与修辞，表达方式，许多含有monophysite ，有些设想是不够的，在consecration从而为无效票。 Baumstark (Die Messe im Morgenland, 44-46) thinks the Anaphora of St. Ignatius most important, as containing parts of the old pure Antiochene Rite. baumstark （模具展览的IM morgenland ， 44-46 ）认为照应圣伊格最重要的，因为含有部分旧纯安提阿学派成年礼。 He considers that many attributions to later Jacobite authors may be correct, that the Liturgy of Ignatius of Antioch (Joseph Ibn Wahib; d. 1304) is the latest.他认为，许多属性，以后来詹姆士派作家可能是正确的，即礼仪的主教和安提（约瑟夫伊本wahib ;第1304四） ，就是一个最新的。 Most of these Anaphoras have now fallen into disuse.大部分这些anaphoras现在已经陷入名存实亡。 The Jacobite celebrant generally uses the shortened form of St. James.詹姆斯党举行纪念普遍采用缩短形式的圣雅各福群会。 There is an Armenian version (shortened) of the Syriac St. James.有一个亚美尼亚语版（缩短）的叙利亚文圣雅各福群会。 The Liturgy is said in Syriac with (since the fifteenth century) many Arabic substitutions in the lessons and proanaphoral prayers.礼仪中，是说，在叙利亚文同（自十五世纪）许多阿拉伯语替换的教训和proanaphoral祈祷。 The Lectionary and Diaconicum have not been published and are badly known.该lectionary和diaconicum尚未发表，并受到严重众所周知的。 The vestments correspond almost exactly to those of the Orthodox, except that the bishop wears a latinized mitre.该总有一套几乎完全符合那些正统，除了主教戴latinized冠。 The Calendar has few feasts.日历已经数的盛宴。 It follows in its main lines the older of Antioch, observed also by the Nestorians, which is the basis of the Byzantine Calendar.因此，在其主要线路老一辈安提，观察，也由nestorians ，这是根据拜占庭日历。 Feasts are divided into three classes of dignity.席间分为三个类别的尊严。 Wednesday and Friday are fast-days.周三和周五都是快餐天。 The Divine Office consists of Vespers, Compline, Nocturns, Lauds, Terce, Sext, and None, or rather of hours that correspond to these among Latins.神明厅组成的晚祷， compline ， nocturns ，赞美，泰尔塞， sext ，缺一，或者更确切地说，在数小时内即对应于这些之间的拉丁人。 Vespers always belongs to the following day.晚祷永远属于翌日。 The great part of this consists of long poems composed for the purpose, like the Byzantine odes.伟大的一部分，这个委员会是长诗组成为目的，像拜占庭颂歌。 Baptism is performed by immersion; the priest confirms at once with chrism blessed by the patriarch.洗礼，是由浸泡;神父证实，在一次与chrism祝福老人家。 Confession is not much used; it has fallen into the same decay as in most Eastern Churches.自白是没有多大用的，它已被纳入同一衰减，因为在大多数东欧教会。 Communion is administered under both kinds; the sick are anointed with oil blessed by a priest -- the ideal is to have seven priests to administer it.共融是管理下的两种;有病是不信任与石油有福了，由一名牧师-理想的是有七个祭司来管理它。 The orders are bishop, priest, deacon, subdeacon, lector, and singer.订单主教，司铎，执事， subdeacon ，读者，和歌手。 There are many chorepiscopi, not ordained bishop.有很多chorepiscopi ，没有主教祝圣。 It will be seen, then, that one little Jacobite Church has followed much the same line of development in its rites as its powerful Orthodox neighbour.这可以看出，当时，那一个小詹姆士派教堂有许多遵循同一路线发展，其仪轨，因为其强大的正统的邻居。
