Gallicanism法国天主教徒 中文 - Zhong Wen

A French movement with the intent of diminishing papal authority and increasing the power of the state over the church.与罗马教皇的权威递减，增加了教会对国家权力的意图法国运动。It was viewed as heretical by the Roman Catholic Church.它被视为异端，由罗马天主教教会。Its earliest exponents were the fourteenth century Franciscans William of Ockham, John of Jandun, and Marsilius of Padua.其最早的代表人物是十四世纪济威廉奥康，约翰的Jandun和帕多瓦马西利乌斯。Marsilius's writings helped to cause the schism in the church which resulted in two rival popes (1275-1342).马西利乌斯的著作有助于使在教会分裂这两个对立的教皇（1275年至1342年）的结果。Conciliarism, an early form of Gallicanism, was the attempt to patch up the breach between the opposing factions in the Catholic Church. Conciliarism，一个Gallicanism早期形式，是试图修补天主教教会之间的对立派别的违规行为。In the conciliar spirit a church council's authority would prevail over the edicts of any pope.在conciliar的精神，教会理事会的权威将战胜任何教皇的法令。The Council of Constance (1414-18) adopted conciliarism as a stance, hoping that it would permit the election of a pope acceptable to both Catholic factions.安理会的康斯坦茨（1414年至1418年）通过了一个立场conciliarism，希望它会允许一个教皇的选举都可以接受天主教派。 John Gerson (1363-1429) and Peter d'Ailly (1350-1420) were influential figures in the development of Gallicanism during the early fifteenth century.约翰格尔森（1363年至1429年）和Peter D'阿伊（1450至20年），其中以Gallicanism发展有影响力的人物在十五世纪初。

Thus far Gallicanism had remained an ecclesiastical affair, but in 1594 Pierre Pithou brought it into the secular political arena.到目前为止Gallicanism一直保持一个教会的事情，但在1594皮埃尔皮图带入世俗的政治舞台上。Pithou, a Parisian lawyer, wrote The Liberties of the Gallican Church that year.皮图，一个巴黎的律师，写了高卢教会当年的自由。 The Gallican Liberties, as Pithou's proposals came to be called, infringed on the traditional rights of the papacy in favor of increased governmental power over the church.该gallican自由，因为皮图的建议后来被称为，对在提高对政府权力的青睐教皇教会的传统权利的侵犯。The liberties explicitly claimed royal authority to assemble councils and make church law.自由的明确要求王权组装议会，使教会法。They crippled communication between the pope and his bishops in France: the bishops were made subject to the French sovereign, they were prevented from traveling to Rome, papal legates were denied visits to the French bishops, and any communication with the pope without express royal consent was prohibited.他们在法国残废之间的教皇和他的主教通​​讯：主教作了受法国的主权，他们是从罗马前往阻止，罗马教皇的使节被拒绝向​​法国主教访问，并与教宗任何未经同意王室通信被禁止。 Furthermore, publication of papal decrees in France was made subject to royal approval, and any papal decision could lawfully be appealed to a future council.此外，教皇在法国出版法令作了受到王室批准，任何教皇的决定可以合法地呼吁未来的议会。

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(Elwell Evangelical Dictionary)（Elwell宣布了福音字典）

Bibliography 参考书目
A. Barry, "Bossuet and the Gallican Declaration of 1682," CHR 9:143-53; CB du Chesnay, NCE; FP Drouet, "Gallicanism," The New Catholic Dictionary; JA Hardon, Modern Catholic Dictionary, 225; WH Jervis, The Gallican Church and the Revolution.A.巴里，“波舒哀和1682高卢宣言”，CHR 9:143-53; CB杜Chesnay的，NCE; FP杜洛埃，“Gallicanism，”新天主教词典; JA Hardon，现代天主教词典，225; WH杰维斯，该gallican教会和革命。

Gallic Confession高卢自白

(1559) （1559）

The Gallic Confession was a French Protestant statement of religious belief.在高卢供认是法国的宗教信仰新教声明。Protestantism began to take hold during the second and third quarters of the sixteenth century, mainly under the sponsorship of Calvin's Geneva.新教开始采取在十六世纪的第二和第三季度主要受加尔文的日内瓦赞助，举办。 In 1555 a congregation was organized in Paris, holding regular services and having a formal organization; and during the years immediately following, similar groups sprang up elsewhere in France.在1555年举办了一众在巴黎，定期举行服务并具有正式的组织，并在几年后立即，类似团体纷纷出现在法国其他地方。 In May, 1559, representatives of these congregations met in Paris under the moderatorship of Francois de Morel, the local pastor, for their first national synod, at which a system of church discipline was approved.今年五月，1559年，这些教会的代表会面下弗朗索瓦德羊肚菌，当地的牧师，moderatorship他们第一次全国主教会议，会上成立了教会的学科体系被批准在巴黎举行。 This assembly received from Geneva a draft confession of faith in thirty-five articles and expanded it into forty.这个大会收到来自日内瓦的35条草案的信仰告白，并扩展到forty它。These articles began with the Triune God, revealed in his written Word, the Bible.这些文章开始与三位一体的神，在他写的字，圣经揭示。Then they affirmed adherence to the three ecumenical creeds, Apostles', Nicene, and Athanasian, "because they are in accordance with the Word of God."然后，他们肯定坚持三个合一信条，使徒，尼西亚，和阿他那修“，因为他们与神的话语一致。”Then they proceeded to expound basic Protestant beliefs: man's corruption through sin, Jesus Christ's essential deity and vicarious atonement, justification by grace through faith, the gift of the regenerating Holy Spirit, the divine origin of the church and its two sacraments of baptism and the Lord's Supper, and the place of the political state as ordained by God "for the order and peace of society."然后他们接着阐述基本新教信仰：人的腐败是从罪，耶稣基督的基本神性和替代赎罪，由宽限期理由通过信仰，对再生圣灵的恩赐，在教会和洗礼，它的两个圣礼神圣的起源和主的晚餐，而政治国家的地方作为受戒上帝“的秩序和社会安宁。” They asserted the doctrine of predestination in a moderate form.他们断言，在温和形式的宿命主义。

This revamped confession was adopted by the synod, and in 1560 a copy was presented to King Francis II with a plea for tolerance for its adherents.这种革新供认通过了主教，并在1560年一份提交了一份供其信徒呼吁宽容国王弗朗西斯二世。At the seventh national synod, held at La Rochelle in 1571, this Gallic Confession was revised and reaffirmed.在第七届全国主教会议在拉罗谢尔举行的1571年，这个高卢供认了修订和重申。It remained the official confessional statement of French Protestantism for over four centuries.它仍然是法国的新教教派官方声明为四个多世纪。

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(Elwell Evangelical Dictionary)（Elwell宣布了福音字典）

Bibliography 参考书目
AC Cochrane, Reformed Confessions of the Sixteenth Century; P. Schaff, The Creeds of Christendom, I, 490-98.AC科克伦，十六世纪改革的自白; P.沙夫，基督教，我，490-98的信条。

