The rite used by the Jacobite sect in Syria and by the Catholic Syrians is in its origin simply the old rite of Antioch in the Syriac language.禮樂用詹姆斯黨教派在敘利亞和由天主教敘利亞人，是在它的起源，只不過是舊成年禮安提在敘利亞文的語言。 Into this framework the Jacobites have fitted a great number of other Anaphoras, so that now their Liturgy has more variant forms than any other.到這個架構內， jacobites都裝有大量的其他anaphoras ，使現在，他們的禮儀中有更多的變異形式比任何其他。 The oldest form of the Antiochene Rite that we know is in Greek (see ANTIOCHENE LITURGY).最古老的形式對安提阿學派成年禮的，我們知道的是，在希臘（見安提阿學派禮儀中） 。 It was apparently composed in that language.這顯然是組成這個語文。 The many Greek terms that remain in the Syriac form show that this is derived from Greek.許多希臘條款仍然留在敘利亞文的形式顯示這是來自希臘文。 The version must have been made very early, evidently before the Monophysite schism, before the influence of Constantinople and Byzantine infiltrations had begun.該版本必須已非常早，顯然前monophysite裂，然後才影響君士坦丁堡和拜占庭滲透，由此拉開了帷幕。 No doubt as soon as Christian communities arose in the country parts of Syria the prayers which in the cities (Antioch, Jerusalem, etc.) were said in Greek, were, as a matter of course, translated into the peasants' language (Syriac) for their use.毫無疑問，盡快基督教社區發生在該國的部分敘利亞祈禱，其中，在城市（安提，耶路撒冷等） ，均表示，在希臘，人，是眾所周知的事，當然，轉化為農民的語言（敘利亞文）供其使用。 The "Peregrinatio Silviae" describes the services at Jerusalem as being Greek; but the lessons, first read in Greek, are then translated into Syriac propter populum. " peregrinatio silviae "描述了服務於耶路撒冷為希臘語，但教訓，先閱讀希臘文，然後將翻譯成敘利亞文propter populum 。 As long as all Western Syria was one communion, the country dioceses followed the rite of the patriarch at Antioch, only changing the language.只要所有西方敘利亞是一個共融，為國家教區遵循成年禮的老人家在安提，不但改變了語言。 Modifications adopted at Antioch in Greek were copied in Syriac by those who said their prayers in the national tongue.修改通過的安提名希臘人抄在敘利亞文，由那些說他們祈禱，在全國舌頭。 This point is important because the Syriac Liturgy (in its fundamental form) already contains all the changes brought to Antioch from Jerusalem.這一點很重要，因為敘利亞文禮儀中（在其基本形式） ，已經包含了所有的變化帶來的安提來自耶路撒冷。 It is not the older pure Antiochene Rite, but the later Rite of Jerusalem-Antioch.這不是老年人純安提阿學派成年禮，但後來成年禮耶路撒冷-安提。 "St. James", prays first not for the Church of Antioch, but "for the holy Sion, the mother of all churches" (Brightman, pp. 89-90). "聖雅各福群會" ，祈禱首先不是為了教會安提約，但"為聖錫永，母親的所有教堂" （布萊曼，第89-90段） 。 The fact that the Jacobites as well as the Orthodox have the Jerusalem-Antiochene Liturgy is the chief proof that this had supplanted the older Antiochene use before the schism of the fifth century.這一事實，即jacobites以及東正教有耶路撒冷安提阿學派禮儀中，是行政證明這supplanted老安提阿學派使用前裂的第五世紀。
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The oldest Jacobite Liturgy extant is the one ascribed (as in its Greek form) to St. James.最古老的詹姆士派禮儀中現存的是一個屬於（如在其希臘語形式） ，以聖雅各福群會。 It is in the dialect of Edessa.它是在方言的edessa 。 The pro-anaphoral part of this is the Ordo communis to which the other later Anaphoras are joined.親anaphoral的一部分，這是集體訴訟蹠草而其他後來anaphoras都加入了。 It is printed in Latin by Renaudot (II, 1-44) and in English by Brightman (pp. 69-110).這是印在拉丁語由勒諾多（二1-44 ） ，並在英語，由布萊曼（第69-110 ） 。 This follows the Greek St. James (see ANTIOCHENE LITURGY) with these differences.這是繼希臘的聖雅各福群會（見安提阿學派禮儀中） ，這些分歧。 All the vesting prayer and preparation of the offering (Proskomide) are considerably expanded, and the prayers differ.全部轉歸祈禱，並準備發售（ proskomide ）是大大擴大，並祈禱不同。 This part of the Liturgy is most subject to modification; it began as private prayer only.這部分的禮儀中，最受到改裝，它開始作為私人祈禱而已。 