Eastern Church is a general term for the various ancient Christian communions of the Middle East and Eastern Europe, of which three groups remain today.東方教會是一個統稱，為各古代基督教communions的中東和東歐，其中有三組留到今天。
The earliest decisive split in Christendom took place in 451 as a result of the Council of Chalcedon, which was called to consider the claims of the Monophysites (see Monophysitism).最早的決定性分裂基督教發生在451由於安理會的chalcedon ，這是所謂的考慮索賠的monophysites （見monophysitism ） 。 The churches that rejected the statement of faith adopted by the council are the Armenian church, the Coptic church of Alexandria, the Ethiopian church, the Syrian church, and the Syrian church in India.教會否決聲明的信仰安理會通過的是亞美尼亞教會，科普特教會的亞歷山德里亞，埃塞俄比亞教會，敘利亞教會，敘利亞教會在印度。 Sometimes known as the Oriental Orthodox , these churches today include more than 22 million members.有時也被稱為東方東正教 ，這些教會今天，包括2200多萬黨員。
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A third group of churches is known collectively as Eastern Rite churches , which recognize the authority of the Roman Catholic church.第三組的教堂是被統稱為東部成年禮教堂 ，其中承認的權威，羅馬天主教教堂。
Also,
see:此外，見：
Eastern
Rite Churches, Uniate Churches 東部成年禮教堂，烏克蘭東方禮教會
(Eastern) Orthodox Church （東區）東正教教堂
Oriental Orthodox Church 東方東正教教堂
(Editor's Note: This article from the Catholic Encyclopedia includes fairly severe biases toward the Catholic Church and against Protestants and the Orthodox Church and other Churches, and would normally be eliminated from consideration for BELIEVE for that reason. However, it is a thorough and accurate discussion of many subjects associated with Eastern Churches, and we felt it beneficial to include it, until a better presentation is found.) （編者注：此文由天主教百科全書包括相當嚴重的偏見，對天主教教會的支持和反對新教徒和東正教教會和其他教會，並通常會被淘汰，不再審議認為，出於這個原因，但它是一個徹底而準確討論許多相關的科目與東部教會，並認為它有利於把它列入，直至更好的介紹是找到） 。
Western Churches are those that either gravitate around Rome or broke away from her at the Reformation.西方教會的，是那些要么重力靠近羅馬或脫離了她在改造。 Eastern Churches depend originally on the Eastern Empire at Constantinople; they are those that either find their centre in the patriarchate of that city (since the centralization of the fourth century) or have been formed by schisms which in the first instance concerned Constantinople rather than the Western world.東部教會取決於原先對東部帝國在君士坦丁堡，他們是那些要么找到自己的中心，在東正教會的這個城市（因為中央集權四世紀） ，或已形成的分裂問題，其中，在一審關注君士坦丁堡而非西方世界。
Another distinction, that can be applied only in the most general and broadest sense, is that of language.另一種區分，即可以只適用於最普遍和廣泛的意義上說，就是語言。 Western Christendom till the Reformation was Latin; even now the Protestant bodies still bear unmistakably the mark of their Latin ancestry.西方基督教的，直到改革是拉丁語;即使現在新教團體仍然承擔著明白無誤的標誌，他們拉美後裔。 It was the great Latin Fathers and Schoolmen, St. Augustine (d. 430) most of all, who built up the traditions of the West; in ritual and canon law the Latin or Roman school formed the West.這是一場偉大的拉丁語父親和schoolmen ，聖奧古斯丁（四430 ）最重要的是，是誰打造了傳統的西方國家，在禮儀和佳能法律拉丁語或羅馬學校形成了西方。 In a still broader sense the East may be called Greek.在一個更廣闊的意義上講，東可稱為希臘文。 True, many Eastern Churches know nothing of Greek; the oldest (Nestorians, Armenians, Abyssinians) have never used Greek liturgically nor for their literature; nevertheless they too depend in some sense on a Greek tradition.誠然，許多東歐教會一無所知希臘語;年紀最大（ nestorians ，亞美尼亞人， abyssinians ）從未使用希臘語liturgically ，也為他們的文學;儘管如此，他們太依賴，在一定意義上對一個希臘的傳統。 Whereas our Latin Fathers have never concerned them at all (most Eastern Christians have never even heard of our schoolmen or canonists), they still feel the influence of the Greek Fathers, their theology is still concerned about controversies carried on originally in Greek and settled by Greek synods.而我們的拉丁語父親從來沒有關心他們在各（最東部基督徒從來沒有聽說過我們的schoolmen或canonists ） ，他們還是會覺得影響了希臘的父親，他們的神學仍然關心爭議進行了原本在希臘和收希臘主教會議。 The literature of those that do not use Greek is formed on Greek models, is full of words carefully chosen or composed to correspond to some technical Greek distinction, then, in the broadest terms, is: that a Western Church is one originally dependent on Rome, whose traditions are Latin; an Eastern Church looks rather to Constantinople (either as a friend or an enemy) and inherits Greek ideas.文獻中的那些不使用希臘語，是形成了對希臘的模式，是充分的話精心挑選或組成，以對應於一些技術性希臘語區別，然後，在最廣泛的條件，是：西方教會是一個原本依賴於羅馬，他們的傳統，是拉丁語;東方教會的期待，而以君士坦丁堡（無論是作為朋友還是敵人） ，並繼承了希臘的想法。
The point may be stated more scientifically by using the old division of the patriarchates.這一點可以說明，更加科學地利用老師的patriarchates 。 Originally (eg at the Council of Nicaea, AD 325, can. vi) there were three patriarchates, those of Rome, Alexandria, and Antioch.原本（例如，在理事會的尼西亞，廣告325條，可以第六節）有3個patriarchates ，羅馬，亞歷山大，和安提。 Further legislation formed two more at the expense of Antioch: Constantinople in 381 and Jerusalem in 451.進一步立法成立了兩個更不惜犧牲安提：君士坦丁堡在381和耶路撒冷，在451 。 In any case the Roman patriarchate was always enormously the greatest. Western Christendom may be defined quite simply as the Roman patriarchate and all Churches that have broken away from it.在任何情況下，羅馬的牧總是很大最大， 西方基督教的定義可以很簡單，因為羅馬東正教會和所有的教堂，擺脫了它。 All the others, with schismatical bodies formed from them, make up the Eastern half. But it must not be imaged that either half is in any sense one Church. 所有其他國家，與schismatical機構建制，由他們，彌補東部地區的一半，但它絕不能影像要么一半是在任何意義上的一個教堂。 The Latin half was so (in spite of a few unimportant schisms) till the Reformation.拉美一半是如此（儘管有少數不重要分裂）起至改革。 To find a time when there was one Eastern Church we must go back to the centuries before the Council of Ephesus (431).找到的時候，有一個東方教會，我們必須回溯到數百年前，會伸出手（ 431 ） 。 Since that council there have been separate schismatical Eastern Churches whose number has grown steadily down to our own time.從那時起，安理會有單獨schismatical東部教會他們的人數一直穩步增長，到我們自己的時間。 The Nestorian heresy left a permanent Nestorian Church, the Monophysite and Monothelite quarrels made several more, the reunion with Rome of fractions of every Rite further increased the number, and quite lately the Bulgarian schism has created yet another; indeed it seems as if two more, in Cyprus and Syria, are being formed at the present moment (1908).該景教異端留下了永久景教教堂， monophysite和monothelite爭吵提出了一些更重要的是，與親人團聚的羅馬的部位每成年禮進一步增加了數量，其中，相當近來，保加利亞裂創造了又一;確實好像如果兩個以上，在塞浦路斯和敘利亞，正在形成目前（ 1908年） 。
We have now a general criterion by which to answer the question: What is an Eastern Church?我們現在有一種普遍的標準來回答這個問題：什麼是東方教會？ Looking at a map, we see that, roughly, the division between the Roman patriarchate and the others forms a line that runs down somewhat to the east of the River Vistula (Poland is Latin), then comes back above the Danube, to continue down the Adriatic Sea, and finally divides Africa west of Egypt.看一張地圖，我們看到，大體上，分工羅馬東正教會和其他形式的路線，違背了下來有點向東部的河流維斯瓦河（波蘭是拉丁語） ，然後回來以上多瑙河，繼續下跌亞得里亞海，並最終鴻溝西部非洲的埃及。 Illyricum (Macedonia and Greece) once belonged to the Roman patriarchate, and Greater Greece (Southern Italy and Sicily) was intermittently Byzantine.伊利裡庫姆（馬其頓和希臘）曾經屬於羅馬牧，和更大的希臘（意大利南部和西西里島）是間歇性拜占庭。 But both these lands eventually fell back into the branches that surrounded them (except for the thin remnant of the Catholic Italo-Greeks).但無論這些土地最終回落到該分行將他們圍住（除薄殘存的天主教意-希臘人） 。 We may, then, say that any ancient Church east of that line is an Eastern Church.我們可以，那麼，說任何古老的教堂以東的這條線東方教會。 To these we must add those formed by missionaries (especially Russians) from one of these Churches.這些，我們必須加上那些形成傳教士（特別是俄羅斯） ，從其中的教堂。 Later Latin and Protestant missions have further complicated the tangled state of the ecclesiastical East.後來拉丁語和基督教的任務變得更為複雜糾纏不清的狀態教會東。 Their adherents everywhere belong of course to the Western portion.其黨羽到處屬於當然是西方的一部分。
Theologically, to Catholics, the vital distinction is between Eastern Catholic, on the one hand, and schismatics or heretics, on the other. theologically ，天主教徒來說，重要的區別是介乎東天主教，一方面， schismatics或異端，並就其他。 But it is not convenient to start from this basis in cataloguing Eastern Churches.但它是不是方便，從源頭上在此基礎上，在編目東部教堂。 Historically and archeologically, it is a secondary question.從歷史和archeologically ，這是一個次要的問題。 Each Catholic body has been formed from one of the schismatical ones; their organizations are comparatively late, dating in most cases from the sixteenth and seventeenth centuries.每一個天主教團體已經成立，並從其中一本schismatical ;他們的組織是比較晚了，約會，在大多數情況下，從16和17世紀。 Moreover, although all these Eastern-Rite Catholics of course agrees in the same Catholic Faith we profess, they are not organized as one body.此外，雖然所有這些東歐-成年禮的天主教徒當然同意，在同一信仰天主教，我們自稱，他們是沒有組織的一個機構。 Each branch keeps the rites (with in some cases modifications made at Rome for dogmatic reasons) of the corresponding schismatical body, and has an organization modelled on the same plan.各分行存有儀軌（在某些情況下，作出了修改，在羅馬為教條式的原因）的相應schismatical身體，有一個組織為藍本，同樣的計劃。 In faith a Catholic Armenian, for instance, is joined to Catholic Chaldees and Copts, and has no more to do with the schismatical Armenians than with Nestorians or Abyssinians.在信仰天主教的亞美尼亞，舉例來說，是加入天主教新巴比倫王國和科普特人，並沒有更多的工作要做，與schismatical亞美尼亞人，比同nestorians或abyssinians 。 Nor does he forget this fact.他也沒有忘記這個事實。 He knows quite well that he is a Catholic in union with the Pope of Rome, and that he is equally in union with every other Catholic.他知道，很清楚，他是一個天主教徒，在聯盟範圍內，教宗的羅馬，而他同樣是在聯盟範圍內，每其他天主教。 Nevertheless, national customs, languages, and rites tell very strongly on the superficies, and our Catholic Armenian would certainly feel very much more at home in a non-Catholic church of his own nation than in a Coptic Catholic, or even Latin, church.然而，民族風情，語言和禮儀告訴非常強烈地對地上，我們的天主教亞美尼亞人一定會感到非常多在家中，在非天主教教會他自己的國家會比留在科普特天主教，甚至拉丁美洲，教會。
