(Also BYZANTINE RITE.) （也拜占庭成年禮） 。
The Liturgies, Divine Office, forms for the administration of sacraments and for various blessings, sacramentals, and exorcisms, of the Church of Constantinople, which is now, after the Roman Rite, by far the most widely spread in the world.該liturgies ，神辦公室，形式為管理聖禮和各種祝福， sacramentals ，驅魔儀式，該教堂的君士坦丁堡，也就是現在，經過羅馬成年禮的，目前最廣為傳播，在世界上。 With one insignificant exception -- the Liturgy of St. James is used once a year at Jerusalem and Zakynthos (Zacynthus) -- it is followed exclusively by all Orthodox Churches, by the Melkites (Melchites) in Syria and Egypt, the Uniats in the Balkans and the Italo-Greeks in Calabria, Apulia, Sicily, and Corsica.同一個微不足道的例外情況-禮儀中的聖雅各福群會，是用一年一次，在耶路撒冷和z akynthos（ z acynthus） -這是完全遵循所有東正教教堂，由m e lkites（m e lchites）在敘利亞和埃及，u n iats在巴爾幹半島和意大利-希臘人在卡拉布里亞，普利亞，西西里島，和科西嘉島。 So that more than a hundred millions of Christians perform their devotions according to the Rite of Constantinople.所以說，一百多以百萬計的基督徒履行自己的愛心，根據這個成年禮的君士坦丁堡。
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This is not one of the original parent-rites.這不是其中一個原家長儀式。 It is derived from that of Antioch.這是來自這安提。 Even apart from the external evidence a comparison of the two liturgies will show that Constantinople follows Antioch in the disposition of the parts.甚至除了從外部證據，兩者相比較， liturgies將表明君士坦丁堡如下安提在處置該部分。 There are two original Eastern types of liturgy: that of Alexandria, in which the great Intercession comes before the Consecration, and that of Antioch, in which it follows after the Epiklesis.有兩個原東部類型的禮儀中：亞歷山大，在這偉大的干涉，在先consecration ，以及安提，其中如下後epiklesis 。 The Byzantine use in both its Liturgies (of St. Basil and St. John Chrysostom) follows exactly the order of Antioch.拜占庭使用在其liturgies （聖羅勒和聖約翰金口）如下正是為了安提。 A number of other parallels make the fact of this derivation clear from internal evidence, as it is from external witness.其他一些相似之處，使事實上這個推導清晰，從內部證據，因為它是來自外部的證人。 The tradition of the Church of Constantinople ascribes the oldest of its two Liturgies to St. Basil the Great (d. 379), Metropolitan of Cæsarea in Cappadocia.傳統的教會君士坦丁堡賦予歷史最悠久的兩個liturgies聖羅勒偉大（四379 ） ，大都會的cæsarea在Cappadocia的。 This tradition is confirmed by contemporary evidence.這個傳統是證實了當代證據。 It is certain that St. Basil made a reformation of the Liturgy of his Church, and that the Byzantine service called after him represents his reformed Liturgy in its chief parts, although it has undergone further modification since his time.可以肯定的是，聖羅勒提出了改革的禮儀中的他的教會，並說拜占庭所謂服務後，他代表了他的改革禮儀中，在其行政部分，它雖然經歷了進一步修改，因為他的時間。 St. Basil himself speaks on several occasions of the changes he made in the services of Cæsarea.聖羅勒自己講幾次的變化，他在服務的cæsarea 。 He writes to the clergy of Neo-Cæsarea in Pontus to complain of opposition against himself on account of the new way of singing psalms introduced by his authority (Ep. Basilii, cvii, Patr. Gr., XXXII, 763).他寫信給牧師的新cæsarea在橋抱怨反對自己帳戶的新途徑唱聖歌介紹了他的權威（ ep. basilii ， cvii ， patr 。克，三十二， 763頁） 。 St. Gregory of Nazianzos (Nazianzen, d. 390) says that Basil had reformed the order of prayers (euchon diataxis -- Orat. xx, PG, XXXV, 761).聖格雷戈里的nazianzos （ nazianzen ，四390 ）表示，羅勒進行改革的順序祈禱（ euchon diataxis -o rat。 X X條，編號，第三十五卷， 7 61） 。 Gregory of Nyssa (died c. 395) compares his brother Basil with Samuel because he "carefully arranged the form of the Service" (Hierourgia, In laudem fr. Bas., PG, XLVI, 808).格雷戈里的nyssa （死於長395 ）相比，他的弟弟羅勒塞繆爾因為他"仔細安排的形式服務" （ hierourgia ，在laudem神父BAS的，編號，四十六， 808頁） 。 Prokios (Proclus) of Constantinople (d. 446) writes: "When the great Basil . . . saw the carelessness and degeneracy of men who feared the length of the Liturgy -- not as if he thought it too long -- he shortened its form, so as to remove the weariness of the clergy and assistants" (De traditione divinæ Missæ, PG, XLV, 849).普羅基奧斯（ proclus ）君士坦丁堡（四446 ）寫道： "當大羅勒… … 。看見粗心大意和拒腐防變的男子，他們擔心的長度禮儀-不是因為如果他認為它太長時間-他縮短其表格等，以消除厭學的神職人員和助手" （德traditione divinæ missæ ，編號，四十五， 849頁） 。
The first question that presents itself is: What rite was it that Basil modified and shortened?第一個問題提出了自己的是：什麼成年禮的那個羅勒改良和縮短？ Certainly it was that used at Cæsarea before his time.當然，它是用來在cæsarea在他的時代之前。 And this was a local form of the great Antiochene use, doubtless with many local variations and additions.這是一個地方的形式偉大安提阿學派使用，無疑有許多地方變化和增補。 That the original rite that stands at the head of this line of development is that of Antioch is proved from the disposition of the present Liturgy of St. Basil, to which we have already referred; from the fact that, before the rise of the Patriarchate of Constantinople, Antioch was the head of the Churches of Asia Minor as well as of Syria (and invariably in the East the patriarchal see gives the norm in liturgical matters, followed and then gradually modified by its suffragan Churches); and lastly by the absence of any other source.認為原來的成年禮這站時，主管這條線的發展是安提證明，從處置本禮儀中，聖羅勒，這是我們已經提到，從一個事實，即以前的崛起牧首對君士坦丁堡，安提是主管亞洲教會未成年人，以及作為敘利亞（並經常在東方宗法見給予規範，禮儀事項，然後再逐漸修改其suffragan基督教協進會） ;最後由缺席任何其他來源的指示。 At the head of all Eastern rites stand the uses of Antioch and Alexandria.在頭部的所有東方禮儀立場用途安提和亞歷山大。 Lesser and later Churches do not invent an entirely new service for themselves, but form their practice on the model of one of these two.較輕的，後來教會不發明一種全新的服務，為自己的，但其形式的實踐模式之一，這兩項。 Syria, Palestine, and Asia Minor in liturgical matters derive from Antioch, just as Egypt, Abyssinia, and Nubia do from Alexandria.敘利亞，巴勒斯坦和小亞細亞，在禮儀事項來自安提，正如埃及，阿比西尼亞，努比亞做的，由亞歷山大。 The two Antiochene liturgies now extant are;兩個安提阿學派liturgies現在尚存;
(1) that of the Eighth Book of the Apostolic Constitutions and （ 1 ）的第八本書的使徒憲法和
(2) parallel to it in every way, the Greek Liturgy of St. James (see ANTIOCHENE LITURGY). （ 2 ）平行的，它以各種方式，希臘禮儀中的聖雅各福群會（見安提阿學派禮儀中） 。
These are the starting-points of the development we can follow.這些都是為出發點的發展，我們可以遵循。 But it is not to be supposed that St. Basil had before him either of these services, as they now stand, when he made the changes in question.但是，並非是要假定聖羅勒曾在他面前的這兩個服務，因為他們現在的立場，當他提出更改的問題。 In the first place, his source is rather the Liturgy of St. James than that of the Apostolic Constitutions.擺在首位，其來源是相當禮儀中的聖雅各福群會比的使徒憲法。 There are parallels to both in the Basilian Rite; but the likeness is much greater to that of St. James.有平行的，無論是在basilian成年禮，但相似性要大得多，以表示對聖雅各福群會。 From the beginning of the Eucharistic prayer (Vere dignum et justum est, our Preface) to the dismissal, Basil's order is almost exactly that of James.從一開始的聖體祈禱（真的很dignum等justum預測，我們的序言） ，以解僱，羅勒的秩序，是幾乎一模一樣的是詹姆斯。 But the now extant Liturgy of St. James (in Brightman, "Liturgies Eastern and Western", 31-68) has itself been considerably modified in later years.但現在現存禮儀中的聖雅各福群會（布萊曼， " liturgies東部和西部" ， 31-68 ）本身已得到了很大改進，在多年後。 Its earlier part especially (the Liturgy of the Catechumens and the Offertory) is certainly later than the time of St. Basil.其早先的一部分，尤其是（禮儀中的慕道者和offertory ）肯定是不遲的時候，聖羅勒。 In any case, then, we must go back to the original Antiochene Rite as the source.在任何情況下，然後，我們必須返回原安提阿學派成年禮作為源。 But neither was this the immediate origin of the reform.但兩者都不是，這眼前的原產地的改革。 It must be remembered that all living rites are subject to gradual modification through use.但我們必須記得，所有生活禮儀都受到漸進式的改造，通過使用。 The outline and frame remain; into this frame new prayers are fitted.大綱和幀留;納入這一框架內新的祈禱配備。 As a general rule liturgies keep the disposition of their parts, but tend to change the text of the prayers.作為一般規則liturgies保持處置及其零部件，但傾向於改變文本的祈禱者。 