The Four Gallican Articles四高卢文章

(1682) （1682）

Drawn up at a specially convened assembly of the French bishops at Paris in March, 1682, these articles sought to delineate as clearly as possible the respective powers of popes, kings, and bishops in the French Catholic Church.取材于一个在巴黎的三月，1682年法国主教专门召开大会时，这些文章试图尽可能清楚地界定了教皇，国王，并在法国天主教主教各自的权力。 The immediate occasion for this gathering was a dispute that had broken out between the French king Louis XIV and Pope Innocent XI, concerning the right of nomination to vacant bishoprics and the disposition of their revenues.对于这次聚会是一个即时场合曾爆发之间的法国国王路易十四和诺森十一，关于提名权，空置主教和他们的收入处置纠纷。 The 1682 assembly adopted four proposals drafted by Bossuet, Bishop of Meaux, on the basis of an earlier pronouncement of the theological faculty at the Sorbonne.在1682年大会通过的波舒哀，对莫城主教，起草了一个对在索邦大学神学系的基础上较早宣判四点建议。These articles declared: (1) that popes have no control over matters temporal, that kings are not subject to any ecclesiastical authority in civil affairs, that kings could not legitimately be deposed by the church, and that their subjects could not be released from their political allegiance by any papal decree; (2) that the papacy is subject to the authority of general councils of the church, as decreed by the Council of Constance (1414-18); (3) that papal authority must be exercised with due respect for local and national church usages and customs; (4) that, though the pope has "the principal part in questions of faith," pending the consent of a general council, his judgments are not irreformable.这些文章宣称：（1）教皇没有对事项的时间控制，即国王不受任何民事事务，即国王不能合法地废黜由教会教会的权威，他们的学科不能从他们的释放任何政治效忠教皇的法令，（2）表示，教皇是受一般议会的教会由安理会的康斯坦茨（1414年至1418年）颁布，权威性;（3）罗马教皇的权力的行使必须以应有的尊重为地方和国家教会的传统习惯和风俗;（4）认为，虽然教皇有“在信仰问题的主​​要部分，”之前，总理事会同意，他的判断是不irreformable。

The articles, a classic expression of Gallicanism, ie, French national Catholicism, were ordered by Louis XIV to be taught in all French universities; but since they were not acceptable to the papacy, a number of French bishoprics remained vacant for years.这些文章，一个Gallicanism，即法国国家天主教经典的表情，被勒令由路易十四将在所有的法国大学教授，但因为他们不能接受的教皇，主教的法国人数仍然是空置多年。 In 1693 Pope Alexander VIII allowed the French king to retain the revenues from vacant bishoprics, in return for abandonment of the Gallican Articles; but they continued to be taught in France throughout the eighteenth century. 1693年教皇亚历山大八，允许从法国国王保留空置主教在文章的高卢遗弃的回报，收入，但他们仍然是在法国教授在整个18世纪。

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(Elwell Evangelical Dictionary)（Elwell宣布了福音字典）

Bibliography 参考书目
WH Jervis, The Gallican Church; SZ Ehler and JB Morrall, Church and State Through the Centuries; A. Galton, Church and State in France, 1300-1907.WH杰维斯，在高卢教会; SZ Ehler和JB Morrall，教会并通过几个世纪的国家; A.高尔顿，教会和法国国家，1300年至1907年。

GallicanismGallicanism

This term is used to designate a certain group of religious opinions for some time peculiar to the Church of France, or Gallican Church, and the theological schools of that country.这个术语是用来指定一段时间特有的法国教堂，或高卢教会和该国的宗教神学学校某些组的意见。These opinions, in opposition to the ideas which were called in France "Ultramontane", tended chiefly to a restraint of the pope's authority in the Church in favour of that of the bishops and the temporal ruler.这些意见，在反对的是在法国“Ultramontane”之称的思想，往往主要是到了教皇在中的主教和颞统治者有利于教会权威的克制。 It is important, however, to remark at the outset that the warmest and most accredited partisans of Gallican ideas by no means contested the pope's primacy in the Church, and never claimed for their ideas the force of articles of faith.这一点很重要，但是，要首先对高卢说法，思想最热烈和最认可的决不是游击队争夺教宗在教会的首要地位，从不为自己的思想的信仰力量的文章称。 They aimed only at making it clear that their way of regarding the authority of the pope seemed to them more in conformity with Holy Scripture and tradition.他们的目的只是在做明确表示，他们关于教皇权威的方式似乎更符合圣经和传统符合他们。At the same time, their theory did not, as they regarded it, transgress the limits of free opinions, which it is allowable for any theological school to choose for itself provided that the Catholic Creed be duly accepted.与此同时，他们的理论也没有，因为他们认为它违背了自由意见的范围，它是任何神学院允许的选择为自己提供的天主教信条被正式接受。

General Notions一般概念

Nothing can better serve the purpose of presenting an exposition at once exact and complete of the Gallican ideas than a summary of the famous Declaration of the Clergy of France of 1682.没有什么能更好地为呈现一次准确，超过了对1682年的法国著名神职人员宣言总结该gallican的想法完整的世界博览会的目的。 Here, for the first time, those ideas are organized into a system, and receive their official and definitive formula.在这里，第一次，这些想法被组织成一个系统，并接受其正式和明确的公式。Stripped of the arguments which accompany it, the doctrine of the Declaration reduces to the following four articles:的论点陪它剥离，该宣言学说降低到以下四个文件：

St. Peter and the popes, his successors, and the Church itself have received dominion [puissance] from God only over things spiritual and such as concern salvation and not over things temporal and civil.圣彼得和教皇，他的继任者，和教会本身已收到来自上帝只对物的精神和关心救亡和对物的时间和民间没有这样的权柄[puissance]。 Hence kings and sovereigns are not by God's command subject to any ecclesiastical dominion in things temporal; they cannot be deposed, whether directly or indirectly, by the authority of the rulers of the Church, their subjects cannot be dispensed from that submission and obedience which they owe, or absolved from the oath of allegiance.因此，国王和主权不受上帝的命令受到任何事物的时间教会的统治，他们不能被废黜，不论是直接或间接由教会的统治者的权威，他们的臣民，不能免除从该意见书，并服从它们欠，还是从免除宣誓效忠。

The plenitude of authority in things spiritual, which belongs to the Holy See and the successors of St. Peter, in no wise affects the permanence and immovable strength of the decrees of the Council of Constance contained in the fourth and fifth sessions of that council, approved by the Holy See, confirmed by the practice of the whole Church and the Roman pontiff, and observed in all ages by the Gallican Church.权威的精神的东西，这属于罗马教廷和圣彼得的继承人在任何明智的，持久性和丰富性影响的是康斯在该理事会第四和第五届会议中会法令不动产的实力，罗马教廷批准，由全教会与罗马教皇实践证实，在所有年龄观察该gallican教会。 That Church does not countenance the opinion of those who cast a slur on those decrees, or who lessen their force by saying that their authority is not well established, that they are not approved or that they apply only to the period of the schism.这会不会面容那些谁投在这些法令a污点意见，或者说，谁减轻他们的权力是没有很好地建立起来，他们不认可或者说它们只适用于在分裂时期的力量。

The exercise of this Apostolic authority [puissance] must also be regulated in accordance with the canons made by the Spirit of God and consecrated by the respect of the whole world.这个使徒行使职权[puissance]也必须符合由上帝的精神和整个世界的尊重神圣的大炮的办法管理。The rules, customs and constitutions received within the kingdom and the Gallican Church must have their force and their effect, and the usages of our fathers remain inviolable since the dignity of the Apostolic See itself demands that the laws and customs established by consent of that august see and of the Churches be constantly maintained.规则，海关和在英国和高卢教会的宪法必须得到他们的力量和作用，我们祖先的惯例不受侵犯自使徒的尊严见自己要求的法律和习俗所，八月份同意成立见和教会不断地维护。