Outwardly, the bond of a common language and common liturgy is often the essential and radical division of a schism.從表面看，以認同感為紐帶的共同語言和共同禮儀中常常是必要的和激進的分工裂。 Indeed these Eastern Catholic bodies in many cases still faintly reflect the divisions of their schismatical relations.事實上，這些東方天主教會團體，在許多情況下，但仍然依稀反映告其schismatical關係。 What in one case is a schism (as for instance between Orthodox and Jacobites) still remains as a not very friendly feeling between the different Eastern Catholic Churches (in this case Melkites and Catholic Syrians).如何在一個案例是一個分裂（例如之間東正教和jacobites ）仍是一個不十分友好的感情之間的不同，東方教會的大主教（在這種情況下melkites和天主教敘利亞人） 。 Certainly, such feeling is a very different thing from formal schism, and the leaders of the Eastern Catholic Churches, we well as all their more intelligent members and all their well-wishers, earnestly strive to repress it.當然，這種感覺是一個非常不同的事情，從正式分裂，及社會領袖的東方天主教教會，我們以及所有他們更聰明成員和所有他們的祝福，認真，努力地壓制它。 Nevertheless, quarrels between various Eastern Catholic bodies fill up too large a portion of Eastern Church history to be ignored; still, to take another instance, anyone who knows Syria knows that the friendship between Melkites and Maronites is not enthusiastic.不過，爭吵之間各種東方天主教會團體填補過大，部分東歐教會的歷史中被忽視，但並採取另舉例來說，任何人如知道敘利亞知道友誼melkites和馬龍人，是不是熱心。 It will be seen, then, that for purposes of tabulation we cannot conveniently begin by cataloguing the Catholic bodies on the one side and then classing the schismatics together on the other.這可以看出，當時，即為了製表，我們不能方便首先編目天主教團體對一方，然後再分類的schismatics一起對另一方。 We must arrange these Churches according to their historical basis and origin: first, the larger and older schismatical Churches; then, side by side with each of these, the corresponding Eastern-Rite Catholic Church formed out of the schismatics in later times.我們必須安排好這些教會根據自己的歷史基礎和起源：第一，規模較大和較舊schismatical教堂，然後，並排與上述每時，相應東部-成年禮天主教教會形成了走出這個schismatics在稍後的時間。
The "Orthodox" (it is convenient as well as courteous to call them by the name they use as a technical one for themselves) originally comprised the four Eastern patriarchates: Alexandria and Antioch, then Constantinople and Jerusalem. "正統" （這是方便以及有禮貌，呼籲他們的名字，他們利用作為一項技術，為自己） ，最初由四個東部patriarchates ：亞歷山大和安提，然後君士坦丁堡和耶路撒冷。 But the balance between these four patriarchates was soon upset.但是，這兩者之間求得平衡四個patriarchates很快就被打破。 The Church of Cyprus was taken away from Antioch and made autocephalous (ie, extra-patriarchal) by the Council of Ephesus (431).教會的塞浦路斯被帶走了由Antioch ，並提出autocephalous （即課外宗法） ，由理事會以弗所（ 431 ） 。 Then, in the fifth century, came the great upheavals of Nestorianism and Monophysitism, of which the result was that enormous numbers of Syrians and Egyptians fell away into schism.然後，在第五世紀，來到大動亂景教與monophysitism ，其中考慮的結果是大量的敘利亞人和埃及人下跌然後進入裂。 So the Patriarchs of Antioch, Jerusalem (this was always a very small and comparatively unimportant centre), and Alexandria, losing most of its subjects, inevitably sank in importance.所以patriarchs安提，耶路撒冷（這一直是一個很小的，比較不重要中心） ，和亞歷山大，喪失了其大部分的科目，難免沉沒的重要性。 The Moslem conquest of their lands completed their ruin, so that they became the merest shadows of what their predecessors had once been.穆斯林征服他們的土地完成了絕路，讓他們成為merest陰影什麼前人曾經。
Meanwhile Constantinople, honoured by the presence of the emperor, and always sure of his favour, rose rapidly in importance.與此同時君士坦丁堡，榮幸在場的皇帝，並始終相信他的反對者，呈快速上升趨勢的重要性。 Itself a new see, neither Apostolic nor primitive (the first Bishop of Byzantium was Metrophanes in 325), it succeeded so well in its ambitious career that for a short time after the great Eastern schism it seemed as if the Patriarch of the New Rome would take the same place over the Orthodox Church as did his rival the Pope of the Old Rome over Catholics.本身是一個新見，既不是使徒，也沒有原始（第一主教拜占庭是metrophanes 325 ） ，它成功地這麼好，在其野心勃勃的職業生涯中一段很短的時間後，大東方裂，好像如果元老的新羅馬會採取同一地點超過東正教教堂，因為沒有了他的對手，教宗的舊羅馬天主教徒。 It is also well known that it was this insatiable ambition of Constantinople that was chiefly responsible for the schism of the ninth and eleventh centuries.這也是人所共知的，正是這種永不滿足的野心的君士坦丁堡，這是主要負責該裂的第九和第十一世紀。 The Turkish conquest, strangely enough, still further strengthened the power of the Byzantine patriarch, inasmuch as the Turks acknowledged him as the civil head of what they called the "Roman nation" ( Rum millet ), meaning thereby the whole Orthodox community of whatever patriarchate.土耳其征服，奇怪的是，仍有進一步加強的力量，拜占庭牧首，因為土耳其人承認，他作為公務員的首長，他們被稱為"羅馬民族" （ 朗姆酒小米 ） ，意思從而整個社會正統的，無論牧。 For about a century Constantinople enjoyed her power.大約一個世紀的君士坦丁堡，她所享有的權力。
The other patriarchs were content to be her vassals, many of them even came to spend their useless lives as ornaments of the chief patriarch's court, while Cyprus protested faintly and ineffectually that she was subject to no patriarch.其他patriarchs分別內容是她附庸，他們中的許多人，甚至專程來消費無用的生命作為飾物首席元老的法院，而塞浦路斯抗議恍惚和ineffectually表示，她受到任何元老。 The bishop who had climbed to so high a place by a long course of degrading intrigue could for a little time justify in the Orthodox world his usurped title of Ecumenical Patriarch.主教曾攀升至如此高的一個地方，由一個長期的過程有辱人格的陰謀，可為一點時間，有理由在東正教世界篡奪他的標題普世牧首。 Then came his fall; since the sixteenth century he has lost one province after another, till now he too is only a shadow of what he once was, and the real power of the Orthodox body is in the new independent national Churches with their "holy Synods"; while high over all looms the shadow of Russia.緊隨其後，他今秋以來， 16世紀，他已經失去了一個省之後，到現在他也只是一個影子的是什麼，他曾經是，真正的權力正統的身體，在新獨立的國家教會與他們的"聖地主教會議" ，而高過所有織機的陰影俄羅斯。 The separation of the various national Orthodox Churches from the patriarch of Constantinople forms the only important chapter in the modern history of this body.分家各國家東正教教會的主教，君士坦丁堡形式唯一重要的一章，在近代歷史上的這一機構。
The principle is always the same.原則是始終一致的。 More and more has the idea obtained that political modifications should be followed by the Church, that is to say that the Church of an independent State must be itself independent of the patriarch.越來越多的有想法，獲得了政治上的修改，應當遵循由教會，這就是說，教會一個獨立的國家必須自己獨立的牧首。 This by no means implies real independence for the national Church; on the contrary, in each case the much severer rule of the Government is substituted for the distant authority of the Ecumenical Patriarch.這絕不意味真正的獨立，為國家的教會;相反，在每一種情況下更嚴厲的法治政府是取代了遙遠的權威普世牧首。
Outside the Turkish Empire, in Russia and the Balkan States, the Orthodox Churches are shamelessly Erastian -- by far the most Erastian of all Christian bodies.境外土耳其帝國，在俄羅斯和巴爾幹國家，東正教教堂是恬不知恥地伊拉斯特派-迄今最伊拉斯特派所有基督教團體。 The process began when the great Church of Russia was declared autocephalous by the Czar Feodor Ivanovitch, in 1589.該進程開始時，偉大的教堂，俄羅斯宣布autocephalous由沙皇feodor ivanovitch ，在1589年。 Jeremias II of Constantinople took a bribe to acknowledge its independence. jeremias第二君士坦丁堡了行賄，以承認其獨立。 Peter the Great abolished the Russian patriarchate (of Moscow) and set up a "Holy Governing Synod" to rule the national Church in 1721.彼得偉大取消了俄羅斯東正教會（莫斯科） ，並成立了一個"聖主教執政" ，以法治國教會在1642 。 The Holy Synod is simply a department of the government through which the czar rules over his Church as absolutely as over his army and navy.教廷主教會議根本是一個政府部門通過這一沙皇規則超過他的教會說成是絕對的，因為他的陸軍和海軍。 The independence of Russia and its Holy Synod has since been copied by each Balkan State.俄羅斯獨立後與聖主教以來便一直在抄每個巴爾幹國家。 But this independence does not mean schism.但這種獨立性並不等於分裂。 Its first announcement is naturally very distasteful to the patriarch and his court.它第一次公佈自然十分distasteful以牧和他的法院。 He often begins by excommunicating the new national Church root and branch.他往往一開始便excommunicating新的國家教會連根除掉。
But in each case he has been obliged to give in finally and to acknowledge one more "Sister in Christ" in the Holy Synod that has displaced his authority.不過，在此情況下他已經不得不放棄最後並承認多一個"姊妹，在基督" ，在聖主教已經流離失所他的權威。 Only in the specially difficult and bitter case of the Bulgarian Church has a permanent schism resulted.只有在特別艱難和痛苦的情況下，保加利亞教會擁有永久的分裂而造成的。 Other causes have led to the establishment of a few other independent Churches, so that now the great Orthodox communion consists of sixteen independent Churches, each of which (except that of the Bulgars) is recognized by, and in communion with, the others.等種種原因，導致建立了其他幾個獨立的教會，使現在大東正教共融組成16個獨立的教會，其中每個（除表示，在該保加利亞） ，是公認的，而在共融與外，其它行業。
These Churches are這些教堂
This ends the list of allied bodies that make up the Orthodox Church.這兩端的名單專職機構作出了東正教。 Next come, in order of date, the old heretical Eastern Churches.其次，為了過時的人，老邪東部教堂。
The great distance of this Church from Antioch led in early times to a state of semi-independence that prepared the way for the later schism.大的距離，這教會由Antioch主導的早期，以一國的半獨立製作的方式，為後來的分裂。 Already in the fourth century the Patriarch of Antioch waived his right of ordaining the catholicos of Seleucia-Ctesiphon, and allowed him to be ordained by his own suffragans.已經在第四世紀牧安提放棄他的權利， ordaining該catholicos的塞琉西亞-泰西封，並給他被祝聖，由他自己的suffragans 。 In view of the great importance of the right of ordaining, as a sign of jurisdiction throughout the East, this fact is important.鑑於重大意義的權利ordaining ，作為一種標誌，管轄整個東部地區，這個事實是很重要的。 But it does not seem that real independence of Antioch was acknowledged or even claimed till after the schism.但它似乎沒有真正獨立的安提承認，甚至聲稱出爐後裂。 In the fifth century the influence of the famous Theodore of Mopsuestia and that of his school of Edessa spread the heresy of Nestorius throughout this extreme Eastern Church.在五世紀的影響，著名的西奧多的摩普綏提亞和他的學校的edessa散佈異端的nestorius整個這一極端東部教會。 Naturally, the later Nestorians deny that their fathers accepted any new doctrine at that time, and they claim that Nestorius learned from them rather than they from him ("Nestorius eos secutus est, non ipsi Nestorium", Ebed-Jesu of Nisibis, about 1300. Assemani, "Bibli. Orient.", III, 1, 355).當然，後來nestorians否認，他們的父親接受任何新的學說，在當時，他們聲稱nestorius據悉，由他們，而不是他們從他（指" nestorius eos secutus預測，非同側nestorium " ， ebed - jesu的nisibis ，約1300 。 assemani ， " bibli 。東方" ，三， 1 ， 355頁） 。
There may be truth in this.有可能是有道理的。 Theodore and his school had certainly prepared the way for Nestorius.西奧多和他的學校當然願意了道路nestorius 。 In any case the rejection of the Council of Ephesus (431) by these Christians in Chaldea and Mesopotamia produced a schism between them and the rest of Christendom.在任何情況下，拒絕接受安理會的以弗所（ 431 ） ，由這些基督徒在chaldea與美索不達米亞產生了裂之間以及它們同其餘的基督教。 When Babaeus, himself a Nestorian, became catholicos, in 498, there were practically no more Catholics in those parts.當babaeus ，自己是一個景教，成為catholicos ，在498 ，有，幾乎沒有更多的天主教徒，在那些部分。 From Ctesiphon the Faith had spread across the frontier into Persia, even before that city was conquered bythe Persian king (244).從泰西封的信念，已在全國范圍傳播邊疆到波斯，甚至在那之前都會撞地征服波斯國王（ 244 ） 。 The Persian Church, then, always depended on Ctesiphon and shared its heresy.波斯教堂，然後，總是依靠泰西封，並分享其歪理邪說。 From the fifth century this most remote of the Eastern Churches has been cut off from the rest of Christendom, and till modern times was the most separate and forgotten community of all.從第五世紀這一最偏遠的東教堂已被切斷，其餘的基督教，到近代則是最大的獨立和社會遺忘的一切。