St. Basil took as the basis of his reform the use of Cæsarea in the fourth century.聖羅勒了，因為根據他的改革使用cæsarea在第四世紀。 There is reason to believe that that use, while retaining the essential order of the original Antiochene service, had already considerably modified various parts, especially the actual prayers.我們有理由相信，那些使用，同時保留必要的秩序原安提阿學派的服務，已大大改進各種零部件，特別是實際的祈禱。 We have seen, for instance, that Basil shortened the Liturgy.我們已經看到，例如，羅勒縮短禮儀。 But the service that bears his name is not at all shorter than the present one of St. James.但服務以他的名字命名，是不是這回事少於本一的聖雅各福群會。 We may, then, suppose that by his time the Liturgy of Cæsarea had been considerably lengthened by additional prayers (this is the common development of Liturgies).我們可以，那麼，如果由他的時候禮儀中的cæsarea已大大加長額外祈禱（這是各國共同發展的liturgies ） 。 When we say, then, that the rite of Constantinople that bears his name is the Liturgy of St. James as modified by St. Basil, it must be understood that Basil is rather the chief turning-point in its development than the only author of the change.當我們說，那麼，這成年禮的君士坦丁堡說，以他的名字命名，是禮儀中的聖雅各福群會修改的聖羅勒，它必須明白的是，羅勒，而是行政轉折點，其發展比的唯一作者這項改變。 It had already passed through a period of development before his time, and it has developed further since.它已經歷了一個發展時期，在他的時代之前，它已經開發出進一步至今。 Nevertheless, St. Basil and his reform of the rite of his own city are the starting-point of the special use of Constantinople.不過，聖羅勒和他的改革的成年禮他自己的城市是出發點的專項用於君士坦丁堡。
A comparison of the present Liturgy of St. Basil with earlier allusions shows that in its chief parts it is really the service composed by him.比較本禮儀中，聖羅勒與早前的典故表明，在其行政部分，它是真正的服務組成，由他來決定。 Peter the Deacon, who was sent by the Scythian monks to Pope Hormisdas to defend a famous formula they had drawn up ("One of the Trinity was crucified") about the year 512, writes: "The blessed Basil, Bishop of Cæsarea, says in the prayer of the holy altar which is used by nearly the whole East: Give, oh Lord, strength and protection; make the bad good, we pray, keep the good in their virtue; for Thou canst do all things, and no one can withstand Thee; Thou dost save whom Thou wilt and no one can hinder Thy will" (Petri diac. Ep. ad Fulgent, vii, 25, in PL, LXV, 449).彼得執事，他們被送往由scythian僧人教宗hormisdas保衛一個著名的公式，他們制定了（ "其中的三一被釘在十字架上" ） ，對今年512 ，這樣寫道： "有福羅勒，主教cæsarea ，說：在祈禱的神聖的祭壇，這是用了將近整個東：給哦，上帝，強度和保護;做出不良好的，我們祈禱，保留好的，在他們的美德;にcanst做的一切事情，而且沒有人能夠經受住祢;あ多斯特救誰祢，沒有人可以阻礙你的意志" （的Petri diac 。許可證。專案fulgent ，第七章， 25 ，在特等， lxv ， 449 ） 。 This is a compilation of three texts in the Basilian Liturgy: Keep the good in their virtue; make the bad good by thy mercy (Brightman, op. cit., pp. 333-334); the words: Give, O Lord, strength and protection come several times at the beginning of prayers; and the last words are an acclamation made by the choir or people at the end of several (Renaudot, I, p. xxxvii).這是一個彙編三種文本在basilian禮儀中：保持良好的，在他們的美德;做出壞良好的權柄憐憫（布萊曼，前引書，頁333-334 ） ，字：讓，主啊，實力和保護來多次在開始祈禱，以及最後的話是鼓掌通過，由合唱團，或人在去年底的幾個（勒諾多，我第三十七） 。 The Life of St. Basil ascribed to Amphilochios (PG, XXIX, 301, 302) quotes as composed by him the beginning of the Introduction-prayer and that of the Elevation exactly as they are in the existing Liturgy (Brightman, 319, 341).生命的聖羅勒歸功於amphilochios公司（ PG ，第29屆， 301 ， 302 ）報價為組成，由他開始引進-祈禱，並表示，在該高程正是因為它們在現有的禮拜儀式（布萊曼， 319 ， 341 ） 。 The Second Council of Nicæa (787) says: "As all priests of the holy Liturgy know, Basil says in the prayer of the Divine Anaphora: We approach with confidence to the holy altar . . .".第二屆理事會nicæa （ 787 ）說： "由於所有的祭司聖禮儀中知道，羅勒表示，在祈禱的神聖照應：我們的態度與信心，以神聖的祭壇… … 。 " 。 The prayer is the one that follows the Anamnesis in St. Basil's Liturgy (Brightman, p. 329. Cf. Hardouin, IV, p. 371).禱告是一個遵循記憶在聖羅勒的禮拜儀式（布萊曼，頁329 。比照hardouin ，四，頁371 ） 。
From these and similar indications we conclude that the Liturgy of St. Basil in its oldest extant form is substantially authentic, namely, from the beginning of the Anaphora to the Communion.從這些和其他類似的跡象顯示，我們的結論是禮儀中，聖羅勒在其現存最古老的形式，是大幅真實的，即，從一開始的照應到共融。 The Mass of the Catechumens and the Offertory prayers have developed since his death.群眾的慕道者和offertory祈禱發達，因為他的死因。 St. Gregory Nazianzen, in describing the saint's famous encounter with Valens at Cæsarea, in 372, describes the Offertory as a simpler rite, accompanied with psalms sung by the people but without an audible Offertory prayer (Greg. Naz., Or., xliii, 52, PG, XXXVI, 561).聖格雷戈里nazianzen ，在描述聖人的著名遭遇蠹在cæsarea ，在372碼，描述offertory作為一個簡單的儀式，伴隨著唱聖歌，由人，但沒有一個發聲offertory祈禱（ greg. naz ，或者，四十三， 52 ，編號，三十六， 561 ） 。 This oldest form of the Basilian Liturgy is contained in a manuscript of the Barberini Library of about the year 800 (manuscript, III, 55, reprinted in Brightman, 309-344).這是最古老的basilian禮儀中載於一份手稿的barberini圖書館大約一年800 （手稿，三， 55 ，重印布萊曼， 309-344 ） 。 The Liturgy of St. Basil now used in the Orthodox and Melkite (or Melchite) Churches (Euchologion, Venice, 1898, pp. 75-97; Brightman, 400-411) is printed after that of St. Chrysostom and differs from it only in the prayers said by the priest, chiefly in the Anaphora; it has received further unimportant modifications.禮儀中，聖羅勒，現在用在東正教和melkite （或melchite ）教堂（ euchologion ，威尼斯， 1898年，頁75-97 ;布萊曼， 400-411 ） ，是印刷後的聖金口，並不同於只在祈禱說，由牧師，主要是在照應，它已接獲進一步不重要修改。 It is probable that even before the time of St. John Chrysostom the Liturgy of Basil was used at Constantinople.這是可能的，即使在當時的聖約翰金口禮儀中的羅勒是用在君士坦丁堡。 We have seen that Peter the Deacon mentions that it was "used by nearly the whole East".我們已經看到，彼得執事提到這是"用了將近整個東" 。 It would seem that the importance of the See of Cæsarea (even beyond its own exarchy), the fame of St. Basil, and the practical convenience of this short Liturgy led to its adoption by many Churches in Asia and Syria.它似乎是重要的是看的cæsarea （甚至超出其本身exarchy ） ，名利，聖羅勒，並提供實用方便的這短短的禮儀中，導致其通過許多教堂，在亞洲和敘利亞。 The "East" in Peter the Deacon's remark would probably mean the Roman Prefecture of the East (Præfectura Orientis) that included Thrace. "東"在彼得執事的言論，將可能意味著羅馬縣的東部（ præfectura orientis ） ，其中包括色雷斯。 Moreover, when St. Gregory of Nazianzos came to Constantinople to administer that diocese (381) he found in use there a Liturgy that was practically the same as the one he had known at home in Cappadocia.此外，當聖格雷戈里的nazianzos來到君士坦丁堡來管理該教區（ 381 ） ，他發現，在使用有禮儀中，這是幾乎一樣的一個，他已經知道，在家裡Cappadocia的。 His Sixth Oration (PG, XXXV, 721 sq.) was held in Cappadocia, his Thirty-eighth (PG, XXXVI, 311) at Constantinople.他的第六屆咨訊公司（ PG ，第三十五卷， 721平方）舉行Cappadocia的，其第三十八公司（ PG ，三十六， 311 ）於君士坦丁堡。 In both he refers to and quotes the Eucharistic prayer that his hearers know.無論他是指，並引述了聖體聖事的禱告，他的hearers知道。 A comparison of the two texts shows that the prayer is the same.兩者相比較，文本顯示，禱告是一樣的。 This proves that, at any rate in its most important element, the liturgy used at the capital was that of Cappadocia -- the one that St. Basil used as a basis of his reform.這證明，在任何速率在其最重要的一環，禮儀中使用的資本是一個證明， Cappadocia的-即與聖羅勒用來作為基礎，他的改革。 It would therefore be most natural that the reform too should in time be adopted at Constantinople.因此，它將是最自然不過的改革，也應在時間上予以通過君士坦丁堡。 But it would seem that before Chrysostom this Basilian Rite (according to the universal rule) had received further development and additions at Constantinople.但它似乎才金口這basilian成年禮（根據普遍規則） ，收到了進一步的發展和補充，在君士坦丁堡。 It has been suggested that the oldest form of the Nestorian Liturgy is the original Byzantine Rite, the one that St. Chrysostom found in use when he became patriarch (Probst, "Lit. des IV. Jahrhts.", 413).曾有人建議，是最古老的景教禮儀中是原來的拜占庭禮儀，一說，聖金口發現，在使用時，他成為牧首（ probst ， "亮著萬四。 jahrhts " ， 413 ） 。
