Liturgy, from two Greek words meaning "people" and "work," refers to the formal public rituals of religious worship.礼仪中，从两个希腊字，意思是"人"与"工作" ，是指以正式公开仪式的宗教崇拜。 In the Christian tradition, it is used as a specific title for the Eucharist and in general designates all formal services, including the Divine Office.在基督教传统，它是用来作为某一特定商品为圣体圣事，并在总体上指定所有正规服务，其中包括神州办公室。 Both the written texts of the rites and their celebration constitute liturgy.无论是书面文本的仪式和庆祝活动，他们构成礼拜仪式。 Among Protestants, the term describes a fixed form of worship, in contrast to free, spontaneous prayer.其中新教徒，用语形容一个固定形式的崇拜，相反，自由的，自发的祷告。 Outside the Christian church, liturgy is also used to designate the form of prayer recited in Jewish synagogues.外界基督教教会礼仪中，还可用来指定形式的祈祷，背诵，在犹太会堂。
The historic Christian liturgies are divided into two principal families: Eastern and Western. The Eastern liturgies include the Alexandrian (attributed to Saint Mark), the Antiochene (Saint James, Saint Basil, Saint John Chrysostom), and the East Syrian (Assyrian) or Chaldean (Addai and Mari), as well as the Armenian and Maronite rites. The Byzantine liturgies (those attributed to Saint John Chrysostom and Saint Basil) are used today by all Orthodox Christians in communion with Constantinople. 历史基督教liturgies分为两个主要的家庭：东部和西部。东部liturgies包括亚历山大（归因于圣马克） ，安提阿学派（圣詹姆斯，圣罗勒，圣若望金口） ，以及东叙利亚（亚述人）或加尔丁（ addai和马里文） ，以及亚美尼亚和马龙族仪式。 拜占庭liturgies （那些归因于圣若望金口和圣罗勒）今天已应用于所有东正教基督徒在共融与君士坦丁堡。
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Traditional Anglican and Lutheran liturgies have been based on the local uses of the Roman rite revised according to 16th century Reformation principles. 传统的圣公会和路德liturgies都立足于当地使用的罗马成年礼订正根据16世纪的改革原则。 Reformed (Calvinist) churches made a conscious attempt to replace historic liturgies with the forms of worship of the early Christian communities. 改革（ calvinist ）教会作出自觉企图取代历史性liturgies与形式的崇拜早期基督教社区。
In the 20th century a movement arose among the Roman Catholic and Protestant churches to revise the liturgies to make them more contemporary and relevant while retaining the basic beliefs of the church.在刚刚过去的二十世纪的一场运动中出现的罗马天主教和新教教会修改liturgies ，以使它们更具有现代性和相关的，同时保留基本信仰的教会。 In the Roman Catholic church the Constitution on the Sacred Liturgy of the Second Vatican Council substituted the use of vernacular languages for Latin in the Mass and allowed the participation of the laity in public worship.在罗马天主教会在宪法上的神圣礼仪中的梵蒂冈第二届大公会议取代了使用本地语言为拉丁语在大众，并让参与的平信徒在公共崇拜。 The Anglican (Episcopalian) church revised the book of Common Prayer, and the Lutheran churches issued a new Lutheran Book of Worship.该英国国教（圣公会）教会修订这本书的共同祈祷，并路德教会发出新的路德书的崇拜。 Revised liturgies also are contained in Methodist, Congregationalist, and Presbyterian church hymnals.修订liturgies亦载于卫， congregationalist ，长老教会hymnals 。
LL Mitchell黎巴嫩镑米切尔
Bibliography
参考书目
LH Dalmais,
Eastern Liturgies (1960); G Dix, The Shape of the Liturgy (1945); T Klauser, A
Short History of the Western Liturgy (1979); H Schultz, The Byzantine Liturgy
(1986); C Vogel, Medieval Liturgy (1987); J White, Protestant Worship
(1987). LH的dalmais ，东区liturgies （ 1960 ） 100迪克斯，形状的礼仪（ 1945年）和t klauser
，历史较短的西方礼仪中（ 1979年） ; h舒尔茨，拜占庭礼仪中（ 1986条） ， c傅高义，中世纪的教会礼仪（ 1987 ） ; j白，基督教崇拜（
1987 ） 。
The Liturgy is the body of rites prescribed for formal public worship. Although the term is sometimes applied to Jewish worship, it is especially associated with the prayers and ceremonies used in the celebration of the Lord's Supper, or Eucharist. 礼仪中，是人体礼记处方才可正式公开崇拜，虽然任期是有时适用于犹太人崇拜，它尤其与祈祷仪式，在庆祝主的晚餐，或者圣体圣事。 During the first three centuries of the Christian era, the rite of the church was comparatively fluid, based on various accounts of the Last Supper.在头三个世纪的基督教时代，成年礼的教堂相对流体的基础上，各种帐目的最后的晚餐。
In about the 4th
century the various traditions crystallized into four
liturgies,大约在4世纪的各种传统，凝结成四个liturgies ，
The Antiochene family of liturgies includes the Clementine liturgy of the Apostolic Constitutions, which is no longer used; the Syriac liturgy of Saint James, used by the Jacobite church and Syrian Eastern Rite churches; the Greek liturgy of Saint James, used once a year at Jerusalem; the Syriac liturgy of the Maronites ; the Syriac liturgy used by the Nestorian church; the Malabar liturgy, used by the Saint Thomas Christians of India; the Byzantine liturgy, used in various languages by the Orthodox churches; and the Armenian liturgy, used by the Georgians and the Armenian Eastern Rite churches.该安提阿学派家族liturgies包括克莱门泰礼仪中的使徒宪法，这是不再使用; 叙利亚文礼仪中的圣詹姆斯，用詹姆斯党教会和叙利亚东部成年礼教堂; 希腊语礼仪中的圣詹姆斯，用一年一次，在耶路撒冷; 叙利亚文礼仪中的马龙派教徒 ; 叙利亚文礼仪中所用的景教教堂;马拉巴尔礼仪中，所用的圣托马斯基督徒的印度; 拜占庭礼仪中，用各种语言所东正教教堂和亚美尼亚礼仪中，用由格鲁吉亚人和亚美尼亚东部成年礼教堂。
The Alexandrian liturgies include the Greek liturgy of Saint Mark, no longer used; the Coptic liturgy, which is used by the Copts (Coptic Church) in Egypt; and the Ethiopian liturgy, used by the Ethiopian church.该亚历山大liturgies包括希腊礼仪中的圣马克，不再使用; 科普特礼仪中，这是用科普特（科普特教堂） ，在埃及和埃塞俄比亚礼仪中，用了埃塞俄比亚教堂。
The Roman liturgy is used almost universally by the Roman Catholic church. 罗马教会礼仪是用几乎普遍由罗马天主教教会。 From it were derived various medieval liturgies, such as those of Sarum, Paris, Trier, and Cologne, which are no longer in use.从它衍生的各种中世纪liturgies ，例如那些对sarum ，巴黎，特里尔，科隆，将不再使用。
The Gallican liturgy was used in northwestern Europe from the 4th century; it was superseded in France about 800 by the Roman liturgy.该gallican礼仪中 ，用在欧洲西北部，从4世纪，它取代了在法国大约有800个由罗马教会礼仪。 From it developed the Ambrosian liturgy, now used principally in the See of Milan; the Mozarabic or Isidorian liturgy , which was the liturgy of the church in Spain from the 6th to the 12th centuries and is now used only in Toledo and Salamanca; and the Celtic liturgy, which was superseded in the Celtic church in the 7th century by the Roman liturgy.由它开发出ambrosian礼仪中，现在主要用在看米兰; 莫扎拉布素歌或isidorian礼仪中 ，这是礼仪中的教会在西班牙，从第六届到12世纪，并正就只用在托莱多和萨拉曼卡和凯尔特礼仪中，它取代了在凯尔特教会在公元7世纪由罗马教会礼仪。 In the Roman Catholic church the use of the vernacular, rather than Latin, was approved during Vatican Council II (1962-65).在罗马天主教教会使用的白话文，而不是拉丁语，被核准在梵蒂冈理事会第二卷（ 1962-1965 ） 。 Pope Paul VI subsequently directed that vernacular forms of the Mass would be obligatory after December 1971.教宗保禄六世其后指示白话文形式的群众将强制后， 1971年12月。 In the United States, the bishops approved use of English translations of the Mass on or after March 22, 1970. Beginning with the 19th-century Oxford movement, Protestants developed a greater awareness of formal liturgy in their worship and have increasingly adopted liturgical forms of worship abandoned during the Reformation.在美国，主教团批准使用的英文译本群众当日或之后1970年3月22日开始，与19世纪的牛津运动，新教徒发达国家更深刻的认识，正式礼仪中，在他们崇拜的 ，并已通过了越来越多的礼仪形式崇拜遗弃在改革。 For the liturgy of the Church of England and the Episcopal church , see Book of Common Prayer.对于礼仪的英国教会和圣公会 ，见本书的共同祈祷。