Shut out from the Roman Empire (Zeno closed the school of Edessa in 489), but, for a time at least, protected by the Persian kings, the Nestorian Church flourished around Ctesiphon, Nisibis (where the school was reorganized), and throughout Persia.關閉了從羅馬帝國（芝諾關閉學校的edessa在489頁） ，但是，今後一個時期，至少受到波斯國王，景教教會蓬勃左右泰西封， nisibis （如學校進行了改組） ，並在整個波斯。 Since the schism the catholicos occasionally assumed the title of patriarch.自裂了catholicos偶爾假設標題元老。 The Church then spread towards the East and sent missionaries to India and even China.教會，然後蔓延，對東亞和派遣傳教士到印度，甚至中國。 A Nestorian inscription of the year 781 has been found at Singan Fu in China (J. Heller, SJ, "Prolegomena zu einer neuen Ausgabe der nestorianischen Inschrift von Singan Fu", in the "Verhandlungen des VII. internationalen Orientalistencongresses", Vienna, 1886, pp. 37 sp.). 1景教碑文的781年已發現在singan富在中國（ j.海勒，律政司司長， " prolegomena俎einer neuen ausgabe明鏡nestorianischen inschrift馮singan富" ，在" verhandlungen萬七。 internationalen orientalistencongresses " ，維也納， 1886年，第37種） 。
Its greatest extent was in the eleventh century, when twenty-five metropolitans obeyed the Nestorian patriarch.它在最大程度上是在11世紀時， 25大城市服從景教主教。 But since the end of the fourteenth century it has gradually sunk to a very small sect, first, because of a fierce persecution by the Mongols (Timur Leng), and then through internal disputes and schisms.但自去年底， 14世紀，它已逐漸淪為一個很小節，第一，由於激烈的迫害蒙古人（帖木兒嶺） ，然後通過內部紛爭和分裂。 Two great schisms as to the patriarchal succession in the sixteenth century led to a reunion of part of the Nestorian Church with Rome, forming the Catholic Chaldean Church.兩個偉大的分裂問題，以父權繼承，在16世紀引發了一場大團圓部分的景教教會與羅馬，最終形成了天主教加爾丁教會。 At present there are about 150,000 Nestorians living chiefly in highlands west of Lake Urumiah.香港目前約有15萬nestorians生活，主要是在西部高原湖泊urumiah 。 They speak a modern dialect of Syriac.他們講一個現代方言的敘利亞文。
The patriarchate descends from uncle to nephew, or to younger brothers, in the family of Mama; each patriarch bears the name Simon (Mar Shimun) as a title.牧首降，從叔叔向侄子，或弟弟，在家庭中的媽媽，每個牧熊的名字西蒙（三月新聞" ）作為一種所有權。 Ignoring the Second General Council, and of course strongly opposed to the Third (Ephesus), they only acknowledge the First Nicene (325).忽略了第二個總理事會，當然強烈反對第三（以弗所） ，他們只承認第一nicene （ 325 ） 。 They have a Creed of their own, formed from an old Antiochene Creed, which does not contain any trace of the particular heresy from which their Church is named.他們有一個信條他們自己的，形成了由一個古老安提阿學派的信條，其中不包含任何微量的，尤其是異端，從他們的教堂命名。 In deed it is difficult to say how far any Nestorians now are conscious of the particular teaching condemned by the Council of Ephesus, though they still honour Nestorius, Theodore of Mopsuestia, and other undoubted heretics as saints and doctors.在行動上，這是很難說有多遠任何nestorians現在都意識到了，尤其是教學譴責安理會的伸出手，但他們仍然榮譽nestorius ，西奧多的摩普綏提亞和其他疑義的異端，作為聖人和醫生。
The patriarch rules over twelve other bishops (the list in Silbernagl, "Verfassung", p. 267).牧規則12個以上等主教（名單在silbernagl ， " verfassung " ，第267頁） 。 Their hierarchy consists of the patriarch, metropolitans, bishops, chorepiscopi, archdeacons, priests, deacons, subdeacons, and readers.其層次構成的老人家，大都市，主教， chorepiscopi ， archdeacons ，牧師，執事，耶穌，並以饗讀者。 There are also many monasteries.也有許多寺廟。 They use Syriac liturgically written in their own (Nestorian) form of the alphabet.他們使用的敘利亞文liturgically寫在他們自己的（景教）的形式字母表。 The patriarch, who now generally calls himself "Patriarch of the East", resides at Kochanes, a remote valley of the Kurdish mountains by the Zab, on the frontier between Persia and Turkey.老人家，他們現在一般都自稱"元老的東方" ，居住在kochanes ，一個偏遠山谷的庫爾德山脈由zab ，對邊防之間的波斯和土耳其。 He has an undefined political jurisdiction over his people, though he does not receive a berat from the Sultan.他有一個未定的政治管轄權，他的人，他雖然沒有收到培拉特由文萊蘇丹。 In any ways this most remote Church stands alone; it has kept a number of curious and archaic customs (such as the perpetual abstinence of the patriarch, etc.) that separate it from other Eastern Churches almost as much as from those of the West.在沒有任何方法，這最偏遠的教堂獨自站在它保存了一些好奇和過時的習俗（如長期禁慾的牧等） ，即單獨從其他東歐教會幾乎高達從那些西方國家。 Lately the Archbishop of Canterbury's mission to the Nestorians has aroused a certain interest about them in England.最近，坎特伯雷大主教的使命向nestorians已引起了一定的興趣，他們在英格蘭。
All the other separated Eastern Churches are formed by the other great heresy of the fourth century, Monophysitism.所有其他分居東部教會是由另一個重大的異端的第四個世紀， monophysitism 。 There are first the national Churches of Egypt, Syria, and Armenia.有第一次全國教會的埃及，敘利亞和亞美尼亞。
The two sides are still represented by the native Monophysites and the Orthodox minority.雙方仍在為代表的本土monophysites和東正教少數。 The Monophysites are sometimes called Jacobites here as in Syria; but the old national name Copt (Gr. Aigyptios ) has become the regular one for their Church as well as for their nation.該monophysites有時所謂jacobites這裡，因為在敘利亞，但舊的國家名稱科普特 （ gr. aigyptios ）已成為一個定期為他們的教堂，也為自己的民族和國家。 Their patriarch, with the title of Alexandria, succeeds Dioscurus and Timothy the Cat, a fanatical Monophysite.他們的牧首，與所有權的亞歷山德里亞，成功dioscurus和蒂莫西貓，一種狂熱monophysite 。 He lives at Cairo, ruling over thirteen dioceses and about 500,000 subjects.他的生命在開羅，執政超過13個教區和大約500000科目。 For him, too, the law is perpetual abstinence.對他來說，太，法律是永恆的禁慾。 There are many monasteries.有許多寺廟。 The Copts use their old language liturgically and have in it a number of liturgies all derived from the original Greek rite of Alexandria (St. Mark).科普特用自己的舊語言liturgically ，並已在它的一些liturgies都來自原希臘語成年禮的亞歷山德里亞（聖馬克） 。 But Coptic is a dead language, so much so that even most priests understand very little of it.但科普特人，是一種死語言，以致連最祭司了解很少的。 They all speak Arabic, and their service books give an Arabic version of the text in parallel columns.他們都講阿拉伯語，他們的服務書籍舉一個阿拉伯語文本平行欄目。 The Church is, on the whole, in a poor state.教會是，就整體而言，在一個貧窮的國家。 The Copts are mostly fellaheen who live by tilling the ground, in a state of great poverty and ignorance.科普特大多fellaheen人生活耕作在地上，在一個國家的嚴重的貧困和無知。 And the clergy share the same conditions.和神職人員分享相同的條件。 Lately there have been something of a revival among them, and certain rich Coptic merchants of Cairo have begun to found schools and seminaries and generally to promote education and such advantages among their nation.近來有一些復甦，其中，一些富有的商人科普特開羅開始發現學校和神學院，並普遍推廣教育等優勢，他們的民族。 One of these, M. Gabriel Labib, who is editing their service books, promises to be a scholar of some distinction in questions of liturgy and archeology.其中之一，米加布里埃爾labib ，誰是編輯自己的服務書，承諾要發展成為一個學者的一些區別，在提問的禮拜儀式和考古學。
Abyssinia has about three million inhabitants, nearly all members of the national Church.阿比西尼亞有大約3萬居民中，幾乎所有的成員國家教會。 There are many monks and an enormous number of priests, whom the Abuna ordains practically without any previous preparation or examination.有許多僧侶和大量的牧師，其中abuna ordains幾乎沒有任何先前的準備或考試。 The Abyssinians have liturgies, again, derived from those of Alexandria in the old (classical) form of their language.該abyssinians有liturgies ，同樣來自那些亞歷山大在舊（古典）的形式，他們的語言。 The Abyssinian Church, being the religion of more than half barbarous people, cut off by the schism from relations with any other Christian body except the poor and backward Copts, is certainly the lowest representative of the great Christian family.該阿比西尼亞的教會，作為宗教的一半以上野蠻的人，切斷由裂從關係與任何其他基督教團體除貧窮落後的科普特人，肯定是最低的代表，偉大的基督教家庭。 The people have gradually mixed up Christianity with a number of pagan and magical elements, and are specially noted for strong Jewish tendencies (they circumcise and have on their altars a sort of Ark of the Covenant containing the Ten Commandments).人們已逐漸混淆了基督教與一些異教徒而神奇的分子，並特別指出，對於強大的猶太人傾向（他們circumcise和對他們的神壇一種方舟該公約載有十誡） 。 Lately Russia has developed an interest in the Abyssinians and has begun to undertake schemes for educating them, and, of course, at the same time, converting them to Orthodoxy.近來，俄羅斯已研製出一種興趣在abyssinians ，並已開始進行計劃，為教育他們，而且，當然，在同一時間內，轉化他們的正統。
From this Sergius the Jacobite patriarchs descend.從這個謝爾蓋詹姆斯黨patriarchs降臨。 Historically, the Jacobites of Syria are the national Church of their country, as much as the Copts in Egypt; but they by no means form so exclusively the religion of the native population.在歷史上， jacobites的敘利亞是國家教會自己的國家，多為科普特人，在埃及，但他們絕不是形式，讓專門的宗教本土人口。 Syria never held together, was never so compact a unity as Egypt.敘利亞從未舉行過在一起，從來沒有這樣緊湊的團結作為埃及。 We have seen that the Eastern Syrians expressed their national, anti-Imperial feeling by adopting the extreme opposite heresy, Nestorianism, which, however, had the same advantage of not being the religion of Caesar and his court.我們已經看到，東部敘利亞人表示，他們的國家，反帝國主義的感覺，採用極端相反的異端，景教，卻有著同樣的優點是不作為宗教的凱撒和他的法院。 Among the Western Syrians, too, there has always been a lack of cohesion.其中西部敘利亞人，也有一直缺乏凝聚力。 They had in Monophysite times two patriarchates (Antioch and Jerusalem) instead of one.他們曾在monophysite倍兩個patriarchates （安提和耶路撒冷） ，而不是一個。 In all quarrels, whether political or theological, whereas the Copts move like one man for the cause of Egypt and the "Christian Pharaoh", the Syrians are divided amongst themselves.在所有的爭吵，不論是政治或神學，而科普特人提出像一個人，為事業埃及和"基督教老王" ，而敘利亞則是劃分他們之間。
So there have always been many more Melkites in Syria, and the Jacobites were never an overwhelming majority.所以一直存在著許多更melkites在敘利亞和jacobites從未壓倒多數。 Now they are a small minority (about 80,000) dwelling in Syria, Mesopotamia, Kurdistan.現在他們是極少數（約80000 ）住在敘利亞，美索不達米亞，土耳其庫爾德地區。 Their head is the Jacobite Patriarch of "Antioch and all the East".他們的頭部是詹姆斯黨元老的"安提及所有東" 。 He always takes the name Ignatius and dwells either at Diarbekir or Mardin in Mesopotamia.他始終把名字伊格和整篇無論在diarbekir或馬爾丁在美索不達米亞平原。 Under him, as first of the metropolitans, is the Maphrian, a prelate who was originally set up to rule the Eastern Jacobites as a rival of the Nestorian catholicos.根據他的，因為第一的大都市，是maphrian ，一名主教，他們原本是設立規則東部jacobites作為競爭對手的景教catholicos 。 Originally the maphrian had a number of special rights and privileges that made him almost independent of his patriarch.本來maphrian了一些特殊的權利和特權，使他幾乎獨立於他老人家。 Now he has only precedence of other metropolitans, a few rights in connection with the patriarch's election and consecration (when the patriarch dies he is generally succeeded by the maphrian) and the title "Maphrian and Catholicos of the East".現在他只排名其他大都市，有幾個權利涉嫌與元老的選舉和consecration （當老人家去世，他一般都成功地由maphrian ）和授予的" maphrian和catholicos的東方" 。 Besides these two, the Jacobites have seven metropolitans and three other bishops.除了這兩， jacobites有七大都市和其他3個主教。 As in all Eastern Churches, there are many monks, from whom the bishops are always taken.如同在所有東歐教會，有許多僧侶，從誰主教是一貫採取的。 The Syrian Jacobites are in communion with the Copts.敘利亞jacobites是在共融與科普特人。