The next epoch in the history of the Byzantine Rite is the reform of St. John Chrysostom (d. 407).下一個劃時代的，在歷史上的拜占庭成年禮是改革的聖約翰金口（四407 ） 。 He not only further modified the Rite of Basil, but left both his own reformed Liturgy and the unreformed Basilian one itself, as the exclusive uses of Constantinople.他不僅進一步修改了成年禮的羅勒，但都留下他自己的改革禮儀中，以及未經basilian之一，作為唯一的用途君士坦丁堡。 St. John became Patriarch of Constantinople in 397; he reigned there till 403, was then banished, but came back in the same year; was banished again in 404, and died in exile in 407.聖約翰成為元老的君士坦丁堡，在397 ，他的統治延續到403 ，隨後被流放，但回來後在同一年;被放逐再次在404 ，和死於流亡在407 。 The tradition of his Church says that during the time of his patriarchate he composed from the Basilian Liturgy a shorter form that is the one still in common use throughout the Orthodox Church.傳統，他的教會說，在這個時候，他的牧組成的，他從basilian禮儀中較短的形式，這是一個仍然在普遍使用在整個東正教。 The same text of Proklos (Proclus) quoted above continues: "Not long afterwards our father, John Chrysostom, zealous for the salvation of his flock as a shepherd should be, considering the carelessness of human nature, thoroughly rooted up every diabolical objection. He therefore left out a great part and shortened all the forms lest anyone . . . stay away from this Apostolic and Divine Institution", etc. He would, then, have treated St. Basil's rite exactly as Basil treated the older rite of Cæsarea.同一文本proklos （ proclus ）上面引述繼續說： "不久我們的父親，約翰金口，熱心為救世他的羊群作為一個牧羊人，要考慮到粗心大意的人的本質，徹底紮根了每一個兇殘的異議，他因此，離開了很大一部分，並縮短了所有表格，以免任何人… … 。遠離這個使徒和神學院"等，他會那麼，有治療聖羅勒的成年禮正是由於羅勒對待老年人成年禮cæsarea 。 There is no reason to doubt this tradition in the main issue.因此，沒有任何理由懷疑這一傳統在目前的主要問題。 A comparison of the Liturgy of Chrysostom with that of Basil will show that it follows the same order and is shortened considerably in the text of the prayers; a further comparison of its text with the numerous allusions to the rite of the Holy Eucharist in Chrysostom's homilies will show that the oldest form we have of the Liturgy agrees substantially with the one he describes (Brightman, 530-534).比較禮儀中的金口與該羅勒將表明，它遵循同樣的命令，並縮短在全文中的禱告;進一步的比較，其文字與眾多的典故，向成年禮的聖體聖事在金口的頌歌會顯示出最古老的形式，我們的禮儀同意大幅一個他形容（布萊曼， 530-534 ） 。 But it is also certain that the modern Liturgy of St. Chrysostom has received considerable modifications and additions since his time.但它也肯定地說，現代禮儀中，聖金口已獲得了相當多的修改和補充，因為他的時間。 In order to reconstruct the rite used by him we must take away from the present Liturgy all the Preparation of the Offerings (Proskomide), the ritual of the Little and Great Entrances, and the Creed.為了重建禮儀用他的，我們必須摒棄目前禮儀中的一切準備獻（ proskomide ） ，祭祀的小和偉大的入口處，和信仰。 The service began with the bishop's greeting, "Peace to all", and the answer, "And with thy spirit."這項服務開始與輔理主教的祝福， "和平" ，並回答" ，你用你的精神" 。 The lessons followed from the Prophets and Apostles, and the deacon read the Gospel.教訓之後，從先知和使徒，和執事讀福音。 After the Gospel the bishop or a priest preached a homily, and the prayer over the catechumens was said.經過福音主教或神父鼓吹一講道，並祈禱在慕道者說。
Originally it had been followed by a prayer over penitents, but Nektarios (381-397) had abolished the discipline of public penance, so in St. Chrysostom's Liturgy this prayer is left out.原來它已被隨後進行了禱告penitents ，但nektarios （ 381-397 ）已取消的紀律公眾懺悔，所以在聖金口的禮儀中的祈禱，這是排斥在外。 Then came a prayer for the faithful (baptized) and the dismissal of the catechumens.緊隨其後的禱告，為信徒（洗禮）和革職的慕道者。 St. Chrysostom mentions a new ritual for the Offertory: the choir accompanied the bishop and formed a solemn procession to bring the bread and wine from the prothesis to the altar (Hom. xxxvi, in I Cor., vi, PG, LXI, 313).聖金口提到一個新的禮儀，為offertory ：合唱團的陪同下，主教，並形成了莊嚴的遊行隊伍，把麵包和葡萄酒，從體，以走下神壇（ hom.三十六，在I肺心病，第六，編號， LXI的， 313 ） 。 Nevertheless the present ceremonies and the Cherubic Chant that accompany the Great Entrance are a later development (Brightman, op. cit., 530).不過目前的慶典及cherubic高唱伴隨大門口是一個後來的發展（布萊曼，同前， 530頁） 。 The Kiss of Peace apparently preceded the Offertory in Chrysostom's time (Brightman, op. cit., 522, Probst, op. cit., 208).這一吻的和平顯然先於offertory在金口的時間（布萊曼，前引書， 522 ， probst ，同前， 208 ） 。 The Eucharistic prayer began, as everywhere, with the dialogue: "Lift up your hearts" etc. This prayer, which is clearly an abbreviated form of that in the Basilian Rite, is certainly authentically of St. Chrysostom.聖體聖事的禱告開始，因為處處與對話： "就把你的心"等，祈禱，這是非常清楚的一個縮寫形式，在basilian成年禮的，肯定是真實的聖金口。 It is apparently chiefly in reference to it that Proklos says that he has shortened the older rite.這顯然主要是在提到它認為proklos說，他縮短了老年人的成年禮。 The Sanctus was sung by the people as now.該sanctus唱由人民現在一樣。 The ceremonies performed by the deacon at the words of Institution are a later addition.儀式由執事在的話，機構是一個後來添加。 Probst thinks that the original Epiklesis of St. Chrysostom ended at the words "Send thy Holy Spirit down on us and on these gifts spread before us" (Brightman, op. cit., 386), and that the continuation (especially the disconnected interruption: God be merciful to me a sinner, now inserted into the Epiklesis; Maltzew, "Die Liturgien" etc., Berlin, 1894, p. 88) are a later addition (op. cit., 414). probst認為原epiklesis聖金口結束改為"送你神聖的精神，對我們和對這些禮物蔓延擺在我們面前的" （布萊曼，同前， 386 ） ，並認為繼續（特別是斷開中斷：上帝開恩可憐我這個罪人，現在插入到epiklesis ; maltzew ， "死liturgien "等，柏林， 1894年，第88 ）是一個後來此外（同前， 414 ） 。 The Intercession followed at once, beginning with a memory of the saints.該干涉，隨後立即開始，以紀念這位聖人。 The prayer for the dead came before that for the living (ibid., 216-415).禱告，為死者來此之前，為生活（同上， 216-415 ） 。 The Eucharistic prayer ended with a doxology to which the people answered, Amen; and then the bishop greeted them with the text, "The mercy of our great God and Saviour Jesus Christ be with all of you" (Tit., ii, 13), to which they answered: "And with thy spirit", as usual.聖體祈禱結束與doxology哪些人回答了，阿門;然後主教向她們打招呼，與文字" ，任人擺佈，我們偉大的上帝及救主耶穌基督與所有的你" （ tit. ，二， 13 ） ，而他們回答說： "你用你的精神" ，一切如常。 The Lord's Prayer followed, introduced by a short litany spoken by the deacon and followed by the well-known doxology: "For thine is the kingdom" etc. This ending was added to the Our Father in the Codex of the New Testament used by St. Chrysostom (cf. Hom. xix in PG, LVII, 282).主禱文之後，推出的短短紙，由執事，並隨後由著名doxology ： "你的，是王國"等，這是截至加入到我們的父親在食品法典委員會的新約聖經所用的聖。金口（參見磡。十九，在編號， 57 ， 282 ） 。 Another greeting (Peace to all) with its answer introduced the manual acts, first an Elevation with the words "Holy things for the holy" etc., the Breaking of Bread and the Communion under both kinds.另賀（和平向所有） ，其答案介紹了該手冊的行為，首先海拔後面加上"與神聖的東西，為聖所"等，打破了麵包和共融下兩種。 In Chrysostom's time it seems that people received either kind separately, drinking from the chalice.在金口的時候，似乎人們接受一種分開，飲用水從chalice 。 A short prayer of thanksgiving ended the Liturgy.一項簡短的祈禱感恩節結束禮儀。 That is the rite as we see it in the saint's homilies (cf. Probst., op. cit., 156-202, 202-226).這是成年禮的，因為我們看到它在聖人的頌歌（參見probst ，前引書， 156-202 ， 202-226 ） 。 It is true that most of these homilies were preached at Antioch (387-397) before he went to Constantinople.這是事實，大部分這些頌歌被鼓吹在安提（ 387-397 ） ，然後他來到君士坦丁堡。 It would seem, then, that the Liturgy of St. Chrysostom was in great part that of his time at Antioch, and that he introduced it at the capital when he became patriarch.這似乎那麼，禮儀聖金口是很大一部分認為他的時間，在安提，而且他還介紹了它在資本，當他成為元老。 We have seen from Peter the Deacon that St. Basil's Rite was used by "nearly the whole East".我們已經看到，從彼得大帝執事說，聖羅勒的成年禮是用"幾乎整個東" 。 There is, then, no difficulty in supposing that it had penetrated to Antioch and was already abridged there into the "Liturgy of Chrysostom" before that saint brought this abridged form to Constantinople.有，那麼，沒有任何困難，在假設說，它已滲透到安提並已刪節有變成"禮儀中的金口" ，然後說，聖帶來了這個縮寫形式，以君士坦丁堡。