The Syrian Catholics use the same rite as the Jacobites.叙利亚天主教会使用相同的成年礼作为jacobites 。 But (as is the case with most Eastern Rite Catholic Churches) it is better organized with them.但是， （即是如此，与最东部成年礼的天主教教堂） ，这是更好地组织他们的。 There is not much that can be called Romanizing in their books; but they have the advantage of well-arranged, well-edited, and well-printed books.有没有多少可以称为romanizing在他们的书籍，但他们有先发优势，良好的安排，以及编辑器，以及印刷的书籍。 All the great students of the West-Syrian Rite (the Assemani, Renaudot, etc.) have been Catholic.所有伟大的学生西-叙利亚成年礼（ assemani ，勒诺多等） ，已天主教。 Their knowledge and the higher Western standard of scholarship in general are advantages of which the Syrian Catholics rather than the Jacobites profit.他们的知识和较高的西方标准的奖学金，一般都是优势，其中叙利亚天主教徒，而不是jacobites利润。 Of the manifold Syrian Anaphoras the Catholics use seven only -- those of St. James, St.John, St. Peter, St. Chrysostom, St. Xystus, St. Mathew, and St. Basil.该流形叙利亚anaphoras天主教徒，可使用7只-那些圣雅各福群会， s t.john，圣彼得大教堂，圣金口，圣x ystus，圣马修，和圣罗勒。 That of St. Xystus is attached to the Ordo communis in their official book; that of St. John is said on the chief feasts.这圣xystus是隶属该集体诉讼跖草，在其官方预订;圣约翰说，就行政的盛宴。 The lessons only are in Arabic.教训不仅是阿拉伯文。 It was inevitable that the Syrian Liturgies, coming from Monophysite sources, should be examined at Rome before they are allowed to Syrian Catholics.这是无可避免的叙利亚liturgies ，来自monophysite来源，应研究在罗马，然后才让他们到叙利亚的天主教徒。 But the revisers made very few changes.但审校很少变化。 Out of the mass of Anaphoras they chose the oldest and purest, leaving out the long series of later ones that were unorthodox, or even invalid.走出地下的anaphoras他们选择了最古老和最纯洁的，留下了长长的一系列后来说是另类，甚至无效。 In the seven kept for Syrian Catholic use what alterations have been made chiefly the omission of redundant prayers, simplication of confused parts in which the Diaconicum and the Euchologion had become mixed together.在这七个保存叙利亚天主教使用什么改动已取得主要是省略重复的祈祷，简化混淆的部分，其中diaconicum和euchologion已成为混在一起。 The only important correction is the omission of the fatal clause: "Who was crucified for us" in the Trisagion.唯一重要的是改正遗漏致命的条文： "谁被钉在十字架上为我们" ，在诗歌。 There is no suspicion of modifying in the direction of the Roman Rite.有没有猜疑的，在修改的方向罗马成年礼。 The other books of the Catholics -- the Diaconicum, officebook, and ritual -- are edited at Rome, Beirut, and the Patriarchal press Sharfé; they are considerably the most accessible, the best-arranged books in which to study this rite.其他书籍的天主教徒-d iaconicum， o fficebook，礼仪-编辑在罗马，贝鲁特，并宗法新闻sh arfé，他们是相当大的最方便，最好的安排，书籍，其中以研究这一仪式。
The West-Syrian Rite has also been used at intervals by sections of the (schismatical) Malabar Church.西叙成年礼也被用作间隔由路段（ schismatical ）马拉巴尔教堂。 Namely, as the Malabar Christians at various times made approaches to the Jacobite Patriarch or received bishops from him, so did they at such times use his Liturgy.即，作为马拉巴尔基督徒在不同时期制定办法，以詹姆斯党元老或收到主教从他的，所以他们在这种时候用他的祷告仪式中。 Most of Malabar has now returned to the Nestorian communion; but there are still Jacobite communities using this rite among them.大部分马拉巴尔现在已回归到景教共融，但仍然存在着詹姆士派社区使用这种成年礼他们中间。
The Maronite Rite is merely a Romanized adaptation of that of the West Syrians.马洛尼成年礼只不过是罗马拼音适应的，即西方叙利亚人。
Publication information Written by Adrian Fortescue.出版信息写的阿德里安Fortescue的。 Transcribed by Joseph P. Thomas.转录由约瑟夫体育托马斯。 In memory of Father Mathew Alakulam The Catholic Encyclopedia, Volume XIV.在记忆的父亲马修alakulam天主教百科全书，体积十四。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, July 1, 1912. nihil obstat ， 1912年7月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
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