The various Christian liturgies are described each under its own name.各基督教liturgies描述每下自己的名字。 (See ALEXANDRINE LITURGY; AMBROSIAN LITURGY; ANTIOCHENE LITURGY; CELTIC RITE; Clementine Liturgy, treated in CLEMENT I; RITE OF CONSTANTINOPLE; GALLICAN RITE; LITURGY OF JERUSALEM; MOZARABIC RITE; SARUM RITE; SYRIAN RITE; SYRO-JACOBITE LITURGY.) In this article they are considered only from the point of view of their relation to one another in the most general sense, and an account is given of what is known about the growth of a fixed liturgy as such in the early Church. （见亚历山大教会礼仪; ambrosian礼仪中;安提阿学派礼仪中;凯尔特成年礼;克莱门泰礼仪中，在对待克莱门特;成年礼君士坦丁堡; gallican成年礼;礼仪中的耶路撒冷;莫扎拉布素歌成年礼; sarum成年礼;叙利亚成年礼; syro -詹姆士派教会礼仪） ，在这文章他们是只考虑从的角度来看，他们的关系给对方，在最一般意义上说，和一个帐户，是给予的，目前已知的关于成长的一个固定的礼仪中，因为这样的，在早期教会。
I. DEFINITION一，定义
Liturgy (leitourgia) is a Greek composite word meaning originally a public duty, a service to the state undertaken by a citizen.礼仪中（ leitourgia ）是一个希腊的复合字，意思是本来是一个市民的责任，服务国家，由一个公民。 Its elements are leitos (from leos = laos, people) meaning public, and ergo (obsolete in the present stem, used in future erxo, etc.), to do.其要点是leitos （从低地球轨道卫星=老挝，人）的意思，并号ETM （过时，在目前干，用于今后erxo等） ，做的。 From this we have leitourgos, "a man who performs a public duty", "a public servant", often used as equivalent to the Roman lictor; then leitourgeo, "to do such a duty", leitourgema, its performance, and leitourgia, the public duty itself.由此，我们有leitourgos ， "一个人履行公共职责" ， "公仆" ，经常被用作相当于罗马lictor然后leitourgeo ， "这样做的职责" ， leitourgema ，其性能和leitourgia ，市民税本身。
At Athens the leitourgia was the public service performed by the wealthier citizens at their own expense, such as the office of gymnasiarch, who superintended the gymnasium, that of choregus, who paid the singers of a chorus in the theatre, that of the hestiator, who gave a banquet to his tribe, of the trierarchus, who provided a warship for the state.在雅典的leitourgia是公共服务，由较富裕的公民在自己花钱，如办公室gymnasiarch ，谁superintended体育馆，也就是choregus ，他们付出了歌手的大合唱，在剧场，是由hestiator ，世卫组织设宴款待了他的族人，在该trierarchus ，他们提供的军舰，为国。 The meaning of the word liturgy is then extended to cover any general service of a public kind.一词的含义礼仪中，然后扩展至包括任何一般性服务的一个公共类。 In the Septuagint it (and the verb leitourgeo) is used for the public service of the temple (eg, Exodus 38:27; 39:12, etc.).在septuagint它（与动词leitourgeo ） ，是用来为公众服务的庙（例如，出埃及记38:27 ; 39:12等） 。 Thence it comes to have a religious sense as the function of the priests, the ritual service of the temple (eg, Joel 1:9, 2:17, etc.).从那里来已是一个宗教意义上的功能，祭司，礼仪服务的庙（例如，约珥1时09分， 2:17 ，等等） 。 In the New Testament this religious meaning has become definitely established.在新约圣经这个宗教含义已成为必然成立。 In Luke 1:23, Zachary goes home when "the days of his liturgy" (ai hemerai tes leitourgias autou) are over.在路加1:23 ，扎卡里回家的时候， "天，他的礼仪中的" （爱hemerai附加费leitourgias autou ）结束了。 In Hebrews 8:6, the high priest of the New Law "has obtained a better liturgy", that is a better kind of public religious service than that of the Temple.在希伯来8时06分，大祭司的新兵役法" ，取得了较好的祷告仪式" ，这是一个好样的公共服务，宗教比表示，在该庙。
So in Christian use liturgy meant the public official service of the Church, that corresponded to the official service of the Temple in the Old Law.因此，在基督教的祷告仪式中使用的是指公职人员服务的教会，即对应到正式服务的庙宇，在旧法。 We must now distinguish two senses in which the word was and is still commonly used.现在，我们必须区分两种意义，其中字，目前仍在普遍使用。 These two senses often lead to confusion.这两种意义，往往会导致混淆。
On the one hand, liturgy often means the whole complex of official services, all the rites, ceremonies, prayers, and sacraments of the Church, as opposed to private devotions.在一方面，礼仪中常常意味着整个复杂的官方服务，所有这些仪式，仪式，祈祷，圣事的教会，为反对私人奉献。 In this sense we speak of the arrangement of all these services in certain set forms (including the canonical hours, administration of sacraments, etc.), used officially by any local church, as the liturgy of such a church -- the Liturgy of Antioch, the Roman Liturgy, and so on.从这个意义上讲，我们讲的安排，所有这些服务在某些既定的形式（包括典型时，政府的圣礼等） ，用于正式的任何地方教会，为教会礼仪的，例如一所教堂-礼仪中的安提，罗马教会礼仪，等等。 So liturgy means rite; we speak indifferently of the Byzantine Rite or the Byzantine Liturgy.所以教会礼仪手段成年礼;我们讲漠然的拜占庭成年礼或拜占庭礼拜仪式。 In the same sense we distinguish the official services from others by calling them liturgical; those services are liturgical which are contained in any of the official books (see LITURGICAL BOOKS) of a rite.在同样的意义上，我们区分正式服务从别人称他们是礼仪;这些服务礼仪，这列载有任何正式的书籍（见礼仪书籍）一个成年礼。 In the Roman Church, for instance, Compline is a liturgical service, the Rosary is not.在罗马教会，例如compline是礼仪服务，玫瑰，是不是。
The other sense of the word liturgy, now the common one in all Eastern Churches, restricts it to the chief official service only -- the Sacrifice of the Holy Eucharist, which in our rite we call the Mass. This is now practically the only sense in which leitourgia is used in Greek, or in its derived forms (eg, Arabic al-liturgiah) by any Eastern Christian.另一意义上的字，礼仪中，现在常见的一种，在所有东欧教会，限制了它向行政公务服务只有-牺牲的圣体圣事，而在我们的成年礼，我们称之为马萨诸塞州，这是现在几乎唯一的意义其中leitourgia用希腊语，或其衍生形式（如阿拉伯语基地liturgiah ）任何东基督教。 When a Greek speaks of the "Holy Liturgy" he means only the Eucharistic Service.当希腊谈到"神圣礼仪中的"他的意思，只有圣体圣事的服务。 For the sake of clearness it is perhaps better for us too to keep the word to this sense, at any rate in speaking of Eastern ecclesiastical matters; for instance, not to speak of the Byzantine canonical hours as liturgical services.为求清晰，它可能是更适合我们，也让这个词来这个意义上说，在任何速率在谈到东欧教会事宜;例如，不说话的拜占庭典型时，作为礼仪服务。 Even in Western Rites the word "official" or "canonical" will do as well as "liturgical" in the general sense, so that we too may use Liturgy only for the Holy Eucharist.即使是在西方礼仪字的"官方"或"典型" ，将尽以及"礼仪" ，在一般意义上说，让我们也可以用礼仪中，只有为圣体圣事。
It should be noted also that, whereas we may speak of our Mass quite correctly as the Liturgy, we should never use the word Mass for the Eucharistic Sacrifice in any Eastern rite.还应当指出，虽然我们可以说我们的群众相当正确，因为礼仪中，我们永远不应该用这个词弥撒圣体圣事的牺牲，在任何东区成年礼。 Mass (missa) is the name for that service in the Latin Rites only.质量（弥撒曲" ）的名义提供的服务，在拉丁语礼记只。 It has never been used either in Latin or Greek for any Eastern rite.它从未被使用在拉丁语或希腊语任何东区成年礼。 Their word, corresponding exactly to our Mass, is Liturgy.他们的一句话，相应的，正是我们的集体，是礼拜仪式。 The Byzantine Liturgy is the service that corresponds to our Roman Mass; to call it the Byzantine (or, worse still, the Greek) Mass is as wrong as naming any other of their services after ours, as calling their Hesperinos Vespers, or their Orthros Lauds.拜占庭礼仪中，是服务对应于我们罗马质量;称之为拜占庭（或者，更糟的是，希腊文）群众是错误的，因为命名任何其他的服务后，我们的，因为要求他们hesperinos晚祷，或其orthros赞扬。 When people go even as far as calling their books and vestments after ours, saying Missal when they mean Euchologion, alb when they mean sticharion, the confusion becomes hopeless.当人们去，甚至就称自己的书籍和总有一套之后，我们的，说missal时，他们的意思euchologion ，白蛋白时，他们的意思sticharion ，混乱变得无望。
II.二。 THE ORIGIN OF THE LITURGY起源礼仪
At the outset of this discussion we are confronted by three of the most difficult questions of Christian archæology, namely: From what date was there a fixed and regulated service such as we can describe as a formal Liturgy?在一开始的本次讨论我们所面临的三个最艰难的问题，基督教考古学，即：从什么日期是否有一个固定和调节服务的效能，例如，我们可以形容为一个正式的礼仪中？ How far was this service uniform in various Churches?多远是这项服务的统一在各个教堂？ How far are we able to reconstruct its forms and arrangement?有多远，我们才能重建其形式和安排呢？
