Liturgy of Jerusalem礼仪耶路撒冷

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The Rite of Jerusalem is that of Antioch.“耶路撒冷之祭”是安提阿。That is to say, the Liturgy that became famous as the use of the patriarchical church of Antioch, that through the influence of that Church spread throughout Syria and Asia Minor, and was the starting point of the development of the Byzantine rite, is itself originally the local liturgy, not of Antioch, but of Jerusalem.这就是说,使用patriarchical的安提阿教会,成为著名的,通过教会,叙利亚和小亚细亚各地蔓延,影响和拜占庭成年礼的发展起点,本身就是最初的礼仪当地的礼仪,不安提阿,但耶路撒冷。 It is no other than the famous liturgy of St. James.它是没有其他比著名的礼仪中的圣雅各福群。That it was actually composed by St. James the Less, as first Bishop of Jerusalem, is not now believed by any one; but two forms in it show that it was originally used as local rite of the city of Jerusalem.它实际上由圣雅各福群会少耶路撒冷的第一位主教,现在不相信任何一个,但它的两种形式,它最初被用于耶路撒冷城的地方仪式。 There is a reference to the Cross among the prayers for catechumens--"Lift up the horn of the Christians by the power of the venerable and life-giving cross"--that is always supposed to be a reference to St. Helena's invention of the True Cross at Jerusalem in the early fourth century.有一个为慕道者的祈祷之间的交叉参考 - “由古老的和赋予生命的交叉的力量抬起基督徒的号角” - 这是始终应该是一个参考圣赫勒拿的发明在第四世纪初,在耶路撒冷的真十字架。If so, this would also give an approximate date, at any rate for that prayer.如果是这样,这也给一个大概的日期,在任何祈祷率。A much clearer local allusion is in the Intercession, after the Epiklesis: "We offer to thee, O Lord, for thy holy places which thou hast glorified by the divine appearance of thy Christ and by the coming of thy Holy Spirit" (these are the various sanctuaries of Palestine) "especially for holy and glorious Sion, mother of all Churches" (Sion, in Christian language, is always the local Church of Jerusalem. See JERUSALEM.) "and for thy holy Catholic and Apostolic Church throughout the whole world" (kata pasan ten oikoumenen, which always may mean, "throughout the whole Empire").更清楚当地的典故是在​​代祷,后Epiklesis:“我们提供给你,主啊,祢美化你的基督神圣的外观和你的圣灵的到来为你的圣地”(这是巴勒斯坦各保护区)“,特别是为神圣而光荣的锡永,所有教堂之母”(锡安,在基督教的语言,始终是地方教会的耶路撒冷看耶路撒冷)。“和你神圣的天主教和使徒教会在整个世界“(卡塔pasan十个oikoumenen,它总是可能意味着,”在整个帝国“)。 This reference, then, the only one to any local Church in the whole liturgy -- the fact that the Intercession, in which they pray for every kind of person and cause, begins with a prayer for the Church of Jerusalem, is a sure index of the place of origin.该参考,那么,任何地方教会在整个礼仪 - 事实上,代祷,他们祈祷,为每一种人,并导致与耶路撒冷教会的祈祷开始,只有一个是肯定的指数产地。