They name the Coptic patriarch in the Liturgy, and the rule is that each Syrian patriarch should send an official letter to his brother of Alexandria to announce his succession.他們的名字科普特宗主教在禮儀和法治精神，是讓每一敘利亞牧應派一名官員寫信給他的弟弟亞歷山大宣布他的繼任。 This implies a recognition of superior rank which is consistent with the old precedence of Alexandria over Antioch.這意味著承認優級，這與舊排名亞歷山大超過安提。 At Mardin still linger the remains of an old pagan community of Sun-worshippers who in 1762 (when the Turks finally decided to apply to them, too, the extermination that the Koran prescribes for pagans) preferred to hide under the outward appearance of Jacobite Christianity.在馬爾丁仍揮之不去的遺骸一個老社區異教的太陽做禮拜的人在1762年（當時土耳其人終於決定適用於他們，也滅絕說，可蘭經明為異教徒）尋找隱藏在外表的詹姆士派基督教。 They were, therefore, all nominally converted, and they conform the laws of the Jacobite Church, baptize, fast, receive all sacraments and Christian burial.他們，因此，所有名義上改裝，並符合有關法律的規定詹姆士派教會， baptize ，快速，接收所有聖禮和基督教的墓地。 But they only marry among themselves and every one knows that they still practise their old pagan rites in secret.但是，他們只娶相互之間以及每個人都知道，他們仍信奉其舊異教儀式在秘密進行。 There are about one hundred families of these people, still called Shamsiyeh (people of the Sun).有大約100家庭這些人中，還有所謂shamsiyeh （人的太陽） 。
The Malabar Christians in India have had the strangest history of all these Eastern Churches.馬拉巴爾基督徒在印度也有奇怪的歷史，所有這些東歐教會。 For, having been Nestorians, they have now veered round to the other extreme and have become Monophysites.對於經過nestorians ，他們現在轉向輪了另一個極端，並成為monophysites 。 We hear of Christian communities along the Malabar coast (in Southern India from Goa to Cape Comorin) as early as the sixth century.我們聽到的基督教社區，沿馬拉巴爾海岸（在印度南部，由果阿至哥連臣角科摩林角） ，因為早在公元六世紀。 They claim the Apostle of St. Thomas as their founder (hence their name "Thomas Christians", or "Christians of St. Thomas").他們聲稱，使徒聖托馬斯作為其創始人（因此他們的名字： "托馬斯基督徒" ，或"基督信徒的聖托馬斯島" ） 。 In the first period they depended on the Catholicos of Selecuia-Ctesiphon, and were Nestorians like him.在第一個時期，他們是依賴於catholicos的selecuia -泰西封，並nestorians像他一樣的。 They are really one of the many missionary Churches founded by the Nestorians in Asia.他們真的是在眾多傳教士創辦的教會所nestorians在亞洲。 In the sixteenth century the Portuguese succeeded in converting a part of this Church to reunion in Rome.在十六世紀，葡萄牙，成功轉換的一部分，這個教會團聚在羅馬。 A further schism among these Eastern Catholics led to a complicated situation, of which the Jacobite patriarch took advantage by sending a bishop to form a Jacobite Malabar Church.進一步分裂，其中東部天主教徒主導，以一種複雜的局面，其中詹姆斯黨元老了優勢，派出主教形成詹姆斯黨馬拉巴爾教堂。
There were then three parties among them: Nestorians, Jacobites, and Catholics.有那麼3個締約方，其中： nestorians ， jacobites ，和天主教徒。 The line of Nestorian metropolitans died out (it has been revived lately) and nearly all the non-Catholic Thomas Christians may be counted as Monophysites since the eighteenth century.線景教大都市死了（它已再次復興近來）和幾乎所有的非天主教基督信徒托馬斯，可算作monophysites自十八世紀以來。 But the Jacobite patriarch seems to have forgotten them, so that after 1751 they chose their own hierarchy and were an independent Church.但詹姆斯黨元老似乎忘記了他們，所以，經過1751年，他們選擇了自己的等級，並分別為一個獨立的教會。 In the nineteenth century, after they had been practically rediscovered by the English, the Jacobites in Syria tried to reassert authority over Malabar by sending out a metropolitan named Athanasius.在十九世紀後，他們實際上已被發現的，由英語， jacobites在敘利亞試圖重新樹立權威馬拉巴爾派大都會命名athanasius 。 Athanasius made a considerable disturbance, excommunicated the hierarchy he found, and tried to reorganize this Church in communion with the Syrian patriarch. athanasius作出了相當大的干擾，驅逐層次，他發現，並試圖重新組織這個教會的共融與敘元老。 But the Rajah of Travancore took the side of the national Church and forced Athanasius to leave the county.但惹的travancore了一邊的國家教會和強迫athanasius離開縣。
Since then the Thomas Christians have been a quite independent Church whose communion with the Jacobites of Syria is at most only theoretic.自那時以來，托馬斯基督徒已相當獨立自主自辦教會的共融與jacobites的敘利亞正處於最唯一的理論。 There are about 70,000 of them under a metropolitan who calls himself "Bishop and Gate of all India".尚有約70000人根據一項大都市的人，自稱"主教及啟閉機的所有印度" 。 He is always named by his predecessor, ie each metropolitan chooses a coadjutor with the right of succession.他總是叫他的前任，即每個都市圈選擇一個教區助理與繼承權。 The Thomas Christians use Syriac liturgically and describe themselves generally as "Syrians".托馬斯基督徒使用敘利亞文liturgically並形容自己的，一般為"敘利亞人" 。
Because of this distinction it is usual to call the others Gregorian Armenians -- after St. Gregory the Illuminator -- another polite concession of form on our part akin to that of "Orthodox" etc. Quite lately the Gregorian Armenians have begun to call themselves Orthodox.因為這個區別，這是通常調用其他陽曆亞美尼亞人-後，聖格里高利照明燈-另一種禮貌性的特許權形式，對我們來說，好像是"正統"等頗為近來陽曆亞美尼亞人已開始把自己稱為東正教。 This has no meaning and only confuses the issue.這毫無意義，並只會製造混亂的問題。 Of course each Church thinks itself really Orthodox, and Catholic and Apostolic and Holy too.當然每個教會自以為真的東正教，天主教和使徒和聖太。 But one must keep technical names clear, or we shall always talk at cross purposes.但是，我們必須保持技術名稱清楚，否則我們將永遠在談兩岸關係的目的。 The polite convention throughout the Levant is that we are Catholics, that people in communion with the "Ecumenical Patriarch" are Orthodox, and that Monophysite Armenians are Gregorian.客氣公約在整個地中海東部是，我們是天主教徒，人們在共融與"普世牧首" ，是正統，並monophysite亞美尼亞人是陽曆。 They should be content with that is an honourable title to which we and the Orthodox do not of course think that they have really any right.他們應該與內容，是這位冠軍，這是我們和東正教這樣做當然不認為他們真的有任何權利。 They have no real right to it, because the Apostle of Armenia, St. Gregory the Illuminator (295), was no Monophysite, but a Catholic in union with Rome.他們有沒有真正的權利，因為使徒的亞美尼亞，聖格里高利照明燈（ 295 ） ，沒有monophysite ，但天主教在聯盟與羅馬。
The Armenian Church was in the first period subject to the Metropolitan of Caesarea; he ordained its bishops.亞美尼亞教堂的是，在第一期的主題，以都市的caesarea ，他祝聖的主教們。 It suffered persecution from the Persians and was an honoured branch of the great Catholic Church till the sixth century.它遭受迫害，由波斯人，是一種榮幸分行偉大的天主教教會，直到第六世紀。 Then Monophysitism spread through Armenia from Syria, and in 527 the Armenian primate, Nerses, in the Synod of Duin, formally rejected the Council of Calcedon.然後monophysitism傳遍亞美尼亞來自敘利亞，並在527個亞美尼亞人的靈長類動物，涅爾謝斯，在主教的duin ，正式拒絕安理會的calcedon 。 The schism was quite manifest in 552, when the primate, Abraham I, excommunicated the Church of Georgia and all others who accepted the decrees of Chalcedon.該裂是相當明顯的，在552時，靈長類動物，石禮謙，我驅逐教會的格魯吉亞和所有其他人接受了法令的chalcedon 。 From that time the national Armenian Church has been isolated from the rest of Christendom; the continual attempts at reunion made by Catholic missionaries, however, have established a considerable body of Armenian Catholics.從那個時候，國家的亞美尼亞教堂已被孤立於其他基督教;不斷企圖在留尼汪所作的天主教傳教士，但是，已經建立了相當多人的亞美尼亞天主教徒。
The Armenians are a prolific and widespread race.亞美尼亞是一個多產的和普遍的軍備競賽。 They are found not only in Armenia, but scattered all over the Levant and in many cities of Europe and America.他們發現，不僅在亞美尼亞，但遍布在世界各地的地中海東部和許多城市的歐洲和美洲。 As they always bring their Church with them, it is a large and important community, second only to the Orthodox in size among Eastern Churches.因為他們總是把自己的教會結合起來，這是一項龐大和重要的社會，僅次於東正教在尺寸之間的東部教會。 There are about three millions of Gregorian Armenians.有大約3百萬計的陽曆亞美尼亞人。 Among their bishops four have the title of patriarch.其中，他們的主教四有標題的元老。 The first is the Patriarch of Etchmiadzin, who bears as a special title that of catholicos .首先是元老的etchmiadzin ，誰承擔作為一個特殊的稱號，即catholicos 。 Etchmiadzin is a monastery in the province of Erivan, between the Black and the Caspian Seas, near Mount Ararat (since 1828 Russian territory). etchmiadzin是一座修道院，在省erivan之間，黑海和里海附近的亞拉臘山（自1828年俄羅斯境內） 。 It is the cradle of the race and their chief sanctuary.它是搖籃的種族和自己的行政庇護所。
The catholicos is the head of the Armenia Church and to a great extent of his nation too.該catholicos是一家之主的亞美尼亞教會，並在很大程度上是他的民族。 Before the Russian occupation of Erivan he had unlimited jurisdiction over all Georgian Armenians and was something very like an Armenian pope.前俄羅斯佔領erivan他曾無限管轄權的所有格魯吉亞和亞美尼亞是一件很喜歡一個亞美尼亞教宗。 But since he sits under the shadow of Russia, and especially since the Russian Government has begun to interfere in his election and administration, the Armenians of Turkey have made themselves nearly independent of him.但由於他坐在陰影下的俄羅斯，特別是因為俄羅斯政府已開始干預他的競選和執政水平，亞美尼亞人的土耳其作出了自己幾乎獨立於他。 The second rank belongs to the Patriarch of Constantinople.They have had a bishop at Constantinople since 1307.第二級是屬於老人家的constantinople.they了主教在君士坦丁堡自1307年。 In 1461 Mohammed II gave this bishop the title of Patriarch of the Armenians, so as to rivet their loyalty to his capital and to form a millet (nation) on the same footing as the Rum millet (the Orthodox Church).在1461年第二穆罕默德了這個主教的標題元老的亞美尼亞人，以鉚釘忠於他的資本，並形成小米 （民族） ，對同一立足點上朗姆酒小米 （東正教堂） 。
This patriarch is the person responsible to the Porte for his race, has the same privileges as his Orthodox rival, and now uses the jurisdiction over all Turkish Armeniansthat formerly belonged to the catholicos.這是老人家的負責人向門為他的種族，都擁有同樣的特權，因為他的東正教對手，現在使用了管轄權的所有土耳其armeniansthat前身是屬於這個catholicos 。 Under him, and little more than titular patriarchs, are those of Sis in Cilicia (a title kept after a temporary schism in 1440 and Jerusalem (whose title was assumed illegally in the eighteenth century). The Armenians have seven dioceses in the Russian Empire, two in Persia, and thirty-five in Turkey. They distinguish archbishops from bishops by an honorary precedence only and have an upper class of priests called Vartapeds, who are celibate and provide all the higher offices (bishops are always taken from their ranks). There are, of course, as in all Eastern Churches, many monks.根據他的，而且很少超過名義上的長者，是那些對矽統科技在基利家（名稱保存後暫時分裂而1440年和耶路撒冷（其標題是假設非法在十八世紀） 。亞美尼亞人有七個教區，在俄羅斯帝國，兩個在波斯， 35 ，在土耳其，他們分清大主教從主教榮譽排名只與已經成為上層階級的神職人員所謂vartapeds ，他們是celibate ，並提供一切較高辦事處（主教都是從他們的行列） 。除此之外，當然，在所有東歐教會，許多僧侶。
