(Also BYZANTINE RITE.) （也拜占庭成年礼） 。
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.该liturgies ，神办公室，形式为管理圣礼和各种祝福， sacramentals ，驱魔仪式，该教堂的君士坦丁堡，也就是现在，经过罗马成年礼的，目前最广为传播，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.同一个微不足道的例外情况-礼仪中的圣雅各福群会，是用一年一次，在耶路撒冷和z akynthos（ z acynthus） -这是完全遵循所有东正教教堂，由m e lkites（m e lchites）在叙利亚和埃及，u n iats在巴尔干半岛和意大利-希腊人在卡拉布里亚，普利亚，西西里岛，和科西嘉岛。 So that more than a hundred millions of Christians perform their devotions according to the Rite of Constantinople.所以说，一百多以百万计的基督徒履行自己的爱心，根据这个成年礼的君士坦丁堡。
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This is not one of the original parent-rites.这不是其中一个原家长仪式。 It is derived from that of Antioch.这是来自这安提。 Even apart from the external evidence a comparison of the two liturgies will show that Constantinople follows Antioch in the disposition of the parts.甚至除了从外部证据，两者相比较， liturgies将表明君士坦丁堡如下安提在处置该部分。 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.有两个原东部类型的礼仪中：亚历山大，在这伟大的干涉，在先consecration ，以及安提，其中如下后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 （圣罗勒和圣约翰金口）如下正是为了安提。 A number of other parallels make the fact of this derivation clear from internal evidence, as it is from external witness.其他一些相似之处，使事实上这个推导清晰，从内部证据，因为它是来自外部的证人。 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.传统的教会君士坦丁堡赋予历史最悠久的两个liturgies圣罗勒伟大（四379 ） ，大都会的cæsarea在Cappadocia的。 This tradition is confirmed by contemporary evidence.这个传统是证实了当代证据。 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，圣罗勒提出了改革的礼仪中的他的教会，并说拜占庭所谓服务后，他代表了他的改革礼仪中，在其行政部分，它虽然经历了进一步修改，因为他的时间。 St. Basil himself speaks on several occasions of the changes he made in the services of Cæsarea.圣罗勒自己讲几次的变化，他在服务的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).他写信给牧师的新cæsarea在桥抱怨反对自己帐户的新途径唱圣歌介绍了他的权威（ ep. basilii ， cvii ， patr 。克，三十二， 763页） 。 St. Gregory of Nazianzos (Nazianzen, d. 390) says that Basil had reformed the order of prayers (euchon diataxis -- Orat. xx, PG, XXXV, 761).圣格雷戈里的nazianzos （ nazianzen ，四390 ）表示，罗勒进行改革的顺序祈祷（ euchon diataxis -o rat。 X X条，编号，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 （死于长395 ）相比，他的弟弟罗勒塞缪尔因为他"仔细安排的形式服务" （ hierourgia ，在laudem神父BAS的，编号，四十六， 808页） 。 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).普罗基奥斯（ proclus ）君士坦丁堡（四446 ）写道： "当大罗勒… … 。看见粗心大意和拒腐防变的男子，他们担心的长度礼仪-不是因为如果他认为它太长时间-他缩短其表格等，以消除厌学的神职人员和助手" （德traditione divinæ missæ ，编号，四十五， 849页） 。
The first question that presents itself is: What rite was it that Basil modified and shortened?第一个问题提出了自己的是：什么成年礼的那个罗勒改良和缩短？ Certainly it was that used at Cæsarea before his time.当然，它是用来在cæsarea在他的时代之前。 And this was a local form of the great Antiochene use, doubtless with many local variations and additions.这是一个地方的形式伟大安提阿学派使用，无疑有许多地方变化和增补。 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.认为原来的成年礼这站时，主管这条线的发展是安提证明，从处置本礼仪中，圣罗勒，这是我们已经提到，从一个事实，即以前的崛起牧首对君士坦丁堡，安提是主管亚洲教会未成年人，以及作为叙利亚（并经常在东方宗法见给予规范，礼仪事项，然后再逐渐修改其suffragan基督教协进会） ;最后由缺席任何其他来源的指示。 At the head of all Eastern rites stand the uses of Antioch and Alexandria.在头部的所有东方礼仪立场用途安提和亚历山大。 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.较轻的，后来教会不发明一种全新的服务，为自己的，但其形式的实践模式之一，这两项。 Syria, Palestine, and Asia Minor in liturgical matters derive from Antioch, just as Egypt, Abyssinia, and Nubia do from Alexandria.叙利亚，巴勒斯坦和小亚细亚，在礼仪事项来自安提，正如埃及，阿比西尼亚，努比亚做的，由亚历山大。 The two Antiochene liturgies now extant are;两个安提阿学派liturgies现在尚存;
(1) that of the Eighth Book of the Apostolic Constitutions and （ 1 ）的第八本书的使徒宪法和
(2) parallel to it in every way, the Greek Liturgy of St. James (see ANTIOCHENE LITURGY). （ 2 ）平行的，它以各种方式，希腊礼仪中的圣雅各福群会（见安提阿学派礼仪中） 。
These are the starting-points of the development we can follow.这些都是为出发点的发展，我们可以遵循。 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，并非是要假定圣罗勒曾在他面前的这两个服务，因为他们现在的立场，当他提出更改的问题。 In the first place, his source is rather the Liturgy of St. James than that of the Apostolic Constitutions.摆在首位，其来源是相当礼仪中的圣雅各福群会比的使徒宪法。 There are parallels to both in the Basilian Rite; but the likeness is much greater to that of St. James.有平行的，无论是在basilian成年礼，但相似性要大得多，以表示对圣雅各福群会。 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.从一开始的圣体祈祷（真的很dignum等justum预测，我们的序言） ，以解雇，罗勒的秩序，是几乎一模一样的是詹姆斯。 But the now extant Liturgy of St. James (in Brightman, "Liturgies Eastern and Western", 31-68) has itself been considerably modified in later years.但现在现存礼仪中的圣雅各福群会（布莱曼， " liturgies东部和西部" ， 31-68 ）本身已得到了很大改进，在多年后。 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（礼仪中的慕道者和offertory ）肯定是不迟的时候，圣罗勒。 In any case, then, we must go back to the original Antiochene Rite as the source.在任何情况下，然后，我们必须返回原安提阿学派成年礼作为源。 But neither was this the immediate origin of the reform.但两者都不是，这眼前的原产地的改革。 It must be remembered that all living rites are subject to gradual modification through use.但我们必须记得，所有生活礼仪都受到渐进式的改造，通过使用。 The outline and frame remain; into this frame new prayers are fitted.大纲和帧留;纳入这一框架内新的祈祷配备。 As a general rule liturgies keep the disposition of their parts, but tend to change the text of the prayers.作为一般规则liturgies保持处置及其零部件，但倾向于改变文本的祈祷者。 St. Basil took as the basis of his reform the use of Cæsarea in the fourth century.圣罗勒了，因为根据他的改革使用cæsarea在第四世纪。 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.我们有理由相信，那些使用，同时保留必要的秩序原安提阿学派的服务，已大大改进各种零部件，特别是实际的祈祷。 We have seen, for instance, that Basil shortened the Liturgy.我们已经看到，例如，罗勒缩短礼仪。 But the service that bears his name is not at all shorter than the present one of St. James.但服务以他的名字命名，是不是这回事少于本一的圣雅各福群会。 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).我们可以，那么，如果由他的时候礼仪中的cæsarea已大大加长额外祈祷（这是各国共同发展的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.当我们说，那么，这成年礼的君士坦丁堡说，以他的名字命名，是礼仪中的圣雅各福群会修改的圣罗勒，它必须明白的是，罗勒，而是行政转折点，其发展比的唯一作者这项改变。 It had already passed through a period of development before his time, and it has developed further since.它已经历了一个发展时期，在他的时代之前，它已经开发出进一步至今。 Nevertheless, St. Basil and his reform of the rite of his own city are the starting-point of the special use of Constantinople.不过，圣罗勒和他的改革的成年礼他自己的城市是出发点的专项用于君士坦丁堡。
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.比较本礼仪中，圣罗勒与早前的典故表明，在其行政部分，它是真正的服务组成，由他来决定。 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).彼得执事，他们被送往由scythian僧人教宗hormisdas保卫一个著名的公式，他们制定了（ "其中的三一被钉在十字架上" ） ，对今年512 ，这样写道： "有福罗勒，主教cæsarea ，说：在祈祷的神圣的祭坛，这是用了将近整个东：给哦，上帝，强度和保护;做出不良好的，我们祈祷，保留好的，在他们的美德;にcanst做的一切事情，而且没有人能够经受住祢;あ多斯特救谁祢，没有人可以阻碍你的意志" （的Petri diac 。许可证。专案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).这是一个汇编三种文本在basilian礼仪中：保持良好的，在他们的美德;做出坏良好的权柄怜悯（布莱曼，前引书，页333-334 ） ，字：让，主啊，实力和保护来多次在开始祈祷，以及最后的话是鼓掌通过，由合唱团，或人在去年底的几个（勒诺多，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).生命的圣罗勒归功于amphilochios公司（ PG ，第29届， 301 ， 302 ）报价为组成，由他开始引进-祈祷，并表示，在该高程正是因为它们在现有的礼拜仪式（布莱曼， 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 . . .".第二届理事会nicæa （ 787 ）说： "由于所有的祭司圣礼仪中知道，罗勒表示，在祈祷的神圣照应：我们的态度与信心，以神圣的祭坛… … 。 " 。 The prayer is the one that follows the Anamnesis in St. Basil's Liturgy (Brightman, p. 329. Cf. Hardouin, IV, p. 371).祷告是一个遵循记忆在圣罗勒的礼拜仪式（布莱曼，页329 。比照hardouin ，四，页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.从这些和其他类似的迹象显示，我们的结论是礼仪中，圣罗勒在其现存最古老的形式，是大幅真实的，即，从一开始的照应到共融。 The Mass of the Catechumens and the Offertory prayers have developed since his death.群众的慕道者和offertory祈祷发达，因为他的死因。 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).圣格雷戈里nazianzen ，在描述圣人的著名遭遇蠹在cæsarea ，在372码，描述offertory作为一个简单的仪式，伴随着唱圣歌，由人，但没有一个发声offertory祈祷（ greg. naz ，或者，四十三， 52 ，编号，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).这是最古老的basilian礼仪中载于一份手稿的barberini图书馆大约一年800 （手稿，三， 55 ，重印布莱曼， 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.礼仪中，圣罗勒，现在用在东正教和melkite （或melchite ）教堂（ euchologion ，威尼斯， 1898年，页75-97 ;布莱曼， 400-411 ） ，是印刷后的圣金口，并不同于只在祈祷说，由牧师，主要是在照应，它已接获进一步不重要修改。 It is probable that even before the time of St. John Chrysostom the Liturgy of Basil was used at Constantinople.这是可能的，即使在当时的圣约翰金口礼仪中的罗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".我们已经看到，彼得执事提到这是"用了将近整个东" 。 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，圣罗勒，并提供实用方便的这短短的礼仪中，导致其通过许多教堂，在亚洲和叙利亚。 The "East" in Peter the Deacon's remark would probably mean the Roman Prefecture of the East (Præfectura Orientis) that included Thrace. "东"在彼得执事的言论，将可能意味着罗马县的东部（ 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，当圣格雷戈里的nazianzos来到君士坦丁堡来管理该教区（ 381 ） ，他发现，在使用有礼仪中，这是几乎一样的一个，他已经知道，在家里Cappadocia的。 His Sixth Oration (PG, XXXV, 721 sq.) was held in Cappadocia, his Thirty-eighth (PG, XXXVI, 311) at Constantinople.他的第六届咨讯公司（ PG ，第三十五卷， 721平方）举行Cappadocia的，其第三十八公司（ PG ，三十六， 311 ）于君士坦丁堡。 In both he refers to and quotes the Eucharistic prayer that his hearers know.无论他是指，并引述了圣体圣事的祷告，他的hearers知道。 A comparison of the two texts shows that the prayer is the same.两者相比较，文本显示，祷告是一样的。 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.这证明，在任何速率在其最重要的一环，礼仪中使用的资本是一个证明， Cappadocia的-即与圣罗勒用来作为基础，他的改革。 It would therefore be most natural that the reform too should in time be adopted at Constantinople.因此，它将是最自然不过的改革，也应在时间上予以通过君士坦丁堡。 But it would seem that before Chrysostom this Basilian Rite (according to the universal rule) had received further development and additions at Constantinople.但它似乎才金口这basilian成年礼（根据普遍规则） ，收到了进一步的发展和补充，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).曾有人建议，是最古老的景教礼仪中是原来的拜占庭礼仪，一说，圣金口发现，在使用时，他成为牧首（ probst ， "亮着万四。 jahrhts " ， 413 ） 。