It was this Chrysostom Liturgy that gradually became the common Eucharistic service of Constantinople, and that spread throughout the Orthodox world, as the city that had adopted it became more and more the acknowledged head of Eastern Christendom.正是這種金口禮儀中表示，逐漸成為共同的聖體聖事的服務君士坦丁堡，並擴散到整個東正教世界，因為這個城市已通過，成為越來越多的承認，頭東基督教。 It did not completely displace the older rite of St. Basil, but reduced its use to a very few days in the year on which it is still said (see below, under II).它並沒有完全取代舊成年禮聖羅勒，但減少使用，以一個非常幾天在今年它仍然是說（見下文，根據二） 。 Meanwhile the Liturgy of St. Chrysostom itself underwent further modification.與此同時禮儀中，聖金口本身經歷了進一步的修改。 The oldest form of it now extant is in the same manuscript of the Barberini Library that contains St. Basil's Liturgy.最古老的形式，它現在尚存的是在同一手稿的barberini圖書館包含聖羅勒的禮拜儀式。 In this the elaborate rite of the Proskomide has not yet been added, but it has already received additions since the time of the saint whose name it bears.在這複雜的成年禮的proskomide尚未得到補充，但它已經得到補充，由於時間的聖誰的名義熊。 The Trisagion (Holy God, Holy Strong One, Holy Immortal One, have mercy on us) at the Little Entrance is said to have been revealed to Proklos of Constantinople (434-47, St. John Dam., De Fide Orth., III, 10); this probably gives the date of its insertion into the Liturgy.詩歌（神聖的上帝，神聖的強大，神聖的不朽，憐憫我們） ，在小入口，據說已被洩露給proklos的君士坦丁堡（ 434-47 ，聖約翰大壩，德正當Ortho的，三， 10 ） ;這或許可以給之日起直至其插入到禮儀。 The Cherubikon that accompanies the Great Entrance was apparently added by Justin II (565-78, Brightman, op. cit., 532), and the Creed that follows, just before the beginning of the Anaphora, is also ascribed to him (Joannis Biclarensis Chronicon, PL, LXXII, 863).該cherubikon伴隨大門口，顯然是補充，由Justin二（ 565-78 ，布萊曼，同前， 532 ） ，以及信仰隨之而來的，就在他一開始的照應，也歸功於他（ joannis biclarensis chronicon ，特等， lxxii ， 863 ） 。 Since the Barberini Euchologion (ninth cent.) the Preparation of the Offerings (proskomide) at the credence-table (called prothesis) gradually developed into the elaborate rite that now accompanies it.自從barberini euchologion （第九屆美分） 。編寫該產品（ proskomide ）在科利登表（簡稱體） ，逐步發展成為複雜的成年禮，現在伴隨著它。 Brightman (op. cit., 539-552) gives a series of documents from which the evolution of this rite may be traced from the ninth to the sixteenth century.布萊曼（同前， 539-552 ） ，賦予了一系列文件，從其中的演變，這成年禮最早可追溯到從第九至十六世紀。
These are the two Liturgies of Constantinople, the older one of St. Basil, now said on only a few days, and the later shortened one of St. Chrysostom that is in common use.這兩個liturgies的君士坦丁堡時，舊的一個聖羅勒，現在說，就只過了幾天，和後來簡稱之一聖金口是在共同使用。 There remains the third, the Liturgy of the Presanctified (ton proegiasmenon).還有第三個，也是禮儀中的presanctified （噸proegiasmenon ） 。 This service, that in the Latin Church now occurs only on Good Friday, was at one time used on the aliturgical days of Lent everywhere (see ALITURGICAL DAYS and Duchesne, Origines, 222, 238).這項服務，即在拉丁語教堂，現在僅發生在上週五良好的，是在同一時間使用於aliturgical天借給到處（見aliturgical天duchesne ， origines ， 222 ， 238 ） 。 This is still the practice of the Eastern Churches.這仍然是實踐的東部教會。 The Paschal Chronicle (see CHRONICON PASCHALE) of the year 645 (PG, XCII) mentions the Presanctified Liturgy, and the fifty-second canon of the Second Trullan Council (692) orders: "On all days of the fast of forty days, except Saturdays and Sundays and the day of the Holy Annunciation, the Liturgy of the Presanctified shall be celebrated."逾越紀事（見chronicon paschale ）今年645公司（ PG ， xcii ）提到presanctified禮儀中，第52屆佳能的第二trullan會（ 692 ）的命令： "所有的日子快的四十天，除了週六及週日則和天聖annunciation ，禮儀中的presanctified應慶祝" 。 The essence of this Liturgy is simply that the Blessed Sacrament that has been consecrated on the preceding Sunday, and is reserved in the tabernacle (artophorion) under both kinds, is taken out and distributed as Communion.本質這個禮拜儀式很簡單，就是在聖體已consecrated對前一個週日，並保留在帳幕（ artophorion ）根據兩種，是斷章取義和分發共融。 It is now always celebrated at the end of Vespers (hesperinos), which form its first part.現在是慶祝總是在去年底的晚禱（ hesperinos ）等，構成它的第一部分。 The lessons are read as usual, and the litanies sung; the catechumens are dismissed, and then, the whole Anaphora being naturally omitted, Communion is given; the blessing and dismissal follow.教訓是閱讀一切如常，並litanies宋;慕道者被解僱，然後，整個照應，自然被省略，共融，是鑑於;祝福和解僱跟進。 A great part of the rite is simply taken from the corresponding parts of St. Chrysostom's Liturgy.大部份的成年禮簡直到了，從相應部分的聖金口的禮拜儀式。 The present form, then, is a comparatively late one that supposes the normal Liturgies of Constantinople.目前的形式，那麼，是一個比較晚一個假設正常liturgies的君士坦丁堡。 It has been attributed to various persons -- St. James, St. Peter, St. Basil, St. Germanos I of Constantinople (715-30), and so on (Brightman, op. cit., p. xciii).它被歸於不同的人-聖雅各福群會，聖彼得大教堂，聖羅勒，聖g ermanos我君士坦丁堡（ 7 15-30） ，等等（布萊曼，前引書，頁x ciii） 。 But in the service books it is now officially ascribed to St. Gregory Dialogos (Pope Gregory I).但在服務業方面的書籍，這是現在正式歸因於聖格雷戈里dialogos （羅馬教皇格雷戈里一） 。 It is impossible to say how this certainly mistaken ascription began.雖然我們無法預知如何，這肯定是錯誤的歸屬開始了。 The Greek legend is that, when he was apocrisiarius at Constantinople (578), seeing that the Greeks had no fixed rite for this Communion-service, he composed this one for them.在希臘神話中的是，當他apocrisiarius在君士坦丁堡（ 578 ） ，看到希臘人沒有固定的儀式，為這共融的服務，他組成的這一個給他們。
The origin of the Divine Office and of the rites for sacraments and sacramentals in the Byzantine Church is more difficult to trace.起源的神聖辦公室及有關儀軌，為聖禮和sacramentals在拜占庭式教堂是更加難以追查。 Here too we have now the result of a long and gradual development; and the starting-point of that development is certainly the use of Antioch.這裡也有我們現在的結果，一個長期，漸進的發展和出發點，發展是肯定的使用安提。 But there are no names that stand out as clearly as do those of St. Basil and St. Chrysostom in the history of the Liturgy.但還沒有名字，站出來明確地做那些聖羅勒和聖金口，在歷史上的禮儀。 We may perhaps find the trace of a similar action on their part in the case of the Office.我們也許能找到微量一個類似的行動，他們在辦公室的情況。 The new way of singing psalms introduced by St. Basil (Ep. cvii, see above) would in the first place affect the canonical Hours.新的方式唱聖歌介紹聖羅勒（ ep. cvii ，見上文） ，將在第一時間影響的典型小時。 It was the manner of singing psalms antiphonally, that is alternately by two choirs, to which we are accustomed, that had already been introduced at Antioch in the time of the Patriarch Leontios (Leontius, 344-57; Theodoret, HE, II, xxiv).這是地唱聖歌antiphonally ，即輪流由兩個合唱團，這是我們習慣了，已經介紹了在安提約的時候，老人家萊昂蒂奧斯（ leontius ， 344-57 ; theodoret ，他的第一，二， 24 ） 。 We find one or two other allusions to reforms in various rites among the works of St. Chrysostom; thus he desires people to accompany funerals by singing psalms (Hom. iv, in Ep. ad Hebr., PG, LXIII, 43) etc.我們找到其他的一個或兩個典故，以各項改革禮俗之中的作品，聖金口，因此他的慾望的人，陪同喪唱聖歌（ hom.四，在歐洲議會。專案黑布爾，編號， lxiii ， 43 ）等。