Although the pope have the chief part in questions of faith, and his decrees apply to all the Churches, and to each Church in particular, yet his judgment is not irreformable, at least pending the consent of the Church.虽然教皇在信仰有问题的主要部分，和他的法令适用于所有的教堂，并在每一个特定的教会，但他的判断是不irreformable，至少待教会的同意。

According to the Gallican theory, then, the papal primacy was limited, first, by the temporal power of princes, which, by the Divine will, was inviolable; secondly by the authority of the general council and that of the bishops, who alone could, by their assent, give to his decrees that infallible authority which, of themselves, they lacked; lastly, by the canons and customs of particular Churches, which the pope was bound to take into account when he exercised his authority.据该gallican理论，那么，教皇至高无上是有限的，首先由诸侯时间功率，其中，由神的意志，是不可侵犯的;其次由总理事会和的主教，谁能够单独权威通过他们的同意，给他的法令，犯错的权力的，对自己，他们缺乏;最后由大炮和海关特别教会，这是必然的教皇考虑到，当他行使他的权威。

But Gallicanism was more than pure speculation.但Gallicanism比纯粹的猜测。It reacted from the domain of theory into that of facts.它的反应从理论领域进入事实。The bishops and magistrates of France used it, the former as warrant for increased power in the government of dioceses, the latter to extend their jurisdiction so as to cover ecclesiastical affairs.主教和法国裁判使用它，为提高功率的教区政府，后者以延长其管辖范围，以涵盖宗教事务保证前者。Moreover, there was an episcopal and political Gallicanism, and a parliamentary or judicial Gallicanism.此外，有一个主教和政治Gallicanism，和议会或司法Gallicanism。The former lessened the doctrinal authority of the pope in favour of that of the bishops, to the degree marked by the Declaration of 1682; the latter, affecting the relations of the temporal and spiritual powers, tended to augment the rights of the State more and more, to the prejudice of those of the Church, on the grounds of what they called "the Liberties of the Gallican Church" (Libertes de l'Eglise Gallicane).前者减轻了教皇的理论权威的主教的青睐，由1682宣言标志着程度，后者，影响的时间和精神力量的关系，往往以增加国家更多的权利和更多的，对教会的偏见，对他们所谓的“自由的高卢教会”（自由基金会DE L' Eglise Gallicane）的理由。

These Liberties, which are enumerated in a collection, or corpus, drawn up by the jurisconsults Guy Coquille and Pierre Pithou, were, according to the latter, eighty-three in number.这些自由，这是一个集合，或黄拟定的jurisconsults盖伊Coquille和Pierre皮图时，列举了，根据后者，83数量。 Besides the four articles cited above, which were incorporated, the following may be noted as among the more important: The Kings of France had the right to assemble councils in their dominions, and to make laws and regulations touching ecclesiastical matters.除了上面提到的四篇文章，其中注册成立，可能会注意到以下为其中较重要的是：法国国王有权在其领土组装议会，并制定法律，法规感人教会事务。 The pope's legates could not be sent into France, or exercise their power within that kingdom, except at the king's request or with his consent.教宗的legates无法发送到法国，或行使其权力范围内的王国，除了在国王的请求或经其同意。Bishops, even when commanded by the pope, could not go out of the kingdom without the king's consent.主教，即使由教皇指挥，不能去了的王国没有国王的同意。The royal officers could not be excommunicated for any act performed in the discharge of their official duties.王室人员不能被逐出教会在其公务执行的任何行为。The pope could not authorize the alienation of any landed estate of the Churches, or the diminishing of any foundations.教宗不能授权任何教会降落房地产转让，或任何基础递减。His Bulls and Letters might not be executed without the Pareatis of the king or his officers.他的公牛队和信件可能不会被执行未经国王或他的军官Pareatis。He could not issue dispensations to the prejudice of the laudable customs and statutes of the cathedral Churches.他可能不会发出特许的值得称赞的习俗和大教堂教会法规的偏见。It was lawful to appeal from him to a future council, or to have recourse to the "appeal as from an abuse" (appel comme d'abus) against acts of the ecclesiastical power.它是合法的，从他呼吁未来的议会，或有“从滥用上诉”反对教会权力行为（阿佩尔COMME德ABUS）诉诸。

Parliamentary Gallicanism, therefore, was of much wider scope than episcopal; indeed, it was often disavowed by the bishops of France, and about twenty of them condemned Pierre Pithou's book when a new edition of it was published, in 1638, by the brothers Dupuy.议会Gallicanism，因此，是远比主教的范围，事实上，它往往是否认由法国的主教，以及有关其中二十谴责皮埃尔皮图的书时，它的新版本发表后，在1638年由兄弟杜佩， 。

Origin and History由来与历史

The Declaration of 1682 and the work of Pithou codified the principles of Gallicanism, but did not create them.而1682年宣言和皮图编纂工作的Gallicanism的原则，但没有创建它们。We have to inquire, then, how there came to be formed in the bosom of the Church of France a body of doctrines and practices which tended to isolate it, and to impress upon it a physiognomy somewhat exceptional in the Catholic body.我们要问，那么，如何走过来的有在法国教会的教义和做法往往孤立身体胸部形成，并呼吁它一个面相有点特殊打动，在天主教机构。 Gallicans have held that the reason of this phenomenon is to be found in the very origin and history of Gallicanism.Gallicans都认为，这种现象的原因是要在非常起源和Gallicanism历史发现。