With regard to the first question it must be said that an Apostolic Liturgy in the sense of an arrangement of prayers and ceremonies, like our present ritual of the Mass, did not exist.关于第一个问题，应该说，一个使徒教会礼仪，在意义上的一个安排的祈祷和仪式，像我们目前祭祀的群众，是不存在的。 For some time the Eucharistic Service was in many details fluid and variable.一段时间，圣体圣事的服务在很多细节流体和变数。 It was not all written down and read from fixed forms, but in part composed by the officiating bishop.这并不全是写了下来，并宣读了由固定形式，但在部分组成，由主主教。 As for ceremonies, at first they were not elaborated as now.至于仪式，在他们先是没有说明现在一样。 All ceremonial evolves gradually out of certain obvious actions done at first with no idea of ritual, but simply because they had to he done for convenience.所有礼仪逐渐演变出一些明显的行动，在做第一次与不知道的礼仪，而仅仅是因为他们要他做的方便。 The bread and wine were brought to the altar when they were wanted, the lessons were read from a place where they could best be heard, hands were washed because they were soiled.面包和酒被带到祭坛上的时候，他们被通缉，其教训是经过从一个地方，最能听到，双手被水洗，因为它们都是粪。 Out of these obvious actions ceremony developed, just as our vestments developed out of the dress of the first Christians.出于这些显而易见的行动仪式上的发展，就像我们过去总有一套开发出的着装的第一基督徒。 It follows then of course that, when there was no fixed Liturgy at all, there could be no question of absolute uniformity among the different Churches.因此，那当然，因为当时有没有固定的礼仪中，都不可能有任何的问题，绝对的统一性之间不同的教堂。
And yet the whole series of actions and prayers did not depend solely on the improvisation of the celebrating bishop.然而，整个系列的行动并为他们祈祷并没有完全依赖于即兴的，欢庆的主教。 Whereas at one time scholars were inclined to conceive the services of the first Christians as vague and undefined, recent research shows us a very striking uniformity in certain salient elements of the service at a very early date.而在同一时间，学者多倾向隐瞒服务的第一基督徒含糊和undefined ，最近的研究表明，我们一个十分引人注目的均匀性，在某些突出内容服务是在一个非常早日实现。 The tendency among students now is to admit something very like a regulated Liturgy, apparently to a great extent uniform in the chief cities, back even to the first or early second century.这个倾向的学生，现在是承认很喜欢规范的礼仪中，似乎是要在相当程度上的统一，在行政城市，背部甚至以第一或明年初的第二个世纪。 In the first place the fundamental outline of the rite of the Holy Eucharist was given by the account of the Last Supper.摆在首位，基本纲领的成年礼的圣体圣事是由该帐户的最后的晚餐。 What our Lord had done then, that same thing He told His followers to do in memory of Him.什么我们的主做了，然后，同样的事情，他告诉他的信徒，以做纪念他。 It would not have been a Eucharist at all if the celebrant had not at least done as our Lord did the night before He died.它不会一直是圣体圣事，在所有，如果监礼人没有起码做，因为我们的主做的前一天晚上他的死亡。 So we have everywhere from the very beginning at least this uniform nucleus of a Liturgy: bread and wine are brought to the celebrant in vessels (a plate and a cup); he puts them on a table -- the altar; standing before it in the natural attitude of prayer he takes them in his hands, gives thanks, as our Lord had done, says again the words of institution, breaks the Bread and gives the consecrated Bread and Wine to the people in communion.因此，我们必须处处从一开始就至少在这个统一的核心部分教会礼仪：面包和酒带来的是向监礼人，在容器（一盘及杯） ，他把它们一张台子-走下神坛;站在它面前自然的态度，祈祷他，他们在他的手里，让感谢，并作为我们的主做了，说再等字的机构，打破了面包，并给出了consecrated面包和葡萄酒的人共融。 The absence of the words of institution in the Nestorian Rite is no argument against the universality of this order.如果没有的话院校在景教成年礼的，是没有任何理由而反对普遍性的这项命令。 It is a rite that developed quite late; the parent liturgy has the words.这是一个成年礼，发达国家已经很晚;母公司礼仪中有话。
But we find much more than this essential nucleus in use in every Church from the first century.但我们发现远不止这个至关重要的核利用在每一个教会，从第一世纪。 The Eucharist was always celebrated at the end of a service of lessons, psalms, prayers, and preaching, which was itself merely a continuation of the service of the synagogue.圣体圣事是永远纪念在去年底的一项服务的经验教训，圣歌，祈祷，并说教，它本身只是一个延续服务的犹太教堂。 So we have everywhere this double function; first a synagogue service Christianized, in which the holy books were read, psalms were sung, prayers said by the bishop in the name of all (the people answering "Amen" in Hebrew, as had their Jewish forefathers), and homilies, explanations of what had been read, were made by the bishop or priests, just as they had been made in the synagogues by the learned men and elders (eg, Luke 4:16-27).因此，我们必须处处这种双重职能，首先是犹太教堂服务christianized ，其中圣书人阅读，诗篇人唱，祈祷说，由主教，在名称的全部（民回答： "阿门"在希伯来文，因为他们犹太人先人） ，并颂歌，解释什么已经宣读，都是由主教或神父，正如他们已经取得了在犹太教堂所学到男人和长辈（例如，路加福音4:16-27 ） 。 This is what was known afterwards as the Liturgy of the Catechumens.这就是被称为事后作为礼仪中的慕道者。 Then followed the Eucharist, at which only the baptized were present.接着圣体，在其中只有受洗人出席。 Two other elements of the service in the earliest time soon disappeared.其他两个要素的服务，在最快的时间很快消失了。 One was the Love-feast (agape) that came just before the Eucharist; the other was the spiritual exercises, in which people were moved by the Holy Ghost to prophesy, speak in divers tongues, heal the sick by prayer, and so on.其中之一是爱的飨宴（神父）说，刚刚来到之前，圣体圣事;另一种是精神上的演习，使人们感动了圣灵，以预言，发言的潜水员舌，医治病人祈祷，等等。 This function -- to which 1 Corinthians 14:1-14, and the Didache, 10:7, etc., refer -- obviously opened the way to disorders; from the second century it gradually disappears.这个功能-其中1哥林多前书1 4:1-14，以及d idache， 1 0点0 7分，等，是指-显然开辟了道路障碍;从公元二世纪，它逐渐消失。 The Eucharistic Agape seems to have disappeared at about the same time.圣体圣事的爱德似乎已经消失，在大约同一时间。 The other two functions remained joined, and still exist in the liturgies of all rites.其他两项职能依然加入，而现在仍是存在于liturgies的所有仪式。 In them the service crystallized into more or less set forms from the beginning.在他们服务的结晶，融入更多或更少设置形式从一开始的。 In the first half the alternation of lessons, psalms, collects, and homilies leaves little room for variety.在上半年，该轮岗的教训，诗篇，收集，并颂歌的余地很少的品种。 For obvious reasons a lesson from a Gospel was read last, in the place of honour as the fulfilment of all the others; it was preceded by other readings whose number, order, and arrangement varied considerably (see LESSONS IN THE LITURGY).由于显而易见的原因教训，从一个福音宣读了最后，在地方名誉作为履行所有其他人，这是之前其他读物，其数量，秩序，并安排差异很大（见教训，在礼仪中） 。 A chant of some kind would very soon accompany the entrance of the clergy and the beginning of the service. 1高唱某种将很快伴随着入口神职人员，并开始提供服务。 We also hear very soon of litanies of intercession said by one person to each clause of which the people answer with some short formula (see ANTIOCHENE LITURGY; ALEXANDRINE LITURGY; KYRIE ELEISON).我们还听到很快的litanies的干涉，说，由一个人，以每一条款，其中人的回答与一些短暂的公式（见安提阿学派礼仪中;亚历山大教会礼仪; kyrie eleison ） 。 The place and number of the homilies would also vary for a long time.地点和数量的颂歌也不尽相同相当长的时间。 It is in the second part of the service, the Eucharist itself, that we find a very striking crystallization of the forms, and a uniformity even in the first or second century that goes far beyond the mere nucleus described above.这是在第二部分的服务，圣体圣事本身而言，我们发现一个非常引人注目的结晶形式，并均匀性，甚至在第一个或第二个世纪，远远超出了单纯细胞核上文所述。