In many ways the Armenian (Gregorian) Church has been influenced by Rome, so that they are among Eastern schismatical bodies the only one that can be described as at all latinized.在許多方面，亞美尼亞（陽曆）的教會一直受羅馬，使他們之間的東部schismatical機構，也是唯一一個可以說是在各latinized 。 Examples of such influence are their use of unleavened bread for the Holy Eurcharist, their vestments (the mitre is almost exactly the Roman one), etc. This appears to be the result of opposition to their nearer rivals, the Orthodox.的例子，這種影響力是他們使用未經發酵的麵包，為聖地eurcharist ，他們總有一套（米特雷是幾乎一模一樣的羅馬1隊） ，等等，這似乎成為抗爭的結果，以他們在臨近的競爭對手，東正教。 In any case, at present the Armenians are probably nearer to the Catholic Church and better disposed for reunion than any other of these communions.在任何情況下，目前亞美尼亞人，大概接近天主教教會和更好的處置團聚，比任何其他的這些communions 。 Their Monophysitism is now very vague and shadowy -- as indeed is the case with most Monophysite Churches.他們monophysitism現在很空泛的影子-事實上就是如此，最m onophysite教堂。 It is from them that the greatest proportion of Eastern-Rite Catholics have been converted.這是由他們說，最大的比例，東部-成年禮天主教徒得以轉化。
This brings us to the end of the Monophysite bodies and so to the end of all schismatical Eastern Churches.這就使我們考慮到去年底，該monophysite團體等，到去年底，所有schismatical東部教堂。 A further schism was indeed caused by the Monothelite heresy in the seventh century, but the whole of the Church then formed (the Maronite Church) has been for many centuries reunited with Rome.再裂確實是造成該monothelite異端，在公元7世紀，但整個教會，然後形成（馬龍派教堂）一直為許多世紀團圓羅馬。 So Maronites have their place only among the Eastern Catholics.所以馬龍人有自己的位置，只有其中東部天主教徒。
A curious, but entirely theoretic, question of terminology is: Are Milanese and Mozarabic considered Eastern Rite Catholics?奇怪，但完全是理論，用語問題是：米蘭和莫扎拉布素歌考慮東部成年禮天主教徒？ If we make rite our basis, they are.如果我們作出成年禮我們的基礎上，他們的影響。 That is, they are Catholics who do not belong to the Roman Rite.也就是說，他們都是天主教徒，他們不屬於羅馬成年禮。 The point has sometimes been urged rather as a catch than seriously.這一點有時被要求，而不是作為一個趕上較嚴重。 As a matter of fact, the real basis, though it is superficially less obvious than rite, is patriarchate.作為一個問題，事實上，真正的基礎上，雖然它表面上那麼明顯高於成年禮，是牧。 Eastern-Rite Catholics are Catholics who do not belong to the Roman patriarchate.東區-成年禮的天主教徒，天主教徒不屬於羅馬牧首。 So these two remnants of other rites in the West do not constitute Eastern-Rite Churches.所以這兩個遺留下來的其他儀式，在西方並不構成東區-成年禮教堂。
In the West, rite does not always follow patriarchate; the great Gallican Church, with her own rite, was always part of the Roman patriarchate; so are Milan and Toledo.在西方，禮儀並不總是跟隨牧;偉大gallican教堂，與她自己的成年禮，是永遠的一部分羅馬牧首，所以是米蘭和托萊多。 This, however, raises a new difficulty; for it may be urged that in that case the Italo-Greeks are not Eastern Catholics, since they certainly belong to the Roman patriarchate.然而，這引起了新的難度，因為它可能會主張，在這種情況下，意大利-希臘人並不東部天主教徒，因為他們肯定是屬於羅馬牧首。 They do, of course; and they always have done so legally.他們這樣做，當然和他們經常這樣做合法的。 But the constitution of these Italo-Greek Churches was originally the result of an attempt on the part of the Eastern emperors (Leo III, 717-741, especially; see "Orth. Eastern Church", 45-47) to filch them from the Roman patriarchate and join them to that of Constantinople.但憲法中的這些意-希臘教會本來是因企圖對部分東部皇帝（利奧三世717-741 ，尤其是見" Ortho的。東區教會" ， 45-47 ） filch他們從羅馬牧首，並參加他們的，就是打君士坦丁堡。 Although the attempt did not succeed, the descendants of the Greeks in Calabria, Sicily, etc., have kept the Byzantine Rite.雖然企圖沒有得逞，其後裔希臘人在卡拉布里亞，西西里島等，都保持了拜占庭成年禮。 They are an exception to the rule, invariable in the East, that rite follows patriarchate, and are an exception to the general principle about Eastern Rites too.他們是規則的一個例外，還是不變的，在東方，即成年禮如下牧，是一個一般原則的例外約東方禮儀。 As they have no diocesan bishops of their own, on this ground it may well be denied that they form a Church.因為他們沒有教區主教，他們自己的，基於這個理由，它很可能會否認他們組成一個教堂。 An Italo-Greek may best be defined as a member of the Roman patriarchate in Italy, Sicily, or Corsica, who, as a memory of older arrangements, is still allowed to use the Byzantine Rite.一個意希可最好界定為一個成員國的羅馬牧首在意大利，西西里島，或科西嘉島，人，作為一個記憶老年人的安排，但仍不允許使用拜占庭成年禮。
With regard to the fundamental distinction of patriarchate, it must be noted that it is no longer purely geographical.至於根本的區別，牧，必須指出的是，它不再是單純的地域。 A Latin in the East belongs to the Roman patriarch as much as if he lived in the West; Latin missionaries everywhere and the newer dioceses in Australia and American count as part of what was once the patriarchate of Western Europe.拉丁美洲在東部地區屬於羅馬牧首之多，如果他住在西;拉丁語傳教士到處和新的教區，在澳大利亞和美國的計數的一部分，哪些曾經是東正教會的西歐。 So also the Melkites in Leghorn, Marseilles, and Paris belong to the Byzantine Catholic patriarchate, though, as foreigners, they are temporarily subject to Latin bishops.所以，也melkites在萊航，馬賽和巴黎屬於拜占庭天主教牧首，雖然，作為外國人，他們是暫時受到拉丁美洲主教。
A short enumeration and description of the Catholic Eastern Rites will complete this picture of the Eastern Churches.短短列舉和描述的天主教東方禮儀將完成這一幅東部教堂。 It is, in the first place, a mistake (encouraged by Eastern schismatics and Anglicans) to look upon these Catholic Eastern Rites as a sort of compromise between Latin and other rites, or between Catholics and schismatics.這是擺在首位，是錯誤的（鼓舞東部schismatics和教教徒）的眼光來看待這些天主教東方禮儀作為一種折衷辦法拉丁語和其他禮儀之間，或天主教徒和schismatics 。 Nor is it true that they are Catholics to whom grudging leave has been given to keep something of their national customs.它也不是真正的，他們都是天主教徒，其中不情願離開已考慮到的東西保持自己的民族風情。 Their position is quite simple and quite logical.他們的立場很簡單，很符合邏輯。 They represent exactly the state of the Eastern Churches before the schisms.他們所代表的正是該國東部教堂前分裂。 They are entirely and uncompromisingly Catholics in our strictest sense of the word, quite as much as Latins.這些指標完全和毫不妥協的天主教徒，在我們的嚴格意義上的字，相當多拉丁人。 They accept the whole Catholic Faith and the authority of the pope as visible head of the Catholic Church, as did St. Athanasius, St. Basil, St. John Chrysostom.他們接受整個天主教的信仰和權威教宗看得見的元首天主教教會一樣，聖athanasius ，聖羅勒，聖若望金口。
They do not belong to the pope's patriarchate, nor do they use his rite, any more than did the great saints of Eastern Christendom.他們不屬於教皇的東正教會，也沒有利用他的成年禮，有更多比大聖人東基督教。 They have their own rites and their own patriarchs, as had their fathers before the schism.他們有自己的宗教儀式和自己的長者，因為他們的父親前裂。 Nor is there any idea of compromise or concession about this.也不是有什麼想法的妥協和讓步的態度。 The Catholic Church has never been identified with the Western patriarchate.天主教教會從來沒有被確定與西方牧。 The pope's position as patriarch of the West is as distinct from his papal rights as is his authority as local Bishop of Rome.教宗的地位，作為元老的西方是有別於他的教皇的權利，是他的權力，為當地羅馬的主教。 It is no more necessary to belong to his patriarchate in order to acknowledge his supreme jurisdiction that it is necessary to have him for diocesan bishop.它已不再是要屬於他的牧為了確認自己的最高司法管轄權，這是需要有他的教區主教。
The Eastern Catholic Churches in union with the West have always been as much the ideal of the Church Universal as the Latin Church.東方天主教教堂，在聯盟範圍內西一直高達理想的教會普遍作為拉美教會。 If some of those Eastern Churches fall into schism, that is a misfortune which does not affect the others who remain faithful.如果某些人的東方教會陷入分裂，這是一個不幸的，這並不影響其他人保持忠誠。 If all fall away, the Eastern half of the Church disappears for a time as an actual fact; it remains as a theory and an ideal to be realized again as soon as they, or some of them, come back to union with Rome.如果都屬於走了，東半的教會消失了，一時間，作為一個實際的，事實上，它仍然是一個理論和理想得以實現，因為一旦他們，或他們中的一些人，回來聯盟與羅馬。
This is what has happened.這是什麼事。 There is at any rate no certain evidence of continuity from time before the schism in any of these Eastern Catholic Churches.因此，在任何率沒有某些證據的連續性，從會前的時間，裂，在上述任何一種東方天主教教堂。 Through the bad time, from the various schisms to the sixteenth and seventh centuries, there are traces, isolated cases, of bishops who have at least wished for reunion with the West; but it cannot be claimed that any considerable body of Eastern Christians have kept the union throughout.通過壞的時候，從各種分裂向第十六屆和七世紀，有痕跡的，孤立的情況下，主教的人，至少希望與親人團聚的西方，但它不能聲稱任何相當多人的東部基督徒不斷該聯盟全國各地。 The Maronites think they have, but they are mistaken; the only real case is that of the Italo-Greeks (who have never been schismatic).馬龍派教徒認為他們的，但是他們錯了;只有這樣，才能真正的情況是，對意大利-希臘人（他們從未s chismatic） 。
Really the Eastern Catholic Churches were formed by Catholic missionaries since the sixteenth and seventeenth centuries.真是東方天主教教堂，形成了由天主教傳教士以來， 16和17世紀。 And as soon as any number of Eastern Christians were persuaded to reunite with the West, the situation that had existed before the schisms became an actual one again.並盡快任何數目的東部基督徒被說服團聚過西方的情況下，這種情況有之前就存在，分裂成為一個實際的一個。 They became Catholics; no one thought of asking them to become Latins.他們成為天主教徒，沒有人想過要他們成為拉丁人。 They were given bishops and patriarchs of their own as successors of the old Catholic Eastern bishops before the schism, and they became what all Eastern Christians had once been -- Catholics.給他們的主教和patriarchs他們自己的作為繼承人的舊天主教東區主教之前裂，他們成了什麼都東部的基督徒，曾一度被-天主教徒。
That the Eastern Catholics are comparatively small bodies is the unfortunate result of the fact that the majority of their countrymen prefer schism.即東部天主教徒，是比較小天體就是結果很不幸的事實，即它們的大多數國人喜歡裂。 Our missionaries would willingly make them larger ones.我們的傳教士會心甘情願地讓他們較大。 But, juridically, they stand exactly where all the East once stood, before the Greek schism, or during the short-lived union of Florence (1439-53).但是，在法理上，他們的立場，恰恰是所有東一旦站在前，希臘裂，或者是在短命聯盟的佛羅倫斯（ 1439至1453年） 。 And they have as much right to exist and be respected as have Latins, or the great Catholic bishops in the East had during the first centuries.與他們有同樣多的權利存在，並得到尊重，因為有拉丁人，或大天主教主教團在東方已在第一個百年。 The idea of latinizing all Eastern Catholics, sometimes defended by people on our side whose zeal for uniformity is greater than their knowledge of the historical and juridical situation, is diametrically opposed to antiquity, to the Catholic system of ecclesiastical organization, and to the policy of all popes.構思latinizing所有東部天主教徒，有時辯護的人站在我們這一邊，他們的熱情為均勻性大於自己的知識的歷史和法理的情況，是截然相反的，以古代，以天主教系統的教會組織，並以政策所有教皇。 Nor has it any hope of success.它也沒有任何成功的希望。 The East may become Catholic again; it will never be what it never has been -- Latin.東部地區有可能成為天主教再次，它絕不會成為什麼，它永遠不會一直-拉丁語。