The next epoch in the history of the Byzantine Rite is the reform of St. John Chrysostom (d. 407).下一个划时代的，在历史上的拜占庭成年礼是改革的圣约翰金口（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.他不仅进一步修改了成年礼的罗勒，但都留下他自己的改革礼仪中，以及未经basilian之一，作为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.圣约翰成为元老的君士坦丁堡，在397 ，他的统治延续到403 ，随后被流放，但回来后在同一年;被放逐再次在404 ，和死于流亡在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.传统，他的教会说，在这个时候，他的牧组成的，他从basilian礼仪中较短的形式，这是一个仍然在普遍使用在整个东正教。 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 ）上面引述继续说： "不久我们的父亲，约翰金口，热心为救世他的羊群作为一个牧羊人，要考虑到粗心大意的人的本质，彻底扎根了每一个凶残的异议，他因此，离开了很大一部分，并缩短了所有表格，以免任何人… … 。远离这个使徒和神学院"等，他会那么，有治疗圣罗勒的成年礼正是由于罗勒对待老年人成年礼cæsarea 。 There is no reason to doubt this tradition in the main issue.因此，没有任何理由怀疑这一传统在目前的主要问题。 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).比较礼仪中的金口与该罗勒将表明，它遵循同样的命令，并缩短在全文中的祷告;进一步的比较，其文字与众多的典故，向成年礼的圣体圣事在金口的颂歌会显示出最古老的形式，我们的礼仪同意大幅一个他形容（布莱曼， 530-534 ） 。 But it is also certain that the modern Liturgy of St. Chrysostom has received considerable modifications and additions since his time.但它也肯定地说，现代礼仪中，圣金口已获得了相当多的修改和补充，因为他的时间。 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.为了重建礼仪用他的，我们必须摒弃目前礼仪中的一切准备献（ proskomide ） ，祭祀的小和伟大的入口处，和信仰。 The service began with the bishop's greeting, "Peace to all", and the answer, "And with thy spirit."这项服务开始与辅理主教的祝福， "和平" ，并回答" ，你用你的精神" 。 The lessons followed from the Prophets and Apostles, and the deacon read the Gospel.教训之后，从先知和使徒，和执事读福音。 After the Gospel the bishop or a priest preached a homily, and the prayer over the catechumens was said.经过福音主教或神父鼓吹一讲道，并祈祷在慕道者说。
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.原来它已被随后进行了祷告penitents ，但nektarios （ 381-397 ）已取消的纪律公众忏悔，所以在圣金口的礼仪中的祈祷，这是排斥在外。 Then came a prayer for the faithful (baptized) and the dismissal of the catechumens.紧随其后的祷告，为信徒（洗礼）和革职的慕道者。 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).圣金口提到一个新的礼仪，为offertory ：合唱团的陪同下，主教，并形成了庄严的游行队伍，把面包和葡萄酒，从体，以走下神坛（ hom.三十六，在I肺心病，第六，编号， LXI的， 313 ） 。 Nevertheless the present ceremonies and the Cherubic Chant that accompany the Great Entrance are a later development (Brightman, op. cit., 530).不过目前的庆典及cherubic高唱伴随大门口是一个后来的发展（布莱曼，同前， 530页） 。 The Kiss of Peace apparently preceded the Offertory in Chrysostom's time (Brightman, op. cit., 522, Probst, op. cit., 208).这一吻的和平显然先于offertory在金口的时间（布莱曼，前引书， 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.圣体圣事的祷告开始，因为处处与对话： "就把你的心"等，祈祷，这是非常清楚的一个缩写形式，在basilian成年礼的，肯定是真实的圣金口。 It is apparently chiefly in reference to it that Proklos says that he has shortened the older rite.这显然主要是在提到它认为proklos说，他缩短了老年人的成年礼。 The Sanctus was sung by the people as now.该sanctus唱由人民现在一样。 The ceremonies performed by the deacon at the words of Institution are a later addition.仪式由执事在的话，机构是一个后来添加。 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认为原epiklesis圣金口结束改为"送你神圣的精神，对我们和对这些礼物蔓延摆在我们面前的" （布莱曼，同前， 386 ） ，并认为继续（特别是断开中断：上帝开恩可怜我这个罪人，现在插入到epiklesis ; maltzew ， "死liturgien "等，柏林， 1894年，第88 ）是一个后来此外（同前， 414 ） 。 The Intercession followed at once, beginning with a memory of the saints.该干涉，随后立即开始，以纪念这位圣人。 The prayer for the dead came before that for the living (ibid., 216-415).祷告，为死者来此之前，为生活（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.圣体祈祷结束与doxology哪些人回答了，阿门;然后主教向她们打招呼，与文字" ，任人摆布，我们伟大的上帝及救主耶稣基督与所有的你" （ tit. ，二， 13 ） ，而他们回答说： "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).主祷文之后，推出的短短纸，由执事，并随后由著名doxology ： "你的，是王国"等，这是截至加入到我们的父亲在食品法典委员会的新约圣经所用的圣。金口（参见磡。十九，在编号， 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.另贺（和平向所有） ，其答案介绍了该手册的行为，首先海拔后面加上"与神圣的东西，为圣所"等，打破了面包和共融下两种。 In Chrysostom's time it seems that people received either kind separately, drinking from the chalice.在金口的时候，似乎人们接受一种分开，饮用水从chalice 。 A short prayer of thanksgiving ended the Liturgy.一项简短的祈祷感恩节结束礼仪。 That is the rite as we see it in the saint's homilies (cf. Probst., op. cit., 156-202, 202-226).这是成年礼的，因为我们看到它在圣人的颂歌（参见probst ，前引书， 156-202 ， 202-226 ） 。 It is true that most of these homilies were preached at Antioch (387-397) before he went to Constantinople.这是事实，大部分这些颂歌被鼓吹在安提（ 387-397 ） ，然后他来到君士坦丁堡。 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.这似乎那么，礼仪圣金口是很大一部分认为他的时间，在安提，而且他还介绍了它在资本，当他成为元老。 We have seen from Peter the Deacon that St. Basil's Rite was used by "nearly the whole East".我们已经看到，从彼得大帝执事说，圣罗勒的成年礼是用"几乎整个东" 。 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，那么，没有任何困难，在假设说，它已渗透到安提并已删节有变成"礼仪中的金口" ，然后说，圣带来了这个缩写形式，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.正是这种金口礼仪中表示，逐渐成为共同的圣体圣事的服务君士坦丁堡，并扩散到整个东正教世界，因为这个城市已通过，成为越来越多的承认，头东基督教。 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).它并没有完全取代旧成年礼圣罗勒，但减少使用，以一个非常几天在今年它仍然是说（见下文，根据二） 。 Meanwhile the Liturgy of St. Chrysostom itself underwent further modification.与此同时礼仪中，圣金口本身经历了进一步的修改。 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，它现在尚存的是在同一手稿的barberini图书馆包含圣罗勒的礼拜仪式。 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.在这复杂的成年礼的proskomide尚未得到补充，但它已经得到补充，由于时间的圣谁的名义熊。 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.诗歌（神圣的上帝，神圣的强大，神圣的不朽，怜悯我们） ，在小入口，据说已被泄露给proklos的君士坦丁堡（ 434-47 ，圣约翰大坝，德正当Ortho的，三， 10 ） ;这或许可以给之日起直至其插入到礼仪。 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).该cherubikon伴随大门口，显然是补充，由Justin二（ 565-78 ，布莱曼，同前， 532 ） ，以及信仰随之而来的，就在他一开始的照应，也归功于他（ 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.自从barberini euchologion （第九届美分） 。编写该产品（ proskomide ）在科利登表（简称体） ，逐步发展成为复杂的成年礼，现在伴随着它。 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.布莱曼（同前， 539-552 ） ，赋予了一系列文件，从其中的演变，这成年礼最早可追溯到从第九至十六世纪。
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.这两个liturgies的君士坦丁堡时，旧的一个圣罗勒，现在说，就只过了几天，和后来简称之一圣金口是在共同使用。 There remains the third, the Liturgy of the Presanctified (ton proegiasmenon).还有第三个，也是礼仪中的presanctified （吨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).这项服务，即在拉丁语教堂，现在仅发生在上周五良好的，是在同一时间使用于aliturgical天借给到处（见aliturgical天duchesne ， origines ， 222 ， 238 ） 。 This is still the practice of the Eastern Churches.这仍然是实践的东部教会。 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."逾越纪事（见chronicon paschale ）今年645公司（ PG ， xcii ）提到presanctified礼仪中，第52届佳能的第二trullan会（ 692 ）的命令： "所有的日子快的四十天，除了周六及周日则和天圣annunciation ，礼仪中的presanctified应庆祝" 。 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.本质这个礼拜仪式很简单，就是在圣体已consecrated对前一个周日，并保留在帐幕（ artophorion ）根据两种，是断章取义和分发共融。 It is now always celebrated at the end of Vespers (hesperinos), which form its first part.现在是庆祝总是在去年底的晚祷（ hesperinos ）等，构成它的第一部分。 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.教训是阅读一切如常，并litanies宋;慕道者被解雇，然后，整个照应，自然被省略，共融，是鉴于;祝福和解雇跟进。 A great part of the rite is simply taken from the corresponding parts of St. Chrysostom's Liturgy.大部份的成年礼简直到了，从相应部分的圣金口的礼拜仪式。 The present form, then, is a comparatively late one that supposes the normal Liturgies of Constantinople.目前的形式，那么，是一个比较晚一个假设正常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).它被归于不同的人-圣雅各福群会，圣彼得大教堂，圣罗勒，圣g ermanos我君士坦丁堡（ 7 15-30） ，等等（布莱曼，前引书，页x ciii） 。 But in the service books it is now officially ascribed to St. Gregory Dialogos (Pope Gregory I).但在服务业方面的书籍，这是现在正式归因于圣格雷戈里dialogos （罗马教皇格雷戈里一） 。 It is impossible to say how this certainly mistaken ascription began.虽然我们无法预知如何，这肯定是错误的归属开始了。 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.在希腊神话中的是，当他apocrisiarius在君士坦丁堡（ 578 ） ，看到希腊人没有固定的仪式，为这共融的服务，他组成的这一个给他们。