Already in the New Testament -- apart from the account of the Last Supper -- there are some indexes that point to liturgical forms.已在新约圣经-除了从账户的最后的晚餐-有一些指标，这一点，以礼仪形式。 There were already readings from the Sacred Books (1 Timothy 4:13; 1 Thessalonians 5:27; Colossians 4:16), there were sermons (Acts 20:7), psalms and hymns (1 Corinthians 14:26; Colossians 3:16; Ephesians 5:19).已经有读数从神圣的书籍（ 1蒂莫西4时13分， 1撒罗尼迦5时27分;歌罗西书4时16分） ，有布道（使徒20时07分） ，圣歌和赞美诗（ 1哥林多14时26分;歌罗西书3 ：第16条;以弗所5时19分） 。 1 Timothy 2:1-3, implies public liturgical prayers for all classes of people.一日提摩太后2:1-3 ，意味着公共礼仪祈祷，为所有阶层的人。 People lifted up their hands at prayers (1 Timothy 2:8), men with uncovered heads (1 Corinthians 11:4), women covered (1 Corinthians 11:5).人解除了他们的双手，在祈祷（ 1蒂莫西2时08分） ，男子查获元首（ 1哥林多11时04分） ，妇女盖（ 1哥林多11时05分） 。 There was a kiss of peace (1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26).有一个吻的和平（ 1哥林多前书16:20 ;哥林多13时12分， 1撒罗尼迦5时26分） 。 There was an offertory of goods for the poor (Romans 15:26; 2 Corinthians 9:13) called by the special name "communion" (koinonia).有一个offertory商品为穷人（罗马书15:26 ;哥林多9时13分） ，由所谓的特殊名称"共融" （契，相交" ） 。 The people answered "Amen" after prayers (1 Corinthians 14:16).人们回答： "阿门"之后的祈祷（ 1哥林多14时16分） 。 The word Eucharist has already a technical meaning (1 Corinthians 14:16).字圣体圣事已经一个技术意义（ 1哥林多14时16分） 。 The famous passage, 1 Corinthians 11:20-29, gives us the outline of the breaking of bread and thanksgiving (Eucharist) that followed the earlier part of the service.著名的通道，哥林多前书11:20-29 ，使我们有提纲打破了面包和感恩（圣体） ，其次是较早前的部分服务。 Hebrews 13:10 (cf. 1 Corinthians 10:16-21), shows that to the first Christians the table of the Eucharist was an altar.希伯来13:10 （参见哥林多前书10:16-21 ） ，表明向第一基督徒表中的圣体圣事是祭坛。 After the consecration prayers followed (Acts 2:42).后consecration祈祷之后（使徒2时42分） 。 St. Paul "breaks bread" (= the consecration), then communicates, then preaches (Acts 20:11).圣保禄"休息面包" （ = consecration ） ，然后传达，然后鼓吹（使徒20时11分） 。
Acts 2:42, gives us an idea of the liturgical Synaxis in order: They "persevere in the teaching of the Apostles" (this implies the readings and homilies), "communicate in the breaking of bread" (consecration and communion) and "in prayers".行为2时42分，使我们有一个想法的礼仪synaxis在命令： "坚持不懈地在教学中的使徒" （这意味着读和颂歌） ， "沟通，在破门的面包" （ consecration和交流）和"在祈祷" 。 So we have already in the New Testament all the essential elements that we find later in the organized liturgies: lessons, psalms, hymns, sermons, prayers, consecration, communion.所以，我们已经在新约圣经的所有重要因素，我们发现后，在有组织liturgies ：教训，诗篇，赞美诗，讲道，祈祷， consecration ，共融。 (For all this see F. Probst: "Liturgie der drei ersten christl. Jahrhunderte", Tübingen, 1870, c. i; and the texts collected in Cabrol and Leclercq; "Monumenta ecclesiæ liturgica", I, Paris, 1900, pp. 1-51.) It has been thought that there are in the New Testament even actual formulæ used in the liturgy. （所有这一切，看到楼probst ： " liturgie明镜drei ersten christl 。 jahrhunderte " ，蒂宾根， 1870年，长一;和文本收集cabrol和勒克莱尔" ;古迹遗址ecclesiæ liturgica " ，我想，巴黎， 1900年，页。 1-51 ） ，它已被认为是在新约圣经甚至实际formulæ使用的礼仪。 The Amen is certainly one.该阿民肯定是其中一个。 St. Paul's insistence on the form "For ever and ever, Amen" (eis tous aionas ton aionon amen. -- Romans 16:27; Galatians 1:5; 1 Timothy 1:17; cf. Hebrews 13:21; 1 Peter 1:11; 5:11; Revelation 1:6, etc.) seems to argue that it is a liturgical form well known to the Christians whom he addresses, as it was to the Jews.圣保禄坚持形式"永远永远，阿门" （ EIS的Tous的aionas吨aionon阿民。 -罗马书1 6时2 7分;加拉太1 :51蒂莫西1时1 7分;比照希伯来1 3时2 1分;彼得1时11分; 5时11分;启示1时06分，等等） ，似乎认为这是一个礼仪形式所熟知的基督徒，其中他谈到，因为它是向犹太人。 There are other short hymns (Romans 13:11-2; Ephesians 5:14; 1 Timothy 3:16; 2 Timothy 2:11-3), which may well be liturgical formulæ.还有其他短期圣歌（罗马书13:11-2 ;以弗所5时14分， 1蒂莫西3:16 ;提摩太2:11-3 ） ，其中很可能会礼仪formulæ 。
In the Apostolic Fathers the picture of the early Christian Liturgy becomes clearer; we have in them a definite and to some extent homogeneous ritual.在教宗的父亲的照片，早期基督教的祷告仪式中变得更清晰，我们已在他们一个明确的，并在一定程度上均匀的例行公事。 But this must be understood.不过，这必须理解的。 There was certainly no set form of prayers and ceremonies such as we see in our present Missals and Euchologia; still less was anything written down and read from a book.有肯定是没有固定的形式，祈祷和仪式，如我们看到，在我们目前的missals和euchologia ;仍有不足是什么写下来，并读出了一本书。 The celebrating bishop spoke freely, his prayers being to some extent improvised.欢庆的主教们畅所欲言，他正在祈祷，在一定程度上即兴。 And yet this improvising was bound by certain rules.不过，这是即兴的约束，在一定的规则。 In the first place, no one who speaks continually on the same subjects says new things each time.摆在首位，没有一个人说话，不断对同一科目表示，新的东西，每一次。 Modern sermons and modern ex tempore prayers show how easily a speaker falls into set forms, how constantly he repeats what come to be, at least for him, fixed formulæ.现代说教与现代前临时祈祷，显示如何轻易发言者属于一套表格，如何不断重复他什么来的，至少对他来说，固定formulæ 。 Moreover, the dialogue form of prayer that we find in use in the earliest monuments necessarily supposes some constant arrangement.此外，这种对话形式的祈祷，我们发现在使用的最早的古迹一定支撑一些常数的安排。 The people answer and echo what the celebrant and the deacons say with suitable exclamations.人民的答案，随声附和什么监礼人及执事说，适合exclamations 。 They could not do so unless they heard more or less the same prayers each time.他们不能这样做，除非他们听到更多或更少，同时祈祷，每一次。 They heard from the altar such phrases as: "The Lord be with you", or "Lift up your hearts", and it was because they recognized these forms, had heard them often before, that they could answer at once in the way expected.他们听到从神龛，这种句子为： "上帝与你们同" ，或"解除了你的心" ，这是因为他们认识到这些形式，听取了他们往往以前，他们可以回答一次是在预料方式。
We find too very early that certain general themes are constant.我们觉得太很早就认为某些一般的主题是常数。 For instance our Lord had given thanks just before He spoke the words of institution.比如我们的主给予感谢，就在他发言的话机构。 So it was understood that every celebrant began the prayer of consecration -- the Eucharistic prayer -- by thanking God for His various mercies.所以据了解，每一个监礼开始祷告的consecration -圣体圣事的祈祷-感谢上帝对他的各种慈悲。 So we find always what we still have in our modern prefaces -- a prayer thanking God for certain favours and graces, that are named, just where that preface comes, shortly before the consecration (Justin, "Apol.," I, xiii, lxv).所以，我们总是觉得有什么，我们仍然有在我国现代序跋-祷告，感谢上帝对某些偏袒和青睐，被点名，而只是说序文来了，不久之前c onsecration（贾斯汀， " a pol， "我，十三， lxv ） 。 An intercession for all kinds of people also occurs very early, as we see from references to it (eg, Justin, "Apol.," I, xiv, lxv).一种干涉，为各类人士，也出现极早，因为我们看到，从参照它（如贾斯汀， " apol ， "我，第十四条， lxv ） 。 In this prayer the various classes of people would naturally be named in more or less the same order.在此祈祷各阶层的人自然会被命名为更多或更少，同时命令。 A profession of faith would almost inevitably open that part of the service in which only the faithful were allowed to take part (Justin, "Apol.", I, xiii, lxi).一个专业的诚信原则，几乎无可避免地开放这部分的服务，其中只有忠实地被允许参加（贾斯汀， " apol " ，我，十三， LXI的） 。 It could not have been long before the archetype of all Christian prayer -- the Our Father -- was said publicly in the Liturgy.它已经不能为早原型的所有基督信徒的祈祷-我们的父亲-当时公开表示，在礼拜仪式。 The moments at which these various prayers were said would very soon become fixed, The people expected them at certain points, there was no reason for changing their order; on the contrary to do so would disturb the faithful.这个时刻，这些不同的祈祷者说，将很快会变成固定的，人们期望他们在某些地点，但没有理由改变其秩序;反过来说这样做会扰乱忠贞不渝。 One knows too how strong conservative instinct is in any religion, especially in one that, like Christianity, has always looked back with unbounded reverence to the golden age of the first Fathers.一个知得多么强大的保守的本能，是任何宗教的，尤其是在一说，如基督教，一直往前发展具有无穷的敬畏，以黄金时代的第一父亲。 So we must conceive the Liturgy of the first two centuries as made up of somewhat free improvisations on fixed themes in a definite order; and we realize too how naturally under these circumstances the very words used would be repeated -- at first no doubt only the salient clauses -- till they became fixed forms.因此，我们必须设想礼仪中的首两个世纪所作出的行动有点自由即兴固定的主题，在一定的秩序和我们认识过于如何，自然在这种情况下，非常用字会重演-先毫无疑问，只有突出的条款-直到他们成为固定的形式。 The ritual, certainly of the simplest kind, would become stereotyped even more easily.拜祭仪式，当然最简单的一种，将成为定型，甚至更容易。 The things that had to be done, the bringing up of the bread and wine, the collection of alms and so on, even more than the prayers, would be done always at the same point.事情不得不做的，造就的面包和酒，收集施舍等，甚至多于祈祷，将做总是在同一点。 A change here would be even more disturbing than a change in the order of the prayers.改变这里会更令人不安的一个变化，在秩序的祈祷者。