This completes the list of Byzantine Catholics, of whom it may be said that the chief want is organization among themselves.這個名單完整拜占庭天主教徒，其中可以說，行政要的是組織之間。 There has often been talk of restoring a Catholic (Melkite) Patriarch of Constantinople.有經常被人談論恢復了天主教（ melkite ）元老的君士坦丁堡。 It was said that Pope Leo XIII intended to arrange this before he died.有人說，教宗利奧十三世打算安排這之前，他的死亡。 If such a revival ever is made, the patriarch would have jurisdiction, or at least a primacy, over all Catholics of his Rite; in this way the scattered unities of Melkites in Syria, Ruthenians in Hungary, Italo-Greeks in Sicily, and so on, would be linked together as are all other Eastern Catholic Churches.如果這種復甦是有史以來取得的，牧，將有司法管轄權，或者至少是一個至高無上，超過所有天主教徒的他的成年禮;這樣散落統一的melkites在敘利亞， ruthenians在匈牙利，意大利-希臘人在西西里島等上，將連在一起一樣，是所有其他東歐天主教教堂。
There are monasteries whose arrangements are very similar to those of the Nestorians.有寺廟的安排非常相似，這些利益nestorians 。 The liturgical books (in Syriac, slightly revised from the Nestorian ones) are printed by the Dominicans at Mosul.禮儀書籍（在敘利亞文，略作修改，從景教）的印製，由多米尼加人在摩蘇爾。 Most of their canon law depends on the Bull of Pius IX, "Reversurus" (12 July, 1867), published for the Armenians and extended to the Chaldees by another Bull, "Cum ecclesiastica" (31 Aug., 1869).他們大部分的教會法，就看公牛的比約九， " reversurus " （ 1867年7月12日） ，出版，為亞美尼亞人，並擴展到了新巴比倫王國由另一牛市" ，暨ecclesiastica " （ 1869年8月31日） 。 They have some students at the Propaganda College in Rome.他們有一些學生在宣傳學院在羅馬。
There are also many Catholic Armenians in Austria-Hungary who are subject in Transylvania to the Latin bishops, but in Galicia to the Armenian Archbishop of Lemberg.也有許多天主教的亞美尼亞人在奧匈帝國，他們是受在Transylvania的向拉丁美洲主教，但在加利西亞向亞美尼亞大主教倫貝格。 In Russia there is an Armenian Catholic See of Artvin immediately subject to the pope.在俄羅斯有一個亞美尼亞天主教見的artvin立即受到教宗。 The Mechitarists (Founded by Mechitar of Sebaste in 1711) are an important element of Armenian Catholicism.該mechitarists （創辦mechitar的sebaste在1711 ）是一個很重要的元素，亞美尼亞天主教。 They are monks who follow the Rule of St. Benedict and have monasteries at San Lazzaro outside Venice, at Vienna, and in many towns in the Balkans, Armenia, and Russia.他們是僧人，他們遵循法治的聖本篤，並有寺院，在新lazzaro外威尼斯，維也納，並在許多城鎮在巴爾幹地區，亞美尼亞和俄羅斯等國。 They have missions all over the Levant, schools, and presses that produce important liturgical, historical, historical, and theological works.他們有任務，所有超過地中海東部，學校和塑機等產生重要的禮儀，歷史，歷史和神學思想建設工程。 Since 1869 all Armenian Catholic priests must be celibate.自1869年所有亞美尼亞天主教會神職人員必須celibate 。
Their head is the Maronite "Patriarch of Antioch and all the East", successor to Monothelite rivals of the old line, who, therefore, in no way represents the original patriarchate.他們的頭，是龍族"元老安提及所有東" ，繼任者monothelite競爭對手的舊線，衛生組織，因此，絕不是原牧。 He is also the civil head of his nation, although he has no berat from the sultan, and lives in a large palace at Bkerki in the Lebanon.他亦是香港公務員的首長，他的國家，他雖然沒有培拉特由文萊蘇丹和生活在一個大宮bkerki在黎巴嫩。 He has under him nine sees and several titular bishops.他根據他的九名看到幾個名義上的主教。 There are many monasteries and convents.有許多寺廟和修道院。 The present law of the Maronite Church was drawn up by the great national council held in 1736 at the monastery of Our Lady of the Almond Trees (Deir Saïdat al-Luaize), in the Lebanon.現行法律的馬龍派教會是由大國民議會舉行的1736年，在修道院的聖母的杏仁樹（ deir saïdat基地luaize ） ，在黎巴嫩。 There are about 300,000 Maronites in the Lebanon and scattered along the Syrian coast.有大約300000馬龍人在黎巴嫩與分散相沿敘利亞海岸。 They also have colonies in Egypt and Cyprus, and numbers of them have lately begun to emigrate to America.他們也有殖民地，在埃及和塞浦路斯，號碼，他們最近開始移民到美國。 They have a national college at Rome.他們都具有民族學院在羅馬。
In considering their general characteristics we must first of all again separate the Eastern Catholics from the others.在考慮他們的一般特點，我們首先要對所有的人單獨東部天主教徒從別人。 Eastern Rite Catholics are true Catholics, and have as much right to be so treated as Latins.東部成年禮天主教徒是真正的天主教徒，並有同樣多的權利，必須使當作拉丁人。 As far as faith and morals go they must be numbered with us; as far as the idea of an Eastern Church may now seem to connote schism or a state of opposition to the Holy See, they repudiate it as strongly as we do.據信仰和道德去，他們必須編號，與我們;據想法的東方教會，可現在似乎含意裂或一個國家的反對羅馬教廷，他們推翻強烈，因為我們做的。 Nevertheless, their position is very important as being the result of relations between Rome and the East, and as showing the terms on which reunion between East and West is possible.儘管如此，他們的立場是非常重要的是欺騙的結果之間的關係，羅馬和東，並作為顯示的條款上團聚於東西方之間，是有可能的。
National Feeling 民族感情
The first of these is their national feeling.首先是他們的民族感情。 In all these groups the Church is the nation; the vehement and often intolerant ardour of what seems to be their religious conviction is always really national pride and national loyalty under the guise of theology.在所有這些團體，教會，是全國;壯懷激烈，常常不能容忍的激情什麼樣的，似乎是他們的宗教信念，始終是真正的民族自豪感和民族忠誠度的幌子下，神學。 This strong national feeling is the natural result of their political circumstances.這種強烈的民族感情是自然的結果，他們的政治情況而定。 For centuries, since the first ages, various nations have lived side by side and have carried on bitter opposition against each other in the Levant.數百年來，從第一次的年齡，不同的國家有並肩生活，並已進行了激烈反對對方在地中海東部。 Syria, Egypt, Mesopotamia, and the Balkans have never had one homogeneous population speaking one language.敘利亞，埃及，美索不達米亞和巴爾幹地區從未有一個均質的人口講一種語言。 From the beginning, nationality in these parts has been a question not of the soil, but of a community held together by its language, striving for supremacy with other communities.從一開始，國籍，在這些部分已被一個問題，而不是土壤，而是一個社區一起舉行，由它的語言，追求霸權，與其他社區。 The Roman contest accentuated this.羅馬競賽加劇了這一點。 Rome and then Constantinople was always a foreign tyranny to Syrians and Egyptians.羅馬，然後在君士坦丁堡一直是外國的暴政，以敘利亞人和埃及人。 And already in the fourth century of the Christian Era they began to accentuate their own nationalism, crushed in politics, by taking up an anti-imperial form of religion, by which they could express their hatred for the Government.並已在第四世紀的基督教時代，他們開始加劇他們自己的民族主義，粉碎在政治上，採取了一個反帝國形式的宗教觀，使他們能夠表達自己的仇恨，讓政府。 Such an attitude has characterized these nations ever since.這種態度有其特點，這些國家至今。 Under the Turk, too, the only possible separate organization was and is an ecclesiastical one.根據特克，也唯一可能單獨組織，是一個教會之一。 The Turk even increased the confusion.該特克甚至增加了混亂。 He found a simple and convenient way of organizing thesubject Christians by taking their religion as a basis.他發現了一個簡單而便捷的方式安排thesubject基督徒以自己的宗教為基礎。 So the Porte recognizes each sect as an artificial nation ( millet ).所以門認識到每節作為一個人造的民族（ 小米 ） 。 The Orthodox Church became the "Roman nation" ( Rum millet ), inheriting the name of the old Empire.東正教教堂成了"羅馬民族" （ 朗姆酒小米 ） ，在繼承的名義舊帝國。 Then there were the "Armenian nation" ( Ermeni millet ), the "Coptic nation", and so on.當時有"亞美尼亞民族" （ ermeni小米 ） ， "科普特民族" ，等等。 Blood has nothing to do with it.血壓無關，用它做的。 Any subject of the Porte who joins the Orthodox Church becomes a Roman and is submitted politically to the ecumenical patriarch; a Jew who is converted by Armenians becomes an Armenian.任何科目的門人加入東正教教堂成為羅馬，並提交在政治上，以普世牧首;猶太人，他們是改建亞美尼亞人，成為一個亞美尼亞。 True, the latest development of Turkish politics has modified this artificial system, and there have been during the nineteenthcentury repeated attempts to set up one great Ottoman nation.真實，最新的發展，土耳其政治已經修改了這一人工系統，也有過在nineteenthcentury一再試圖成立一個偉大的奧斯曼帝國的民族。 But the effect of centuries is too deeply rooted, and the opposition between Islam and Christianity too great, to make this possible.但效果的百年太根深蒂固的，與反對派之間的伊斯蘭教和基督教太大，以使之成為可能。 A Moslem in Turkey -- whether Turk, Arab, or negro -- is simply a Moslem, and a Christian is a Roman, or Armenian, or Maronite, etc. Our Western idea of separating politics from religion, of being on the one hand loyal citizens of our country and on the other, as a quite distinct thing, members of some Church, is unknown in the East.穆斯林在土耳其-無論是土耳其人，阿拉伯人，還是黑人-根本是一個穆斯林，基督徒的是羅馬，還是亞美尼亞語，或龍族等西方分開的想法，從政治，宗教，正在對美國，一方面忠於市民，為我們的國家和對其他，作為一個截然不同的事，大家的一些教會，是未知的，在東方。 The millet is what matters; and the millet is a religious body. 穀子是什麼事情，以及小米 ，是一個宗教組織。 So obvious does this identification seem to them that till quite lately they applied it to us.太明顯了，這是否鑑定似乎向他們表示，直到相當最近他們應用資訊科技給我們。 A Catholic was (and still is to the more remote and ignorant people) a "French Christian", a Protestant an "English Christian"; in speaking French or Italian, Levantines constantly use the word nation for religion .天主教是（現在仍然是較偏遠和無知的人） "法語基督教" ，這是一個新教的"英語基督教" ，在講法語或意大利語， levantines不斷用字， 民族宗教 。 Hence it is, also, that there are practically no conversions from one religion to another.因此，我們不能，也有幾乎沒有轉換，從一個宗教到另一個地方。 Theology, dogma, or any kind of religious conviction counts for little or nothing.神學的，教條，或者任何種類的宗教信念計數很少或沒有。 A man keeps to his millet and hotly defends it, as we do to our fatherlands; for a Jacobite to turn Orthodox would be like a Frenchman turning German.一名男子經常向他的小米和激烈的辯護，因為我們做我們的fatherlands ;為詹姆斯黨把東正教會像一個法國人把德語。