The Monogenes comes later; the litany before the lessons is missing; the incensing is expanded into a more elaborate rite.該monogenes為準;一長串之前教訓就是失踪; incensing是擴大成為一個更詳盡的成年禮。 The Trisagion comes after the lessons from the Old Testament; it contains the addition: "who wast crucified for us".詩歌後，其教訓是舊約，它包含了另外： "誰廢釘在十字架上為我們" 。 This is the most famous characteristic of the Jacobite Rite.這是最有名的特點詹姆斯黨成年禮。 The clause was added by Peter the Dyer (Fullo), Monophysite Patriarch of Antioch (d. 488), was believed to imply Monophysism and caused much controversy during these times, eventually becoming a kind of watchword to the Jacobites (see Zacharias Rhetor, "Hist. eccl.", PG 85, 1165).該條款補充說，由彼得大帝代爾（ fullo ） ， monophysite牧安提（四488 ） ，被認為是暗示monophysism引起很大爭議，在這些時候，終於成為一種口號，向jacobites （見撒迦利亞rhetor " 250 。 eccl " ，編號85 ， 1165 ） 。 The litany between the lessons is represented by the word Kurillison said thrice.該紙之間的教訓就是派這個詞kurillison說三次。 There is no chant at the Great Entrance (a Byzantine addition in the Greek Rite).有沒有呼喊聲，在大門口（一拜占庭此外，在希臘的成年禮） 。 The long Offertory prayers of the Greek Rite do not occur.長期offertory祈禱的希臘語成年禮的情況不會出現。 The Epiklesis and Intercession are much the same as in Greek.該epiklesis和干涉得多一樣，在希臘文。 The Lord's Prayer follows the Fraction.主禱文如下組分。 At the Communion-litany the answer is Halleluiah instead of Kyrie eleison.在共融-一長串答案是halleluiah不是kyrie eleison 。
In this Syriac Liturgy many Greek forms remain: Stomen kalos, Kurillison, Sophia, Proschomen, etc. Renaudot gives also a second form of the Ordo communis (II, 12-28) with many variants.在這敘利亞文禮儀中的許多希臘形式存在： stomen的Kalos ， kurillison ，索菲亞， proschomen等勒諾多讓，也第二種形式的集體訴訟蹠草（二， 12月28日）與許多變種。 To the Ordo communis the Jacobites have added a very great number of alternative Anaphoras, many of which have not been published.該集體訴訟蹠草的jacobites增添了非常大的數目，替代anaphoras ，其中很多是尚未公佈。 These Anaphoras are ascribed to all manner of people; they were composed at very different periods.這些anaphoras是認定的各種形式的人，他們組成以非常不同的歷史時期。 One explanation of their attribution to various saints is that they were originally used on their feasts.一，解釋它們的歸屬問題，以各種聖人的是，他們原本是用在自己的節日。
Renaudot translated and published thirty-nine of these.勒諾多，翻譯出版了39的了。 After that, the Liturgy of St. of St. James follows (in his work) a shortened form of the same.此後，禮儀聖的聖雅各福群會如下（他的工作）縮短了形式相同的。 This is the one commonly used today.這是一個常用的今天。 Then:那麼：
Xystus, which is placed first in the Maronite books; of St. Peter; another of St. Peter; of St. John; of the Twelve Apostles; of St. Mark; of St. Clement of Rome; of St. Dionysius; of St. Ignatius; of St. Julius of Rome; of St. Eustathius; of St. John Chrysostom; of St. Chrysostom (from Chaldaean sources); of St. Maruta; of St. Cyril; of Dioscor; of Philoxenus of Hierapolis; a second Liturgy also ascribed to him; of Serverus of Antioch; of James Baradæus; of Mathew the Shepherd; of St. James of Botnan and Serug; of James of Edessa, the Interpreter; of Thomas of Heraclea; of Moses bar Kephas; of Philoxenus of Bagdad; of the Doctors, arranged by John the Great, Patriarch; of John of Basora; of Michael of Antioch; of Dionysius Bar-Salibhi; of Gregory Bar-Hebraeus; of St. John the Patriarch, called Acoemetus (Akoimetos); of St. Dioscor of Kardu; John, Patriarch of Antioch; of Ignatius of Antioch (Joseph Ibn Wahib); of St. Basil (another version, by Masius). xystus ，這是擺在第一馬洛尼書籍;的聖彼得大教堂;另一個的聖彼得大教堂;聖約翰;的十二使徒;的聖馬克;聖克萊門特的羅馬聖狄奧尼修斯;聖依納爵;聖戲劇的羅馬聖歐斯塔修斯;聖約翰金口;聖金口（從chaldaean來源） ;聖maruta ;聖西里爾; dioscor ; philoxenus的hierapolis ;第二個禮拜儀式，也歸功於他; serverus安提;詹姆斯baradæus ;馬修牧羊人;的聖雅各福群會的botnan和serug ;詹姆斯的edessa ，口譯;托馬斯的heraclea ;摩西酒吧kephas ; philoxenus的巴格達;的醫生，安排在約翰的偉大，牧首;約翰的basora ;邁克爾安提;狄奧尼修斯的酒吧- salibhi ;格雷戈里酒吧- hebraeus ;聖約翰主教，所謂acoemetus （ akoimetos ） ;聖dioscor的kardu ;約翰，牧安提;伊格安提（約瑟夫伊本wahib ） ;聖羅勒（另一版本中，馬修斯） 。