For the more moderate among them, Gallican ideas and liberties were simply privileges -- concessions made by the popes, who had been quite willing to divest themselves of a part of their authority in favour of the bishops or kings or France.对于较为温和，其中，高卢人的思想和自由简单的特权 - 由教皇，谁已经很愿意剥离了他们的主教或国王或法国赞成权力机关自己作出让步。It was thus that the latter could lawfully stretch their powers in ecclesiastical matters beyond the normal limits.因此，有人认为，后者可以合法地舒展在超出正常范围教会事务的权力。This idea made its appearance as early as the reign of Philip the Fair, in some of the protests of that monarch against the policy of Boniface VIII.这个想法提出只要菲利普公平统治早期它的外观，在该君主的抗议一些反对博尼法斯第八政策。In the view of some partisans of the theory, the popes had always thought fit to show especial consideration for the ancient customs of the Gallican Church, which in every age had distinguished itself by its exactitude in the preservation of the Faith and the maintenance of ecclesiastical discipline.在对理论的一些党羽认为，教皇一直以​​为适合显示的高卢教会的古老习俗，这在每个时代有其杰出的精密在保存自己的信仰ESPECIAL考虑和维护的教会纪律。 Others, again, assigned a more precise date to the granting of these concessions, referring their origin to the period of the earliest Carlovingians and explaining them somewhat differently.其他人，再次，分配了一个更精确的日期，以给予这些优惠，指其原产地的最早Carlovingians期，并解释他们有所不同。 They said that the popes had found it impossible to recall to their allegiance and to due respect for ecclesiastical discipline the Frankish lords who had possessed themselves of episcopal sees; that these lords, insensible to censures and anathemas, rude and untaught, recognized no authority but that of force; and that the popes had, therefore, granted to Carloman, Pepin, and Charles the Great a spiritual authority which they were to exercise only under papal control.他们说，教皇已发现无法召回自己的忠诚和对教会的纪律谁拥有了自己的法兰克主教领主看到应有的尊重;这些领主，不省人事，以责难和anathemas，粗鲁和untaught，不承认权威，但该武力，并认为教皇已，因此，授予卡洛曼，丕平，和查尔斯大精神的权威，他们要行使教皇的控制而已。 It was this authority that the Kings of France, successors of these princes, had inherited.正是这种权力，法国国王，诸侯的这些接班人，继承了。This theory comes into collision with difficulties so serious as to have caused its rejection as well by the majority of Gallicans as by their Ultramontane adversaries.这一理论带有困难，严重到造成其拒绝由Gallicans大多数，而且他们Ultramontane对手发生冲突。 The former by no means admitted that the Liberties were privileges since a privilege can be revoked by him who has granted it; and, as they regarded the matter, these Liberties could not be touched by any pope.由不承认意味着前者的自由是因为特权可以由他谁赋予它的撤销权限和，因为他们认为这个问题，这些自由不能触及任何教宗。 Moreover, they added, the Kings of France have at times received from the popes certain clearly defined privileges; these privileges have never been confounded with the Gallican Liberties.此外，他们还补充说，法国国王都在从教皇某些明确界定权限接收时间，这些特权从未与该gallican自由混淆。 As a matter of fact, historians could have told them, the privileges accorded by popes to the King of France in the course of centuries are known from the texts, of which an authentic collection could be compiled, and there is nothing in them resembling the Liberties in question.由于事实上，历史学家可以告诉他们，给予了教皇在百年过程中向法国国王的特权，从已知的文本，其中一个真实的集合可以被编译，并在其中有没有类似的自由的问题。 Again, why should not these Gallican Liberties have been transmitted to the German Emperors as well since they, too, were the heirs of Pepin and Charlemagne?同样，为什么这些高卢自由不应该被传输到德国皇帝也因为他们也都是丕平与查理曼的继承人？Besides, the Ultramontanes pointed out there are some privileges which the pope himself could not grant.此外，Ultramontanes指出，还有一些特权，教宗自己也没有拨款。Is it conceivable that a pope should allow any group of bishops the privilege of calling his infallibility in question, putting his doctrinal decisions upon trial, to be accepted or rejected?是否可以想象，教皇应该允许任何主教的呼吁在质疑他的一贯正确的权限组，将在试验他的理论的决定，被接受或拒绝？ -- or grant any kings the privilege of placing his primacy under tutelage by suppressing or curtailing his liberty of communication with the faithful in a certain territory?- 或给予任何国王对他的首要地位置于监护通过抑制或减少用在一定的领土忠实他的通讯自由的特权？

Most of its partisans regarded Gallicanism rather as a revival of the most ancient traditions of Christianity, a persistence of the common law, which law, according to some (Pithou, Quesnel), was made up of the conciliar decrees of the earliest centuries or, according to others (Marca, Bossuet), of canons of the general and local councils, and the decretals, ancient and modern, which were received in France or conformable to their usage.其党羽大多数认为Gallicanism而作为基督教，一个普通法，它法坚持最古老的传统的复兴，根据一些（皮图，克内尔），被做了conciliar的最高法令最早的百年或根据其他人（马卡报，波舒哀）总务和地方议会，并decretals，古代和现代，这是在法国或顺应性收到的使用情况大炮。 "Of all Christian countries", says Fleury, "France has been the most careful to conserve the liberty of her Church and oppose the novelties introduced by Ultramontane canonists". “在所有基督教国家”，说弗勒里，“法国一直是最谨慎地保护了她的教会自由，反对Ultramontane圣教法典推出了新奇”。The Liberties were so called, because the innovations constituted conditions of servitude with which the popes had burdened the Church, and their legality resulted from the fact that the extension given by the popes to their own primacy was founded not upon Divine institution, but upon the false Decretals.所谓的自由人，因为创新构成奴役的条件与该教皇已背负教会，并从他们的合法性，到教皇给自己的首要地位并没有延伸机构成立后，神圣的事实造成，但经假Decretals。 If we are to credit these authors, what the Gallicans maintained in 1682 was not a collection of novelties, but a body of beliefs as old as the Church, the discipline of the first centuries.如果我们的信贷这些作者，什么Gallicans在1682年保持不是一个新奇的集合，而是一种信念像教会，第一个百年老纪身上。 The Church of France had upheld and practised them at all times; the Church Universal had believed and practised them of old, until about the tenth century; St. Louis had supported, but not created, them by the Pragmatic Sanction; the Council of Constance had taught them with the pope's approbation.法国教会了坚持和实践他们在任何时候，教会普遍认为，实行了他们的老，直到大约十世纪;圣路易斯支持了，但没有创造，务实的制裁他们，安理会的康斯坦茨曾教与教皇的认可它们。 Gallican ideas, then, must have had no other origin than that of Christian dogma and ecclesiastical discipline.高卢的想法，那么，必须有不低于基督教教义和教会纪律的其他来源。It is for history to tell us what these assertions of the Gallican theorists were worth.它告诉我们什么该gallican理论家这些断言是值得的历史。

To the similarity of the historical vicissitudes through which they passed, their common political allegiance, and the early appearance of a national sentiment, the Churches of France owed it that they very soon formed an individual, compact, and homogeneous body.为了对历史沧桑，通过它们获得通过，他们的共同的政治效忠，和一个民族情感提前出现的相似性，法国欠它教会他们很快形成了个人，紧凑，均质体。 From the end of the fourth century the popes themselves recognized this solidarity.从第四个世纪末，教皇自己认识到这一点团结。 It was to the "Gallican" bishops that Pope Damasus -- as M. Babut seems to have demonstrated recently -- addressed the most ancient decretal which has been preserved to our times.这是对“高卢”主教，教皇达玛斯 - 作为M. Babut最近似乎已经证明 - 解决最古老的法令的已保存到我们的时代。 Two centuries later St. Gregory the Great pointed out the Gallican Church to his envoy Augustine, the Apostle of England, as one of those whose customs he might accept as of equal stability with those of the Roman Church or of any other whatsoever.两个世纪后圣格雷戈里大指出，该gallican教会他的特使奥古斯丁，英国的使者，为那些习俗，他可能接受与罗马教会或任何其他任何人同等的稳定之一。 But already -- if we are to believe the young historian just mentioned -- a Council of Turin, at which bishops of the Gauls assisted, had given the first manifestation of Gallican sentiment.但是，已经 - 如果我们要相信年轻的历史学家所说 - 一个都灵理事会在其中的辅助高卢人，主教给了第一次的高卢情绪的体现。Unfortunately for M. Babut's thesis, all the significance which he attaches to this council depends upon the date, 417, ascribed to it by him, on the mere strength of a personal conjecture, in opposition to the most competent historians.不幸的是，M. Babut的论文，所有的意义，他的重视，本会取决于日期，417归咎于它由他的个人猜想单纯的实力，在反对最称职的历史学家。Besides, It is not at all plain how a council of the Province of Milan is to be taken as representing the ideas of the Gallican Church.此外，在所有普通的不是如何在米兰省议会将被视为代表该gallican教会的想法措施。