With regard to the Divine Office especially, it has the same general principles in East and West from a very early age (see BREVIARY).對於神聖的辦公室，尤其是，它具有相同的一般原則，在東，西，從年紀很小時（見breviary ） 。 Essentially it consists in psalm-singing.基本上，它在詩篇歌唱。 Its first and most important part is the Night-watch (pannychis, our Nocturns); at dawn the orthros (Lauds) was sung; during the day the people met again at the third, sixth, and ninth hours, and at sunset for the hesperinos (Vespers).其第一和最重要的部分是在夜間觀賞（ pannychis ，我們nocturns ） ;拂曉該orthros （讚美）被宋期間，有一天人們再次會見了出席第三屆，第六屆和第九屆小時，在夕陽為hesperinos （晚禱） 。 Besides the psalms these Offices contained lessons from the Bible and collects.除了詩篇這些辦事處載教訓，從聖經和收集。 A peculiarity of the Antiochene use was the "Gloria in excelsis" sung at the Orthros (Ps.-Athan., De Virg., xx, PG, XXVIII, 276); the evening hymn, Phos ilaron, still sung in the Byzantine Rite at the Hesperinos and attributed to Athenogenes (in the second cent.), is quoted by St. Basil (De Spir. Sancto, lxxiii, PG, XXXII, 205).一特殊性的安提阿學派使用的是"凱萊在excelsis "宋在orthros （雅歌- athan ，德virg ，第二十條，編號， 28 ， 276 ） ;晚間聖歌，三聚磷酸鈉ilaron ，還有宋在拜占庭成年禮在hesperinos和歸因athenogenes （在第二。 ） ，是引用聖羅勒（德spir 。 sancto ， lxxiii ，編號，三十二， 205頁） 。 Egeria of Aquitaine, the pilgrim to Jerusalem, gives a vivid description of the Office as sung there according to Antioch in the fourth century ["S. Silviæ (sic) peregrin.", ed. egeria的阿基坦，朝聖者前往耶路撒冷，給人一個生動的描述，該辦公室宋有根據安提約在四世紀[ "第silviæ （原文如此） peregrin "外，教育署。 Gamurrini, Rome, 1887]. gamurrini ，羅馬， 1887年] 。 To this series of Hours two were added in the fourth century.此系列時30分，兩名分別為補充，在第四世紀。 John Cassian (Instit., III, iv) describes the addition of Prime by the monks of Palestine, and St. Basil refers (loc. cit.) to Complin (apodeipnon) as the monks' evening prayer.約翰cassian （ instit. ，三，四卷）描述了另外的總理，由僧人的巴勒斯坦，和聖羅勒指（ loc.引文） complin （ apodeipnon ）作為僧人傍晚禱告。 Prime and Complin, then, were originally private prayers said by monks in addition to the official Hours.總理和complin話，那麼，原本是私人祈禱說，由僧人除了正式小時。 The Antiochene manner of keeping this Office was famous all over the East.該安提阿學派的方式，保存這個辦事處是全國著名超過東部地區。 Flavian of Antioch in 387 softened the heart of Theodosius (after the outrage to the statues) by making his clerks sing to him "the suppliant chants of Antioch" (Sozomen, HE, VII, xxiii).弗拉維安安提約387軟化心theodosius （後義憤向雕像） ，使他的辦事員，唱他為" suppliant呼喊安提" （ sozomen ，他在七，二十三） 。 And St. John Chrysostom, as soon as he comes to Constantinople, introduces the methods of Antioch in keeping the canonical Hours (16, VIII, 8).和聖約翰金口，一旦他來到君士坦丁堡，介紹方法的安提保持典型小時（ 16 ，第八條， 8條） 。 Eventually the eastern Office admits short services (mesoorai) between the day Hours, and between Vespers and Complin.最終東區辦事處坦承短期服務（ mesoorai ）之間每天小時之間，以及晚禱和complin 。 Into this frame a number of famous poets have fitted a long succession of canons (unmetrical hymns); of these poets St. Romanos the singer (sixth cent.), St. Cosmas the singer (eighth cent.), St. John Damascene (c. 780), St. Theodore of Studion (d. 826), etc., are the most famous (see BYZANTINE LITERATURE, sub-title IV. Ecclesiastical etc.).這個框架的一些著名詩人都裝有一個長期繼承的大砲（ unmetrical聖歌） ;這些詩人聖romanos歌手（六美分） ，聖科斯馬斯歌手（第八屆美分） ，聖約翰大馬士革（長780 ） ，聖西奧多的studion （四826 ）等，都是最有名的（見拜占庭文學，分題目四，教會等） 。 St. Sabas (d. 532) and St. John Damascene eventually arranged the Office for the whole year, though, like the Liturgy, it has undergone further development since, till it acquired its present form (see below).聖sabas （四532 ）和聖約翰大馬士革最終安排了辦公室，為全年看，雖然一樣，禮儀中，它經歷了進一步的發展，因為，直至把它收購了目前的形式（見下文） 。
II.二。 THE BYZANTINE RITE AT THE PRESENT TIME拜占庭成年禮在目前這個時間
The Rite of Constantinople now used throughout the Orthodox Church does not maintain any principle of uniformity in language.這項成年禮的君士坦丁堡現在用整個東正教教會並沒有任何原則的統一語言。 In various countries the same prayers and forms are translated (with unimportant variations) into what is supposed to be more or less the vulgar tongue.在不同國家，同時祈禱和表格翻譯（不重要變量）到什麼是能得到較多或較少庸俗之舌。 As a matter of fact, however, it is only in Rumania that the liturgical language is the same as that of the people.如兒戲，但實際上，它只是在羅馬尼亞語說，禮儀語言是一樣的人。 Greek (from which all the others are translated) is used at Constantinople, in Macedonia (by the Patriarchists), Greece, by Greek monks in Palestine and Syria, by nearly all Orthodox in Egypt; Arabic in parts of Syria, Palestine, and by a few churches in Egypt; Old Slavonic throughout Russia, in Bulgaria, and by all Exarchists, in Czernagora, Servia, and by the Orthodox in Austria and Hungary; and Rumanian by the Church of that country.希臘（從所有其他人都是翻譯） ，是用來在君士坦丁堡，在馬其頓（由patriarchists ） ，希臘，由希臘僧侶在巴勒斯坦和敘利亞，幾乎所有的正統代表在埃及阿拉伯語中的部分敘利亞，巴勒斯坦，並通過少數教會在埃及;舊斯拉夫俄羅斯全國各地，在保加利亞，以及所有exarchists ，在czernagora ， servia ，以及由東正教在奧地利和匈牙利，羅馬尼亞及由教會了該國。 These four are the principal languages.這四個是主要的語言。 Later Russian missions use Esthonian, Lettish, and German in the Baltic provinces, Finnish and Tatar in Finland and Siberia, Chinese, and Japanese.後來俄羅斯代表團成員使用和愛沙尼亞， lettish ，以及德國在波羅的海各省，芬蘭和韃靼在芬蘭和西伯利亞，中國，日本。 (Brightman, op. cit., LXXXI-LXXXII). （布萊曼，前引書， lxxxi - lxxxii ） 。 Although the Liturgy has been translated into English (see Hapgood, op. cit. in bibliography), a translation is never used in any church of the Greek Rite.雖然禮儀已被翻譯成英語（見hapgood ，同前在書目） ，中文翻譯是從未使用過任何教會的希臘禮儀。 The Uniats use Greek at Constantinople, in Italy, and partially in Syria and Egypt, Arabic chiefly in these countries, Old Slavonic in Slav lands, and Rumanian in Rumania.該uniats用希臘語在君士坦丁堡，在意大利，並部分在敘利亞和埃及，阿拉伯語，主要是在這些國家中，舊斯拉夫在斯拉夫土地，和羅馬尼亞在羅馬尼亞。 It is curious to note that in spite of this great diversity of languages the ordinary Orthodox layman no more understands his Liturgy than if it were in Greek.它是好奇地注意到，儘管這個偉大的語言的多樣性，一般正統的門外漢，沒有更多的了解，他的禮儀中，比，如果它在希臘語。 Old Slavonic and the semi-classical Arabic in which it is sung are dead languages.舊斯拉夫和半古典阿拉伯語中，它是宋是死的語言。
The Calendar日曆
It is well known that the Orthodox still use the Julian Calendar (Old Style).這是人所共知的東正教仍採用朱利安日曆（舊樣式） 。 By this time (1908) they are thirteen days behind us.這個時候， （ 1908年） ，他們都是13天的全力支持。 Their liturgical year begins on 1 September, "the beginning of the Indict, that is of the new year".其禮儀的一年開始9月1日， "一開始的起訴，即是對新的一年" 。 On 15 November begins the first of their four great fasts, the "fast of Christ's birth" that lasts till Christmas (25 December). 11月15日開始的第一次，他們4個大齋戒， "快速基督的誕生" ，即持續到聖誕節（ 12月25日） 。 The fast of Easter begins on the Monday after the sixth Sunday before Easter, and they abstain from flesh-meat after the seventh Sunday before the feast (our Sexagesima).快速的復活節開始於週一之後第六週日在復活節之前，他們投棄權血肉肉後，第七屆週日之前盛宴（我們sexagesima ） 。 The fast of the Apostles lasts from the day after the first Sunday after Pentecost (their All Saints' Day) till 28 June, the fast of the Mother of God from 1 August to 14 August.快速的使徒們可從發生後的第二天，第一個週日之後五旬（其諸聖日）起至6月28日，快速的天主之母，從8月1日至8月14日。 Throughout this year fall a great number of feasts.全國各地今年秋天大量的盛宴。 The great cycles are the same as ours -- Christmas, followed by a Memory of the Mother of God on 26 December, then St. Stephen on 27 December, etc. Easter, Ascension Day, and Whitsunday follow as with us.偉大的週期是一樣的，我們-聖誕節後，有一個記憶的天主之母1 2月2 6日，當時的聖士提反灣， 1 2月2 7日，復活節等，阿森松一天， w hitsunday跟進，因為我們的意見。 Many of the other feasts are the same as ours, though often with different names.但許多其他節日都是一樣的，因為我們的，雖然經常與不同的名稱。 They divide them into three categories, feasts of our Lord (heortai despotikai), of the Mother of God (theometrikai), and of the saints (ton hagion).他們分化他們分為三類，席間我們的主（ heortai despotikai ） ，天主之母（ theometrikai ）的文件和聖徒（噸hagion ） 。 They count the "Holy meeting" (with St. Simeon, 2 February), the Annunciation (25 March), the Awakening of Lazarus (Saturday before Palm Sunday), etc., as feasts of Our Lord.他們指望的"聖地會議" （與聖西麥2月2日） ， annunciation （ 3月25日） ，婦女新知的拉撒路（週六之前棕櫚週日）等，為節日的上帝。 The chief feasts of Our Lady are her birthday (8 September), Presentation in the Temple (21 November), Conception (9 December), Falling-asleep (koimesis, 15 August), and the Keeping of her Robe at the Blachernæ (at Constantinople, 2 July).行政宴和我們的夫人，是她的生日（ 9月8日） ，演示在寺廟（ 11月21日） ，概念（ 12月9日） ，降睡著（ koimesis ， 8月15日） ，並保存她的長袍，在blachernæ （君士坦丁堡， 7月2日） 。 