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We have further evidence in the catechetical discourses of St. Cyril of Jerusalem.圣西里尔耶路撒冷的教理的话语,我们有进一步的证据。These were held about the year 347 or 348 in the Church of the Holy Sepulchre; it is obvious that they describe the liturgy known to his hearers there.这是大约一年347或348圣墓教堂举行,这是显而易见的,他们形容他的听众有礼仪。Probst has examined the discourses from this point of view ("Liturgie des IV Jahrhunderts", Muster, 1893, 82-106) and describes the liturgy that can be deduced from them.普罗伯斯特从这个观点(“Liturgie四Jahrhunderts”,鼓起,1893,82-106)点检查的话语,描述了可以从他们推断的礼仪。 Allowing for certain reticences, especially in the earlier instructions given to catechumens (the disciplina arcani), and for certain slight differences, such as time always brings about in a living rite, it is evident that Cyril's liturgy is the one we know as that of St. James.允许某些reticences尤其是在给慕道者(的disciplina arcani)的早期指示,以及对某些轻微的差异,如时间总是带来关于一个生活的仪式,,,这是明显的是我们知道,对西里尔的礼仪圣雅各福群。As an obvious example one may quote Cyril's description of the beginning of the Anaphora (corresponding to our Preface).作为一个明显的例子,引用西里尔的描述开始照应(对应我们的前言)。He mentions the celebrant's versicle, "Let us give thanks to the Lord", and the answer of the people, "Meet and just".他提到的证婚的短诗,“让我们感谢上帝”,和人的答案,“满足和公正”。He then continues : "After this we remember the sky, the earth and the sea, the sun and the moon, the stars and all creation both rational and irrational, the angels, archangels, powers, mights, dominations, principalities, thrones, the many-eyed Cherubim who also say those words of David: Praise the Lord with me. We remember also the Seraphim, whom Isaias saw in spirit standing around the throne of God, who with two wings cover their faces, with two their feet and with two fly; who say: Holy, holy, holy Lord of Sabaoth. We also say these divine words of the Seraphim, so as to take part in the hymns of the heavenly host" ("Catech. Myst.", V, 6).然后,他继续说:“在此之后,我们还记得天空,大地和大海,太阳和月亮,星星和所有的创造理性和非理性,天使,天使长,权力,不妨,称霸,执政的,宝座,许多眼睛基路伯谁也说那些话:大卫。赞美我主,我们还记得两个他们的脚和塞拉芬,其中伊萨亚斯在精神上站立看到周围的神的宝座,谁盖两翼他们的脸,两个飞;,他们说:圣洁,圣洁,圣洁的主,千万军马,我们也说的塞拉芬这些神圣的话,这样才能在天上的主机部分的赞美诗“(”。Catech神秘岛“,五,六。) 。This is an exact description of the beginning of the Anaphora in the Liturgy of St. James.这是一个确切的描述礼仪中的圣雅各福群开始照应。

We have, then, certain evidence that our St. James's Liturgy is the original local rite of Jerusalem.我们有,那么,一些证据表明,我们的圣雅各福群会的礼仪是耶路撒冷当地原有的仪式。A further question as to its origin leads to that of its relation to the famous liturgy in the eighth book of the Apostolic Constitutions.一个进一步的问题,它的起源,它关系到在使徒宪法第八册的著名礼仪。That the two are related is obvious.这两个是相关的,是显而易见的。(The question is discussed in ANTIOCHENE LITURGY.) It seems also obvious that the Apostolic Constitution rite is the older; St. James must be considered a later, enlarged, and expanded form of it.(问题是讨论在安提阿学派礼仪。)使徒宪法的仪式是旧的,它似乎也很明显;圣雅各福群必须考虑以后,放大,并扩大它的形式。 But the liturgy of the Apostolic Constitutions is not Palestinan, but Antiochene.但使徒宪法礼仪是没有Pal​​estinan,但安提阿学派。The compiler was an Antiochene Syrian; he describes the rite he knew in the north, at Antioch.编译器是叙利亚安提阿学派,他描述了仪式,他知道在北方,在安提阿,。(This, too, is shown in the same article.) The St. James's Rite, then, is an a adaptation of the other (not necessarily of the very one we have in the Apostolic Constitutions, but of the old Syrian rite, of which the Apostolic Constitutions give us one version) made for local use at Jerusalem. (太多,这是在同一篇文章中。)然后,圣雅各福群会的成年礼,是其他适应化修改(不一定十分之一,我们在使徒宪法,但旧叙利亚成年礼,使徒宪法给我们一个版本)在耶路撒冷的地方使用。 Then it spread throughout the patriarcate.然后,它传遍了主教府。It must always be remembered that, till the Council of Ephesus (431), Jerusalem belonged to the Patriarchate of Antioch.它必须始终记住,直到安理会的以弗所(431),耶路撒冷属于安提阿东正教会。So this liturgy came to Antioch and there displaced the older rite of the Apostolic Constitutions.因此,这个礼仪来到安提阿和流离失所者的使徒宪法旧仪式。Adopted unchanged at Antioch (the local allusion to "holy and glorious Sion" was left unaltered), it imposed itself with new authority as the use of the patriarchical Church.通过安提(当地的“神圣而光荣的锡安”的典故是保持不变)不变,它与新的权力施加patriarchical教会使用。 The earliest notices of an Antiochene Rite that we possess show that it is this one of St. James.安提阿学派成年礼,我们所拥有的的最早的通知显示,这是圣雅各福群之一。There is no external evidence that the Apostolic Constitution rite was ever used anywhere; it is only from the work itself that we deduce that it is Syrian and Antiochene.有没有外部的证据,曾在任何地方使用的使徒宪法仪式,它只能从工作本身,我们推断,这是叙利亚和安提阿学派。 Under its new name of Liturgy of Antioch, St. James's Rite was used throughout Syria, Palestine, and Asia Minor.根据其新名称安提阿礼仪,圣雅各福群会的成年礼是整个叙利亚,巴勒斯坦和小亚细亚。When Jerusalem became a patriarchate it kept the same use.当耶路撒冷成为一个东正教会保持相同的使用。