In truth, that Church, during the Merovingian period, testifies the same deference to the Holy See as do all the others.事实上，即教会，在梅罗文加王朝时期，证明同一听从教廷像所有其他人。Ordinary questions of discipline are in the ordinary course settled in councils, often held with the assent of the kings, but on great occasions -- at the Councils of Epaone (517), of Vaison (529), of Valence (529), of Orléans (538), of Tours (567) -- the bishops do not fail to declare that they are acting under the impulse of the Holy See, or defer to its admonitions; they take pride in the approbation of the pope; they cause his name to be read aloud in the churches, just as is done in Italy and in Africa they cite his decretals as a source of ecclesiastical law; they show indignation at the mere idea that anyone should fail in consideration for them.普通的纪律问题是常常在与国王举行议会同意，解决了普通课程，但在重大场合 - 在Epaone（517），对Vaison（529）的价（529），安理会奥尔良（538），图尔（567） - 主教不失败，宣布他们下的罗马教廷，或推迟到告诫冲动行事，他们参加了教皇认可的骄傲，他们的事业名称要朗读的教堂，就像是做了在意大利和非洲，他们举出了教会法源的decretals，他们的想法表现在单纯的愤慨，任何人都应该在考虑失败的。 Bishops condemned in councils -- like Salonius of Embrun Sagitarius of Gap, Contumeliosus of Riez -- have no difficulty in appealing to the pope, who, after examination, either confirms or rectifies the sentence pronounced against them.主教谴责议会 - 像Embrun的差距Sagitarius Salonius，对Riez Contumeliosus - 没有在呼吁教皇困难，谁，经过检查，确认或纠正对他们的判刑。The accession of the Carlovingian dynasty is marked by a splendid act of homage paid in France to the power of the papacy: before assuming the title of king, Pepin makes a point of securing the assent of Pope Zachary.该Carlovingian王朝加入的特点是在法国辉煌的敬意支付给教皇权力的行为：在就任之王的称号，丕平使得一些安全的教皇同意扎卡里点。 Without wishing to exaggerate the significance of this act, the bearing of which the Gallicans have done every thing to minimize, one may be permitted to see in it the evidence that, even before Gregory VII, public opinion in France was not hostile to the intervention of the pope in political affairs.我不想夸大这一行为的意义，其中Gallicans做每一件事情，以尽量减少影响，一个可能被允许在它看到的证据表明，即使在格雷戈里七，在法国公众舆论并没有敌视的干预在政治事务中的教皇。 From that time on, the advances of the Roman primacy find no serious opponents in France before Hincmar, the famous Archbishop of Reims, in whom some have been willing to see the very founder of Gallicanism.从那时起，罗马的首要地位的进步前找到安克马尔，著名的兰斯大主教，在其中一些人愿意看到Gallicanism非常严重的创始人在法国没有对手。 It is true that with him there already appears the idea that the pope must limit his activity to ecclesiastical matters, and not intrude in those pertaining to the State, which concern kings only; that his supremacy is bound to respect the prescriptions of the ancient canons and the privileges of the Churches; that his decretals must not be placed upon the same footing as the canons of the councils.诚然，与他有这个想法已经出现，教宗要限制他的活动，教会事务，而不是在那些侵犯有关国家，只有国王的关注;他的霸主地位，势必要尊重古代大炮的处方和教会的特权，他decretals不得放置后，作为议会的大炮相同的地位。 But it appears that we should see here the expression of passing feelings, inspired by the particular circumstances, much rather than a deliberate opinion maturely conceived and conscious of its own meaning.但看来，我们应该看到这里的传递情感的表达，由特定的情况下灵感，更不是故意的意见成熟的构思和它本身的意义意识。 The proof of this is in the fact that Hincmar himself, when his claims to the metropolitan dignity are not in question, condemns very sharply, though at the risk of self-contradiction, the opinion of those who think that the king is subject only to God, and he makes it his boast to "follow the Roman Church whose teachings", he says quoting the famous words of Innocent I, "are imposed upon all men".这个证明是事实安克马尔自己，当他声称大都市的尊严是不是有问题，谴责非常尖锐，在自我矛盾的风险，这些谁认为国王是只受民意虽然上帝，他让他吹嘘为“跟随罗马教会的教义”，他说援引无辜的名言我，“是在所有的人强加的”。 His attitude, at any rate, stands out as an isolated accident; the Council of Troyes (867) proclaims that no bishop can be deposed without reference to the Holy See, and the Council of Douzy (871), although held under the influence of Hincmar condemns the Bishop of Laon only under reserve of the rights of the pope.他的态度，无论如何，突出一个孤立的事故;的特鲁瓦会（867）宣布，没有主教可以不参照教廷废黜，而Douzy（871）理事会，虽然影响下举行安克马尔谴责只有在对教皇的权利储备的拉昂主教。

With the first Capets the secular relations between the pope and the Gallican Church appeared to be momentarily strained.随着第一Capets之间的教皇和高卢教会世俗关系似乎暂时紧张。At the Councils of Saint-Basle de Verzy (991) and of Chelles (c. 993), in the discourses of Arnoul, Bishop of Orléans, in the letters of Gerbert, afterwards Pope Sylvester II, sentiments of violent hostility to the Holy See are manifested, and an evident determination to elude the authority in matters of discipline which had until then been recognized as belonging to it.在圣巴塞尔德Verzy（991）和Chelles的（约993）局，在Arnoul，奥尔良主教的话语在格伯特，后来教皇西尔维斯特二世的信，暴力敌对情绪，以教廷主要表现，并具有明显的决心躲避在其中有纪律直到那时被公认的事项属于它的权力。 But the papacy at that period, given over to the tyranny of Crescentius and other local barons, was undergoing a melancholy obscuration.但在那个时期罗马教廷，交给了和其他地方的Crescentius大亨暴政，正处于忧郁朦胧。When it regained its independence, its old authority in France came back to it, the work of the Councils of Saint-Basle and of Chelles was undone; princes like Hugh Capet, bishops like Gerbert, held no attitude but that of submission.当它重新获得独立后，其在法国的旧权威回来吧，对圣Chelles的巴塞尔和两个市政局的工作百废待兴，如休卡佩，像格伯特主教，诸侯举行的态度，但没有提交的。 It has been said that during the early Capetian period the pope was more powerful in France than he had ever been.有人说，在早期卡佩时期教皇在法国更强大的比他去过。Under Gregory VII the pope's legates traversed France from north to south, they convoked and presided over numerous councils, and, in spite of sporadic and incoherent acts of resistance, they deposed bishops and excommunicated princes just as in Germany and Spain In the following two centuries Gallicanism is even yet unborn; the pontifical power attains its apogee in France as elsewhere, St. Bernard, then the standard bearer of the University of Paris, and St. Thomas outline the theory of that power, and their opinion is that of the school in accepting the attitude of Gregory VII and his successors in regard to delinquent princes, St. Louis, of whom it has been sought to make a patron of the Gallican system, is still ignorant of it -- for the fact is now established that the Pragmatic Sanction, long attributed to him was a wholesale fabrication put together (about 1445) in the purlieus of the Royal Chancellery of Charles VII to lend countenance to the Pragmatic Sanction of Bourges.在格雷戈里第七教宗的legates走过法国从北到南，他们召集和超过许多议会主持，并在抵抗零星的和不连贯的行为，尽管如此，他们废黜就像在德国和西班牙在以下两个世纪的主教和驱逐的王子Gallicanism甚至尚未出生的;的宗座权力达到顶峰在法国其他地方一样，圣伯纳德，那么巴黎大学旗手，和圣托马斯大纲的权力理论，他们的看法是，学校在接受了格雷戈里第七和他的继任者关于拖欠王子，圣路易斯，其中已被要求作出了该gallican系统靠山的态度，仍然是它的无知 - 现在的事实是成立的务实的制裁，长期归因于他是一个制造批发放在一起在皇家总理的查理七世的面容贷款的布尔语制裁purlieus（约1445）。