The origin of the Divine Office and of the rites for sacraments and sacramentals in the Byzantine Church is more difficult to trace.起源的神圣办公室及有关仪轨，为圣礼和sacramentals在拜占庭式教堂是更加难以追查。 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.这里也有我们现在的结果，一个长期，渐进的发展和出发点，发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.但还没有名字，站出来明确地做那些圣罗勒和圣金口，在历史上的礼仪。 We may perhaps find the trace of a similar action on their part in the case of the Office.我们也许能找到微量一个类似的行动，他们在办公室的情况。 The new way of singing psalms introduced by St. Basil (Ep. cvii, see above) would in the first place affect the canonical Hours.新的方式唱圣歌介绍圣罗勒（ ep. cvii ，见上文） ，将在第一时间影响的典型小时。 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).这是地唱圣歌antiphonally ，即轮流由两个合唱团，这是我们习惯了，已经介绍了在安提约的时候，老人家莱昂蒂奥斯（ 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.我们找到其他的一个或两个典故，以各项改革礼俗之中的作品，圣金口，因此他的欲望的人，陪同丧唱圣歌（ hom.四，在欧洲议会。专案黑布尔，编号， 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).对于神圣的办公室，尤其是，它具有相同的一般原则，在东，西，从年纪很小时（见breviary ） 。 Essentially it consists in psalm-singing.基本上，它在诗篇歌唱。 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间观赏（ pannychis ，我们nocturns ） ;拂晓该orthros （赞美）被宋期间，有一天人们再次会见了出席第三届，第六届和第九届小时，在夕阳为hesperinos （晚祷） 。 Besides the psalms these Offices contained lessons from the Bible and collects.除了诗篇这些办事处载教训，从圣经和收集。 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).一特殊性的安提阿学派使用的是"凯莱在excelsis "宋在orthros （雅歌- athan ，德virg ，第二十条，编号， 28 ， 276 ） ;晚间圣歌，三聚磷酸钠ilaron ，还有宋在拜占庭成年礼在hesperinos和归因athenogenes （在第二。 ） ，是引用圣罗勒（德spir 。 sancto ， lxxiii ，编号，三十二， 205页） 。 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，朝圣者前往耶路撒冷，给人一个生动的描述，该办公室宋有根据安提约在四世纪[ "第silviæ （原文如此） peregrin "外，教育署。 Gamurrini, Rome, 1887]. gamurrini ，罗马， 1887年] 。 To this series of Hours two were added in the fourth century.此系列时30分，两名分别为补充，在第四世纪。 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.约翰cassian （ instit. ，三，四卷）描述了另外的总理，由僧人的巴勒斯坦，和圣罗勒指（ loc.引文） complin （ apodeipnon ）作为僧人傍晚祷告。 Prime and Complin, then, were originally private prayers said by monks in addition to the official Hours.总理和complin话，那么，原本是私人祈祷说，由僧人除了正式小时。 The Antiochene manner of keeping this Office was famous all over the East.该安提阿学派的方式，保存这个办事处是全国著名超过东部地区。 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).弗拉维安安提约387软化心theodosius （后义愤向雕像） ，使他的办事员，唱他为" 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).和圣约翰金口，一旦他来到君士坦丁堡，介绍方法的安提保持典型小时（ 16 ，第八条， 8条） 。 Eventually the eastern Office admits short services (mesoorai) between the day Hours, and between Vespers and Complin.最终东区办事处坦承短期服务（ mesoorai ）之间每天小时之间，以及晚祷和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.).这个框架的一些著名诗人都装有一个长期继承的大炮（ unmetrical圣歌） ;这些诗人圣romanos歌手（六美分） ，圣科斯马斯歌手（第八届美分） ，圣约翰大马士革（长780 ） ，圣西奥多的studion （四826 ）等，都是最有名的（见拜占庭文学，分题目四，教会等） 。 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).圣sabas （四532 ）和圣约翰大马士革最终安排了办公室，为全年看，虽然一样，礼仪中，它经历了进一步的发展，因为，直至把它收购了目前的形式（见下文） 。
II.二。 THE BYZANTINE RITE AT THE PRESENT TIME拜占庭成年礼在目前这个时间
The Rite of Constantinople now used throughout the Orthodox Church does not maintain any principle of uniformity in language.这项成年礼的君士坦丁堡现在用整个东正教教会并没有任何原则的统一语言。 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.在不同国家，同时祈祷和表格翻译（不重要变量）到什么是能得到较多或较少庸俗之舌。 As a matter of fact, however, it is only in Rumania that the liturgical language is the same as that of the people.如儿戏，但实际上，它只是在罗马尼亚语说，礼仪语言是一样的人。 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.希腊（从所有其他人都是翻译） ，是用来在君士坦丁堡，在马其顿（由patriarchists ） ，希腊，由希腊僧侣在巴勒斯坦和叙利亚，几乎所有的正统代表在埃及阿拉伯语中的部分叙利亚，巴勒斯坦，并通过少数教会在埃及;旧斯拉夫俄罗斯全国各地，在保加利亚，以及所有exarchists ，在czernagora ， servia ，以及由东正教在奥地利和匈牙利，罗马尼亚及由教会了该国。 These four are the principal languages.这四个是主要的语言。 Later Russian missions use Esthonian, Lettish, and German in the Baltic provinces, Finnish and Tatar in Finland and Siberia, Chinese, and Japanese.后来俄罗斯代表团成员使用和爱沙尼亚， lettish ，以及德国在波罗的海各省，芬兰和鞑靼在芬兰和西伯利亚，中国，日本。 (Brightman, op. cit., LXXXI-LXXXII). （布莱曼，前引书， 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.虽然礼仪已被翻译成英语（见hapgood ，同前在书目） ，中文翻译是从未使用过任何教会的希腊礼仪。 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.该uniats用希腊语在君士坦丁堡，在意大利，并部分在叙利亚和埃及，阿拉伯语，主要是在这些国家中，旧斯拉夫在斯拉夫土地，和罗马尼亚在罗马尼亚。 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，尽管这个伟大的语言的多样性，一般正统的门外汉，没有更多的了解，他的礼仪中，比，如果它在希腊语。 Old Slavonic and the semi-classical Arabic in which it is sung are dead languages.旧斯拉夫和半古典阿拉伯语中，它是宋是死的语言。
The Calendar日历
It is well known that the Orthodox still use the Julian Calendar (Old Style).这是人所共知的东正教仍采用朱利安日历（旧样式） 。 By this time (1908) they are thirteen days behind us.这个时候， （ 1908年） ，他们都是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".其礼仪的一年开始9月1日， "一开始的起诉，即是对新的一年" 。 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日开始的第一次，他们4个大斋戒， "快速基督的诞生" ，即持续到圣诞节（ 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).快速的复活节开始于周一之后第六周日在复活节之前，他们投弃权血肉肉后，第七届周日之前盛宴（我们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.快速的使徒们可从发生后的第二天，第一个周日之后五旬（其诸圣日）起至6月28日，快速的天主之母，从8月1日至8月14日。 Throughout this year fall a great number of feasts.全国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.伟大的周期是一样的，我们-圣诞节后，有一个记忆的天主之母1 2月2 6日，当时的圣士提反湾， 1 2月2 7日，复活节等，阿森松一天， w hitsunday跟进，因为我们的意见。 Many of the other feasts are the same as ours, though often with different names.但许多其他节日都是一样的，因为我们的，虽然经常与不同的名称。 They divide them into three categories, feasts of our Lord (heortai despotikai), of the Mother of God (theometrikai), and of the saints (ton hagion).他们分化他们分为三类，席间我们的主（ heortai despotikai ） ，天主之母（ theometrikai ）的文件和圣徒（吨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.他们指望的"圣地会议" （与圣西麦2月2日） ， annunciation （ 3月25日） ，妇女新知的拉撒路（周六之前棕榈周日）等，为节日的上帝。 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).行政宴和我们的夫人，是她的生日（ 9月8日） ，演示在寺庙（ 11月21日） ，概念（ 12月9日） ，降睡着（ koimesis ， 8月15日） ，并保存她的长袍，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.席间，是进一步划分根据自己的严肃性分为三个档次：大，中，少天。 Easter of course stands alone as greatest of all.复活节当然独自站在作为最大的。 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 ，铝-身份证） ，还有其他12个非常伟大的日子和12个伟大的。 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.某些行政圣徒教会（使徒们，三圣地hierarchs -的S TS。罗勒，格雷戈里的n azianzus，约翰金口- 1月3 0日，罗马教廷和平等-- -使徒的统治者，君士坦丁和海伦等） ，有中席间，所有其他人都是较轻。 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.在周日被点名后，受到他们的福音;第一周日封斋是盛宴的正统（后iconoclasm ） ，在星期六之前meatless周日（我们sexagesima ）和whitsunday都是灵魂'天。 Our Trinity Sunday is their All Saints.我们三一周日是他们的一切圣人。 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个一年中，每天都是禁欲（ Fortescue的" ， Ortho的。东区教会" ， 398-401 ） 。
Service-books服务书籍
The Byzantine Rite has no such compendiums as our Missal and Breviary; it is contained in a number of loosely arranged books.拜占庭成年礼没有这样的汇编，因为我们missal和breviary ，它是包含在一些松散的安排书籍。 They are: the Typikon), a perpetual calendar containing full directions for all feasts and all possible coincidences.它们是： typikon ） ，万年历载有充分的指示，为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 ）载有神父的部分的hesperinos ， orthros ，三liturgies ，和其他圣礼和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.该triodion包含可变部分礼仪和神圣办事处（除了诗篇，书信，福音）为动产天，从第十届周日在复活节之前，进入神圣的周六。 Tbe Pentekostarion continues the Triodion from Easter Day to the first Sunday after Pentecost (All Saints' Sunday).电讯pentekostarion延续triodion从复活节当天向第一周日后五旬（诸圣周日） 。 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.该oktoechos赋予办事处的星期日为休息的一年（安排根据八项模式，他们所唱-o ktoe choi）和p arakletike是为平日。 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 ，而每一个月，含有适当的圣人; menologion是缩短版的梅纳亚和horologion包含了合唱团的一部分，一天时间。 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).该psalter （ psalterion ） ，福音（ enaggelion ） ，和传道者（在Apostolos -书信和行为） ，载有部分圣经阅读（ F ortescue的" ， O rtho的体育章" ， 4 01-402; n illes， "大韩航空公司。民" ，四十四- 56 ; kattenbusch ， " confessionskunde " ，我想， 478-486 ） 。
The altar, vestments and sacred vessels走下神坛，总有一套而又神圣的船只
A church of the Byzantine Rite should have only one altar.一所教堂的拜占庭礼仪应该只有一个祭坛上。 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.在几个非常大，有副作用小礼拜堂与神坛，并uniats有时照搬拉丁语千头万绪的神坛，在教会的一个，这在一个虐待，是不符合他们的成年礼。 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.走下神坛（他hagia trapeza ）站在中间的圣殿（ ierateion ） ，它是盖在地上，以亚麻布这是奠定了丝绸或丝绒覆盖。 The Euchologion, a folded antimension, and perhaps one or two other instruments used in the Liturgy are laid on it; nothing else.该euchologion ，一张折叠antimension ，或许其他的一个或两个用的工具，在礼仪中是重点;什么都没有了。 [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). [见的祭坛（在希腊教会） 。 ]背后的祭坛，圆了apse ，是个席位神父与主教的宝座在中间（每堂） 。 On the north side of the altar stands a large credence-table (prothesis); the first part of the Liturgy is said here.对北边的祭坛上有一个大轻信表（体） ;第一部分礼仪中是在此间表示。 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.于南一边是diakonikon ，一种sacristy那里船只和总有一套存放，但它绝不是寨小康，从其余的庇护所。 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).圣殿划分，由其余的教会所ikonostasis （ eikonostasis ，图片屏幕） ，屏幕大跨越整个宽度，并达到高至屋顶（见子标题iconostasis sv历史上基督教的祭坛） 。 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.对外界，它是布满了大量的照片，耶稣和圣徒，安排在一个较为确定的命令（基督始终以正确的皇家大门和允许的。维珍在左侧） ，其中前行灯红。 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.该ikonostasis有三个门， "皇家门" ，在中间，执事的大门向南方（右手进入教堂） ，以及另一扇门，到北方来。 Between the royal door and the deacon's door the bishop has another throne facing the people.与皇家大门和执事的大门主教有另一个宝座，面对人民。 Immediately outside the ikonostasis is the choir.立即以外ikonostasis是合唱团。 A great part of the services take place here.