Feasts are further divided according to their solemnity into three classes: great, middle, and less days.席間，是進一步劃分根據自己的嚴肅性分為三個檔次：大，中，少天。 Easter of course stands alone as greatest of all.復活節當然獨自站在作為最大的。 It is "The Feast" (he heorte, al-id); there are twelve other very great days and twelve great ones.它是"盛宴" （他heorte ，鋁-身份證） ，還有其他12個非常偉大的日子和12個偉大的。 Certain chief saints (the Apostles, the three holy hierarchs -- Sts. Basil, Gregory of Nazianzus, and John Chrysostom -- 30 January, the holy and equal-to-the-Apostles Sovereigns, Constantine and Helen, etc.) have middle feasts; all the others are lesser ones.某些行政聖徒教會（使徒們，三聖地hierarchs -的S TS。羅勒，格雷戈里的n azianzus，約翰金口- 1月3 0日，羅馬教廷和平等-- -使徒的統治者，君士坦丁和海倫等） ，有中席間，所有其他人都是較輕。 The Sundays are named after the subject of their Gospel; the first Sunday of Lent is the feast of Orthodoxy (after Iconoclasm), the Saturdays before Meatless Sunday (our Sexagesima) and Whitsunday are All Souls' days.在週日被點名後，受到他們的福音;第一週日封齋是盛宴的正統（後iconoclasm ） ，在星期六之前meatless週日（我們sexagesima ）和whitsunday都是靈魂'天。 Our Trinity Sunday is their All Saints.我們三一週日是他們的一切聖人。 Wednesdays and Fridays throughout the year are days of abstinence (Fortescue, "Orth. Eastern Church", 398-401).星期三和星期五在整個一年中，每天都是禁慾（ Fortescue的" ， Ortho的。東區教會" ， 398-401 ） 。
Service-books服務書籍
The Byzantine Rite has no such compendiums as our Missal and Breviary; it is contained in a number of loosely arranged books.拜占庭成年禮沒有這樣的彙編，因為我們missal和breviary ，它是包含在一些鬆散的安排書籍。 They are: the Typikon), a perpetual calendar containing full directions for all feasts and all possible coincidences.它們是： typikon ） ，萬年曆載有充分的指示，為所有宴和一切可能的巧合。 The (Euchologion) contains the priest's part of the Hesperinos, Orthros, the three Liturgies, and other sacraments and sacramentals. （ euchologion ）載有神父的部分的hesperinos ， orthros ，三liturgies ，和其他聖禮和sacramentals 。 The Triodion contains the variable parts of the Liturgy and Divine Office (except the psalms, Epistles, and Gospels) for the movable days from the tenth Sunday before Easter to Holy Saturday.該triodion包含可變部分禮儀和神聖辦事處（除了詩篇，書信，福音）為動產天，從第十屆週日在復活節之前，進入神聖的週六。 Tbe Pentekostarion continues the Triodion from Easter Day to the first Sunday after Pentecost (All Saints' Sunday).電訊pentekostarion延續triodion從復活節當天向第一週日後五旬（諸聖週日） 。 The Oktoechos gives the Offices of the Sundays for the rest of the year (arranged according to the eight modes to which they are sung -- okto echoi) and the Parakletike is for the weekdays.該oktoechos賦予辦事處的星期日為休息的一年（安排根據八項模式，他們所唱-o ktoe choi）和p arakletike是為平日。 The twelve Menaias, one for each month, contain the Proper of Saints; the Menologion is a shortened version of the Menaia, and the Horologion contains the choir's part of the day Hours.十二menaias ，而每一個月，含有適當的聖人; menologion是縮短版的梅納亞和horologion包含了合唱團的一部分，一天時間。 The Psalter (psalterion), Gospel (enaggelion), and Apostle (apostolos -- Epistles and Acts) contain the parts of the Bible read (Fortescue, "Orth. E. Ch.", 401-402; Nilles, "Kal. Man.", XLIV-LVI; Kattenbusch, "Confessionskunde", I, 478-486).該psalter （ psalterion ） ，福音（ enaggelion ） ，和傳道者（在Apostolos -書信和行為） ，載有部分聖經閱讀（ F ortescue的" ， O rtho的體育章" ， 4 01-402; n illes， "大韓航空公司。民" ，四十四- 56 ; kattenbusch ， " confessionskunde " ，我想， 478-486 ） 。
The altar, vestments and sacred vessels走下神壇，總有一套而又神聖的船隻
A church of the Byzantine Rite should have only one altar.一所教堂的拜占庭禮儀應該只有一個祭壇上。 In a few very large ones there are side-chapels with altars, and the Uniats sometimes copy the Latin multitude of altars in one church; this in an abuse that is not consistent with their rite.在幾個非常大，有副作用小禮拜堂與神壇，並uniats有時照搬拉丁語千頭萬緒的神壇，在教會的一個，這在一個虐待，是不符合他們的成年禮。 The altar (he hagia trapeza) stands in the middle of the sanctuary (ierateion); it is covered to the ground with a linen cloth over which is laid a silk or velvet covering.走下神壇（他hagia trapeza ）站在中間的聖殿（ ierateion ） ，它是蓋在地上，以亞麻布這是奠定了絲綢或絲絨覆蓋。 The Euchologion, a folded antimension, and perhaps one or two other instruments used in the Liturgy are laid on it; nothing else.該euchologion ，一張折疊antimension ，或許其他的一個或兩個用的工具，在禮儀中是重點;什麼都沒有了。 [See ALTAR (IN THE GREEK CHURCH).] Behind the altar, round the apse, are seats for priests with the bishop's throne in the middle (in every church). [見的祭壇（在希臘教會） 。 ]背後的祭壇，圓了apse ，是個席位神父與主教的寶座在中間（每堂） 。 On the north side of the altar stands a large credence-table (prothesis); the first part of the Liturgy is said here.對北邊的祭壇上有一個大輕信表（體） ;第一部分禮儀中是在此間表示。 On the south side is the diakonikon, a sort of sacristy where vessels and vestments are kept; but it is in no way walled off from the rest of the sanctuary.於南一邊是diakonikon ，一種sacristy那裡船隻和總有一套存放，但它絕不是寨小康，從其餘的庇護所。 The sanctuary is divided from the rest of the church by the ikonostasis (eikonostasis, picture-screen), a great screen stretching across the whole width and reaching high up to the roof (see sub-title The Iconostasis sv HISTORY OF THE CHRISTIAN ALTAR).聖殿劃分，由其餘的教會所ikonostasis （ eikonostasis ，圖片屏幕） ，屏幕大跨越整個寬度，並達到高至屋頂（見子標題iconostasis sv歷史上基督教的祭壇） 。 On the outside it is covered with a great number of pictures of Christ and the saints, arranged in a more or less determined order (Christ always to the right of the royal doors and the Bl. Virgin on the left), before which rows of lamps are hung.對外界，它是佈滿了大量的照片，耶穌和聖徒，安排在一個較為確定的命令（基督始終以正確的皇家大門和允許的。維珍在左側） ，其中前行燈紅。 The ikonostasis has three doors, the "royal door" in the middle, the deacon's door to the south (right hand as one enters the church), and another door to the north.該ikonostasis有三個門， "皇家門" ，在中間，執事的大門向南方（右手進入教堂） ，以及另一扇門，到北方來。 Between the royal door and the deacon's door the bishop has another throne facing the people.與皇家大門和執事的大門主教有另一個寶座，面對人民。 Immediately outside the ikonostasis is the choir.立即以外ikonostasis是合唱團。 A great part of the services take place here.一個偉大服務的一部分發生在這裡。 In the body of the church the people stand (there are no seats as a rule); then comes the narthex, a passage across the church at the west end, from which one enters by doors into the nave.在人體中的教會人站（不存在任何席位作為一項規則） ，其次才是narthex ，越過教堂位於西尾，從一進入門進入殿。 Most of the funeral rites and other services take place in the narthex.大部分的喪葬禮俗及其他服務都發生在narthex 。 Churches are roofed as a rule by a succession of low cupolas, often five (if the church is cross-shaped).教堂屋頂作為一項規則，由繼承低cupolas ，往往五年（如教會是十字型） 。 In Russia there is generally a belfry.在俄羅斯一般存在有鐘樓。 The vestments were once the same as the Latin ones, though now they look very different.該總有一套一度被同為拉丁語，雖然現在他們看起來非常不同。 It is a curious case of parallel evolution.這是一個奇怪的案件平行演化。 The bishop wears over his cassock the sticharion our alb; it is often of silk and coloured; then the epitrachelion, a stole of which the two ends are sewn together and hang straight down in front, with a loop through which the head is passed.主教穿他的cassock該sticharion我們白蛋白，它是經常的絲綢和顏色;則epitrachelion ，偷走了，這兩個目的都縫在一起，掛在直線下降，在前線，與環路透過這頭是通過。 The sticharion and epitrachelion are held together by the zone (girdle), a narrow belt of stuff with clasps.該sticharion和epitrachelion是一起舉行的，由區（帶） ，一個狹窄地帶的東西與卡子。 Over the wrists he wears the epimanikia, cuffs or gloves with the part for the hand cut off.在他的手腕上戴著epimanikia ，袖口或手套，與部分為手切斷。 From the girdle the epigonation, a diamond-shaped piece of stuff, stiffened with cardboard, hangs down to the right knee.從肩帶的epigonation ，一個鑽石形一塊東西，加筋與紙板，掛到了右膝。 Lastly, he wears over all the sakkos, a vestment like our dalmatic.最後，他帶著所有sakkos ，法衣像我們dalmatic 。 Over the sakkos comes the omophorion.在sakkos而來omophorion 。 This is a great pallium of silk embroidered with crosses.