We have noted that religious conviction counts for little.我們注意到，宗教信念計數為少。 It is hard to say how much say of these bodies (Nestorian or Monophysite) are now even conscious of what was once the cardinal issue of their schism.這很難說有多大的說，這些機構（景教或monophysite ） ，現在甚至有意識的是什麼，一旦紅衣主教的問題，他們的分裂。 The bishops and more educated clergy have no doubt a general and hazy idea of the question -- Nestorians think that everyone else denies Christ's real manhood, Monophysites that all their opponents "divide Christ".主教們和教育程度較高的神職人員是毫無疑問的一個籠統和模糊的概念問題-n estorians認為天下否認基督的真正男子漢氣概， m onophysites所有對手， "分化基督" 。 But what stirs their enthusiasm is not the metaphysical problem; it is the conviction that what they believe is the faith of their fathers, the heroes of their "nation" who were persecuted by the other millets , as they are day-to-day (for there everyone thinks that everyone else persecutes his religion).但什麼挑撥他們的積極性，是不是形而上問題，它是一個信念，他們認為這是真誠的，他們的父親，英雄，他們的"民族"的人遭到迫害，由其他小米 ，因為它們是日常（因此，大家都認為其他人迫害他的宗教） 。 Opposed to all these little milal (plural of millet ) there looms, each decade mightier and more dangerous, the West, Europe Frengistan (of which the United States, of course, forms part to them).反對所有這些小milal （複數小米 ） ，有織機，每一個十年mightier和更危險的是，西方的，歐洲frengistan （其中美國，當然，一部分給他們） 。 Their lands are overrun with Frengis ; Frengi schools tempt their young men, and Frengi churches, with eloquent sermons and attractive services, their women.他們的土地都是超支與frengis ; frengi學校的誘惑，他們的年輕男子，並frengi教堂，與雄辯的說教和誘人的服務，他們的婦女。 They frequent the schools assiduously; for the Levantine has discovered that arithmetic, French, and physical science are useful helps to earning a good living.他們經常在學校刻苦，為levantine發現，算術，法語和物理科學是有益的幫助，以賺取一個美好的生活。 But to accept the Frengi religion means treason to their nation.但接受frengi宗教手段叛國自己的民族。 It is a matter of course to them that we are Catholics or Protestants, those are our milal ; but an Armenian, a Copt, a Nestorian does not become a Frengi .這是一個理所當然的事向他們表示，我們是天主教徒或新教徒，這些都是我們的milal ，但亞美尼亞人，一個科普特，景教不成為frengi 。 Against this barrier argument, quotation of Scripture, texts of Fathers, accounts of Church history, break in vain.針對這個障礙的說法，報價的經文，文字的父親，帳目，在教會的歷史，打破白費。 Your opponent listens, is perhaps even mildly interested, and then goes about his business as before. Frengis are very clever and learned; but of course he is an Armenia, or whatever it may be.你的對手在聽，也許甚至輕度興趣，並繼而對他的生意如故。 frengis是很聰明和教訓;不過，當然，他是一個亞美尼亞，或是別的什麼東西，可能。 Sometimes whole bodies move (as Nestorian dioceses have lately begun to coquet with Russian Orthodoxy), and then every member moves too.有時整個都動起來（景教教區近期開始流經公園中心。河裡與俄羅斯東正教） ，然後每一個成員的舉動。 One cleaves to one's millet whatever it does.一cleaves之一的小米，無論怎麼做。 Certainly, if the heads of any body can be persuaded to accept reunion with Rome, the rank and file will make no difficulty, unless there be another party strong enough to proclaim that those heads have deserted the nation.當然，如果元首的任何機構可以接受與親人團聚的羅馬，員佐級人員，將沒有任何困難，除非有另一個政黨的強烈足以宣告那些首長都拋棄了這個國家。
Intense Conservatism 激烈的保守主義
The second characteristic, a corollary of the first, is the intense conservatism of all these bodies.第二個特點，引伸出來的第一次，是在激烈的保守主義所有這些機構的工作。 They cling fanatically to their rites, even to the smallest custom -- because it is by these that the millet is held together.他們固守狂熱，以自己的禮儀，甚至到了最小的習俗-因為它是由這些表示，小米是一起舉行的。 Liturgical language is the burning question in the Balkans.禮儀語言是燃燒問題，在巴爾幹地區。 They are all Orthodox, but inside the Orthodox Church, there are various milal -- Bulgars, Vlachs, Serbs, Greeks, whose bond of union is the language used in church.他們都是正統的，但裡面的東正教教堂，有各種milal -保加利亞人， v lachs，塞爾維亞人，希臘人，其債券的聯盟是用的語言，在教堂。 So one understands the uproar made in Macedonia about language in the liturgy; the revolution among the Serbs of Uskub in 1896, when their new metropolitan celebrated in Greek (Orth. Eastern Church, 326); the ludicrous scandal at Monastir, in Macedonia, when they fought overa dead man's body and set the whole town ablaze because some wanted him to be buried in Greek and some in Rumanian (op. cit., 333).這麼一個理解軒然大波，取得了在馬其頓的語言，在禮儀;革命中的塞族人於斯屈布，在1896年，當他們的新都市慶祝希臘（ orth.東方教會， 326 ） ;可笑的醜聞，莫納斯提爾，在馬其頓，當他們又打了overa死者的屍體，並確定了整個城市燈火輝煌，因為有人要他被安葬在希臘和一些在羅馬尼亞（同前， 333 ） 。 The great and disastrous Bulgarian schism, the schism at Antioch, are simply questionsof the nationality of the clergy and the language they use.偉大的和災難性的保加利亞語裂，裂在安提，根本questionsof國籍神職人員和語言，他們使用。
Conclusion 結論
It follows then that the great difficulty in the way of reunion is this question of nationality.它那巨大的困難在阻礙著團圓，是這個問題的國籍。 Theology counts for very little.神學計數很少。 Creeds and arguments, even when people seem to make much of them, are really only shibboleths, convenient expressions of what they really care about -- their nation.信條和爭吵，甚至當人們似乎使很多人，真的是只有shibboleths ，方便表達什麼，他們真正關心-他們的國家。 The question of nature and person in Christ, the Filioque in the Creed, azyme bread, and so on do not really stir the heart of the Eastern Christian.問題的本質和人在基督裡， filioque在教義， azyme麵包，所以就沒有真正挑起的心臟東部基督徒。 But he will not become a Frengi .但他不會成為一個frengi 。 Hence the importance of the Eastern Catholic Churches.因此重要的是東部的天主教教堂。 Once for all these people will never become Latins, nor is there any reason why they should.一旦所有這些人將永遠不會成為拉丁人，也沒有任何理由不讓他們應該這樣做。 The wisdom of the Holy See has always been to restore union, to insist on the Catholic Faith, and for the rest to leave each millet alone with its own native hierarchy, its own language, its own rites.智慧教廷一向以恢復聯盟，堅持天主教信仰，並為其餘離開穀子每個單獨與自己的母語層次，有自己的語言，有自己的禮儀。 When this is done we have an Eastern Catholic Church.當這樣做，我們有一個東方天主教教堂。
It was, in the first instance, with the Orthodox that Rome treated with a view to reunion.這是中，在初審階段時，與東正教，羅馬治療，以期團聚。 The Second Council of Lyons (1274) and the Council of Ferrara-Florence (1438-39) were the first efforts on a large scale.第二屆理事會萊昂斯（ 1274 ）和安理會的費拉拉-佛羅倫薩（ 1438年至1439年）是第一個努力，規模大。 And at Florence were at least some representatives of all the other Eastern Churches; as a kind of supplement to the great affair of the Orthodox, reunion with them was considered too.並在佛羅倫斯人至少有一些代表所有其他東歐教會;作為一種補充，以偉大的內政，東正教，與親人團聚，他們被認為過於。 None of these reunions were stable.這些都不團聚穩定。 Nevertheless they were, and they remain, important facts.然而，他們成功了，而他們仍然存在，重要的事實。 They (the union of Florence especially) were preceded by elaborate discussions in which the attitudes of East and West, Orthodox and Catholic, were clearly compared.他們（指該聯盟的佛羅倫斯尤其是）之前擬訂的討論中的態度東方與西方，東正教和天主教，顯然比較。 Every question was examined -- the primacy, the Filioque , azyme bread, purgatory, celibacy, etc.每一個問題被審查-至高無上， f ilioque， a zyme麵包，煉獄，獨身等。
The Council of Florence has not been forgotten in the East.安理會對佛羅倫薩並沒有被人遺忘在東部地區。 It showed Eastern Christians what the conditions of reunion are, and it has left them always conscious that reunion is possible and is greatly desired by Rome.這表明，東部基督徒什麼條件的團聚是，它已經離開他們始終意識到團聚的可能，且有很大的期望相比羅馬。 And on the other hand it remains always as an invaluable precedent for the Roman Court.並在另一方面，它仍然是我們總是以一個寶貴的先例，為羅馬法院。 The attitude of the Holy See at Florence was the only right one: to be quite unswerving in the question of faith and to concede everything else that possibly can be conceded.態度教廷佛羅倫薩時，是唯一正確的：一，以相當堅定不移，在信仰問題，並作出讓步的一切可能的，可以讓步。 There is no need of uniformity in rites or in canon law; as long as practices are not absolutely bad and immoral, each Church may work out its own development along its own lines.有沒有必要的統一性儀軌或在教會法;只要做法並非絕對壞的和不道德的，每一個教會可能做好自己的發展沿著自己的路線。 Customs that would not suit the West may suit the East very well; and we have no right to quarrel with such customs as long as they are not forced upon us.海關表示，將不適合於西部地區，可配合東得很好，我們也沒有權利吵架這些習俗，只要他們不是強加給我們。
So, at Florence, in all these matters there was no attempt at changing the old order.因此，在佛羅倫斯，在所有這些事情有沒有試圖改變舊秩序。 Each Church was to keep its own liturgy and its own canon law as far as that was not incompatible with the Roman primacy, which is de fide .每個教會是保持自己的禮儀中，並按照自己的教會法而言，這是不符合羅馬的首要地位，這是德誠意 。 The very decree that proclaimed the primacy added the clause, that the pope guides and rules the whole Church of God "without prejudice to the rights and privileges of the other patriarchs".非常法令，宣布至高無上補充條款，即教宗指南和規則，整個教會的神" ，但不妨礙權利和特權的其他patriarchs " 。 And the East was to keep its married clergy and its leavened bread, was not to say the Filioque in the Creed, nor use solid statues, nor do any of the things they resent as being Latin.和東是保持其結婚神職人員及其酵餅，是不是說了filioque在教義，也沒有使用固態雕像，也沒有做任何的事情，他們反感的作為拉丁語。
If any Eastern customs have been discouraged or forbidden, it is because they were obviously abuses and immoral like the quasi-hereditary patriarchate of the Nestorians, or sheer paganism like the superstitions forbidden by the Maronite Synod of 1736.如果任何東區海關已勸阻或禁止的，這是因為他們顯然是被濫用和不道德的，如擬遺傳牧的nestorians ，或純粹paganism一樣迷信所明令禁止的馬龍派主教的二八三五一七三六。 True, their liturgical books have been altered in places; true also that in the past these corrections were made sometimes by well-meaning officials of Propaganda whose liturgical knowledge was not equal to their pious zeal.誠然，他們的禮儀書籍已經改變的地方;也是如此，在過去的這些更正作了有時本意良好的官員的宣傳，他們的禮儀知識，不等於要他們虔誠的狂熱。 But in this case, too, the criterion was not conformity with the Roman Rite, but purification from supposed (sometimes mistakenly supposed) false doctrine.但在這種情況下，太多，標準是不符合羅馬成年禮，但純化從假定的（有時是錯誤地假定）虛假的教義。 That the Maronite Rite is so latinized is due to its own clergy.這馬洛尼成年禮是如此latinized是由於其自身的神職人員。 It was the Maronites themselves who insisted on using our vestments, our azyme bread, our Communion under one kind, till these things had to be recognized, because they were already ancient customs to them prescribed by the use of generations.這是馬龍派教徒自己的人堅持使用我們的總有一套，我們azyme麵包，我們的共融下一個樣，一直到這些東西都必須認識到，因為他們已經古代習俗，以他們所使用的後代。
Before Pius IX, the most important of these documents was Benedict XIV's Encyclical "Allatae sunt" of 2 July, 1755.之前，比約九時，最重要的是這些文件是本篤十四的通諭" allatae必須遵守" 1755年7月2日。 In it the pope is able to quote a long list of his predecessors who had already cared for the Eastern Churches and their rites.在它教宗能夠舉出一個長長的清單，他的前輩，他們已經照顧東部教會和他們的儀軌。 He mentions acts of Innocent III (1198-1216), Honorius III (1216-27), Innocent IV (1243-54), Alexander IV (1254-61), Gregory X (1271-76), Nicholas III (1277-80), Eugene IV (1431-47), Leo X (1513-21), Clement VII (1523-34), Pius IV (1559-65), all to this effect.他提到的行為，無辜的第三期（ 1198年至1216年） ， honorius第三期（ 1216年至1227年） ，無辜四（ 1243年至1254年） ，亞歷山大四（ 1254年至1261年） ，格雷戈里× （ 1271年至1276年） ，尼古拉斯第三期（ 1277年至1280年） ，尤金四（ 1431年至1447年） ，利奧× （ 1513年至1521年） ，克萊門特七（ 1523年至1534年） ，比約四（ 1559年至1565年） ，都以達到這個目的。