一个伟大服务的一部分发生在这里。 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.在人体中的教会人站（不存在任何席位作为一项规则） ，其次才是narthex ，越过教堂位于西尾，从一进入门进入殿。 Most of the funeral rites and other services take place in the narthex.大部分的丧葬礼俗及其他服务都发生在narthex 。 Churches are roofed as a rule by a succession of low cupolas, often five (if the church is cross-shaped).教堂屋顶作为一项规则，由继承低cupolas ，往往五年（如教会是十字型） 。 In Russia there is generally a belfry.在俄罗斯一般存在有钟楼。 The vestments were once the same as the Latin ones, though now they look very different.该总有一套一度被同为拉丁语，虽然现在他们看起来非常不同。 It is a curious case of parallel evolution.这是一个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该sticharion我们白蛋白，它是经常的丝绸和颜色;则epitrachelion ，偷走了，这两个目的都缝在一起，挂在直线下降，在前线，与环路透过这头是通过。 The sticharion and epitrachelion are held together by the zone (girdle), a narrow belt of stuff with clasps.该sticharion和epitrachelion是一起举行的，由区（带） ，一个狭窄地带的东西与卡子。 Over the wrists he wears the epimanikia, cuffs or gloves with the part for the hand cut off.在他的手腕上戴着epimanikia ，袖口或手套，与部分为手切断。 From the girdle the epigonation, a diamond-shaped piece of stuff, stiffened with cardboard, hangs down to the right knee.从肩带的epigonation ，一个钻石形一块东西，加筋与纸板，挂到了右膝。 Lastly, he wears over all the sakkos, a vestment like our dalmatic.最后，他带着所有sakkos ，法衣像我们dalmatic 。 Over the sakkos comes the omophorion.在sakkos而来omophorion 。 This is a great pallium of silk embroidered with crosses.这是一个伟大的羊毛披肩真丝绣有十字架。 There is also a smaller omophorion for some rites.此外，还有一个较小omophorion一些仪式。 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.他有一个胸鳍交叉， enkolpion （勋章含有舍利子） ，一个字组成的金属和形状像一个帝国皇冠，以及dikanikion ，或crosier ，短比我们和结束的两个serpents之间这是一个十字架上。 To give his blessing in the Liturgy he uses the trikerion in his right and the dikerion in his left hand.给他的祝福，在礼仪中，他使用了trikerion在他的权利和dikerion在他的左手。 These are a triple and double candlestick with candles.这些都是三重和双重烛台与蜡烛。 The priest wears the sticharion, epitrachelion, zone, and epimanikia.牧师戴了sticharion ， epitrachelion ，区，并epimanikia 。 If he is a dignitary he wears the epigonation and (in Russia) the mitre also.如果他是一个有名望，他戴了epigonation和（俄罗斯）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).而不是一个sakkos他有一个phainolion ，我们chasuble ，但伸手的脚落后，在双方，并撤消在前面（见chasuble和插图） 。 The deacon wears the sticharion and epimanikia, but no girdle.执事穿了sticharion和epimanikia ，但没有肩带。 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，是所谓的一个orarion ，它是钉死，左肩及吊挂直线下跌，除表示他吹它靠近他的身体和超过了右肩膀上的共融。 It is embroidered with the word "HAGIOS" three times.这是绣字" hagios "的3倍。 A very common abuse (among Melkites too) is for other servers to wear the orarion.一个很常见的性虐待（其中melkites太） ，是为其他服务器穿上orarion 。 This is expressly forbidden by the Council of Laodicea (c. 360, can. xxii).这是明文禁止的，由理事会劳迪西亚（长360 ，可以的。二十二） 。 The Byzantine Rite has no sequence of liturgical colours.拜占庭成年礼没有序列的礼仪色彩。 They generally use black for funerals, otherwise any colours for any day.他们一般采用黑色为丧礼，否则任何颜色，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.该船用于教廷礼仪中是chalice和专利（ diskos ） ，其中后者是要远远大于我们，并有一个脚站在它（这是从来没有提上了chalice ） ， asteriskos （一跨弯曲金属停机在专利，以防止面纱，从触摸圣地面包） ，勺子（滥）给共融，矛（ logche ）削减了面包，和范（ hripidion ） ，其中执事海浪超过圣体-这是一个单位，一块金属，形状像一个天使的头6个翅膀，并以口实。 The antimension) is a kind of corporal containing relics that is spread out at the beginning of the Liturgy.该antimension ） ，是一种含有下士文物分散在一开始的礼拜仪式。 It is really a portable altar.这真是一个便携式的祭坛。 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.圣面包（总是有酵的课程） ，是作为一个单位，面包，标志着在广场上被削减了在proskomide与信集成电路。 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船舶保持热水为礼仪（ Fortescue的，前引书， 403-409 ; "回声-东方" ，第五章， 1 29-139;传译s torff， "死g riech。 l iturg。 " 13-14 ） 。
Church music教会音乐
The singing in the Byzantine Rite is always unaccompanied.歌唱在拜占庭成年礼是始终陪伴。 No musical instrument of any kind may be used in their churches.没有乐器的任何一种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).他们有一个平原高唱八模式，即对应于我们的，除非这些编号的不同;四大正宗模式（多立克， phrygian ，底亚调，并mixolydian -我们的第一，第三，第五，第七）先行，然后plagal模式（我们的第2 ，第4 ，第6次和第8次） 。 But their scales are different.但他们的尺度是不一样的。 Whereas our plainsong is strictly diatonic, theirs is enharmonic with variable intervals.而我们的plainsong是严格diatonic中，他们是响度与可变间隔。 They always sing in unison and frequently change the mode in the middle of a chant.他们总是唱步调一致，而且经常变化的模式，在中东一个高唱。 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).一个歌手（通常是一名男童）唱戏显性（ ison ）的模式，以健全的一个持续，而其余的执行他们阐述pneums （见平原高唱） 。 The result is generally -- to our ears -- unmelodious and strange, though in some cases a carefully trained choir produces a fine effect.其结果是普遍-向我们的耳朵- un melodious和奇怪的，虽然在某些情况下，仔细训练有素的合唱团，产生了良好的效果。 One of the best is that of St. Anne's (Melkite) College at Jerusalem, trained by the French Pères Blancs.其中一个最好的是圣安妮的（ melkite ）学院在耶路撒冷，培训出来的法语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 ，写了详尽实用的论文，他们高唱（ " traité德psaltique "等;见参考书目） 。 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.在俄罗斯以及近来，在一定程度上，在大都市教会的雅典，他们唱想通音乐部分的一个非常庄严而美丽的实物。 It is probably the most beautiful and suitable church music in the world.这大概也是最美丽和最合适的教会音乐在世界。
The Holy Liturgy神圣的礼拜仪式
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礼局限于旧礼仪中，圣罗勒至周日在贷出（除棕榈周日） ， maundy周四，圣周六，也eves的圣诞节和主显节，圣罗勒的盛宴（ 1月1日） 。 On all other days on which the Liturgy is celebrated they use that of St. Chrysostom.对所有其他的日子，其中礼仪中，是庆祝他们使用的是圣金口。 But on the weekdays in Lent (except Saturdays) they may not consecrate, so they use for them the Liturgy of the Presanctified.不过，就在平日借给（除星期六） ，他们未必consecrate ，因此，他们利用他们的礼仪中的presanctified 。 An Orthodox priest does not celebrate every day, but as a rule only on Sundays and feast-days.一个东正教的神父并不庆祝每一天，但作为一项规则，只有在星期日和节日-天。 the Uniats, however, in this, as in many other ways, imitate the Latin custom.该uniats然而，在这方面，正如在许多其他方面，模仿拉丁语风俗。 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.他们也有好奇的原则，即走下神坛，以及为举行纪念必须禁食，这就是说，它不能被用来对已有的同一天。 So there is only one Liturgy a day in an Orthodox Church.因此，只有一个礼仪中，每天在一个东正教教堂。 Where many priests are present they concelebrate, all saying the Anaphora together over the same offerings.而许多神父都在场，他们concelebrate ，所有称照应一起在同一产品。 This happens nearly always when a bishop celebrates; he is surrounded by his priests, who celebrate with him.这种情况几乎总是当一个主教庆祝他的周围是他的牧师，他庆祝他的看法。 The Liturgy of St. Chrysostom, as being the one commonly used, is always printed first in the Euchologia.礼仪中，圣金口，作为一个常用的，是历来第一次印刷在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.它是一个框架纳入其中有的配备了大部份的礼仪总是说，根据这份表格。 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.之后，印有祈祷的圣罗勒（总是长得多） ，这些是取代一些惯常的时候，他的成年礼，是用，然后再变种的礼仪中的presanctified 。 The Liturgies of Basil and Chrysostom, then, differing only in a certain number of the prayers, may be described together.该liturgies的罗勒和金口，那么，不同的只是在一定数目的祷告，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.第一标题指示说，举行纪念必须核对所有男人，让他的心从邪恶的想法，并予以禁食自午夜十二时。 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.在预定的时间（通常为后，立即无） ，并监礼执事（人沟通，因此必须同时禁食）说，筹备祈祷之前ikonostasis （布莱曼，前引书， 353-354 ） ，亲吻圣ikons ，进入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).在这里，他们背心，举行纪念祝福每法衣，因为这是提上说，某些祈祷，并勤洗手，说小诗6-12的诗篇25 （ " lavabo跨无辜的"等，前引书， 354-356 ） 。 Then the first part of the Liturgy, the Preparation of the Offering (proskomide) begins at the credence table (prothesis).然后第一部分的礼仪中，准备开办（ proskomide ）开始于轻信表（体） 。 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.面包面包（一般为五年）被标记在告如上文所述，根据字幕的祭坛等，举行纪念削减破除圣枪零件，标志着集成电路。 XC.越野。 NI.倪。 KA., and says: "The Lamb of God is sacrificed."家，并说： "上帝的羔羊，是牺牲了" 。 These parts are then called the Lamb.这些零件都是当时称为羔羊。 The deacon pours wine and warm water into the chalice.执事无异葡萄酒和温水进入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.其他部分的面包切成远离纪念圣灵全部theotokos ，九项各种圣人，和其他主教，东正教神职人员，和不同人的人，他愿祈祷。 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.这项成年礼，是伴随着许多祈祷，粒子（ prosphorai ）排列，对diskos （专利）的羔羊（即该theotokos对正确的，因为该诗的"女王站在你的右手" 。长期以来标题解释这一切） ，覆盖着asteriskos和面纱，并在产品中有多次愤怒。 The deacon then incenses the prothesis, altar, sanctuary, nave, and the celebrant.执事，然后incenses了体，圣坛，圣殿，殿，并举行纪念。 (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. （详细交代了阐述成年礼的proskomide是由于在"回声-东方" ，三， 6 5-78） ，然后，他们去走下神坛，吻福音，它和执事举行了他o rarion说：现在是时候作出牺牲，向上帝祷告。 Here begin the Litanies (ektenai or synaptai).在这里，开始litanies （ ektenai或synaptai ） 。 The doors of the ikonostasis are opened, and the deacon goes out through the north door.大门的ikonostasis启用后，和执事熄灭后，通过北门。 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".站在皇家门呼喊他的伟大纸，祈求和平，教会，宗主教或主教（东正教国家主权和他的家人） ，市，旅游等等，以每第合唱团答案" kyrie eleison " 。 Then follows the first antiphon (on Sundays Ps. cii), and the celebrant at the altar says a prayer.然后如下第一antiphon （星期日聚苯乙烯。联合会） ，以及在监礼人的祭坛上说，祷告。 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.短期纸是宋在以同样的方式（条文不同，布莱曼，前引书， 362-375 ） ，加上antiphon和祈祷，然后在第三个纸;星期日第三antiphon是beatitudes 。