At the opening of the fourteenth century, however, the conflict between Philip the Fair and Boniface VIII brings out the first glimmerings of the Gallican ideas.在十四世纪开放，然而，菲利普之间公平和波尼法爵八冲突，带出了高卢思想第​​一glimmerings。That king does not confine himself to maintaining that, as sovereign he is sole and independent master of his temporalities; he haughtily proclaims that, in virtue of the concession made by the pope, with the assent of a general council to Charlemagne and his successors, he has the right to dispose of vacant ecclesiastical benefices.那国王不把自己局限主张，他是唯一的主权和独立，他时间性大师，他傲慢地宣称，在由教皇与一个总理事会查理曼和他的继任者同意，特许权的规定，他有权处置空置教会benefices。 With the consent of the nobility, the Third Estate, and a great part of the clergy, he appeals in the matter from Boniface VIII to a future general council -- the implication being that the council is superior to the pope.随着贵族，第三产业，以及神职人员的很大一部分同意，在从博尼法斯八未来的总理事会的问题，他呼吁 - 言下之意，是安理会优于教宗。

The same ideas and others still more hostile to the Holy See reappear in the struggle of Fratricelles and Louis of Bavaria against John XXII; they are expressed by the pens of William Occam, of John of Jandun, and of Marsilius of Padua, professors in the University of Paris.同样的想法和别人更加敌视罗马教廷在Fratricelles和路易巴伐利亚州对约翰二十二斗争再次出现，它们是由威廉奥卡姆，对Jandun约翰的笔表达，对帕多瓦，在教授马西利乌斯巴黎大学。 Among other things, they deny the Divine origin of the papal primacy, and subject the exercise of it to the good pleasure of the temporal ruler.除此之外，他们否认教皇至高无上的神圣的起源，并受它的行使的时间标尺的美意。Following the pope, the University of Paris condemned these views; but for all that they did not entirely disappear from the memory, or from the disputations, of the schools, for the principal work of Marsilius, "Defensor Pacis", wax translated into French in 1375, probably by a professor of the University of Paris The Great Schism reawakened them suddenly.继教宗，巴黎大学谴责这些意见，但所有这些并没有完全消失的记忆，还是从disputations，对学校的马西利乌斯，“德芬索PACIS”的主要工作，蜡成法语翻译在1375，可能是由一个在巴黎大学教授的大分裂唤醒他们突然。

The idea of a council naturally suggested itself as a means of terminating that melancholy rending asunder of Christendom.在一个议会的想法建议作为一种自然终止的忧郁认定四分五裂的基督教手段本身。Upon that idea was soon grafted the "conciliary theory", which sets the council above the pope, making it the sole representative of the Church, the sole organ of infallibility.当这个想法很快就被嫁接“conciliary论”，这台以上的教皇委员会，使之成为教会的唯一代表，对犯错误的唯一机关。 Timidly sketched by two professors of the University of Paris, Conrad of Gelnhausen and Henry of Langenstein, this theory was completed and noisily interpreted to the public by Pierre d'Ailly and Gerson.怯生生地由两个巴黎大学，Gelnhausen和Langenstein亨利康拉德教授勾勒，这一理论已经完成，并大肆向公众解释由Pierre D'阿伊和格尔森。At the same time the clergy of France, disgusted with Benedict XIII, took upon itself to withdraw from his obedience.与此同时，法国的神职人员，与本笃十三反感，自己上台后，退出他服从。It was in the assembly which voted on this measure (1398) that for the first time there was any question of bringing back the Church of France to its ancient liberties and customs -- of giving its prelates once more the right of conferring and disposing of benefices.这是在集会上这一措施（1398），对于第一次有任何带回法国教会古老的自由和风俗习惯的问题投 - 给予其主教再次对授予和处置权benefices。The same idea comes into the foreground in the claims put, forward in 1406 by another assembly of the French clergy; to win the votes of the assembly, certain orators cited the example of what was happening in England.同样的想法进入中放，于1406年提出的另一个法国神职人员大会的要求前台来，赢得了大会的选票，演说家列举了一些在英国发生了什么例子。 M. Haller has concluded from this that these so-called Ancient Liberties were of English origin, that the Gallican Church really borrowed them from its neighbour, only imagining them to be a revival of its own past. M.哈勒已经总结出这是这些所谓的古代自由人的英语的起源，那该gallican教会真的借用他们的邻居，只有想象他们成为自己过去的复兴。This opinion does not seem well founded.这种观点似乎并不很有道理。The precedents cited by M. Haller go back to the parliament held at Carlisle in 1307, at which date the tendencies of reaction against papa reservations had already manifested themselves in the assemblies convoked by Philip the Fair in 1302 and 1303.先例援引M.哈勒回去在卡莱尔举行的议会在1307年，在该日期对爸爸保留反应的倾向已经体现在召集由菲利普在1302年和1303年的博览会集本身。 The most that we can admit is, that the same ideas received parallel development from both sides of the channel.最我们可以承认的是，同样的想法得到了渠道两侧平行发展。

Together with the restoration of the "Ancient Liberties" the assembly of the clergy in 1406 intended to maintain the superiority of the council to the pope, and the fallibility of the latter.再加上“古代自由”在1406年的打算保持优势理事会向教宗神职人员集会，后者易错的恢复。However widely they may have been accepted at the time, these were only individual opinions or opinions of a school, when the Council of Constance came to give them the sanction of its high authority.但他们可能已广泛在当时接受了，这些只是个人意见或学校意见的时候，康斯理事会来给他们高的权威制裁。In its fourth and fifth sessions it declared that the council represented the Church that every person, no matter of what dignity, even the pope, was bound to obey it in what concerned the extirpation of the schism and the reform of the Church; that even the pope, if he resisted obstinately, might be constrained by process of law to obey It in the above-mentioned points.在其第四次和第五次会议，宣布该理事会代表的教会，每个人，没有什么尊严，甚至教皇，是必然要服从于什么有关摘除的分裂和教会的改革它问题;即使教皇，如果他硬是抗拒，可能受制于法律的过程中遵守上述点它。 This was the birth or, if we prefer to call it so, the legitimation of Gallicanism.这是出生，或者，如果我们愿意把它称作如此，Gallicanism合法化。So far we had encountered in the history of the Gallican Church recriminations of malcontent bishops, or a violent gesture of some prince discomforted in his avaricious designs; but these were only fits of resentment or ill humor, accidents with no attendant consequences; this time the provisions made against exercise of the pontifical authority took to themselves a body and found a fulcrum.到目前为止，我们已经遇到了主教的不满者，或在他的贪婪设计discomforted一些王子狂暴姿态高卢教会指责历史，但这些都只是怨恨或虐待的幽默，没有随之而来的后果意外发作，此时对罗马教皇权力的行使作出了规定，对自己身体和找到了支点。 Gallicanism has implanted itself in the minds of men as a national doctrine e and it only remains to apply it in practice.Gallicanism已植入作为国家学说发送人的头脑本身，它不仅仍然适用于实践。This is to be the work of the Pragmatic Sanction of Bourges.这正应了布尔务实的制裁工作。In that instrument the clergy of France inserted the articles of Constance repeated at Basle, and upon that warrant assumed authority to regulate the collation of benefices and the temporal administration of the Churches on the sole basis of the common law, under the king's patronage, and independently of the pope's action.在该文书的法国神职人员插康斯在巴塞尔重复的文章，并呼吁保证承担机关规范benefices整理和对普通法的唯一依据教会颞政府根据国王的赞助，并独立于教皇的行动。 From Eugene IV to Leo X the popes did not cease to protest against the Pragmatic Sanction, until it was replaced by the Concordat of 1516.从尤金四利奥十教皇并没有停止抗议务实的制裁，直到它是由1516契约取代。But, if its provisions disappeared from the laws of France, the principles it embodied for a time none the less continued to inspire the schools of theology and parliamentary jurisprudence.但是，如果它的规定，从法国法律消失了，它体现的原则，一时间没有少继续激励神学和议会判例学校。Those principles even appeared at the Council of Trent, where the ambassadors, theologians, and bishops of France repeatedly championed them, notably when the questions for decision were as to whether episcopal jurisdiction comes immediately from God or through the pope, whether or not the council ought to ask confirmation of its decrees from the sovereign pontiff, etc. Then again, it was in the name of the Liberties of the Gallican Church that a part of the clergy and the Parlementaires opposed the publication of that same council; and the crown decided to detach from it and publish what seemed good, in the form of ordinances emanating from the royal authority.这些原则，甚至出现在安理会的遄达，那里的大使，神学家，和法国主教一再倡导他们，尤其是当决策的问题是，是否主教管辖立即从上帝或通过教皇，不论该议会应该要求其从主权教皇法令确认，然后再等，它是在对高卢教会的神职人员和Parlementaires部分反对同议会出版自由的名称，以及冠决定从它分离并发布了似乎好，在从王权所产生的条例的形式。