A last consideration to be noted is the tendency of new Churches to imitate the customs of the older ones.最后考虑值得注意的是趋势的新教堂模仿海关的年纪稍长的。 Each new Christian community was formed by joining itself to the bond already formed.每一个新的基督教社区成立了加入自己的债券已经形成。 The new converts received their first missionaries, their faith and ideas from a mother Church.新的转换接受第一传教士，他们的信仰和思想，从一个母亲教会。 These missionaries would naturally celebrate the rites as they had seen them done, or as they had done them themselves in the mother Church.这些传教士自然会庆祝仪式，因为他们曾见过他们这样做，或者因为他们做了他们自己的母亲教会。 And their converts would imitate them, carry on the same tradition.和他们皈依会模仿他们，坚持下去，同时传统。 Intercourse between the local Churches would further accentuate this uniformity among people who were very keenly conscious of forming one body with one Faith, one Baptism, and one Eucharist.交往的地方教会，将进一步加剧这种一致性之间的人，非常敏锐地意识到，形成一个团体，一个信念，一个洗礼，一个圣体圣事。 It is not then surprising that the allusions to the Liturgy in the first Fathers of various countries, when compared show us a homogeneous rite at any rate in its main outlines, a constant type of service, though it was subject to certain local modifications.这不是那么令人惊讶的是，典故，以礼仪中，在第一父亲，各国的比较表明，我们一个均匀的成年礼在任何速度，其主要轮廓，不断服务的类型，虽然是受到某些局部修改。 It would not be surprising if from this common early Liturgy one uniform type had evolved for the whole Catholic world.这并不会让人惊讶，如果从这个共同的早期礼仪中的一个统一的类型已演变为整个天主教世界。 We know that that is not the case.我们知道，事实并非如此。 The more or less fluid ritual of the first two centuries crystallized into different liturgies in East and West; difference of language, the insistence on one point in one place, the greater importance given to another feature elsewhere, brought about our various rites.该较多或较少流体仪式的前两个世纪以来，凝结成不同liturgies在东亚和西;差异的语言，坚持一点，在一个地方，更重要的考虑另一项特色其他地区，为本港带来各种仪轨。 But there is an obvious unity underlying all the old rites that goes back to the earliest age.不过，有一个明显的统一背后的所有旧习俗可追溯到最早年龄。 The medieval idea that all are derived from one parent rite is not so absurd, if we remember that the parent was not a written or stereotyped Liturgy, but rather a general type of service.中世纪主张一切都是源自父母其中一成年礼并非如此荒谬的，如果我们记住父母是不是一个书面或定型礼仪中，而是一个普通型的服务。
III.三。 THE LITURGY IN THE FIRST THREE CENTURIES礼仪中，在第一三个世纪
For the first period we have of course no complete description.为第一个时期，我们当然没有完整的描述。 We must reconstruct what we can from the allusions to the Holy Eucharist in the Apostolic Fathers and apologists.我们必须重建，我们可以从典故，以圣体圣事在使徒父亲和辩护士。 Justin Martyr alone gives us a fairly complete outline of the rite that he knew.贾斯汀烈士，仅给我们提出了较为完整的轮廓的成年礼，他知道。 The Eucharist described in the "Teaching of the Twelve Apostles" (most authorities now put the date of this work at the end of the first century) in some ways lies apart from the general development.圣体圣事的描述，在"教学中的十二使徒" （最当局现在提出之日起，这项工作在去年底第一世纪） ，在某些方面，在于除了一般的发展。 We have here still the free "prophesying" (10:7), the Eucharist is still joined to the Agape (10:1), the reference to the actual consecration is vague.我们这里还有免费的"预言" （ 10时07分） ，圣体圣事还是加入到爱德（ 10:1 ） ，参照实际consecration是含糊不清。 The likeness between the prayers of thanksgiving (9-10) and the Jewish forms for blessing bread and wine on the Sabbath (given in the "Berakoth" treatise of the Talmud; cf. Sabatier, "La Didache", Paris, 1885, p. 99) points obviously to derivation from them.该似之间的祈祷感恩（ 9-10 ）和犹太表祝福面包和酒对安息日（八月份的" berakoth "伤寒的犹太法典;比照sabatier ， "香格里拉didache " ，巴黎， 1885年，磷99 ）分，显然是要推导由业主负责。 It has been suggested that the rite here described is not our Eucharist at all; others (Paul Drews) think that it is a private Eucharist distinct from the official public rite.曾有人建议，礼乐在这里描述的是不是我们的圣体圣事在所有;他人（保罗德鲁斯）认为这是一所私立圣体有别于正式公开仪式。 On the other hand, it seems clear from the whole account in chapters 9 and 10 that we have here a real Eucharist, and the existence of private celebrations remains to be proved.在另一方面，它似乎很明显，从整个账户章节9日和10日宣称，我们这里有一个真正的圣体圣事，以及存在的私人庆典，仍有待证明。 The most natural explanation is certainly that of a Eucharist of a very archaic nature, not fully described.最自然的解释是，这个当然是一个圣体圣事的一个很陈旧的性质，并未完全反映。 At any rate we have these liturgical points from the book.无论如何，我们这些礼仪点，从这本书中。 The "Our Father" is a recognized formula: it is to be said three times every day (8:2-3). "我们的父亲"是一个公认的公式：这是应该说的3倍，每天（ 8:2-3 ） 。 The Liturgy is a eucharist and a sacrifice to be celebrated by breaking bread and giving thanks on the "Lord's Day" by people who have confessed their sins (14:1).礼仪是一个圣体圣事和牺牲，以庆贺的突破面包和给予感谢，对"主日"的人都供认了他们的罪（ 14时01分） 。 Only the baptized are admitted to it (9:5).只有受洗是承认它（ 9时05分） 。 The wine is mentioned first, then the broken bread; each has a formula of giving thanks to God for His revelation in Christ with the conclusion: "To thee be glory forever" (9:1, 4).葡萄酒是先提到的，那么，打破了面包;各有一个公式给予感谢神，为他的启示，在基督与结论： "你得到永远的荣耀" （ 9:1 ， 4 ） 。 There follows a thanksgiving for various benefits; the creation and our sanctification by Christ are named (10:1-4); then comes a prayer for the Church ending with the form: "Maranatha. Amen"; in it occurs the form: "Hosanna to the God of David" (10:5-6).有如下的感恩，为各项福利;创建和我们的成圣基督命名（ 10:1-4 ） ，然后为其祷告，为教会结束与形式： " maranatha 。阿民" ，在它出现的形式： " hosanna向上帝的国宝" （ 10:5-6 ） 。
The First Epistle of Clement to the Corinthians (written probably between 90 and 100) contains an abundance of liturgical matter, much more than is apparent at the first glance.第一书信的克莱门特向哥林多前书（书面大概介于90和100之间）含有丰富的礼仪问题，远不止是显而易见的在第一时间一目了然。 That the long prayer in chapters 59-61 is a magnificent example of the kind of prayers said in the liturgy of the first century has always been admitted (eg, Duchesne, "Origines du Culte", 49-51); that the letter, especially in this part, is full of liturgical forms is also evident.认为只要在祈祷章59-61是一个宏伟的例子，该种祈祷说，在礼仪中的第一个世纪一直是承认（例如， duchesne ， " origines杜culte " ， 49-51 ） ，即信中，尤其是在这部分，是全面的礼仪形式也很明显。 The writer quotes the Sanctus (Holy, holy, holy Lord of Sabaoth; all creation is full of his glory) from Isaiah 6:3, and adds that "we assembled in unity cry (this) as with one mouth" (34:7).作者引述sanctus （圣哉，圣哉，圣主的sabaoth ;所有的创造充满他的荣耀）由以赛亚选手，并补充说： "我们聚集在团结哭（这）作为一嘴" （ 34:7 ） 。 The end of the long prayer is a doxology invoking Christ and finishing with the form: "now and for generations of generations and for ages of ages. Amen" (l11:3).去年底，长远祷告是doxology引用耶稣和整理与形式： "现在和后代的后代，并为不同年龄的千古罪人。阿民" （照片： 3 ） 。 This too is certainly a liturgical formula.这也无疑是一个礼仪公式。 There are many others.还有其他许多人。 But we can find more in I Clem.但我们可以找到更多的在I克兰姆。 than merely a promiscuous selection of formulæ.不仅仅是滥交选择formulæ 。 A comparison of the text with the first known Liturgy actually written down, that of the "Eighth Book of the Apostolic Constitutions" (written long afterwards, in the fifth century in Syria) reveals a most startling likeness.比较文与已知的首个礼仪中，实际上写了下来，即"八五书的使徒宪法" （书面不久，在五世纪在叙利亚）揭示了一个最惊人的相似性。 Not only do the same ideas occur in the same order, but there are whole passages -- just those that in I Clem.不仅做同样的想法出现在同一命令，但也有整个通道-只是那些在I克兰姆。 have most the appearance of liturgical formulæ -- that recur word for word in the "Apost. Const."有最紧密的外观礼仪formulæ -重现逐字逐句地在" a post。常量" 。