The Little Entrance小门口
Here follows the Little Entrance.这里如下小小的入口。 The deacon has gone back to the celebrant's side.执事出尔反尔向监礼人的一方。 They come out through the north door in procession, the deacon holding the book of the Gospels, with acolytes bearing candles.他们走出来，通过北门，在游行时，执事举行的福音书，与追随者轴承蜡烛。 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.该圣颂（短期圣歌） ，是宋，结束了与诗歌： "圣上帝，圣强，圣地不朽的，怜悯我们" （ 3倍） ，然后"光荣向父亲" ，等" ，因为它是在开始" ，等等-并再次"神圣上帝"等，同时，监礼说，其他的祈祷。 A reader sings the Epistle; a Gradual is sung; the deacon sings the Gospel, having incensed the book; more prayers follow.一位读者唱戏书信;一个渐进的，是宋;执事唱福音，有愤怒的这本书，更祈祷跟进。 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]."然后祈祷，为慕道者，他们是被解雇的执事说： "所有慕道者走出去。慕道者走出去，所有慕道者离去。没有一所慕道[应留] " 。 -- Of course nowadays there are no catechumens. -当然，现在有没有新慕道者。 The prayers for the catechumens bring us to the first variant between the two Liturgies.祈祷，为慕道者，使我们第一次变异两国之间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).一说，由监礼人是不同的（而且，作为一种例外，短） ，在圣罗勒的成年礼（布莱曼，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!"执事说， "所有忠实一次又一次地祈求上主，在和平" ，并重复了好几次好奇的惊叹号， "智慧" ！ (sophia) that occurs repeatedly in the Byzantine Rite -- before the Gospel he says "Wisdom! Upright!" （索菲亚）表示，发生多次在拜占庭成年礼-前福音，他说： "智慧！正派" ！ -- sophia. -索菲亚。 orthoi., meaning that the people should stand up. orthoi ，意思是说人应该站起来了。
The Liturgy of the Faithful礼仪中的忠诚
The Liturgy of the Faithful begins here.礼仪中的信徒从这里开始。 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.祈祷的忠实跟随（不同，在这两个仪轨，布莱曼，前引书， 375-377和400-401 ） ，然后，随之而来的戏剧性时刻的礼仪中，大门口。 The celebrant and deacon go to the prothesis, the offerings are incensed.该监礼人及执事去到体，该产品是愤怒。 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.执事覆盖了他的肩膀上，与伟大的面纱（见ær ） ，并采取了diskos （专利） ，与面包; thurible挂出了他的手;如下监礼与chalice 。 Acolytes go in front and form a solemn procession.追随者到门前，形成一个庄严的游行。 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，合唱团唱戏cherubic圣歌（ cheroubikos hymnos ）说： "让我们，他们所代表的超自然基路伯，是谁在唱歌，以生命赋予三一三次神圣的圣歌，把远离世间的一切，关怀等，以得到国王的一切事物[这里游行出来，通过北门]陪同下，由军队的天使。哈里路亚，阿肋路亚" 。 The procession goes meanwhile all round the church and enters the sanctuary by the royal doors.游行队伍有云，同时全方位教会和进入避难所皇家大门。 The Cherubic Hymn has a very elaborate and effective melody (Rebours, op. cit., 156-164) with almost endless pneums.该cherubic圣歌有一个非常详细和有效的旋律（ rebours ，前引书， 156-164 ） ，与几乎是无限的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.这个仪式，其典故，以入口处的"国王的一切东西"之前的产品都是consecrated ，是一个奇怪的，例如一个戏剧性的代表表示，预计真正的时刻了consecration 。 After some more prayers at the altar, different in the two liturgies, the deacon cries out, "The doors! The doors! Let us attend in wisdom", and the doors of the ikonostasis are shut.经过一番比较，在祈祷的祭坛上，在不同的两个liturgies ，执事非常痛心， "门！大门！让我们参加智慧" ，以及门的ikonostasis关闭。 The Creed is then sung.该信条是那么唱。
The Anaphora (Canon)该照应（佳能）
Here begins the Anaphora (Canon).这里开始照应（佳能） 。 There is first a dialogue, "Lift up your hearts" etc., as with us, and the celebrant begins the Eucharistic prayer: "It is meet and just to sing to Thee, to bless Thee, praise Thee and give thanks to Thee in all places. . . ."有第一次对话" ，就把你的心"等等，与我们和监礼始于圣体祈祷说： "这是符合公义唱你的，保佑你，赞美你，感谢你在所有地方… … 。 " The form in St. Basil's Rite is much longer.形式在圣罗勒的成年礼是长得多。 It is not said aloud, but at the end he lifts up his voice and says: "Crying, singing, proclaiming the hymn of victory and saying:" -- and the choir sings "Holy, Holy, Holy" etc., as in our Mass. Very soon, after a short prayer (considerably longer in St. Basil's Rite) the celebrant comes to the words of Institution.这不是说，自言自语，但在去年底，他升降机了他的声音，并说： "哭，歌唱，宣告圣歌的胜利，并说： " -与合唱团唱"圣哉，圣哉，圣哉"等等，在我们马萨诸塞州在不久的将来，经过短暂的祈祷（长在圣罗勒的成年礼）监礼来字的机构。 He lifts up his Voice and sings: "Take and eat: this is my Body that is broken for you for the forgiveness of sins"; and through the Ikonostasis the choir answers "Amen".他升降机了他的声音和唱： "吃：这是我的身体就是打破你为罪的赦免" ;并通过ikonostasis合唱团的回答： "阿门" 。 Then: "Drink ye all of this, this is my Blood of the New Testament that is shed for you and for many for the forgiveness of sins."然后说： "酒后叶这一切，这是我的血，新约圣经是大棚，为你和许多为罪的赦免" 。 R. Amen -- as before.传译阿民-如故。 The Orthodox, as is known, do not believe that these words consecrate, so they go straight on to the Anamnesis, and a special rubric in their Euchologion (ed. Venice, 1898, p. 63) warns them not to make any reverence here.正统，是众所周知的，不相信这些话consecrate ，所以他们直行到记忆，而一个特别的主题，在其euchologion （编威尼斯， 1898年，第63页）警告说，他们不作任何崇敬这里。 The Uniats, on the other hand, make a profound reverence after each form.该uniats ，另一方面，又要进行深刻的崇敬后，每一种形式。 The Anamnesis (our "Unde et memores") again is longer in the Basilian Liturgy.该记忆（我们的" unde等memores " ） ，再次是长在basilian礼拜仪式。 The Epiklesis follows.该epiklesis如下。 The deacon invites the celebrant in each case: "Bless, sir, the holy bread [or wine]."执事请监礼人，在每一个案例： "祝福我，主席先生，圣面包[或葡萄酒] " 。 The two forms (of Basil and Chrysostom) may stand as specimens of the principle of abbreviation that distinguishes the later rite.这两种形式（罗勒和金口） ，可以作为标本的原则缩写区别于后来的成年礼。 In St. Basil's Liturgy it is: "We pray and beseech thee, O Holy of Holy ones, that according to the mercy of thy favour thy Holy Spirit come down on us and on these present gifts to bless them, sanctify them and to make...."在圣罗勒的礼仪中，它是： "我们祈祷，并恳求你，神圣的圣地的，即根据该怜悯你的，赞成你的圣灵来，对我们和对目前这些礼物，以祝福他们，因他们使… … 。 (Chrysostom: "Send down thy Holy Spirit on us and on these present gifts...."). （金口： "请下来你的圣灵对我们和对这些目前礼品...."). Then, after an irrelevant interpolation, with two verses from Ps.然后，在一个毫不相干的插值，有两个小诗从聚苯乙烯。 l about the celebrant's own soul, he continues (Basil): "this bread the precious Body itself of our Lord and God and Saviour Jesus Christ" (Chrys.: "and make this bread the precious Body of thy Christ"). l关于在举行纪念自己的灵魂，他会继续（罗勒）说： "这面包了宝贵的体本身因为我们的上帝和上帝及救主耶稣基督" （ chrys. ： "把这个面包宝贵的身体你的基督" ） 。 Deacon: "Amen. Bless, Sir, the holy chalice."执事说： "阿门。保佑，主席先生，神圣chalice " 。 Celebrant (Basil): "But this chalice the Precious Blood itself of our God and Saviour Jesus Christ" (Chrys.: "And what it is in this Chalice the precious Blood of Thy Christ").监礼（罗勒）说： "不过，这chalice宝血本身我们的上帝及救主耶稣基督" （ chrys. ： "究竟是什么在这chalice宝血着你的基督" ） 。 Deacon: "Amen. Bless, Sir, both."执事说： "阿门。保佑，主席先生，这两个" 。 Celebrant (Basil): "That was shed for the life and salvation of the world" (Chrys.: "Changing it by thy Holy Spirit").监礼（罗勒）说： "这是大棚，为生活和救赎的世界" （ chrys. ： "改变它的权柄圣灵" ） 。 Deacon: "Amen. Amen. Amen."执事说： "阿门。阿民。阿民" 。 Both then make a deep prostration, and the deacon waves the ripidion (fan) over the Blessed Sacrament.双方当时做出了深刻虚脱，和执事挥动ripidion （扇） ，在圣体。 This ceremony, now interpreted mystically as a symbol of adoring angels, was certainly once a practical precaution.这个仪式上，现在的解释超自然作为一个象征，崇拜天使，肯定是一次实际的防范措施。 They have no pall over the chalice and there is a danger of flies.他们没有阴影chalice有一种危险，就是苍蝇。 The waving of the ripidion occurs several times during the Liturgy.招手的ripidion发生多次在礼仪。 In the Byzantine Rite, as in all the Antiochene family of liturgies, the Intercession follows at this point.在拜占庭成年礼，在所有的安提阿学派家族liturgies ，干涉如下在这一点上。 First comes a memory of saints; the deacon then reads the Diptychs of the Dead, and the celebrant says a prayer into which he may introduce the names of any of the faithful departed for whom he wishes to pray.首先是记忆的圣人;执事，然后读取diptychs的死者，并说，监礼祈祷到他可能引入的名字有任何的信徒离开他的愿望祈祷。 Prayers for the living follow (in Russia for the second time occur the names of "Our Orthodox and Christ-loving Lord Nicholas, Czar and Autocrat of all the Russias" and of all his "right-believing and God-fearing" family), with the names of the patriarch (or Synod) and metropolitan, and the ending; "and all [masc.] and all [fem.]" kai panton kai pason.祈祷，为后续的生活（在俄罗斯为第二次出现的名字， "我们的正统，基督爱主尼古拉沙皇和独裁者的一切全俄罗斯"和所有他的"右相信和敬畏上帝的"家庭） ，同姓名的牧首（或主教）和大都市，并结束了， "和所有[ masc 。 ]及[有限元。 ] "启panton开区的帕森。 The deacon then reads the Diptychs of the Living; more prayers for them follow.执事，然后读取diptychs的生活，更祈祷，为他们的后续。 Here ends the Anaphora.在这里结束了照应。 The celebrant blesses the people: "The mercy of our great God and Saviour Jesus Christ be with all of you."该监礼人祝福的人说： "怜悯我们伟大的上帝及救主耶稣基督与你们所有人" 。 Choir: "And with thy spirit."合唱： "你用你的精神" 。 And the deacon goes out to his place before the ikonostasis and reads a litany, praying for various spiritual and temporal favours, to each clause of which the choir answers: "Kyrie eleison", and at the last clause -- "Having prayed in the union of faith and in the communion of the Holy Ghost, let us commend ourselves and one another and our whole life to Christ, our God."和执事熄灭后，以他的位置之前ikonostasis看书了一长串，祈求各种精神和颞优惠，以每个条款，其中合唱团回答： " kyrie eleison " ，并在最后条款-"祈祷后，在联盟的信仰和在共融的圣灵，让我们表扬自己，彼此和我们的整个生活，以基督，我们的上帝" 。 To Thee, O Lord (Soi, Kyrie).为纪念你，主啊（ SOI的， kyrie ） 。 -- -