Nevertheless, towards the end of the sixteenth century, the reaction against the Protestant denial of all authority to the pope and, above all, the triumph of the League had enfeebled Gallican convictions in the minds of the clergy, if not of the parliament.然而，对十六世纪结束时，对所有的教皇权威新教拒绝反应，首先，该联盟的胜利已经衰弱的神职人员在心中高卢信念，如果不是议会。 But the assassination of Henry IV, which was exploited to move public opinion against Ultramontanism and the activity of Edmond Richer, syndic of the Sorbonne, brought about, at the beginning of the seventeenth century, a strong revival of Gallicanism, which was thenceforward to continue gaining in strength from day to day.但亨利四世，这是利用移动公众舆论反对Ultramontanism和爱德蒙更丰富，在索邦大学理事活动，暗杀带来的，在十七世纪初，Gallicanism强劲回升，这是从那时起继续实力获得从日常。 In 1663 the Sorbonne solemnly declared that it admitted no authority of the pope over the king's temporal dominion, nor his superiority to a general council, nor infallibility apart from the Church's consent. 1663年在索邦大学郑重宣布，承认没有对国王的时间统治权威的教皇，也不是他的优势，一个总理事会，也没有犯错误除了教会的同意。In 1682 matters were much worse.在1682事项变得更糟。Louis XIV having decided to extend to all the Churches of his kingdom the regale, or right of receiving the revenue of vacant sees, and of conferring the sees themselves at his pleasure, Pope Innocent XI strongly opposed the king's designs.路易十四在决定扩大到所有的教会，他的王国的盛宴，或向右接受的空置看到收入和授予他很高兴看到在自己，诺森十一强烈反对国王的设计。 Irritated by this resistance, the king assembled the clergy of France and, on 19 March, 1682, the thirty-six prelates and thirty-four deputies of the second order who constituted that assembly adopted the four articles recited above and transmitted them to all the other bishops and archbishops of France.通过这种阻力恼火，王组装法国的神职人员，并于1682年3月19日，在36主教和二阶谁构成该程序集34代表通过了上述四篇文章背诵并传输到所有的其他主教和法国大主教。 Three days later the king commanded the registration of the articles in all the schools and faculties of theology; no one could even be admitted to degrees in theology without having maintained this doctrine in one of his theses and it was forbidden to write anything against them.三天后，国王命令在所有的学校和神学系的文章登记，没有人甚至可以承认，而不必保留在他的论文之一就是学说在神学学位，它被禁止对他们写什么。 The Sorbonne, however, yielded to the ordinance of registration only after a spirited resistance.索邦大学，然而，迫于登记条例后，才昂扬的阻力。Pope Innocent XI testified his displeasure by the Rescript of 11 April, 1682, in which he voided and annulled all that the assembly had done in regard to the regale, as well as all the consequences of that action; he also refused Bulls to all members of the assembly who were proposed for vacant bishoprics.诺森席作证的诏书4月11日，1682年，他在其中作废并取消所有，大会在关于盛宴完成，以及所有在该行动的后果他的不满，他也拒绝公牛队的所有成员对谁是空置主教大会提出。 In like manner his successor Alexander VIII by a Constitution dated 4 August, 1690, quashed as detrimental to the Holy See the proceedings both in the matter of the regale and in that of the declaration on the ecclesiastical power and jurisdiction, which had been prejudicial to the clerical estate and order.在这样的方式给他的继任者由亚历山大宪法第八1690年8月4日，撤销的不利教廷都在盛宴的问题，在对教会权力和管辖权，这已经损害诉讼声明文书房地产和秩序。 The bishops designate to whom Bulls had been refused received them at length, in 1693, only after addressing to Pope Innocent XII a letter in which they disavowed everything that had been decreed in that assembly in regard to the ecclesiastical power and the pontifical authority.主教们指定给谁公牛队已经拒绝收到的长度，在1693年，只有经过处理，以诺森十二的信中，他们否认一切，已下令在该大会在关于教会权力和罗马教皇的权威。 The king himself wrote to the pope (14 September, 1693) to announce that a royal order had been issued against the execution of the edict of 23 March, 1682.国王亲自写信给教皇（1693年9月14日）宣布，皇家命令已违反了1682年3月23日颁布法令的执行。In spite of these disavowals, the Declaration of 1682 remained thenceforward the living symbol of Gallicanism, professed by the great majority of the French clergy, obligatorily defended in the faculties of theology, schools, and seminaries, guarded from the lukewarmness of French theologians and the attacks of foreigners by the inquisitorial vigilance of the French parliaments, which never failed to condemn to suppression every work that seemed hostile to the principles of the Declaration.在这些disavowals尽管如此，1682年宣言的Gallicanism仍然从那时起生活的象征，由法国的神职人员绝大多数自称，obligatorily在神学，学校和神学院的神学家lukewarmness把守的法国学院，捍卫和外国人攻击法国议会，这从来没有谴责镇压一切工作似乎敌视宣言的原则，纠问式的警惕。