Gregory XIII (1572-85) founded at Rome colleges for Greeks, Maronites, Armenians.格雷戈里十三（ 1572年至1585年）創立於羅馬高校為希臘人，馬隆人，亞美尼亞人。 In 1602 Clement VIII published a decree allowing Ruthenian priests to celebrate their rite in Latin churches. 1602年克萊門特八發表了一項法令，允許魯塞尼亞祭司，以慶祝他們的成年禮在拉丁美洲教會。 In 1624 Urban VIII forbade Ruthenians to become Latins. 1624年市區八不准ruthenians成為拉丁人。 Clement IX, in 1669, published the same order for Armenian Catholics (Allatae sunt, I).克萊門特九，在1669年出版的同時，為了亞美尼亞天主教徒（ allatae必須遵守的，我） 。 Benedict XIV not only quotes these examples of former popes, he confirms the same principle by new laws.本篤十四，不僅行情的這些例子，前教皇，他證實了同樣的原則，由新的法律。 In 1742 he had re-established the Ruthenian Church with the Byzantine Rite after the national Council of Zamosc, confirming again the laws of Clement VIII in 1595.在1742年他已重新確立了魯塞尼亞教會與拜占庭成年禮後，國民議會的zamosc ，再次確認的法律克萊門特八，在1595年。 When the Melkite Patriarch of Antioch wanted to change the use of the Presanctified Liturgy in his Rite, Benedict XIV answered: "The ancient rubrics of the Greek Church must be kept unaltered, and your priests must be made to follow them" (Bullarium Ben. XIV., Tom. I).當melkite牧安提想要改變使用該presanctified禮儀中，在他的成年禮，本篤十四回答說： "古老的紅色標題的希臘教會必須保持不變，和你的牧師必須作出跟隨他們" （ bullarium奔。十四，湯姆，我） 。 He ordains that Melkites who, for lack ofa priest of their own Rite, had been baptized by a Latin, should not be considered as having changed to our Use: "We forbid absolutely that any Catholic Melkites who follow the Greek Rite should pass over to the Latin Rite" (ib., cap. xvii).他ordains認為melkites人，由於缺少洛同屬選擇性神父他們自己的成年禮，已受洗，由拉丁文，不應該被視為改變了我們的使用說明： "我們絕對禁止任何天主教melkites誰跟隨希臘成年禮應忽視，以拉美成年禮" （ ib.第十七） 。
The Encyclical "Allatae sunt" forbids missionaries to convert schismatics to the Latin Rite; when they become Catholics they must join the corresponding Eastern Rite (XI).通諭" allatae必須遵守"不准傳教士轉換schismatics向拉美成年禮;當他們成為天主教徒，他們必須加入相應東方潤（十一） 。 In the Bull "Etsi pastoralis" (1742) the same pope orders that there shall be no precedence because of Rite.在牛市"的ETSI pastoralis " （ 1742 ） ，同時，教宗的命令，不應有任何排名，因為成年禮。 Each prelate shall have rank according to his own position or the date of his ordination; in mixed dioceses, if the bishop is Latin (as in Southern Italy), he is to have at least one vicar-general of the other Rite (IX).每個主教有秩，據他自己的立場或日期，他統籌;混合教區，如果主教拉（意大利南部） ，他是有至少一名副主教幹事的其他成年禮（九） 。
Most of all did the last two popes show their concern for Eastern Christendom.大部分都是在過去兩年教宗表達關懷之東基督教。 Each by a number of Acts carried on the tradition of conciliation towards the schismatical Churches and of protection of Catholic Eastern Rites.每一個由多個行為進行了傳統的調解努力schismatical教會和保護天主教東方禮儀。
Pius IX, in his Encyclical "In Suprema Petri" (Epiphany, 1848), again assures non-Catholics that "we will keep unchanged your liturgies, which indeed we greatly honour"; schismatic clergy who join the Catholic Church are to keep the same rank and position as they had before.比約第九，在他的通諭" ，在suprema的Petri " （頓悟， 1848年） ，又保證了非天主教徒說： "我們將保持不變，你liturgies ，這確實是我們非常榮幸" ; schismatic神職人員參加天主教教會要保持相同秩和立場，因為他們收到了。 In 1853 the Catholic Rumanians were given a bishop of their own Rite, and in the Allocution made on that occasion, as well as in the one to the Armenians on 2 February, 1854, he again insists on the same principle.在1853年的天主教rumanians則獲得主教他們自己的成年禮，並在allocution作出了在這次會議上，以及在一至亞美尼亞人於1854年2月2日，他又堅持了同樣的原則。 In 1860 the Bulgars, disgusted with the Phanar (the Greeks of Constantinople), approached the Catholic Armenian patriarch, Hassun; he, and the pope confirming him, promised that there should be no latinizing of their Rite.在1860年的保加利亞人，但終歸與phanar （希臘人的君士坦丁堡） ，接近亞美尼亞天主教主教， hassun ; ，他和教宗確認他的承諾，不應該有latinizing自己的成年禮。 Pius IX founded, 6 January, 1862, a separate department for the Oriental Rites as a special section of the great Propaganda Congregation.比約第九成立後， 1862年1月6日，一個獨立部門，為東方禮儀作為一個特殊路段的巨大宣傳眾。
Leo XIII in 1888 wrote a letter to the Armenians (Paterna charitas) in which he exhorts the Gregorians to reunion, always on the same terms.利奧十三世於1888年寫了一封信給亞美尼亞人（ paterna charitas ） ，其中他同時力促gregorians來團聚，就總是以相同的條件。 But his most important act, perhaps the most important of all documents of this kind, is the Encyclical "Orientalium dignitas ecclesiarum" of 30 November, 1894.但其最重要的法令，最重要的也許所有文件的這種，是通諭" orientalium dignitas ecclesiarum " ， 1894年11月30日。 In this letter the pope reviewed and confirmed all similar acts of his predecessors and then strengthened them by yet severer laws against any form of latinizing the East.在這封信裡，教宗審查和確認所有類似的行為，他的前任，然後再加強，他們尚未嚴厲的法律，反對任何形式的latinizing東部地區。 The first part of the Encyclical quotes examples of the care of former popes for Eastern Rites, especially of Pius IX; Pope Leo remembers also what he himself has already done for the same cause -- the foundation of colleges at Rome, Philippopoli, Adrianople, Athens, and St. Ann at Jerusalem.第一部分的通諭中尋獲的例子照顧前教皇為東方禮儀，特別是比約九;教宗利奧回憶，又是什麼，他本人已經做出於同樣的原因-基礎學院在羅馬， p hilippopoli，阿德里安堡，雅典和聖安在耶路撒冷。 He again commands that in these colleges students should be exactly trained to observe their own rites.他再次命令，在這些學院的學生應該正是訓練，觀察他們自己的儀式。 He praises these venerable Eastern liturgies as representing most ancient and sacred traditions, and quotes again the text that has been used so often for this purpose, circumdata varietate applied to the queen, who is the Church (Ps. xliv, 10).他稱讚這些古老東方liturgies作為代表最古老，最神聖的傳統，行情又文表示，一直使用的，所以常常為此， circumdata varietate適用於皇后，誰是教會（詩篇四十四， 10 ） 。 The Constitutions of Benedict XIV against latinizers are confirmed; new and most severe laws are promulgated: any missionary who tries to persuade an Eastern-Rite Catholic to join the Latin Rite is ipso facto suspended, and is to be expelled from his place.憲法本篤十四，對latinizers得到證實;新的和最嚴厲的法律出台：任何傳教士試圖勸服東方-成年禮天主教加入拉丁語成年禮是依據事實中止，是被驅逐出自己的位置。 In colleges where boys of different Rites are educated there are to be priests of each Rite to administer the sacraments.高校男孩不同的禮儀教育，將有神父每個成年禮管理聖禮。 In case of need one may receive a sacrament from a priest of another Rite; but for Communion it should be, if possible, at least one who uses the same kind of bread.在有需要時可以領取聖餐，由一名神父的另一種成年禮，但為共融的，它應當是，如果可能的話，至少有一個人使用同種麵包。 No length of use can prescribe a change of Rite.沒有長度的用途是可以在處方上的轉變成年禮。 A woman marrying may conform to her husband's Rite, but if she becomes a widow she must go back to her own.一名女子結婚，可符合她丈夫的成年禮，但如果她成為一名寡婦，她必須返回自己的。
In the Encyclical "Praeclara gratulationis', of 20 June, 1894, that has been often described as "Leo XIII's testament", he again turned to the Eastern Churches and invited them in the most courteous and the gentlest way to come back to communion with us. He assures schismatics that no great difference exists between their faith and ours, and repeats once more thathe would provide for all their customs without narrowness (Orth. Eastern Church, 434, 435). It was this letter that called forth the unpardonably offense answer of Anthimos VII of Constantinople (op. cit., 435-438). Nor, as long as he lived, did Leo XIII cease caring for Eastern Churches. On 11 June, 1895, he wrote the letter "Unitas christiana" to be the Copts, and on 24 December of that same year he restored the Catholic Coptic patriarchate. Lastly, on 19 March, 1895, in a motu proprio , he again insisted on the reverence due to the Eastern Churches and explained the duties of Latin delegates in the East.在通諭" praeclara gratulationis ' ， 1894年6月20日，上述情況卻經常被描述為"利奧十三世的遺囑" ，他再次轉向東方教會，並邀請他們在最有禮貌和平緩的方式回來與共融我們的，他保證schismatics沒有很大的差別，存在著他們的信仰和我們的，重複，再一次thathe將提供一切，他們的習俗和無狹窄（ orth.東方教會， 434 ， 435 ） ，它是這一封信中說，所謂提出unpardonably進攻答案anthimos第七君士坦丁堡（同前， 435-438 ） ，也說，只要他住，有沒有利奧十三世停止關懷東部教會就1895年6月11日，他寫了一封信： "烏尼塔斯的Christiana "將於今該科普特人，並於12月24日的同一年，他恢復了天主教科普特東正教會。最後，在1895年3月19日， 在頒布後，他又堅持認為崇敬由於東部教會和解釋的職責，拉丁美洲代表東部地區。
As a last example of all, Pius X in his Allocution, after the now famous celebration of the Byzantine Liturgy in his presence on 12 February, 1908, again repeated the same declaration of respect for Eastern rites and customs and the same assurance of his intention to preserve them (Echos d'Orient, May, 1908, 129-31).作為最後的例子，比約X在他的allocution之後，現在著名的慶祝拜占庭禮儀中，在他的存在對1908年2月12日，又重複了同樣的聲明在尊重東方禮儀和習俗，並同時保證，他打算保存（迴聲-東方，五月， 1 908， 1 29-31） 。 Indeed this spirit of conservatism with regard to liturgies is in our own time growing steadily at Rome with the increase of liturgical knowledge, so that there is reason to believe that whatever unintentional mistakes have been made in the past (chiefly with regard to the Maronite and Catholic Armenian rites) will now gradually be corrected, and that the tradition of the most entire acceptance and recognition of other rites in the East will be maintained even more firmly than in the past.事實上，這種精神的保守主義對於liturgies是在我們自己的時間，發展壯大的，在羅馬與增加的禮儀知識，因此，人們有理由相信，無論無意的錯誤，已在過去（主要是關於馬洛尼和亞美尼亞天主教儀式） ，現在將逐步得到糾正，並認為傳統的，最全的接受和承認其他儀軌在東部將會保持更加堅信高於過去。
The feeling out towards the West for sympathy, help, and perhaps eventually communion, is in the direction of Catholics, not of Protestants.感覺出對西方的同情，幫助，而且也許最終共融，是在既定方向上的天主教徒，而不是新教徒。 Protestantism is too remote from all their theology, and its principles are too destructive of all their system for it to attract them.基督教是太遙遠，其所有神學，它的原則是太具破壞性的所有系統，它以吸引他們。 Harnack notes this of Russians: that their more friendly feeling towards the West tends Romeward, not in an Evangelical direction (Reden and Aufsätze, II, 279); it is at least equally true of other Eastern Churches.的Harnack注意到這個俄羅斯人：他們更友好的感情，對西方的傾向romeward ，而不是在一個福音方向（ reden和aufsätze第一，第二，第279條） ，它是在至少同樣如此，其他東歐教會。 When the conviction has spread that they have everything to gain by becoming again members of a really universal Church, that union with Rome means all the advantages of Western ideas and a sound theological position, and that, on the other hand, it leaves the national millet untouched, un-latinized, and only stronger for so powerful an alliance, then indeed the now shadowy and remote issues about nature and person in Christ, the entirely artificial grievances of the Filioque and our azyme bread will easily be buried in the dust that has gathered over them for centuries, and Eastern Christians may some day wake up and find that there is nothing to do but to register again a union that ought never to have been broken.當信念，有消息指他們擁有一切好處，再次成為委員的一個真正的普世教會，工會與羅馬手段的所有優點，西方的觀念和健全的神學立場，並認為，在另一方面，它給人的國家小米也不放過，聯合國latinized ，只有強大了這麼強大的一個聯盟，那麼實際上現在陰影和遠程問題，對大自然和人在基督裡，完全是人為的怨氣的filioque和我們azyme麵包很容易會被安葬在塵埃已收集到超過他們數百年來，和東部基督徒可能在某一天醒來時發覺有沒有什麼關係，但重新註冊了工會，應該是從來沒有被打破。
Adrian
Fortescue阿德里安Fortescue的
Transcribed by Christine J.
Murray轉錄由克里斯蒂娜j.美利
The Catholic
Encyclopedia, Volume V Nihil Obstat, May 1, 1909. Remy Lafort, Censor
天主教百科全書第五卷nihil obstat ， 1909年5月1日。人頭馬lafort ，檢查員
Imprimatur. +John M. Farley,
Archbishop of New York imprimatur 。 +約翰米farley ，大主教紐約
This subject presentation in the original English language這一主題演講，在原有的英語
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