Meanwhile the celebrant says a long prayer silently.与此同时，监礼表示，长期以来默默祈祷。 The people sing the Lord's Prayer, and the celebrant adds the clause: For Thine is the Kingdom" etc. The Inclination follows. The deacon says, "Bow your heads to the Lord" (our "Humiliate capita vestra Domino"); they answer, "To Thee, O Lord", and the celebrant says the Prayer of Inclination (different in the two Liturgies). The preparation for Communion begins here. The deacon winds his orarion (stole) around his body, the curtain of the royal doors (they have besides the doors a curtain that is continually drawn backward and forward during the Liturgy) is drawn back, and the celebrant elevates the Holy Eucharist saying, "Holy things for the holy", to which the answer is: "One only is holy, one only is Lord, Jesus Christ in the glory of God the Father.人民唱主祷文，并举行纪念补充条款：为你的，是王国"等倾向如下。执事说， "你的弓头，向上帝祷告" （我们的"羞辱人均vestra多米诺骨牌" ） ，他们的答案" ，以纪念你，主啊" ，并说，监礼祷告的倾角（在不同的两个liturgies ） 。筹备共融从这里开始。执事吹他的orarion （偷）靠近他的身体，窗帘的皇家门（他们除了门窗帘，就是不断地制定向后和向前在礼仪） ，是怯步，并举行纪念提升了圣体圣事的话说， "圣事圣地" ，而答案是： "一，不仅是圣洁的，只有一个是主耶稣基督，在神的荣耀，是父亲。 Amen." The Communion hymn (koinonikon) of the day is sung, and the Communion begins. While the clergy Communicate in the Sanctuary a sermon is sometimes preached. The celebrant breaks the Holy Bread into four parts, as it is marked, and arranges them on the diskos thus: --阿门"共融圣歌（ koinonikon ）的一天，是宋，与共融开始，而神职人员沟通，在避难所说教，有时鼓吹。举行纪念休息圣地面包分成四部分，因为这是明显的，并安排他们就diskos因此： -
ISNIKAXS (Where I=Iota, S=Sigma) isnikaxs （我=一丝一毫，西=西格马）
He puts the fraction marked (IOTA-SIGMA) into the chalice, and the deacon again pours into it a little warm water (the use of warm water is a very old peculiarity of this rite).The part marked (CHI-SIGMA) is divided into as many parts as there are priests and deacons to Communicate.把他的分数显着（一丝一毫- Σ ）进入chalice ，和执事再次注入到这一点温水（用温水，是一个很古老的特殊性，这成年礼） 。部份标记（池- Σ ）分成许多部件有牧师和执事们来沟通。 Meanwhile, prayers are said; those about to Communicate ask pardon of their offences against each other.与此同时，他们祈祷说，那些对沟通要求赦免他们的罪行，对对方的经验。 The celebrant says, "Behold I draw near to our immortal King" etc., and receives Holy Communion in the form of bread, saying: The precious and all-holy Body of Our Lord and Saviour Jesus Christ is given to me N. priest [or bishop] for the forgiveness of my sins and for life everlasting." Then he says, "Deacon, approach". and gives him Communion with the same form (To thee N. deacon etc.). The celebrant then drinks of the chalice with a corresponding form -- The precious and all-holy Blood -- and communicates the deacon as before. After Communion each says silently a very beautiful prayer -- I believe, Lord, and I confess that Thou art in very truth Christ, the Son of the living God etc. (Brightman, op. cit., 394.) The rest of the clergy are Communicated from the portion marked (IOTA-SIGMA), that has been put into the chalice and is therefore soaked in the consecrated wine, with one form (The precious and all-holy Body and Blood). The celebrant divides the portions marked NI and KA, and the deacon puts them into the chalice with a sponge. The doors are opened and the deacon says, "Draw near in the fear of God and with faith". The celebrant comes down to the doors with the chalice and the spoon and communicates the people with the Holy Bread dipped in the chalice, and with one form, as before. The people stand to receive Communion (the Byzantine Rite knows practically no kneeling at all). Finally, the deacon puts all the remaining particles into the chalice and carries it back to the prothesis. Those other particles (prosphora) originally cut off from the bread have lain on the diskos (paten) since the proskomide. It has been a great question whether they are consecrated or not. The Orthodox now say that they are not, and the deacon puts them into the chalice after the Communion. It is obviously a question of the celebrant's intention. The Uniat priests are told to consecrate them too, and in their Liturgy the people receive in Communion (Fortescue, op. cit., 417; "Echos d'Orient", III, 71-73).该监礼说： "看哪，我提请接近我们的不朽之王"等，并领取圣餐，在形式的面包，他说：珍贵的，全方位的至圣圣体我们的主及救主耶稣基督的，是给我的12神父[或主教]为宽恕我的罪孽和生命永恒" ，然后他说： "执事，方针" 。并赋予他的共融与同一种形式（ 12月31日祢执事等） 。该监礼，然后饮料的chalice与相应表格-珍贵的，全方位的圣血-沟通执事如故。共融后说，每一个默默一个非常美丽的祈祷-我相信，上帝，我坦白地说，祢在非常基督真理，儿子活着的上帝等（布莱曼，同前， 394 ） ，其余的教士传达来自部分标记（一丝一毫- Σ ） ，已投入chalice ，因而是浸泡在consecrated葡萄酒，其中一种形式（珍贵的，全方位的圣体圣血） 。举行纪念划分部分，标志着镍和Ka ，和执事把他们纳入chalice同一块海绵。车门打开及执事说， "借鉴在附近的恐惧上帝和信仰" 。举行纪念归结门与chalice和勺子和沟通人民群众与圣座面包浸在chalice ，并与其中一个形式，作为前。为民的立场，以获得共融（拜占庭成年礼知道，几乎没有一跪，在所有） ，最后，执事把所有剩余的粒子进入chalice ，并进行回给体，那些其它粒子（ prosphora ）原本被切断的面包都摆在diskos （专利）自proskomide ，它有一个很大的问题是，它们是否是consecrated与否。东正教，现在说他们是不是，执事把他们纳入chalice后共融的，它显然是一个问题，该监礼人的意图。 uniat牧师告诉consecrate他们太，并在其礼仪中的人所得到的共融（ Fortescue的，同前， 417 ; "回声-东方" ，三， 7 1-73） 。
Dismissal解雇
Here begins the Dismissal.这里开始解雇。 The deacon unwinds his orarion, goes back to the choir before the ikonostasis, and says a short litany again with the choir.执事unwinds他orarion ，源远流长，早在合唱团前ikonostasis ，并表示短期内一长串再与合唱团。 He then goes to the prothesis and consumes all that is left of the Holy Eucharist with the prosphora.他接着向体，并消耗掉全部是左侧的圣体圣事与prosphora 。 Meanwhile, some of the bread originally cut up at the Prothesis has remained there all the time.与此同时，一些面包原来削减了在体依然存在的所有时间。 This is now brought to the celebrant, blessed by him, and given to the people as a sacramental (the French pain bénit -- see ANTIDORON).这是目前向监礼人，祝福他，并赋予人民作为圣（法国疼痛bénit -见a ntidoron） 。 After some more prayers the celebrant and deacon go to the diakonikon, the doors are shut, they take off their vestments, and the Liturgy is over.经过多一些祈祷和监礼执事去到diakonikon ，门是关着，他们脱下自己的总有一套，和礼仪中结束了。 The whole service is very much longer than our Mass. It lasts about two hours.整个服务是很长，比我们的马萨诸塞州，它历时约两个小时。 It should be noted that all the time that the choir are singing or litanies being said the priest is saying other prayers silently (mystikos).应该指出的是，所有的时候，合唱团都是唱或litanies正说，牧师是说，其他默默祈祷（ mystikos ） 。 The Byzantine Rite has no provision for low Mass. As they say the Liturgy only on Sundays and feast-days, they have less need for such a rite.拜占庭成年礼没有提供低麻省正如他们所说的礼仪，只有在星期日和节日-天，他们不太需要这样的成年礼。 In cases of necessity, where there is no deacon, the celebrant supplies his part as best he can.在案件的必要性，如果没有执事，监礼用品的一部分，他作为最好的，他可以。 The Uniats, who have begun to celebrate every day, have evolved a kind of low Liturgy; and at the Greek College at Rome they have a number of little manuscript books containing an arrangement for celebrating with a priest and one lay server only.该uniats ，他们已经开始庆祝每一天，都形成了一种低礼仪中，以及在希腊语学院在罗马，他们也有多项小手稿书籍载有一项安排，为庆祝有一名神父和一名非服务器只。 But in the Levant, at any rate, the Liturgy is always sung, and incense is always used; so that the minimum of persons required for the Liturgy is a celebrant, server, and one other man who forms the choir.但在地中海东部，无论如何，礼仪总是唱，香火总是用，所以说，最起码的人的需要礼仪是一个监礼人，服务器和另一名男子，他们构成了合唱团。
Liturgy of the Presanctified礼仪中的presanctified
The Liturgy of the Presanctified is fitted into the general framework of St. Chrysostom's Rite.礼仪中的presanctified是装成一个总体框架，圣金口的成年礼。 It is usually celebrated on Wednesdays and Fridays in the first six weeks of Lent, and on all the days of Holy Week, except Maundy Thursday and Easter Eve which have the real Liturgy (of St. Basil).它通常是庆祝星期三和星期五在首6个星期的封斋期，并就所有的日子圣周，除maundy周四和复活节前夕，其中既有真实的礼拜仪式（圣罗勒） 。 On other days in Lent there is no liturgical service at all.对其他天借给不存在，礼仪服务。 On the Sunday before more loaves (prosphorai) are used than otherwise.上周日才更面包（ prosphorai ）是用比其他方式。 The same rite of preparation is made over all.同时成年礼的准备，是取得一切。 After the Elevation the celebrant dips the other prosphoras into the chalice with the spoon, and places it in another chalice in the tabernacle (artophorion) kept for this purpose.之后，海拔举行纪念发放其他prosphoras进入chalice与勺子和地方名，它在另一个chalice在帐幕（ artophorion ）保存，作此用途。 The Liturgy of the Presanctified is said after Vespers (hesperinos), which forms its first part.礼仪中的presanctified是后表示，晚祷（ hesperinos ） ，其中表格，其第一部分。 There is of course no further Proskomide, but the preparatory prayers are said by celebrant and deacon as usual.当然还有没有进一步proskomide ，但筹备祈祷说，由监礼人及执事一切如常。 The Great Litany is introduced into the middle of Vespers.伟大的一长串引入到中年的晚祷。 The hymn phos ilaron (see below) is sung as usual, and the lessons are read.该圣歌三聚磷酸钠ilaron （见下文） ，是宋如常，并教训是阅读。 