The Liturgy of St. James exists in Greek and Syriac.礼仪的圣雅各福群存在于希腊和叙利亚。It was probably at first used indifferently in either language, in Greek in the Hellenized cities, in Syriac in the country.这可能是在第一漠然使用两种语言,在在在叙利亚的希腊化城市,在全国希腊。Of the relation of these two versions we can say with certainty that the present Greek form is the older.这两个版本的关系,我们可以肯定地说,目前希腊的形式是旧的。The existing Syriac liturgy is a translation from the Greek.现有叙利亚礼仪是从希腊文翻译。There is good reason to suppose that at Jerusalem, as everywhere else, the primitive liturgical language was Greek.有很好的理由认为,在耶路撒冷,其他地方一样,原始的礼仪语言是希腊。The schismatical Monophysite Churches formed in the fifth and sixth centuries in Syria kept St. James's Rite in Syriac.在叙利亚的第五和第六世纪形成的教会分裂的基督一性保持在叙利亚圣雅各福群会的成年礼。The Orthodox used it in Greek till it was supplanted by the daughter-rite of Constantinople about the twelfth century.在希腊东正教使用它,直到它是由约十二世纪君士坦丁堡的女儿仪式取代。At present the old Rite of Jerusalem is used, in Syriac, by the Jacobites and Uniat Syrians, also in a modified form in Syriac by the Maronites.目前耶路撒冷老城的仪式是用于在叙利亚,Jacobites和Uniat叙利亚人在叙利亚的一个修改后的形式,也由马龙派教徒。 The Greek version has been restored among the Orthodox at Jerusalem for one day in the year -- 31 December.希腊的版本已恢复在耶路撒冷东正教之间的一天,在今年 - 12月31日。

Publication information Written by Adrian Fortescue.阿德里安Fortescue的书面公开信息。 Transcribed by Joseph P. Thomas.转录由约瑟夫托马斯。In memory of Fr.在神父的记忆。 Thomas Thottumkal The Catholic Encyclopedia, Volume VIII.托马斯Thottumkal天主教百科全书,第八卷。Published 1910.发布1910。 New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, October 1, 1910. Nihil Obstat,1910年10月1日。Remy Lafort, STD, Censor.人头马lafort,性病,检查员。Imprimatur.认可。+John Cardinal Farley, Archbishop of New York+约翰farley枢机主教,大主教纽约


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