Brightman (pp. lviii-lix) mentions sixty-four Liturgies as known, at least by name.布萊曼（第lviii - LIX ）號提到， 64 liturgies如眾所知，至少名字。 Notes of this bewildring number of Anaphoras will be found after each in Renaudot.註釋本bewildring人數anaphoras會被發現後，每次在勒諾多。 In most cases all he can say is that he knows nothing of the real author; often the names affixed are otherwise unknown.在大多數情況下，他可以說的是，他知道沒有了真正的作者很多都是名字貼在其他方面是未知之數。 Many Anaphoras are obviously quite late, inflated with long prayers and rhetorical, expressions, many contain Monophysite ideas, some are insufficient at the consecration so as to be invalid.許多anaphoras顯然已經很晚了，膨脹與長期的祈禱與修辭，表達方式，許多含有monophysite ，有些設想是不夠的，在consecration從而為無效票。 Baumstark (Die Messe im Morgenland, 44-46) thinks the Anaphora of St. Ignatius most important, as containing parts of the old pure Antiochene Rite. baumstark （模具展覽的IM morgenland ， 44-46 ）認為照應聖伊格最重要的，因為含有部分舊純安提阿學派成年禮。 He considers that many attributions to later Jacobite authors may be correct, that the Liturgy of Ignatius of Antioch (Joseph Ibn Wahib; d. 1304) is the latest.他認為，許多屬性，以後來詹姆士派作家可能是正確的，即禮儀的主教和安提（約瑟夫伊本wahib ;第1304四） ，就是一個最新的。 Most of these Anaphoras have now fallen into disuse.大部分這些anaphoras現在已經陷入名存實亡。 The Jacobite celebrant generally uses the shortened form of St. James.詹姆斯黨舉行紀念普遍採用縮短形式的聖雅各福群會。 There is an Armenian version (shortened) of the Syriac St. James.有一個亞美尼亞語版（縮短）的敘利亞文聖雅各福群會。 The Liturgy is said in Syriac with (since the fifteenth century) many Arabic substitutions in the lessons and proanaphoral prayers.禮儀中，是說，在敘利亞文同（自十五世紀）許多阿拉伯語替換的教訓和proanaphoral祈禱。 The Lectionary and Diaconicum have not been published and are badly known.該lectionary和diaconicum尚未發表，並受到嚴重眾所周知的。 The vestments correspond almost exactly to those of the Orthodox, except that the bishop wears a latinized mitre.該總有一套幾乎完全符合那些正統，除了主教戴latinized冠。 The Calendar has few feasts.日曆已經數的盛宴。 It follows in its main lines the older of Antioch, observed also by the Nestorians, which is the basis of the Byzantine Calendar.因此，在其主要線路老一輩安提，觀察，也由nestorians ，這是根據拜占庭日曆。 Feasts are divided into three classes of dignity.席間分為三個類別的尊嚴。 Wednesday and Friday are fast-days.週三和週五都是快餐天。 The Divine Office consists of Vespers, Compline, Nocturns, Lauds, Terce, Sext, and None, or rather of hours that correspond to these among Latins.神明廳組成的晚禱， compline ， nocturns ，讚美，泰爾塞， sext ，缺一，或者更確切地說，在數小時內即對應於這些之間的拉丁人。 Vespers always belongs to the following day.晚禱永遠屬於翌日。 The great part of this consists of long poems composed for the purpose, like the Byzantine odes.偉大的一部分，這個委員會是長詩組成為目的，像拜占庭頌歌。 Baptism is performed by immersion; the priest confirms at once with chrism blessed by the patriarch.洗禮，是由浸泡;神父證實，在一次與chrism祝福老人家。 Confession is not much used; it has fallen into the same decay as in most Eastern Churches.自白是沒有多大用的，它已被納入同一衰減，因為在大多數東歐教會。 Communion is administered under both kinds; the sick are anointed with oil blessed by a priest -- the ideal is to have seven priests to administer it.共融是管理下的兩種;有病是不信任與石油有福了，由一名牧師-理想的是有七個祭司來管理它。 The orders are bishop, priest, deacon, subdeacon, lector, and singer.訂單主教，司鐸，執事， subdeacon ，讀者，和歌手。 There are many chorepiscopi, not ordained bishop.有很多chorepiscopi ，沒有主教祝聖。 It will be seen, then, that one little Jacobite Church has followed much the same line of development in its rites as its powerful Orthodox neighbour.這可以看出，當時，那一個小詹姆士派教堂有許多遵循同一路線發展，其儀軌，因為其強大的正統的鄰居。
