Liturgy of Jerusalem禮儀中的耶路撒冷

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The Rite of Jerusalem is that of Antioch.耶路撒冷之祭的安提阿。 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.也就是說,禮儀,成為著名的父權制的安提阿教會,該教會的影響力,通過傳遍了整個敘利亞和小亞細亞,使用和發展的拜占庭儀式的起點,本身就是最初當地的禮儀,而不是安提約,但耶路撒冷的。 It is no other than the famous liturgy of St. James.這是沒有其他比著名的禮儀中的聖雅各福群會。 That it was actually composed by St. James the Less, as first Bishop of Jerusalem, is not now believed by any one; but two forms in it show that it was originally used as local rite of the city of Jerusalem.它實際上是由聖雅各福群,耶路撒冷作為第一位主教,現在不相信任何人,但兩種形式表明,它最初是用來作為當地的耶路撒冷城儀式。 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.有一個參考的十字祈禱,為慕道者之間的 - “抬起角的基督徒的力量的尊敬和生命的跨” - 這是始終應該是一個引用到聖赫勒拿島的發明在第四世紀初的真十字架在耶路撒冷。 If so, this would also give an approximate date, at any rate for that prayer.如果是這樣的話,這也將給出一個大致的日期,無論如何,祈禱。 A much clearer local allusion is in the Intercession, after the Epiklesis: "We offer to thee, O Lord, for thy holy places which thou hast glorified by the divine appearance of thy Christ and by the coming of thy Holy Spirit" (these are the various sanctuaries of Palestine) "especially for holy and glorious Sion, mother of all Churches" (Sion, in Christian language, is always the local Church of Jerusalem. See JERUSALEM.) "and for thy holy Catholic and Apostolic Church throughout the whole world" (kata pasan ten oikoumenen, which always may mean, "throughout the whole Empire").一個更清晰的當地典故中的調解,後的epiklesis:“我們提供給你,耶和華啊,求你神聖的地方,你所歌頌你的基督神聖的外觀和你的聖靈”(這是的各種保護區的巴勒斯坦)“,特別是神聖而光榮的錫永,母親的所有教堂”(錫永,在基督教的語言,是當地教堂的耶路撒冷,耶路撒冷)“,並為你的至聖,至公,從宗徒傳下來的教會在整個世界“(卡塔pasan 10 oikoumenen,這可能意味著,”在整個帝國“)。 This reference, then, the only one to any local Church in the whole liturgy -- the fact that the Intercession, in which they pray for every kind of person and cause, begins with a prayer for the Church of Jerusalem, is a sure index of the place of origin.此引用,那麼,任何地方教會在整個禮儀 - 事實上的調解,在他們祈禱的人,事業的每一個種的祈禱教堂的耶路撒冷,開始只有一個,是一個明確的指標產地。

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We have further evidence in the catechetical discourses of St. Cyril of Jerusalem.我們有圣西里爾耶路撒冷問答話語的進一步的證據。 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.這些大約一年347或348的聖墓教堂舉行,這是明顯的,它們所描述的禮儀向他的聽眾有。 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.普羅布斯特研究的話語從這個角度來看(“Liturgie德IV Jahrhunderts”,穆斯特,1893年,82-106段),並說明可以推斷,從他們的禮儀。 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.允許一定reticences,尤其是在的早期指示給予慕道(該的紀律arcani)的,和一定的輕微差異,如時間​​總是帶來關於一個生活禮儀,它是明顯的,Cyril的禮儀是我們所知道的與聖雅各福群會。 As an obvious example one may quote Cyril's description of the beginning of the Anaphora (corresponding to our Preface).一個很明顯的例子,引用Cyril的描述開始的照應(相當於我們的前言)。 He mentions the celebrant's versicle, "Let us give thanks to the Lord", and the answer of the people, "Meet and just".他提到監禮人的短詩,“讓我們感謝主”,和人的回答,“認識與公正”。 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).他接著說:“在這之後,我們還記得天空,大地和大海,太陽和月亮,星星和所有的創造理性和非理性的,天使,天使,權力,不妨,統治,公,寶座,誰也說大衛的這些話:你們要讚美耶和華,我還記得天使,伊薩亞斯看到他在精神上站在神的寶座周圍,有兩隻翅膀遮住臉,他們兩個的腳和許多眼睛的基路伯兩個飛,誰說:聖哉,聖哉,聖主的千萬軍馬,我們也說這些神聖的塞拉芬的話,參加在天上的東道國的讚美詩“(”兒茶酚。“神秘島”。,V,6) 。 This is an exact description of the beginning of the Anaphora in the Liturgy of St. James.這是一個確切的描述開始的照應,在禮儀中的聖雅各福群會。

