The Rite of Jerusalem is that of Antioch.這項成年禮的耶路撒冷是安提。 That is to say, the Liturgy that became famous as the use of the patriarchical church of Antioch, that through the influence of that Church spread throughout Syria and Asia Minor, and was the starting point of the development of the Byzantine rite, is itself originally the local liturgy, not of Antioch, but of Jerusalem.這就是說，禮儀中表示，成為國際知名由於使用了patriarchical教會安提，即通過影響該教堂遍布敘利亞和小亞細亞，是起點的發展，拜占庭成年禮，是本身原來當地禮儀中，而不是安提，但耶路撒冷。 It is no other than the famous liturgy of St. James.這是沒有其他較著名的禮儀中的聖雅各福群會。 That it was actually composed by St. James the Less, as first Bishop of Jerusalem, is not now believed by any one; but two forms in it show that it was originally used as local rite of the city of Jerusalem.它實際上是由聖雅各福群會越少，因為第一主教在耶路撒冷，是不是現在相信，任何一個，但有兩種形式，在它表明，它本來是用來作為地方成年禮的耶路撒冷城。 There is a reference to the Cross among the prayers for catechumens--"Lift up the horn of the Christians by the power of the venerable and life-giving cross"--that is always supposed to be a reference to St. Helena's invention of the True Cross at Jerusalem in the early fourth century.有一個參考，以兩岸之間的禱告，為慕道者-"解除了非洲之角的基督徒由電力的老先生，並賦予生命的十字架" -這是永遠要被提及聖赫勒拿島的發明真正跨在耶路撒冷，在早期的第四世紀。 If so, this would also give an approximate date, at any rate for that prayer.如果是的話，這也將給予一個大概日期，在任何速率為這個祈禱。 A much clearer local allusion is in the Intercession, after the Epiklesis: "We offer to thee, O Lord, for thy holy places which thou hast glorified by the divine appearance of thy Christ and by the coming of thy Holy Spirit" (these are the various sanctuaries of Palestine) "especially for holy and glorious Sion, mother of all Churches" (Sion, in Christian language, is always the local Church of Jerusalem. See JERUSALEM.) "and for thy holy Catholic and Apostolic Church throughout the whole world" (kata pasan ten oikoumenen, which always may mean, "throughout the whole Empire").更清晰的地方典故，是在干涉後， epiklesis ： "我們為你獻上了，主啊，為你神聖的地方，祢歌頌由神聖的外觀祢基督和未來的你的聖靈" （這是各聖地的巴勒斯坦） " ，特別是對於神聖和光榮的錫永，母親的所有教堂" （錫永，在基督教的語言，一直是當地教堂的耶路撒冷。見耶路撒冷） " ，並為你神聖的天主教和使徒教會在整個世界" （字pasan 10 oikoumenen ，它總是可能意味著， "在整個帝國" ） 。 This reference, then, the only one to any local Church in the whole liturgy -- the fact that the Intercession, in which they pray for every kind of person and cause, begins with a prayer for the Church of Jerusalem, is a sure index of the place of origin.這一提法，那麼，只有一到任何地方教會在整個教會禮儀-事實，那就是干涉，他們在祈禱，為每一個什麼樣的人及原因，首先是禱告，為教會在耶路撒冷，是一個穩妥指數的產地來源。
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We have, then, certain evidence that our St. James's Liturgy is the original local rite of Jerusalem.我們有，那麼，某些證據表明，我們的聖雅各福群會的禮儀中是原來的地方成年禮的耶路撒冷。 A further question as to its origin leads to that of its relation to the famous liturgy in the eighth book of the Apostolic Constitutions.另一個問題，它的原產地，導致該國的關係，以著名的禮儀中，在第八冊使徒憲法。 That the two are related is obvious.這兩者是相關的是顯而易見的。 (The question is discussed in ANTIOCHENE LITURGY.) It seems also obvious that the Apostolic Constitution rite is the older; St. James must be considered a later, enlarged, and expanded form of it. （問題是討論在安提阿學派禮儀中） ，似乎也很明顯，使徒憲法成年禮是老年人;聖雅各福群會必須被視為後來，放大，並擴大形成的。 But the liturgy of the Apostolic Constitutions is not Palestinan, but Antiochene.但禮儀中的使徒憲法是不是palestinan ，但安提阿學派。 The compiler was an Antiochene Syrian; he describes the rite he knew in the north, at Antioch.編譯器是一個安提阿學派敘利亞;他形容成年禮，他知道在北方，在安提。 (This, too, is shown in the same article.) The St. James's Rite, then, is an a adaptation of the other (not necessarily of the very one we have in the Apostolic Constitutions, but of the old Syrian rite, of which the Apostolic Constitutions give us one version) made for local use at Jerusalem. （這也證明了在同一篇文章中） ，聖雅各福群會的成年禮，那麼，是一個A適應的其他（不一定很之一，我們在使徒憲法的，而是由舊敘利亞成年禮，其中使徒憲法給我們一個版本）供本地使用，在耶路撒冷。 Then it spread throughout the patriarcate.那麼，它散佈在整個patriarcate 。 It must always be remembered that, till the Council of Ephesus (431), Jerusalem belonged to the Patriarchate of Antioch.它必須永遠記住，到會的以弗所（ 431 ） ，耶路撒冷屬於牧首安提。 So this liturgy came to Antioch and there displaced the older rite of the Apostolic Constitutions.所以這禮拜儀式來到安提有流離失所老成年禮的使徒憲法。 Adopted unchanged at Antioch (the local allusion to "holy and glorious Sion" was left unaltered), it imposed itself with new authority as the use of the patriarchical Church.通過不變安提（當地的典故，以"神聖而光榮錫永"留下沒有變更） ，它本身施加了新的管理局，作為使用該patriarchical教堂。 The earliest notices of an Antiochene Rite that we possess show that it is this one of St. James.最早通知書的一個安提阿學派禮說，我們所擁有的表明，這是一本聖雅各福群會。 There is no external evidence that the Apostolic Constitution rite was ever used anywhere; it is only from the work itself that we deduce that it is Syrian and Antiochene.有沒有外界的證據表明，使徒憲法成年禮，是以往任何時候都隨處使用，它是只從工作本身，我們推斷，這是敘利亞和安提阿學派。 Under its new name of Liturgy of Antioch, St. James's Rite was used throughout Syria, Palestine, and Asia Minor.根據其新的名字禮儀中的安提，聖雅各福群會的成年禮，用整個敘利亞，巴勒斯坦和小亞細亞。 When Jerusalem became a patriarchate it kept the same use.當耶路撒冷成為牧，它保持了相同的用途。
The Liturgy of St. James exists in Greek and Syriac.禮儀中的聖雅各福群會存在於希臘文和敘利亞文。 It was probably at first used indifferently in either language, in Greek in the Hellenized cities, in Syriac in the country.它可能是在第一次使用的漠然，無論語言，在希臘語中hellenized城市，在敘利亞文，在該國。 Of the relation of these two versions we can say with certainty that the present Greek form is the older.的關係，這兩個版本，我們可以肯定地說，目前希臘的形式，是老年人。 The existing Syriac liturgy is a translation from the Greek.現有的敘利亞文禮儀中是中文翻譯，從希臘文。 There is good reason to suppose that at Jerusalem, as everywhere else, the primitive liturgical language was Greek.有很好的理由認為，在耶路撒冷，到處都一樣，原始的禮儀語言是希臘語。 The schismatical Monophysite Churches formed in the fifth and sixth centuries in Syria kept St. James's Rite in Syriac.該schismatical monophysite教堂組成，在第五和第六世紀中，敘利亞一直聖雅各福群會的成年禮在敘利亞文。 The Orthodox used it in Greek till it was supplanted by the daughter-rite of Constantinople about the twelfth century.東正教會利用它在希臘語，直至把它是supplanted由女兒成年禮君士坦丁堡約12世紀。 At present the old Rite of Jerusalem is used, in Syriac, by the Jacobites and Uniat Syrians, also in a modified form in Syriac by the Maronites.目前舊成年禮的耶路撒冷是用，在敘利亞文，由jacobites和uniat敘利亞人，同時在修訂的形式在敘利亞文，由馬龍派教徒。 The Greek version has been restored among the Orthodox at Jerusalem for one day in the year -- 31 December.希臘版已恢復當中，東正教在耶路撒冷為一天，在今年-1 2月3 1日。
Publication information Written by Adrian Fortescue.出版信息寫的阿德里安Fortescue的。 Transcribed by Joseph P. Thomas.轉錄由約瑟夫體育托馬斯。 In memory of Fr.在記憶的神父。 Thomas Thottumkal The Catholic Encyclopedia, Volume VIII.托馬斯thottumkal天主教百科全書，音量八。 Published 1910. 1910年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, STD, Censor.人頭馬lafort ，性病，檢查員。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +約翰farley樞機主教，大主教紐約
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