In the "Apost. Const."在" apost 。常量" 。 the Eucharistic prayer begins, as in all liturgies, with the dialogue: "Lift up your hearts", etc. Then, beginning: "It is truly meet and just", comes a long thanksgiving for various benefits corresponding to what we call the preface.圣体圣事的祷告开始，如同在所有liturgies ，随着对话： "就把你的心"等，那么，一开始说： "这是真正符合公义" ，来一个长期为感恩节的各项福利相应的是什么，我们称之为自序。 Here occurs a detailed description of the first benefit we owe to God -- the creation.这里发生的详细说明首先受益，我们有责任向上帝-创造。 The various things created -- the heavens and earth, sun, moon and stars, fire and sea, and so on, are enumerated at length ("Apost. Const.", VIII, xii, 6-27).各种事物创造了-老天爷和地球，太阳，月亮和星星，消防及海等，都是在列举的长度（ " a post。常量" ，第八，第十二， 6月2 7日） 。 The prayer ends with the Sanctus.祷告完与sanctus 。 I Clem., xx, contains a prayer echoing the same ideas exactly, in which the very same words constantly occur. i克兰姆， XX条，载有祈祷呼应同样的想法没错，在这非常相同的词不断出现。 The order in which the creatures are mentioned is the same.该命令在其中的动物都提到是一样的。 Again "Apost. Const.", VIII, xii, 27, introduces the Sanctus in the same way as I Clem., xxxiv, 5-6, where the author actually says he is quoting the Liturgy.再次， " apost 。常量" ，第八章，第十二章， 27条，介绍了sanctus在以同样的方式，正如我克兰姆，第三十四， 5-6 ，而作者其实是说，他是引述礼仪。 This same preface in "Apost. Const."这同时自序" apost 。常量" 。 (loc. cit.), remembering the Patriarchs of the Old Law, names Abel, Cain, Seth, Henoch, Noah, Sodom, Lot, Abraham, Melchisedech, Isaac, Jacob, Moses, Josue. （ loc.引文） ，记着patriarchs的旧法，姓名亚伯，该隐塞思库，过敏性，挪亚，路透社，批号，石礼谦， melchisedech ，以撒，雅各，摩西， josue 。 The parallel passage in I Clem.平行通过，在I克兰姆。 (ix xii) names Enoch, Noah, Lot, Sodom, Abraham, Rahab, Josue: we may note at once two other parallels to this list containing again almost the same list of names -- Hebrews 11:4-31, and Justin, "Dialogue", xix, cxi, cxxxi, cxxxviii. （九十二）名字伊诺克，挪亚，批号，路透社，石礼谦， rahab ， josue ：我们可以注意到，在一旦其他两个平行的，以本清单，其中载有再次差不多同一名单上的名字-希伯来1 1:4-31，贾斯汀， "对话" ， 19条， cxi ， cxxxi ， cxxxviii 。 The long prayer in I Clem.长期祈祷在I克兰姆。 (lix-lxi) is full of ideas and actual phrases that come again in "Apost. Const.", VIII. （ lix - LXI的） ，这是个充满创意和实际短语再来" apost 。常量" ，第八章。 Compare for instance I Clem., lix, 2-4, with "Apost. Const.", VIII, X, 22-xi, 5 (which is part of the celebrant's prayer during the litany of the faithful: Brightman, "Eastern Liturgies", p. 12), and xiii, 10 (prayer during the litany that follows the great intercession. Brightman, p. 24).比较举例i克兰姆， lix ， 2-4 ，以"新apost 。常量" ，八，十， 22 -十一， 5 （这是部分的监礼人的祈祷，在一长串的忠实：布莱曼， "东方liturgies " ，第12页） ，和十三， 10 （祈祷，在一长串表示如下伟大干涉。布莱曼，第24页） 。 Other no less striking parallels may be seen in Drews, "Untersuchungen über die sogen. clement. Liturgie," 14-43.其他同样引人注目的平行线，可视为在德鲁斯， " untersuchungen黚er模具曹玄。克莱门特。 liturgie ， " 14-43 。 It is not only with the Liturgy of "Apost. Const."它不仅是与礼仪中的" apost 。常量" 。 that I Clem.我克兰姆。 has these extraordinary resemblances.有这些不平凡的相似之处。 I Clem., lix, 4, echoes exactly the clauses of the celebrant's prayer during the intercession in the Alexandrine Rite (Greek St. Mark. Brightman, 131). i克兰姆， lix ， 4 ，呼应正是条文对监礼人的祈祷期间干涉，在亚历山大成年礼（希腊文圣马克。布莱曼， 131 ） 。 These parallel passages cannot all be mere coincidences (Lightfoot realized this, but suggests no explanation."The Apostolic Fathers", London, 1890, I, II, p. 71).这些平行的通道，不能全部仅仅是巧合（ lightfoot认识到这一点，但建议没有解释"使徒父亲" ，伦敦， 1890年，一，二，第71页） 。 The question then occurs: What is the relation between I Clement and -- in the first place -- the Liturgy of"Apost. Const."?那么，问题出现：有什么样的关系间，克莱门特和-摆在首位-礼仪中的" a p ost。常量"？ The suggestion that first presents itself is that the later document ("Apost. Const.") is quoting the earlier one (I Clem.).建议首先介绍了自己的是，后来的文件（ " apost 。常量" ）是引述早前一（ 1克兰姆） 。 This is Harnack's view (" Gesch. der altchristl. Litteratur", I, Leipzig, 1893, pp. 42-43), but it is exceedingly unlikely.这是的Harnack的看法（ " gesch 。明镜altchristl 。 litteratur " ，我想，莱比锡， 1893年，页42-43 ） ，但它是极不可能的。 In that case the quotations would be more exact, the order of I Clem.在此情况下，报价会更确切的说，该命令的I克兰姆。 would be kept; the prayers in the Liturgy have no appearance of being quotations or conscious compositions of fragments from earlier books; nor, if the "Apost. Const."会保存;祈祷，在礼仪中都没有出现被报价或自觉组成的片段，从较早的书籍，也没有，如果" apost 。常量" 。 were quoting I Clem., would there be reduplications such as we have seen above (VIII, xi, 22-xi, 5, and xiii, 10).被引用i克兰姆，会有重叠，例如我们已经看到上述（第八，十一， 22席，第5和13 ， 10 ） 。
Years ago Ferdinand Probst spent a great part of his life in trying to prove that the Liturgy of the "Apostolic Constitutions" was the universal primitive Liturgy of the whole Church.几年前，费迪南probst花了很大的一部分，他的生命在试图证明礼仪中的"使徒宪法" ，是普遍的原始礼仪中的整个教会。 To this endeavour he applied an enormous amount of erudition.以这方面的努力，他运用了大量的博学。 In his "Liturgie der drei ersten christlichen Jahrhunderte" (Tübingen, 1870) and again in his "Liturgie des vierten Jahrhunderts und deren Reform" (Münster, 1893), he examined a vast number of texts of the Fathers, always with a view to find in them allusions to the Liturgy in question.在他的" liturgie明镜drei ersten christlichen jahrhunderte " （蒂宾根， 1870年） ，并再次在他的" liturgie万vierten jahrhunderts und李德仁改革" （明斯特1893 ） ，他考察了大量的文本的父亲，总是以期找到他们典故，以礼仪中的问题。 But he overdid his identifications hopelessly.但他overdid他鉴别绝望。 He sees an allusion in every text that vaguely refers to a subject named in the Liturgy.他看到了一个典故，在每一个文字依稀是指一个主题命名，在礼仪中。 Also his books are very involved and difficult to study.此外，他的书都是非常投入，而且难以研究。 So Probst's theory fell almost entirely into discredit.所以probst的理论下跌几乎完全变成抹黑。 His ubiquitous Liturgy was remembered only as the monomania of a very learned man; the rite of the "Eighth Book of the Apostolic Constitutions" was put in what seemed to be its right place, merely as an early form of the Antiochene Liturgy (so Duchesne, "Origines du Culte", 55-6).他无处不在礼仪中，人们回忆起仅作为monomania的一个非常博学多;成年礼"八五书的使徒宪法"中被放在了什么，似乎是它的权利，只是作为一个早期形式的安提阿学派礼仪中（这样duchesne " origines杜culte " ， 55-6 ） 。 Lately, however, there has come again to the fore what may be described as a modified form of Probst's theory.不过最近，有再来向国内外有什么可以被描述为一种改良的形式probst的理论。 Ferdinand Kattenbusch ("Das apostolische Symbol", Tübingen, 1900, II, 347, etc.) thought that after all there might be some foundation for Probst's idea.费迪南德kattenbusch （ "之apostolische符号" ，蒂宾根， 1900年第一，二， 347等）认为，毕竟可能有一些基础probst的想法。