The prayers for catechumens and their dismissal follow.祈祷，为慕道者和他们解雇。 The Great Entrance is made with the already consecrated offerings, and a changed form of the Cherubic Hymn is sung (Maltzew, "Die Liturgien", 149).大门口是与已经consecrated产品，并改变了形式的cherubic圣歌，是宋（ maltzew ， "死liturgien " ， 149 ） 。 The curtain of the royal doors is half-drawn across, the whole Anaphora is omitted, and they go on at once to the Short Litany before the Lord's Prayer.帷幕皇家门是半提请全国，整个前指的是遗漏了，他们下去就会向短期一长串主面前的祷告。 The Lord's Prayer, Inclination, and Elevation with the form: "The presanctified Holy Things to the holy" follow.主祷文，倾斜度，并随着海拔的形式： " presanctified神圣的东西圣地"的后续。 Wine and warm water are poured into the chalice, but not, of course, consecrated.葡萄酒和温水都涌入chalice ，但不是的，当然consecrated 。 Communion is given with one form only.共融给出了一个形式而已。 The Blessed Sacrament already dipped in consecrated wine is now dipped in unconsecrated wine.圣体已经浸泡consecrated葡萄酒，现在蘸着unconsecrated葡萄酒。 The celebrant drinks of this wine after his Communion without any prayer.该监礼人喝的这酒之后，他的共融，没有任何的祷告。 The Liturgy ends as usual (with different forms in some parts), and the deacon consumes what is left of the Holy Eucharist (unless some of it is again reserved for the next Presanctified Liturgy and the wine in the Chalice. This is the merest outline of the rite. Its earlier part is inextricably joined to the Vespers (Maltzew, op. cit., 121-158).礼仪结束一切如常（不同形式，在部分地区） ，以及执事消耗的是什么留下的圣体圣事（除非有些又是预留给未来presanctified礼仪中，以及葡萄酒在chalice ，这是merest纲要这项成年礼的，其前部分是密不可分的加入，以晚祷（ maltzew ，前引书， 121-158 ） 。
The Divine Office神州办公室
The Divine Office is very long and complicated.神圣的办公室是非常冗长和复杂。 When sung in choir it lasts about eight hours.当宋在合唱团，它历时8小时左右。 It is said entirely only by monks.有人说，只有完全由僧侣。 Secular priests say part of it, as their devotion dictates.世俗牧师说，它的一部分，因为他们的奉献发号施令。 The Uniats frequently apply to Rome to know what to do, and the answer is always: Servetur consuetudo, by which is meant that their secular clergy should say as much of the Office as is customary.该uniats经常适用于罗马知道需要做什么，答案总是： servetur consuetudo ，这种方式意味着，他们的世俗教士应该说，大部份的办公室，因为是习惯。 It is impossible for them to say it all.这是不可能的，他们说这一切。 The Office is divided into the hours named above (under Service-books) which correspond to ours, with additional short hours (mesoora) intermediate between Prime, Terce, Sext, None, and Vespers.办公室分成小时点名以上（根据服务簿） ，其中对应于我们的，更多的短时段（ mesoora ）中间之间风华正茂，泰尔塞， sext ，无，和晚祷。 It is made up of psalms, lessons, prayers, and especially of a great number of hymns in rhythmical prose.它是由无数的诗篇，教训，祈祷中，尤其是在大量的赞美诗，在有节奏的散文。 The Psalter is divided into twenty parts called kathismata, each of which is made up of three sections (staseis).该psalter分为二十部分所谓kathismata ，每一项都提出了三个章节（ staseis ） 。 The whole Psalter is sung every week.整个psalter是宋每个星期。 The most important of the many kinds of hymns are the following: A canon (kanon) is made up of nine odes corresponding to the nine canticles (of Moses, Exodus 15:1-19; Deuteronomy 32:1-43; of Anna, 1 Samuel 2:1-10; Habakkuk 3:2-19; Isaiah 26:9-20; Jonah 2:2-10; the Benedicite, Magnificat, and Benedictus) sung at Lauds.最重要的，许多种圣诗，有以下几方面：佳能（ kanon ）是由无数的九个诗经相应的九个canticles （摩西出埃及记15:1-19 ;申命记32:1-43 ;安娜，一日塞缪尔2:1-10 ;哈巴谷书3:2-19 ;以赛亚26:9-20 ;约拿2:2-10 ; benedicite ， Magnificat ） ，并benedictus ）唱赞美。 Of these canticles the second is sung only in Lent; therefore most canons have no second ode.这些canticles二是宋才贷出，因此大部分大炮都没有第二颂歌。 Each ode is supposed to correspond more or less to its canticle.每颂是为了对应较多或较少其canticle 。 Thus the sixth ode will generally contain a reference to Jona's whale.因此，第六次颂，将通常包含了一个参考，以jona的鲸鱼。 Otherwise the canon is always about the feast on which it is sung, and much ingenuity is expended in forcing some connexion between the event of the day and the allusions in the canticles.否则，佳能永远是对盛宴上，它是宋，并取得不少别出心裁，是花费在迫使一些Connexion公司之间发生的当天和典故，在canticles 。 The odes are further divided into a heirmos and troparia of any number, from three to twenty or more.该诗经进一步分为heirmos和圣颂的任何数目，由3至20或以上。 The heirmos sets the tune for each ode (see PLAIN CHANT), and the troparia follow it.该heirmos定调为每颂（见平原高唱） ，以及圣颂遵循。 The last troparion of each ode always refers to Our Lady and is called theotokion.最后赞词的每颂总是指圣母，是所谓theotokion 。 The odes often make an acrostic in their initial letters; sometimes they are alphabetic.该诗经往往提出acrostic在其首字母，有时他们是字母。 In long canons a poem is intercalated in the middle during which people may sit (they stand for nearly the whole Office); it is called theotokion.在长门炮，一首诗，是插在中间的过程中，人们可以坐在（他们的立场，几乎整个办公室） ，它是所谓的theotokion 。 Three troparia form an kathisma ("house", cf. Italian stanza).三个圣颂形成kathisma （ "府" ，比照意大利语stanza ） 。 The canons for the weekdays are in the Oktoechos, those for immovable feasts in the Menaias, for movable ones in the Triodion and Pentekostarion (see above under Service-books).该炮为平日都是在oktoechos ，那些为不动产宴在menaias ，为可移动的，在triodion和pentekostarion （见上述服务书籍） 。 One of the most famous of all is St. John Damascene's Golden Canon for Easter Day (translated by Dr. JM Neale in his "Hymns of the Eastern Church", 4th ed., London, pp. 30-44).其中最著名的是圣约翰大马士革的黄金佳能复活节当日（翻译博士jm处于同一水平，在他的"赞美诗的东部教会" ，第四版，伦敦，页30-44 ） 。 Other kinds of chant are the kontakion, a short poem about the feast, the stichos a versicle, generally from a psalm (like our antiphons), which introduces a sticheron, or hymn sung at Matins and Vespers.其他种高唱是主颂，短期作诗节日， stichos一versicle ，一般从诗篇（像我们antiphons ） ，其中介绍了一种sticheron ，或唱圣歌，在晨祷和晚祷。 An idiomelon is a troparion that has its own melody, instead of following a heirmos (for other kinds of chant see Nilles, "Kalend. Man.", pp. lvii-lxix, and the example he gives from the feast of the Transfiguration, 6 August).一个idiomelon是赞词，有它自己的旋律，而不是继heirmos （给其他种高唱见nilles ， " kalend 。民" ，第57 - lxix ，例子让他从盛宴的变形， 8月6日） 。 The Great Doxology (doxologia) is our "Gloria in excelsis", the small one our "Gloria Patri".伟大doxology （ doxologia ）是我们的"凯莱在excelsis " ，小一我们的"凯莱帕特里" 。 The Hymnos Akathistos ("standing hymn") is a complete Office in honour of Our Lady and of her Annunciation.该hymnos akathistos （ "常委会圣歌" ） ，是一个完整的办公室致意，我们夫人和她的annunciation 。 It has all the Hours and is made up of psalms, odes, etc., like other Offices.它的所有时间，并取得了的诗篇，颂歌等，像其他办事处。 It is sung very solemnly on the Saturday before the second Sunday before Easter; and they sing parts of it every Friday evening and Saturday morning in Lent.这是宋很郑重地对周六在第二周日在复活节之前和他们唱的部分每隔周五晚间和周六上午在贷出。 It is always sung standing.它始终是宋的声望。 The Hymnos Akathistos is printed at the end of the Horologion.该hymnos akathistos印刷，在去年底的horologion 。 P. de Meester, OSB, has edited it with an Italian translation (Akolouthia tou akathistou hymnou. -- Officio dell' inno acatisto, Rome, 1903).页德meester ，定向结构刨花板，先后编辑，它具有一个意大利语翻译（ akolouthia钭akathistou hymnou -守戴尔'创新a catisto，罗马， 1 903年） 。 At the end of Vespers every day is sung the famous phos ilaron, as the evening light disappears, and the lamps are lit: --在去年底的晚祷每一天都是唱著名的三聚磷酸钠ilaron ，由于夜间光消失后，即与该灯点亮： -
Hail, gladdening Light, of his pure glory poured冰雹愉快轻，他的纯荣耀浇
Who is the immortal Father, heavenly, blest,谁是不朽的父亲，天堂， blest ，
Holiest of Holies, Jesus Christ, Our Lord.神圣间，耶稣基督，我们的主。
Now we are come to the sun's hour of rest,现在，我们已来到太阳的一小时的休息，
The lights of evening round us shine,灯光夜一轮我们服务，
We hymn the Father, Son and Holy Spirit divine,我们圣歌父亲，儿子和圣灵神圣的，
Worthiest art Thou at all times to be sung有价值的艺术你在任何时候都必须唱
With undefiled tongue,与undefiled舌，
Son of our God, giver of life alone.儿子，我们的上帝，赐予生命。
Therefore in all the world, thy glories, Lord, they own.因此，在所有的世界，你的辉煌，主，他们自己的。
-- Keble's translation in the "Hymns, Ancient and Modern", No. 18. -k eble的翻译，在"圣歌，古代和近代的" ，第1 8号。
The Seven Great Mysteries (Sacraments)七个大奥秘（圣礼）
There are, lastly, services for the administration of the Seven Great Mysteries (the Seven Sacraments) that are printed in the Euchologion after the liturgies (ed. cit., pp. 136-288).还有，最后，服务，为政府的七个大奥秘（七圣礼） ，这是印在euchologion后liturgies （编引书，页136-288 ） 。
Baptism洗礼
Baptism is always conferred by immersion (the Orthodox have grave doubts as to the validity of baptism by infusion. See Fortescue, Orth. E. Church, p. 420).洗礼是历来所赋予沉浸（东正教有很大的疑虑，以有效性的洗礼，由输液，见Fortescue的， Ortho的体育教会，页420 ） 。 The child is anointed all over its body and dipped three times with its face towards the east.孩子是不信任，所有超过其身体和浸3次，它面向东方。 The form is: "The servant of God N. is baptized in the name of the Father, Amen, and of the Son, Amen, and of the Holy Ghost, Amen."形式是： "仆人神12月31日受洗，在父亲的姓名，阿门，和儿子，阿门，和圣灵，阿门" 。
Confirmation确认