這是一個偉大的羊毛披肩真絲繡有十字架。 There is also a smaller omophorion for some rites.此外，還有一個較小omophorion一些儀式。 He has a pectoral cross, an enkolpion (a medal containing a relic), a mitre formed of metal and shaped like an imperial crown, and a dikanikion, or crosier, shorter than ours and ending in two serpents between which is a cross.他有一個胸鰭交叉， enkolpion （勳章含有舍利子） ，一個字組成的金屬和形狀像一個帝國皇冠，以及dikanikion ，或crosier ，短比我們和結束的兩個serpents之間這是一個十字架上。 To give his blessing in the Liturgy he uses the trikerion in his right and the dikerion in his left hand.給他的祝福，在禮儀中，他使用了trikerion在他的權利和dikerion在他的左手。 These are a triple and double candlestick with candles.這些都是三重和雙重燭台與蠟燭。 The priest wears the sticharion, epitrachelion, zone, and epimanikia.牧師戴了sticharion ， epitrachelion ，區，並epimanikia 。 If he is a dignitary he wears the epigonation and (in Russia) the mitre also.如果他是一個有名望，他戴了epigonation和（俄羅斯）的人字也。 Instead of a sakkos he has a phainolion, our chasuble, but reaching to the feet behind and at the sides, and cut away in front (see CHASUBLE and illustrations).而不是一個sakkos他有一個phainolion ，我們chasuble ，但伸手的腳落後，在雙方，並撤消在前面（見chasuble和插圖） 。 The deacon wears the sticharion and epimanikia, but no girdle.執事穿了sticharion和epimanikia ，但沒有肩帶。 His stole is called an orarion; it is pinned to the left shoulder and hangs straight down, except that he winds it around his body and over the right shoulder at the Communion.他偷走了，是所謂的一個orarion ，它是釘死，左肩及吊掛直線下跌，除表示他吹它靠近他的身體和超過了右肩膀上的共融。 It is embroidered with the word "HAGIOS" three times.這是繡字" hagios "的3倍。 A very common abuse (among Melkites too) is for other servers to wear the orarion.一個很常見的性虐待（其中melkites太） ，是為其他服務器穿上orarion 。 This is expressly forbidden by the Council of Laodicea (c. 360, can. xxii).這是明文禁止的，由理事會勞迪西亞（長360 ，可以的。二十二） 。 The Byzantine Rite has no sequence of liturgical colours.拜占庭成年禮沒有序列的禮儀色彩。 They generally use black for funerals, otherwise any colours for any day.他們一般採用黑色為喪禮，否則任何顏色，任何一天。 The vessels used for the holy Liturgy are the chalice and paten (diskos), which latter is much larger than ours and has a foot to stand it (it is never put on the chalice), the asteriskos (a cross of bent metal that stands over the paten to prevent the veil from touching the holy bread), the spoon (labis) for giving Communion, the spear (logche) to cut up the bread, and the fan (hripidion) which the deacon waves over the Blessed Sacrament -- this is a flat piece of metal shaped like an angel's head with six wings and a handle.該船用於教廷禮儀中是chalice和專利（ diskos ） ，其中後者是要遠遠大於我們，並有一個腳站在它（這是從來沒有提上了chalice ） ， asteriskos （一跨彎曲金屬停機在專利，以防止面紗，從觸摸聖地麵包） ，勺子（濫）給共融，矛（ logche ）削減了麵包，和範（ hripidion ） ，其中執事海浪超過聖體-這是一個單位，一塊金屬，形狀像一個天使的頭6個翅膀，並以口實。 The antimension) is a kind of corporal containing relics that is spread out at the beginning of the Liturgy.該antimension ） ，是一種含有下士文物分散在一開始的禮拜儀式。 It is really a portable altar.這真是一個便攜式的祭壇。 The Holy Bread (always leavened of course) is made as a flat loaf marked in squares to be cut up during the Proskomide with the letters IC.聖麵包（總是有酵的課程） ，是作為一個單位，麵包，標誌著在廣場上被削減了在proskomide與信集成電路。 XC.越野。 NI.倪。 KA.嘉。 (Iesous Christos nika). （ iesous克里斯托nika ） 。 In the diakonikon a vessel is kept with hot water for the Liturgy (Fortescue, op. cit., 403-409; "Echos d'Orient", V, 129-139; R. Storff, "Die griech. Liturg.", 13-14).在diakonikon船舶保持熱水為禮儀（ Fortescue的，前引書， 403-409 ; "迴聲-東方" ，第五章， 1 29-139;傳譯s torff， "死g riech。 l iturg。 " 13-14 ） 。
Church music教會音樂
The singing in the Byzantine Rite is always unaccompanied.歌唱在拜占庭成年禮是始終陪伴。 No musical instrument of any kind may be used in their churches.沒有樂器的任何一種可以用在自己的教堂。 They have a plain chant of eight modes that correspond to ours, except that they are numbered differently; the four authentic modes (Doric, Phrygian, Lydian, and Mixolydian -- our 1st, 3rd, 5th, and 7th) come first, then the Plagal modes (our 2nd, 4th, 6th, and 8th).他們有一個平原高唱八模式，即對應於我們的，除非這些編號的不同;四大正宗模式（多立克， phrygian ，底亞調，並mixolydian -我們的第一，第三，第五，第七）先行，然後plagal模式（我們的第2 ，第4 ，第6次和第8次） 。 But their scales are different.但他們的尺度是不一樣的。 Whereas our plainsong is strictly diatonic, theirs is enharmonic with variable intervals.而我們的plainsong是嚴格diatonic中，他們是響度與可變間隔。 They always sing in unison and frequently change the mode in the middle of a chant.他們總是唱步調一致，而且經常變化的模式，在中東一個高唱。 One singer (generally a boy) sings the dominant (to ison) of the mode to the sound of A continuously, while the rest execute their elaborate pneums (see PLAIN CHANT).一個歌手（通常是一名男童）唱戲顯性（ ison ）的模式，以健全的一個持續，而其餘的執行他們闡述pneums （見平原高唱） 。 The result is generally -- to our ears -- unmelodious and strange, though in some cases a carefully trained choir produces a fine effect.其結果是普遍-向我們的耳朵- un melodious和奇怪的，雖然在某些情況下，仔細訓練有素的合唱團，產生了良好的效果。 One of the best is that of St. Anne's (Melkite) College at Jerusalem, trained by the French Pères Blancs.其中一個最好的是聖安妮的（ melkite ）學院在耶路撒冷，培訓出來的法語pères blancs 。 One of these, Père Rebours, has written an exhaustive and practical treatise of their chant ("Traité de psaltique" etc.; see bibliography).其中之一， père rebours ，寫了詳盡實用的論文，他們高唱（ " traité德psaltique "等;見參考書目） 。 In Russia and lately, to some extent, in the metropolitan church of Athens they sing figured music in parts of a very stately and beautiful kind.在俄羅斯以及近來，在一定程度上，在大都市教會的雅典，他們唱想通音樂部分的一個非常莊嚴而美麗的實物。 It is probably the most beautiful and suitable church music in the world.這大概也是最美麗和最合適的教會音樂在世界。
The Holy Liturgy神聖的禮拜儀式
The present use of the Byzantine Rite confines the older Liturgy of St. Basil to the Sundays in Lent (except Palm Sunday), Maundy Thursday, and Holy Saturday, also the eves of Christmas and the Epiphany, and St. Basil's feast (1 January).目前使用的拜占庭成年禮局限於舊禮儀中，聖羅勒至週日在貸出（除棕櫚週日） ， maundy週四，聖週六，也eves的聖誕節和主顯節，聖羅勒的盛宴（ 1月1日） 。 On all other days on which the Liturgy is celebrated they use that of St. Chrysostom.對所有其他的日子，其中禮儀中，是慶祝他們使用的是聖金口。 But on the weekdays in Lent (except Saturdays) they may not consecrate, so they use for them the Liturgy of the Presanctified.不過，就在平日借給（除星期六） ，他們未必consecrate ，因此，他們利用他們的禮儀中的presanctified 。 An Orthodox priest does not celebrate every day, but as a rule only on Sundays and feast-days.一個東正教的神父並不慶祝每一天，但作為一項規則，只有在星期日和節日-天。 the Uniats, however, in this, as in many other ways, imitate the Latin custom.該uniats然而，在這方面，正如在許多其他方面，模仿拉丁語風俗。 They also have a curious principle that the altar as well as the celebrant must be fasting, that is to say that it must not have been used already on the same day.他們也有好奇的原則，即走下神壇，以及為舉行紀念必須禁食，這就是說，它不能被用來對已有的同一天。 So there is only one Liturgy a day in an Orthodox Church.因此，只有一個禮儀中，每天在一個東正教教堂。 Where many priests are present they concelebrate, all saying the Anaphora together over the same offerings.而許多神父都在場，他們concelebrate ，所有稱照應一起在同一產品。 This happens nearly always when a bishop celebrates; he is surrounded by his priests, who celebrate with him.這種情況幾乎總是當一個主教慶祝他的周圍是他的牧師，他慶祝他的看法。 The Liturgy of St. Chrysostom, as being the one commonly used, is always printed first in the Euchologia.禮儀中，聖金口，作為一個常用的，是歷來第一次印刷在euchologia 。 It is the framework into which the others are fitted and the greater part of the Liturgy is always said according to this form.它是一個框架納入其中有的配備了大部份的禮儀總是說，根據這份表格。 After it are printed the prayers of St. Basil (always much longer) which are substituted for some of the usual ones when his rite is used, and then the variants of the Liturgy of the Presanctified.之後，印有祈禱的聖羅勒（總是長得多） ，這些是取代一些慣常的時候，他的成年禮，是用，然後再變種的禮儀中的presanctified 。 The Liturgies of Basil and Chrysostom, then, differing only in a certain number of the prayers, may be described together.該liturgies的羅勒和金口，那麼，不同的只是在一定數目的禱告，可形容在一起。