We have, then, certain evidence that our St. James's Liturgy is the original local rite of Jerusalem.然後,我們有確鑿證據表明我們的聖雅各福群會的禮儀中,原有的本地成年禮的耶路撒冷。 A further question as to its origin leads to that of its relation to the famous liturgy in the eighth book of the Apostolic Constitutions.進一步的問題,它的起源,著名的禮儀在第八本書的使徒憲法的關係。 That the two are related is obvious.這兩個是相關的是顯而易見的。 (The question is discussed in ANTIOCHENE LITURGY.) It seems also obvious that the Apostolic Constitution rite is the older; St. James must be considered a later, enlarged, and expanded form of it. (問題的討論在安提阿學派禮儀)。它似乎也很明顯,使徒憲法的儀式是上了年紀,聖雅各福群會稍後,放大和擴展形式,它必須考慮。 But the liturgy of the Apostolic Constitutions is not Palestinan, but Antiochene.但是,禮儀的使徒憲法是不Palestinan,但安提阿。 The compiler was an Antiochene Syrian; he describes the rite he knew in the north, at Antioch.編譯器是敘利亞的安提阿,他知道在北方,在安提阿,他介紹了儀式。 (This, too, is shown in the same article.) The St. James's Rite, then, is an a adaptation of the other (not necessarily of the very one we have in the Apostolic Constitutions, but of the old Syrian rite, of which the Apostolic Constitutions give us one version) made for local use at Jerusalem.這也顯示在同一篇文章。然後,聖雅各福群會的成年禮,是一個適應的(不一定是非常我們在使徒憲法,但舊的敘利亞儀式,使徒憲法給我們的一個版本),供本地使用在耶路撒冷。 Then it spread throughout the patriarcate.然後傳遍了patriarcate。 It must always be remembered that, till the Council of Ephesus (431), Jerusalem belonged to the Patriarchate of Antioch.必須始終記住的是,直到安理會的以弗所(431),耶路撒冷屬於安提阿主教的。 So this liturgy came to Antioch and there displaced the older rite of the Apostolic Constitutions.因此,這禮儀到了安提阿,在那裡的使徒憲法取代舊的儀式。 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.通過不變在安提阿(本地典故“神聖而光榮的錫安”保持不變),父權制教會使用的新的權力強加給它本身。 The earliest notices of an Antiochene Rite that we possess show that it is this one of St. James.安提阿學派成年禮最早通知的,我們所擁有的聖雅各福群會,它是這一個。 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.沒有外部的證據表明,使徒憲法成年禮使用過的任何地方,它是來自工作本身,我們推斷,這是敘利亞和安提阿。 Under its new name of Liturgy of Antioch, St. James's Rite was used throughout Syria, Palestine, and Asia Minor.根據其新的名稱禮儀的安提阿,聖雅各福群會的成年禮是整個敘利亞,巴勒斯坦和小亞細亞。 When Jerusalem became a patriarchate it kept the same use.當耶路撒冷成為牧首,它保持同等的使用。

The Liturgy of St. James exists in Greek and Syriac.禮儀中的聖雅各福群會存在於希臘和敘利亞。 It was probably at first used indifferently in either language, in Greek in the Hellenized cities, in Syriac in the country.這可能是在第一次漫不經心地在兩種語言,在希臘,在希臘化的城市,在敘利亞的國家。 Of the relation of these two versions we can say with certainty that the present Greek form is the older.這兩個版本之間的關係,我們可以肯定地說,目前希臘的形式是上了年紀。 The existing Syriac liturgy is a translation from the Greek.現有的敘利亞文禮儀中,是從希臘翻譯。 There is good reason to suppose that at Jerusalem, as everywhere else, the primitive liturgical language was Greek.有充分的理由認為,在耶路撒冷,和其他地方一樣,原始的禮儀語言是希臘語。 The schismatical Monophysite Churches formed in the fifth and sixth centuries in Syria kept St. James's Rite in Syriac.形成分裂的基督一性論教會在第五和第六世紀在敘利亞保留聖雅各福群會的成年禮在敘利亞。 The Orthodox used it in Greek till it was supplanted by the daughter-rite of Constantinople about the twelfth century.正統的用它在希臘直到它被取代的女兒儀式的12世紀的君士坦丁堡。 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.目前在敘利亞,耶路撒冷老祭時,在修改後的形式在敘利亞文,由馬龍派教徒的的的詹姆斯黨和Uniat敘利亞人,也。 The Greek version has been restored among the Orthodox at Jerusalem for one day in the year -- 31 December.希臘的版本之間的東正教在耶路撒冷,在今年的一天 - 12月31日已經恢復。

Publication information Written by Adrian Fortescue.出版信息寫的阿德里安Fortescue的。 Transcribed by Joseph P. Thomas.轉錄由約瑟夫托馬斯。 In memory of Fr.在神父內存。 Thomas Thottumkal The Catholic Encyclopedia, Volume VIII.托馬斯Thottumkal天主教百科全書,音量八。 Published 1910.發布時間1910年。 New York: Robert Appleton Company.紐約:羅伯特·阿普爾頓公司。 Nihil Obstat, October 1, 1910. Nihil Obstat,1910年10月1日。 Remy Lafort, STD, Censor.人頭馬lafort,性病,檢查員。 Imprimatur.的認可。 +John Cardinal Farley, Archbishop of New York +約翰法利樞機主教,大主教紐約


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