Confirmation follows at once and is conferred by priests (the Holy See recognizes this confirmation as valid and neither rebaptizes nor reconfirms converts from Orthodoxy).确认如下毕其功于一役，是由祭司（罗马教廷认识到这一点，确认为有效，而且既不rebaptizes也再次确认从皈依正统） 。 The whole body is again anointed with chrism (to hagion hyron) prepared very elaborately with fifty-five various substances by the cumenical patriarch on Maundy Thursday (Fortescue, op. cit., 425-426). The form is: "The seal of the gift of the Holy Ghost" (Euch., 136-144). The Orthodox never rebaptize when they are sure of the validity of former baptism; but they reconfirm continually. Confirmation has become the usual rite of admittance into their Church, even in the case of apostates who have already been confirmed orthodoxly.
Holy Communion
The pious Orthodox layman Communicates as a rule only four times a year, at Christmas, Easter, Whitsunday, and the Falling Asleep of the Mother of God (15 August). The Blessed Sacrament is reserved for the sick in the artophorion, (or ierophylakion) under both kinds more or less, that is to say it has been dipped into the chalice and allowed to dry. It is given to the sick with a spoon and with the usual form (see above under Holy Liturgy). They have no tradition of reverence for the reserved Eucharist.
Penance
Penance (metanoia) is administered rarely, usually on the same occasions as Holy Communion. They have no confessionals. The ghostly father (pneumatikos) sits before the ikonostasis under the picture of Our Lord, the penitent kneels before him (one of the rare cases of kneeling is in this rite), and several prayers are said, to which the choir answers "Kyrie eleison". The ghostly father (pneumatikos) sits before the ikonostasis under the picture of Our Lord, the penitent kneels before him (one of the rare cases of kneeling is in this rite), and several prayers are said, to which the choir answers "Kyrie eleison ". The "choir" is always the penitent himself. Then the ghostly father is directed to say "in a Cheerful voice: Brother, be not ashamed that you come before God and before me, for you do not confess to me but to God who is present here." He asks the penitent his sins, says that only God can forgive him, but that Christ gave this power to his Apostles saying: "Whose sins ye shall forgive", etc., and absolves him with a deprecatory form in a long prayer in which occur the words: "May this same God, through me a sinner, forgive you all now and for ever." He asks the penitent his sins, says that only God can forgive him, but that Christ gave this power to his Apostles saying: "Whose sins ye shall forgive", etc., and absolves him with a deprecatory form in a long prayer in which occur the words: "May this same God, through me a sinner, forgive you all now and for ever." (Euch., pp. 221-223.)
Holy Order
Holy Order (cheirotonia) is given by laying on the right hand only. The form is (for deacons): "The grace of God, that always strengthens the weak and fills the empty, appoints the most religious sub-deacon N. to be deacon. Let us then pray for him that the grace of the Holy Ghost may come to him." The form is (for deacons): "The grace of God, that always strengthens the weak and fills the empty, appoints the most religious sub-deacon N. to be deacon. Let us then pray for him that the grace of the Holy Ghost may come to him." Long prayers follow, with allusions to St. Stephen and the diaconate; the bishop vests the new deacon, giving him an orarion and a ripidion. For priests and bishops there is the same form, with the obvious variants, "the most religious deacon N. to be priest", or "the most religious elect N. to be Metropolitan of the holy Metropolis N." (nearly all their bishops have the title Metropolitan), and the subjects receive their vestments and instruments. Priests and bishops concelebrate at once with the ordainer (Euch., 160-181). The Orthodox believe that the grace of Holy orders may perish through heresy or schism, so they generally reordain converts (the Russian Church has officially refused to do this, Fortescue, op. cit., 423-424).
Matrimony
Matrimony (gamos) is often called the "crowning" (stephanoma) from the practice of crowning the spouses (Euch., 238-252). They wear these crowns for a week, and have a special service for taking them off again (Euch., 252).
The Anointing of the Sick
The Anointing of the Sick (euchelaion) is administered (when possible) by seven priests. The oil contains as a rule wine, in memory of the Good Samaritan. It is blessed by a priest just before it is used. They use a very long form invoking the all-holy Theotokos, the "moneyless physicians" Sts. Cosmas and Damian, and other saints. They anoint the forehead, chin, cheeks, hands, nostrils, and breast with a brush. Each priest present does the same (Euch., 260-288). The service is, as usual, very long. They anoint people who are only slightly ill, (they very much resent our name: Extreme Unction), and in Russia on Maundy Thursday the Metropolitans of Moscow and Novgorod anoint everyone who presents himself, as a preparation for Holy Communion (Echos d'Orient, II, 193-203). They anoint people who are only slightly ill, (they very much resent our name: Extreme Unction), and in Russia on Maundy Thursday the Metropolitans of Moscow and Novgorod anoint everyone who presents himself, as a preparation for Holy Communion (Echos d'Orient , II, 193-203).
Sacramentals
There are many Sacramentals. People are sometimes anointed with the oil taken from a lamp that burns before a holy icon (occasionally with the form for confirmation: "The seal of the gift of the Holy Ghost"). They have besides the antidoron another kind of blessed bread -- the kolyba eaten in honour of some saint or in memory of the dead. On the Epiphany ("The Holy Lights" -- ta hagia phota) there is a solemn blessing of the waters. They have a great number of exorcisms, very stern laws of fasting (involving abstinence from many things besides flesh meat), and blessings for all manner of things. These are to be found in the Euchologion. Preaching was till lately almost a lost art in the Orthodox Church; now a revival of it has begun (Gelzer, Geistliches u. Weltliches, etc., 76-82). There is a long funeral service (Euch., ed. cit., 393-470). For all these rites (except the Liturgy) a priest does not wear all his vestments but (over his cassock) the epitrachelion and phainolion. The high black hat without a brim (kalemeukion) worn by all priests of this rite is well known. It is worn with vestments as well as in ordinary life. Bishops and dignitaries have a black veil over it. All clerks wear long hair and a beard. For a more detailed account of all these rites see "Orth. Eastern Church", pp. 418-428.
Publication information Written by Adrian Fortescue. Transcribed by Douglas J. Potter. Dedicated to the Sacred Heart of Jesus Christ The Catholic Encyclopedia, Volume IV. Published 1908. New York: Robert Appleton Company. Nihil Obstat. Remy Lafort, Censor. Imprimatur. +John M. Farley, Archbishop of New York
Bibliography
The Orthodox Service-books in Greek are published at
their official press (ho phoinix) at Venice (various dates: the Euchologion
quoted here, 1898); the Uniat ones at Rome (Propaganda). There is also an
Athenian edition; and the Churches that use translations have published their
versions. Provost ALEXIOS
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Primitive Liturgies of St. Mark, etc.; ROBERTSON, The Divine Liturgies of Our
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christlichen Jahrhunderte (Tübingen, 1870); ANON., Liturgie des vierten
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notes (Berlin, 1892); RENAUDOT, Liturgiarum orientalium collectio (2d ed., 2
vols., Frankfort, 1847 ); NEALE, The Liturgies of St. Mark, St. James, St.
Clement, St. Chrysostom, St Basil (London, 1875, in Greek); another volume
contains The Translations of the Primitive Liturgies of St. Mark, etc. ;
ROBERTSON, The Divine Liturgies of Our Fathers among the Saints John Chrysostom,
Basil the Great and that of the Presanctified (Greek and English, London 1894);
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Liturgie der drei ersten christlichen Jahrhunderte (Tübingen, 1870); ANON.,
Liturgie des vierten Jahrhunderts und deren Reform (Münster, 1893); KATTENBUSCH,
Lehrbuch der vergleichenden Konfessionskunde: Die orthodoxe anatolische Kirche
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(Paris, 1906); FORTESCUE, The Orthodox Eastern Church (London, 1907).
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