Paul Drews (Untersuchungen über die sogen. clementinische Liturgie, Tübingen, 1906) proposes and defends at length what may well be the germ of truth in Probst, namely that there was a certain uniformity of type in the earliest Liturgy in the sense described above, not a uniformity of detail, but one of general outline, of the ideas expressed in the various parts of the service, with a strong tendency to uniformity in certain salient expressions that recurred constantly and became insensibly liturgical formulæ.保罗德鲁斯（ untersuchungen黚er模具曹玄。 clementinische liturgie ，蒂宾根， 1906 ）建议，并维护在长度有什么很可能成为细菌的真相probst ，即有一定的统一性型最早的礼仪中，在意义上上文所述，不是一个均匀的细节，但其中一个大纲，该表达的思想，在各部分的服务，以强烈的倾向，均匀性，在某些突出的表现形式不断发生，成为盲目礼仪formulæ 。 This type of liturgy (rather than a fixed rite) may be traced back even to the first century.这种类型的礼仪中（而不是一个固定的成年礼） ，可追溯到甚至到了第一世纪。 It is seen in Clement of Rome, Justin, etc.; perhaps there are traces of it even in the Epistle to the Hebrews.它被认为是在克莱门特的罗马，贾斯汀等;或许有痕迹，但即使是在希伯来人书中。 And of this type we still have a specimen in the "Apostolic Constitutions".与这种类型的，我们仍然有一个标本，在"使徒的宪法" 。 It is not that that rite exactly as it is in the "Constitutions" was used by Clement and Justin.这并不是说这成年礼的，正是因为它是在"宪法"所使用的克莱门特和贾斯汀。 Rather the "Constitutions" give us a much later (fifth century) form of the old Liturgy written down at last in Syria after it had existed for centuries in a more fluid state as an oral tradition.而"宪法" ，给我们一个更晚（五世纪）的形式，旧的礼仪中写了下来，最后在叙利亚之后，它已存在了几个世纪，在一个更流态作为一项口头传统。 Thus, Clement, writing to the Corinthians (that the letter was actually composed by the Bishop of Rome, as Dionysius of Corinth says in the second century, is now generally admitted. Cf. Bardenhewer, "Gesch. der altkirchl. Litteratur", Freiburg, 1902, 101-2), uses the language to which he was accustomed in the Liturgy; the letter is full of liturgical ideas and reminiscences.因此，克莱门特，以书面形式向哥林多前书（即信中，实际上是由罗马的主教，因为狄奥尼修斯的科林斯说，在公元二世纪，现在人们普遍承认。比照巴登黑韦尔， " gesch 。明镜altkirchl 。 litteratur " ，弗赖堡， 1902 ， 101-2 ） ，使用的语言，因为他习惯在礼仪;这封信是充满礼仪的想法和回忆。 They are found again in the later crystallization of the same rite in the "Apostolic Constitutions".他们发现，又在后来的结晶，同时成年礼在"使徒的宪法" 。 So that book gives us the best representation of the Liturgy as used in Rome in the first two centuries.所以这本书给了我们最好的代表性礼仪中所使用的罗马在首两百年。 This is confirmed by the next witness, Justin Martyr.这是证实的，由下一个证人，贾斯汀烈士。 Justin (d. about 164), in his famous account of the Liturgy, describes it as he saw it at Rome (Bardenhewer, op. cit., 206).贾斯汀（四约164 ） ，在其著名的帐户的礼仪中，把它描述为在他看来，在罗马（巴登黑韦尔，同前， 206 ） 。 The often quoted passage is (I Apology 65-67):这个经常被引用的通道是（我道歉65-67 ） ：
65. 65 。 We lead him who believes and is joined to us, after we have thus baptized him, to those who are called the brethren, where they gather together to say prayers in common for ourselves, and for him who has been enlightened, and for all who are everywhere.我们带领他的人相信并加入到我们后，我们就此洗礼的他，对于那些所谓的弟兄们，他们聚在一起说，祷告，共同为我们自己，并为他的人得到启发，并为所有的人到处都有。 . 。 . 。 . 。 We greet each other with a kiss when the prayers are finished.我们迎来了对方一个吻的时候，祈祷完毕。 Then bread and a cup of water and wine are brought to the president of the brethren, and he having received them sends up praise and glory to the Father of all through the name of his Son and the Holy Ghost, and makes a long thanksgiving that we have been made worthy of these things by him; when these prayers and thanksgivings are ended all the people present cry 'Amen'.然后面包和一杯水和酒的人绳之以法总统的兄弟，他曾收到他们发出了赞美和荣耀归于父所有通过的名字和他的儿子以及圣灵，并使得长期感恩我们已经取得了无愧于这些事情由他当这些祈祷与thanksgivings是结束所有的人，目前呼声'阿门' 。 . 。 . 。 . 。 And when the president has given thanks (eucharistesantos, already a technical name for the Eucharist) and all the people have answered, those whom we call deacons give the bread and wine and water for which the 'thanksgiving' (Eucharist) has been made to be tasted by those who are present, and they carry them to those that are absent.当总统已发出感恩（ eucharistesantos ，已经是一个技术的名称为圣体）和所有的人都回答了，这些人我们称之为执事给面包和酒和水，其中'感恩节' （圣体）已作出品尝这些人，目前和他们进行他们那些缺席。
66. 66 。 This food is called by us the Eucharist" (the well-known passage about the Real Presence follows, with the quotation of the words of Institution).这种食品是所谓的由美，圣体圣事" （即著名的关于通过真实的情况如下，随着报价的话机构） 。
67. 67 。 On the day which is called that of the Sun a reunion is made of all those who dwell in the cities and fields; and the commentaries of the Apostles and writings of the prophets are read as long as time allows.就这一天被称为是太阳与亲人团聚了所有那些住在城市和领域，以及评论文章的使徒和著作的先知们都看过，只要时间允许。 Then, when the reader has done, the president admonishes us in a speech and excites us to copy these glorious things.然后，当读者做了，总统告诫我们，在一次演说中，并激发了我们复制这些光荣的事。 Then we all rise and say prayers and, as we have said above, when we have done praying bread is brought up and wine and water; and the president sends up prayers with thanksgiving for the men, and the people acclaim, saying 'Amen', and a share of the Eucharist is given to each and is sent to those absent by the deacons.那么，我们都站立，并说祈祷，而且，正如我们已经说过以上的，当我们有做祈祷的面包长大和葡萄酒和水;和总统发出了祈祷与感恩，为官兵和人民群众的赞赏，说'阿门' ，并分享圣体圣事是给每个人发送给那些缺席，由执事。
This is by far the most complete account of the Eucharistic Service we have from the first three centuries.这是迄今为止最完整的叙述的圣体圣事的服务，我们已经从第一三个世纪。 It will be seen at once that what is described in chapter 67 precedes the rite of 65.它会马上就可以看见这是什么形容，在第67章之前的成年礼65 。 In 67 Justin begins his account of the Liturgy and repeats in its place what he had already said above.在67贾斯汀开始他的账户的礼拜仪式，并重申其在什么地方，他曾说过以上。
Putting it all together we have this scheme of the service:把各种技术整合在一起，我们有这个计划的服务：
1. 1 。 Lessons (lxvii, 3).教训（ lxvii ， 3 ） 。
2. 2 。 Sermon by the bishop (lxvii, 4).讲道中，由主教（ lxvii ， 4 ） 。
3. 3 。 Prayers for all people (lxvii, 5; lxv, 1).祈祷，为所有的人（ lxvii ，五日; lxv ， 1 ） 。
4. 4 。 Kiss of peace (lxv, 2).吻和平（ lxv ， 2 ） 。
5. 5 。 Offertory of bread and wine and water brought up by the deacons (lxvii, 5; lxv, 3). offertory的面包和酒和水长大，由执事（ lxvii ，五日; lxv ， 3 ） 。
6. 6 。 Thanksgiving-prayer by the bishop (lxvii, 5; lxv, 3).感恩节-祈祷主教（ lxvii ，五日; lxv ， 3 ） 。
7. 7 。 Consecration by the words of institution (? lxv, 5; lxvi, 2-3). consecration通过的话，事业单位（ ？ lxv ，五日; lxvi ， 2-3 ） 。
8. 8 。 Intercession for the people (lxvii, 5; lxv, 3).干涉，为人民（ lxvii ，五日; lxv ， 3 ） 。
9. 9 。 The people end this prayer with Amen.人民结束这种祷告与阿民。 (lxvii, 5; lxv, 3). （ lxvii ，五日; lxv ， 3 ） 。
10. 10 。 Communion (lxvii, 5; lxv 5).共融（ lxvii ，五日; lxv 5 ） 。