The first rubric directs that the celebrant must be reconciled to all men, keep his heart from evil thoughts, and be fasting since midnight.第一標題指示說，舉行紀念必須核對所有男人，讓他的心從邪惡的想法，並予以禁食自午夜十二時。 At the appointed hour (usually immediately after None) the celebrant and deacon (who communicates and must therefore also be fasting) say the preparatory prayers before the ikonostasis (Brightman, op. cit., 353-354), kiss the holy ikons, and go into the diakonikon.在預定的時間（通常為後，立即無） ，並監禮執事（人溝通，因此必須同時禁食）說，籌備祈禱之前ikonostasis （布萊曼，前引書， 353-354 ） ，親吻聖ikons ，進入diakonikon 。 Here they vest, the celebrant blessing each vestment as it is put on, say certain prayers, and wash their hands, saying verses 6-12 of Psalm 25 ("Lavabo inter innocentes" etc., op. cit., 354-356).在這裡，他們背心，舉行紀念祝福每法衣，因為這是提上說，某些祈禱，並勤洗手，說小詩6-12的詩篇25 （ " lavabo跨無辜的"等，前引書， 354-356 ） 。 Then the first part of the Liturgy, the Preparation of the Offering (proskomide) begins at the credence table (prothesis).然後第一部分的禮儀中，準備開辦（ proskomide ）開始於輕信表（體） 。 The loaves of bread (generally five) are marked in divisions as described above under the caption Altar, etc. The celebrant cuts away with the holy lance the parts marked IC.麵包麵包（一般為五年）被標記在告如上文所述，根據字幕的祭壇等，舉行紀念削減破除聖槍零件，標誌著集成電路。 XC.越野。 NI.倪。 KA., and says: "The Lamb of God is sacrificed."家，並說： "上帝的羔羊，是犧牲了" 。 These parts are then called the Lamb.這些零件都是當時稱為羔羊。 The deacon pours wine and warm water into the chalice.執事無異葡萄酒和溫水進入chalice 。 Other parts of the bread are cut away in honour of the All-holy Theotokos, nine for various saints, and others for the bishop, Orthodox clergy, and various people for whom he wishes to pray.其他部分的麵包切成遠離紀念聖靈全部theotokos ，九項各種聖人，和其他主教，東正教神職人員，和不同人的人，他願祈禱。 This rite is accompanied by many prayers, the particles (prosphorai) are arranged on the diskos (paten) by the Lamb (that of the Theotokos on the right, because of the verse "The Queen stands at thy right hand". A long rubric explains all this), covered with the asteriskos and veils, and the offerings are repeatedly incensed.這項成年禮，是伴隨著許多祈禱，粒子（ prosphorai ）排列，對diskos （專利）的羔羊（即該theotokos對正確的，因為該詩的"女王站在你的右手" 。長期以來標題解釋這一切） ，覆蓋著asteriskos和面紗，並在產品中有多次憤怒。 The deacon then incenses the prothesis, altar, sanctuary, nave, and the celebrant.執事，然後incenses了體，聖壇，聖殿，殿，並舉行紀念。 (A detailed account of the now elaborate rite of the Proskomide is given in the "Echos d'Orient", III, 65-78.) They then go to the altar, kiss the Gospel on it and the deacon holding up his orarion says: It is time to sacrifice to the Lord. （詳細交代了闡述成年禮的proskomide是由於在"迴聲-東方" ，三， 6 5-78） ，然後，他們去走下神壇，吻福音，它和執事舉行了他o rarion說：現在是時候作出犧牲，向上帝禱告。 Here begin the Litanies (ektenai or synaptai).在這裡，開始litanies （ ektenai或synaptai ） 。 The doors of the ikonostasis are opened, and the deacon goes out through the north door.大門的ikonostasis啟用後，和執事熄滅後，通過北門。 Standing before the royal doors he chants the Great Litany, praying for peace, the Church, the patriarch or synod (in Orthodox countries for the sovereign and his family), the city, travellers, etc., etc. To each clause the choir answer "Kyrie eleison".站在皇家門呼喊他的偉大紙，祈求和平，教會，宗主教或主教（東正教國家主權和他的家人） ，市，旅遊等等，以每第合唱團答案" kyrie eleison " 。 Then follows the first antiphon (on Sundays Ps. cii), and the celebrant at the altar says a prayer.然後如下第一antiphon （星期日聚苯乙烯。聯合會） ，以及在監禮人的祭壇上說，禱告。 The Short Litany is sung in the same way (the clauses are different, Brightman, op. cit., 362-375) with an antiphon and prayer, and then a third litany; on Sundays the third antiphon is the Beatitudes.短期紙是宋在以同樣的方式（條文不同，布萊曼，前引書， 362-375 ） ，加上antiphon和祈禱，然後在第三個紙;星期日第三antiphon是beatitudes 。
The Little Entrance小門口
Here follows the Little Entrance.這裡如下小小的入口。 The deacon has gone back to the celebrant's side.執事出爾反爾向監禮人的一方。 They come out through the north door in procession, the deacon holding the book of the Gospels, with acolytes bearing candles.他們走出來，通過北門，在遊行時，執事舉行的福音書，與追隨者軸承蠟燭。 The troparia (short hymns) are sung, ending with the Trisagion: "Holy God, Holy Strong One, Holy Immortal One, have mercy on us" (three times) ; then "Glory be to the Father", etc. "As it was in the beginning", etc. -- and again "Holy God", etc. Meanwhile the celebrant says other prayers.該聖頌（短期聖歌） ，是宋，結束了與詩歌： "聖上帝，聖強，聖地不朽的，憐憫我們" （ 3倍） ，然後"光榮向父親" ，等" ，因為它是在開始" ，等等-並再次"神聖上帝"等，同時，監禮說，其他的祈禱。 A reader sings the Epistle; a Gradual is sung; the deacon sings the Gospel, having incensed the book; more prayers follow.一位讀者唱戲書信;一個漸進的，是宋;執事唱福音，有憤怒的這本書，更祈禱跟進。 Then come prayers for the catechumens, and they are dismissed by the deacon: "All catechumens go out. Catechumens go out. All catechumens go away. Not one of the catechumens [shall stay]."然後祈禱，為慕道者，他們是被解僱的執事說： "所有慕道者走出去。慕道者走出去，所有慕道者離去。沒有一所慕道[應留] " 。 -- Of course nowadays there are no catechumens. -當然，現在有沒有新慕道者。 The prayers for the catechumens bring us to the first variant between the two Liturgies.祈禱，為慕道者，使我們第一次變異兩國之間liturgies 。 The one said by the celebrant is different (and, as an exception, shorter) in St. Basil's rite (Brightman, op. cit., 374 and 401).一說，由監禮人是不同的（而且，作為一種例外，短） ，在聖羅勒的成年禮（布萊曼，同前， 374和401 ） 。 The deacon says, "All the faithful again and again pray to the Lord in peace", and repeats several times the curious exclamation "Wisdom!"執事說， "所有忠實一次又一次地祈求上主，在和平" ，並重複了好幾次好奇的驚嘆號， "智慧" ！ (sophia) that occurs repeatedly in the Byzantine Rite -- before the Gospel he says "Wisdom! Upright!" （索菲亞）表示，發生多次在拜占庭成年禮-前福音，他說： "智慧！正派" ！ -- sophia. -索菲亞。 orthoi., meaning that the people should stand up. orthoi ，意思是說人應該站起來了。
The Liturgy of the Faithful禮儀中的忠誠
The Liturgy of the Faithful begins here.禮儀中的信徒從這裡開始。 Prayers for the faithful follow (different in the two rites, Brightman, op. cit., 375-377 and 400-401); and then comes the dramatic moment of the Liturgy, the Great Entrance.祈禱的忠實跟隨（不同，在這兩個儀軌，布萊曼，前引書， 375-377和400-401 ） ，然後，隨之而來的戲劇性時刻的禮儀中，大門口。 The celebrant and deacon go to the prothesis, the offerings are incensed.該監禮人及執事去到體，該產品是憤怒。 The deacon covers his shoulders with the great veil (see ÆR) and takes the diskos (paten) with the bread; the thurible hangs from his hand; the celebrant follows with the chalice.執事覆蓋了他的肩膀上，與偉大的面紗（見ær ） ，並採取了diskos （專利） ，與麵包; thurible掛出了他的手;如下監禮與chalice 。 Acolytes go in front and form a solemn procession.追隨者到門前，形成一個莊嚴的遊行。 Meanwhile the choir sings the Cherubic Hymn (Cheroubikos hymnos): "Let us, who mystically represent the Cherubim, and who sing to the Life-giving Trinity the thrice holy hymn, put away all earthly cares so as to receive the King of all things [here the procession comes out through the north door] escorted by the army of angels. Alleluia, alleluia, alleluia."此外，合唱團唱戲cherubic聖歌（ cheroubikos hymnos ）說： "讓我們，他們所代表的超自然基路伯，是誰在唱歌，以生命賦予三一三次神聖的聖歌，把遠離世間的一切，關懷等，以得到國王的一切事物[這裡遊行出來，通過北門]陪同下，由軍隊的天使。哈里路亞，阿肋路亞" 。 The procession goes meanwhile all round the church and enters the sanctuary by the royal doors.遊行隊伍有雲，同時全方位教會和進入避難所皇家大門。 The Cherubic Hymn has a very elaborate and effective melody (Rebours, op. cit., 156-164) with almost endless pneums.該cherubic聖歌有一個非常詳細和有效的旋律（ rebours ，前引書， 156-164 ） ，與幾乎是無限的pneums 。 This ceremony, with its allusion to the entrance of the "King of all things" before the offerings are consecrated, is a curious instance of a dramatic representation that anticipates the real moment of the Consecration.這個儀式，其典故，以入口處的"國王的一切東西"之前的產品都是consecrated ，是一個奇怪的，例