The Syrian Catholics use the same rite as the Jacobites.敘利亞天主教會使用相同的成年禮作為jacobites 。 But (as is the case with most Eastern Rite Catholic Churches) it is better organized with them.但是， （即是如此，與最東部成年禮的天主教教堂） ，這是更好地組織他們的。 There is not much that can be called Romanizing in their books; but they have the advantage of well-arranged, well-edited, and well-printed books.有沒有多少可以稱為romanizing在他們的書籍，但他們有先發優勢，良好的安排，以及編輯器，以及印刷的書籍。 All the great students of the West-Syrian Rite (the Assemani, Renaudot, etc.) have been Catholic.所有偉大的學生西-敘利亞成年禮（ assemani ，勒諾多等） ，已天主教。 Their knowledge and the higher Western standard of scholarship in general are advantages of which the Syrian Catholics rather than the Jacobites profit.他們的知識和較高的西方標準的獎學金，一般都是優勢，其中敘利亞天主教徒，而不是jacobites利潤。 Of the manifold Syrian Anaphoras the Catholics use seven only -- those of St. James, St.John, St. Peter, St. Chrysostom, St. Xystus, St. Mathew, and St. Basil.該流形敘利亞anaphoras天主教徒，可使用7只-那些聖雅各福群會， s t.john，聖彼得大教堂，聖金口，聖x ystus，聖馬修，和聖羅勒。 That of St. Xystus is attached to the Ordo communis in their official book; that of St. John is said on the chief feasts.這聖xystus是隸屬該集體訴訟蹠草，在其官方預訂;聖約翰說，就行政的盛宴。 The lessons only are in Arabic.教訓不僅是阿拉伯文。 It was inevitable that the Syrian Liturgies, coming from Monophysite sources, should be examined at Rome before they are allowed to Syrian Catholics.這是無可避免的敘利亞liturgies ，來自monophysite來源，應研究在羅馬，然後才讓他們到敘利亞的天主教徒。 But the revisers made very few changes.但審校很少變化。 Out of the mass of Anaphoras they chose the oldest and purest, leaving out the long series of later ones that were unorthodox, or even invalid.走出地下的anaphoras他們選擇了最古老和最純潔的，留下了長長的一系列後來說是另類，甚至無效。 In the seven kept for Syrian Catholic use what alterations have been made chiefly the omission of redundant prayers, simplication of confused parts in which the Diaconicum and the Euchologion had become mixed together.在這七個保存敘利亞天主教使用什麼改動已取得主要是省略重複的祈禱，簡化混淆的部分，其中diaconicum和euchologion已成為混在一起。 The only important correction is the omission of the fatal clause: "Who was crucified for us" in the Trisagion.唯一重要的是改正遺漏致命的條文： "誰被釘在十字架上為我們" ，在詩歌。 There is no suspicion of modifying in the direction of the Roman Rite.有沒有猜疑的，在修改的方向羅馬成年禮。 The other books of the Catholics -- the Diaconicum, officebook, and ritual -- are edited at Rome, Beirut, and the Patriarchal press Sharfé; they are considerably the most accessible, the best-arranged books in which to study this rite.其他書籍的天主教徒-d iaconicum， o fficebook，禮儀-編輯在羅馬，貝魯特，並宗法新聞sh arfé，他們是相當大的最方便，最好的安排，書籍，其中以研究這一儀式。
The West-Syrian Rite has also been used at intervals by sections of the (schismatical) Malabar Church.西敘成年禮也被用作間隔由路段（ schismatical ）馬拉巴爾教堂。 Namely, as the Malabar Christians at various times made approaches to the Jacobite Patriarch or received bishops from him, so did they at such times use his Liturgy.即，作為馬拉巴爾基督徒在不同時期制定辦法，以詹姆斯黨元老或收到主教從他的，所以他們在這種時候用他的禱告儀式中。 Most of Malabar has now returned to the Nestorian communion; but there are still Jacobite communities using this rite among them.大部分馬拉巴爾現在已回歸到景教共融，但仍然存在著詹姆士派社區使用這種成年禮他們中間。
The Maronite Rite is merely a Romanized adaptation of that of the West Syrians.馬洛尼成年禮只不過是羅馬拼音適應的，即西方敘利亞人。
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 Father Mathew Alakulam The Catholic Encyclopedia, Volume XIV.在記憶的父親馬修alakulam天主教百科全書，體積十四。 Published 1912. 1912年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, July 1, 1912. nihil obstat ， 1912年7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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