This is exactly the order of the Liturgy in the "Apostolic Constitutions" (Brightman, "Eastern Liturgies", 3-4, 9-12, 13, 14-21, 21-3, 25).这也正是有序的礼仪中，在"使徒宪法" （布莱曼， "东方liturgies " ， 3-4 ， 9-12 ， 13 ， 14-21 ，菌21-3 ， 25 ） 。 Moreover, as in the case of I Clement, there are many passages and phrases in Justin that suggest parallel ones in the "Apost. Const."此外，由于该案件的I克莱门特，也有许多段落和句子在贾斯汀这表明平行，在" apost 。常量" 。 -- not so much in Justin's account of the Liturgy (though here too Drews sees such parallels, op. cit., 58-9) as in other works in which Justin, like Clement, may be supposed to be echoing well-known liturgical phrases. -不要这么多，在贾斯汀的帐户的礼仪（虽然这里也德鲁斯认为这种平行的，同前， 5 8-9） ，因为在其他工程中的J ustin，像克莱门特，可能是为了呼应著名礼仪短语。 Drews prints many such passages side by side with the corresponding ones of the "Apost. Const.", from which comparison he concludes that Justin knows a dismissal of the catechumens (cf."I Apol.", xlix, 5; xiv, 1;xxv, 2,with "Apost.Const.", VIII, vi, 8; x, 2) and of the Energumens (Dial., xxx; cf. "Apost. Const.", VIII, vii, 2) corresponding to that in the Liturgy in question.德鲁斯版画很多这样的通道，并排与相应的的" apost 。常量" ，从哪个比较，他的结论是，贾斯汀知道解雇的慕道者（参见"我apol " ， xlix ，五日;十四， 1 ;二十五， 2 ，以"新apost.const " ，第八，第六，第八; X的2 ）及该energumens （ dial.了XXX ;比照" apost 。常量" ，第八，第七， 2 ）对应在礼仪中的问题。 From "I Apol.", lxv, 1; xvii, 3; xiv, 3; deduces a prayer for all kinds of men (made by the community) of the type of that prayer in "Apost. Const.", VIII, x."I Apol.", xiii, 1-3, lxv, 3; v, 2, and Dial., xli, lxx, cxvii, give us the elements of a preface exactly on the lines of that in "Apost. Const."从"我apol " ， lxv ， 1 ;十七， 3 ;十四， 3 ;推导祈祷，为所有种男人（由共同体）的类型，即在祈祷" apost 。常量" ，八，十"我apol " ，十三， 1-3 ， lxv ， 3 ;五， 2 ，和拨号，四十一， lxx ， cxvii ，给我们的要素序，正是在该线的，在" apost 。常量。 " VIII, xii, 6-27 (see these texts in parallel columns in Drews, "op. cit.", 59-91).第八，第十二， 6月27日（见这些文本在平行柱德鲁斯， "同前" ， 59-91 ） 。
We have, then, in Clement and Justin the picture of a Liturgy at least remarkably like that of the "Apostolic Constitutions".我们，然后，在克莱门特和贾斯汀图片一个礼仪中至少有显著一样的"使徒的宪法" 。 Drews adds as striking parallels from Hippolytus (d. 235), "Contra Noetum", etc. (op. cit., 95-107) and Novatian (third cent.) "De Trinitate" (ibid., 107-22), both Romans, and thinks that this same type of liturgy continues in the known Roman Rite (122-66).德鲁斯增添令人惊奇的相似之处，从hippolytus （四235 ） ， "矛盾noetum "等（同前， 95-107 ）和诺瓦蒂安（第三。 ） "德trinitate " （同上， 107-22 ） ，无论罗马人，并认为这同样类型的礼拜仪式继续在已知的古罗马礼仪（ 122-66 ） 。 That the Liturgy of the "Apostolic Constitutions" as it stands is Antiochene, and is closely connected with the Rite of Jerusalem, is certain.这礼仪中的"使徒宪法" ，因为这是安提阿学派，是紧密相连，与成年礼的耶路撒冷，是肯定的。 It would seem, then, that it represents one form of a vaguer type of rite that was in its main outline uniform in the first three centuries.这似乎那么，它代表着一种形式一种模糊型的成年礼，那是它的主要大纲统一在头三个世纪。 The other references to the Liturgy in the first age (Ignatius of Antioch, died about 107, "Eph.", xiii, xx, "Phil.", iv, "Rom.", vii, "Smyrn.", vii, viii; Irenæus, died 202, "Adv. hær.", IV, xvii, xviii; V, ii, Clement of Alexandria, died about 215, "Pæd.", I, vi; II, ii, in PG, VIII, 301, 410; Origen, d.254, "Contra Cels.", VIII, xxxiii, "Hom. xix in Lev.", xviii, 13; "In Matt.", xi, 14; "In Ioh.", xiii, 30) repeat the same ideas that we have seen in Clement and Justin, but add little to the picture presented by them (see Cabrol and Leclercq, "Mon. Eccles. Liturg.", I, passim).其他参考资料，以礼仪中，在第一年龄（伊格安提，死亡约107个， "弗" ，十三，二十， "菲尔" ，第四章"光碟" ，第七章" smyrn " ，七，八; irenæus ，死亡202人， "副hær " ，四，十七，十八;五，二，克莱门特的亚历山德里亚，死亡约215 ， " pæd " ，我，六;二，二，在编号，第八， 301 410个;渊源， d.254 ，成了" Contra cels " ，第八条，三十三， "磡第十九在列弗" ，十八， 13岁; "亚光" ，十一，十四， "在ioh " ，十三， 30 ）重复同样的想法，我们所看到的克莱门特和贾斯汀，但补充一点，以图片介绍，他们（见cabrol和勒克莱尔" ，星期一。埃克勒斯（ Eccles 。 liturg 。 " ，我想，各处） 。
IV.四。 THE PARENT RITES, FROM THE FOURTH CENTURY母公司仪轨，从四世纪
From about the fourth century our knowledge of the Liturgy increases enormously.来自约四世纪，我们的知识礼仪中增加了不少。 We are no longer dependent on casual references to it: we have definite rites fully developed.我们不再依赖于偶然提到：我们有明确的仪轨充分的发展。 The more or less uniform type of Liturgy used everywhere before crystallized into four parent rites from which all others are derived.该较多或较少统一类型的礼仪中使用，随处可见前结晶分为四个家长仪轨，从所有其他的计算公式。 The four are the old Liturgies of Antioch, Alexandria, Rome, and Gaul.四人现旧liturgies安提，亚历山大，罗马，高卢。 Each is described in a special article.每个描述处于一个特殊的文章。 It will be enough here to trace an outline of their general evolution.这将足以在这里追寻一个提纲，他们一般进化。
The development of these liturgies is very like what happens in the case of languages.发展这些liturgies是非常想会发生什么，在案件语文。 From a general uniformity a number of local rites arise with characteristic differences.从一个普通的统一性一批地方礼记出现具有特色的分歧。 Then one of these local rites, because of the importance of the place that uses it, spreads, is copied by the cities around, drives out its rivals, and becomes at last the one rite used throughout a more or less extended area.那么这些地方仪轨，由于问题的重要性，地方使用它，传播，复制，是由城市的周围，传动列于其竞争对手，成为最后一个成年礼用于整个较多或较少延伸区。 We have then a movement from vague uniformity to diversity and then a return to exact uniformity.我们有那么一个运动从空泛的一致性，以多样性，然后再回到确切的统一性。 Except for the Gallican Rite the reason of the final survival of these liturgies is evident.除为gallican成年礼的原因，最后存活的这些liturgies是显而易见的。 Rome, Alexandria, and Antioch are the old patriarchal cities.罗马，亚历山大，和安提都是旧父权的城市。 As the other bishops accepted the jurisdiction of these three patriarchs, so did they imitate their services.作为其他主教接受管辖的这3个长者，使他们模仿他们的服务。 The Liturgy, as it crystallized in these centres, became the type for the other Churches of their patriarchates.礼仪中，因为它凝结着在这些中心，成为类为其他教会他们patriarchates 。 Only Gaul and north-west Europe generally, though part of the Roman Patriarchate, kept its own rite till the seventh and eighth centuries.只有高卢和西北部欧洲普遍，虽然双方在罗马牧首，保持了自己的成年礼，直到第七和第八世纪。
Alexandria and Antioch are the starting-points of the two original Eastern rites.亚历山大和安提是出发点的两位原东方礼仪。 The earliest form of the Antiochene Rite is that of the "Apostolic Constitutions" written down in the early fifth century.最早形成的安提阿学派成年礼，是强调"使徒宪法"写了下来，在5世纪初。 From what we have said it seems that this rite has best preserved the type of the primitive use.从我们所说的看来，这成年礼已保存最好的类型，原始用途。 From it is derived the Rite of Jerusalem (till the Council of Chalcedon, 451, Jerusalem was in the Antiochene Patriarchate), which then returned to Antioch and became that of the patriarchate (see ANTIOCHENE LITURGY and LITURGY OF JERUSALEM).从它衍生的成年礼耶路撒冷（至理事会chalcedon ， 451 ，耶路撒冷是在安提阿学派牧） ，然后返回安提并成为这牧首（见安提阿学派礼拜仪式和礼仪中的耶路撒冷） 。 We have this liturgy (called after St. James) in Greek (Brightman, "Eastern Liturgies", 31-68) and in Syriac (ibid., 69-110).我们有这个礼仪中（所谓后，圣雅各福群会）在希腊语（布莱曼， "东方liturgies " ， 31-68 ） ，并在叙利亚文（同上， 69-110 ） 。 The Alexandrine Rite differs chiefly in the place of the great intercession (see ALEXANDRINE LITURGY).该亚历山大成年礼的不同，主要是在犯罪地点伟大干涉（见亚历山大礼仪中） 。 This too exists in Greek (Brightman, 113-43) and the language of the country, in this case Coptic (ibid., 144-88).这件事的存在，在希腊语（布莱曼， 113-43 ） ，以及该国的语言，在这种情况下，科普特（同上， 144-88 ） 。 In both cases the original form was certainly Greek, but in both the present Greek forms have been considerably influenced by the later Rite of Constantinople.在这两种情况下，原来的版本肯定是希腊语，但在这两个目前希腊的表格已大大影响了后来成年礼的君士坦丁堡。 A reconstruction of the original Greek is possible by removing the Byzantine additions and changes, and comparing the Greek and Syriac or Coptic forms.一个重建的原希腊语，是尽可能消除拜占庭补充和修改，并比较希腊和叙利亚文或科普特形式。 Both these liturgies have given rise to numerous derived forms.这两liturgies目前已出现了许多衍生形式。 The Roman Rite is thought by Duchesne to be connected with Alexandria, the Gallican with Antioch (Origines du Culte, p. 54).罗马成年礼是思想duchesne以涉嫌与亚历山德里亚， gallican与安提（ origines杜culte ，第54页） 。 But, from what has been said, it seems more correct to connect the Roman Rite with that of Antioch.但是，从已表示，这似乎更正确连接罗马成年礼与安提。