From France Gallicanism spread, about the middle of the eighteenth century, into the Low Countries, thanks to the works of the jurisconsult Van-Espen.从法国Gallicanism蔓延，对十八世纪中叶，进入低地国家，到了法学家范 - 埃斯彭的工作表示感谢。 Under the pseudonym of Febronius, Hontheim introduced it into Germany where it took the forms of Febronianism and Josephism.在以费布罗纽斯化名，Hontheim引进德国，在那里发生的Febronianism和Josephism形式。 The Council of Pistoia (1786) even tried to acclimatize it in Italy.该皮斯托亚（1786）理事会甚至试图使其恢复它在意大利。 But its diffusion was sharply arrested by the Revolution, which took away its chief support by overturning the thrones of kings.但它的扩散是尖锐逮捕了革命，推翻拿走了国王的宝座其主要的支持。Against the Revolution that drove them out and wrecked their sees, nothing was left to the bishops of France but to link themselves closely with the Holy See.反对革命，开车出来，并破坏他们看到，什么也没有留给法国的主教，但以衔接紧密见自己的神圣。After the Concordat of 1801 -- itself the most dazzling manifestation of the pope's supreme power -- French Governments made some pretence of reviving, in the Organic Articles, the "Ancient Gallican Liberties" and the obligation of teaching the articles of 1682, but ecclesiastical Gallicanism was never again resuscitated except in the form of a vague mistrust of Rome.1801年后契约 - 本身的教宗的最高权力最耀眼的表现 - 法国政府提出了一些复兴的幌子，在有机细则，“古高卢自由”与教学1682年的文章义务，但教会Gallicanism是永远不会再复活，除了在罗马的一个模糊的不信任形式。 On the fall of Napoleon and the Bourbons, the work of Lamennais, of "L'Avenir" and other publications devoted to Roman ideas, the influence of Dom Guéranger, and the effects of religious teaching ever increasingly deprived it of its partisans.在拿破仑和波旁王朝，对Lamennais工作“L'艾文莉”，并致力于罗马思路，DOM的Guéranger影响，宗教教学的影响日趋剥夺其党羽它的其他出版物，下降。 When the Vatican Council opened, in 1869, it had in France only timid defenders.当梵蒂冈会议于1869年开业，它在法国只有胆小维护者。When that council declared that the pope has in the Church the plenitude of jurisdiction in matters of faith, morals discipline, and administration that his decisions ex cathedra.当该理事会宣布，教宗在教会在信仰方面的管辖权充实，道德纪律和管理，他的决定前cathedra。are of themselves, and without the assent of he Church, infallible and irreformable, it dealt Gallicanism a mortal blow.对自己，没有了他的教会，犯错和irreformable同意的，它涉及Gallicanism造成致命打击。Three of the four articles were directly condemned.四篇文章的三个直接谴责。As to the remaining one, the first, the council made no specific declaration; but an important indication of the Catholic doctrine was given in the condemnation fulminated by Pius IX against the 24th proposition of the Syllabus, in which it was asserted that the Church cannot have recourse to force and is without any temporal authority, direct or indirect.至于其余一，首先，安理会并没有具体的申报，但对天主教教义的重要标志是由比约九怒斥反对课程24命题的谴责定，其中有的委员说，教会不能有诉诸武力，没有任何时间的权威，直接或间接的。 Leo XIII shed more direct light upon the question in his Encyclical "Immortale Dei" (12 November, 1885), where we read: "God has apportioned the government of the human race between two powers, the ecclesiastical and the civil, the former set over things divine, the latter over things human. Each is restricted within limits which are perfectly determined and defined in conformity with its own nature and special aim. There is therefore, as it were a circumscribed sphere in which each exercises its functions jure proprio".利奥十三棚后，问题更直接的光线在他的通谕“Immortale业会”（1885年11月12日），在这里我们读到：“上帝分配的两个大国之间，教会和民间，前集人类政府在神圣的事情，后者超过人类的东西，每个被限制在其中是完全确定的，并与自身的特殊性质和宗旨符合规定的限制。因此，我们认为，因为它是一个外切球，其中每个行使其职能法律上proprio“ 。And in the Encyclical "Sapientiae Christianae" (10 January, 1890), the same pontiff adds: "The Church and the State have each its own power, and neither of the two powers is subject to the other."而在通谕“Sapientiae Christianae”（1890年1月10日），相同的教宗补充说：“教会和国家各自自身实力，与这两个权力既不是受其他。”Stricken to death, as a free opinion, by the Council of the Vatican, Gallicanism could survive only as a heresy; the Old Catholics have endeavoured to keep it alive under this form.受灾死亡，作为一个自由的意见由梵蒂冈会，Gallicanism能够生存只能作为异端;老天主教徒一直在努力保持这种形式下活着。 Judging by the paucity of the adherents whom they have recruited -- daily becoming fewer -- in Germany and Switzerland, it seems very evident that the historical evolution of these ideas has reached its completion.看的人由他们招募信徒缺乏 - 每天越来越少 - 在德国和瑞士，似乎很明显，这些思想的历史演变已达到其完成。

Critical Examination严格审查

The principal force of Gallicanism always was that which it drew from the external circumstances in which it arose and grew up: the difficulties of the Church, torn by schism; the encroachments of the civil authorities; political turmoil; the interested support of the kings of France.该Gallicanism主要力量始终是它从它产生和成长起来的外部环境吸引：困难的教会，由分裂撕裂;民事当局的侵犯，政治动荡，对国王的兴趣支持法国。 None the less does it seek to establish its own right to exist, and to legitimize its attitude towards the theories of the schools.尽管如此更不谋求建立自己的生存权，并走向合法化的学校理论的态度。There is no denying that it has had in its service a long succession of theologians and jurists who did much to assure its success.无可否认，它已经在其服务过的神学家和法学家谁做了很多，以确保其成功的长期继承。At the beginning, its first advocates were Pierre d'Ailly and Gerson, whose somewhat daring theories, reflecting the then prevalent disorder of ideas, were to triumph in the Council of Constance.在开始的时候，它的第一倡导者皮埃尔德阿伊和格尔森，有些大胆的理论，反映了当时流行的思想障碍，要在安理会的康斯坦茨的胜利。 In the sixteenth century Almain and Major make but a poor figure in contrast with Torquemada and Cajetan, the leading theorists of pontifical primacy.在十六世纪Almain和重大使，但在与托尔克马达和Cajetan，教皇至高无上的领导理论家对比度差的数字。 But in the seventeenth century the Gallican doctrine takes its revenge with Richer and Launoy, who throw as much passion as science into their efforts to shake the work of Bellarmine, the most solid edifice ever raised in defence of the Church's constitution and the papal supremacy.但在十七世纪的高卢主义采取了报复的丰富和Launoy，谁只要科学多热情为他们的努力，动摇贝拉明工作，最坚实的大厦曾经在教会的宪法辩护方提出的教皇至上抛出。 Pithou, Dupuy, and Marca edited texts or disinterred from archives the judicial monuments best calculated to support parliamentary Gallicanism.皮图，杜佩和马卡报编辑文本或挖出，从档案的最佳计算，以支持议会Gallicanism司法古迹。After 1682 the attack and defence of Gallicanism were concentrated almost entirely upon the four Articles.经过1682年的攻击和防御的Gallicanism几乎完全集中在了四篇文章。While Charlas in his anonymous treatise on the Liberties of the Catholic Church, d'Aguirre, in his "Auctoritas infallibilis et summa sancti Petri", Rocaberti, in his treatise "De Romani pontificis auctoritate", Sfondrato, in his "Gallia vindicata", dealt severe blows at the doctrine of the Declaration, Alexander Natalis and Ellies Dupin searched ecclesiastical history for titles on which to support it.虽然在他的天主教教会，德阿吉雷，在他的自由“Auctoritas infallibilis等以最sancti的Petri”，Rocaberti，在他的论文“德罗姆pontificis auctoritate”，Sfondrato在他的“Gallia vindicata”，匿名论文Charlas，在处理原则宣言严厉打击，亚历山大陈百祥和Ellies独品搜索标题上给予支持教会的历史。Bossuet carried on the defence at once on the ground of theology and of history.波舒哀进行了一次防守上的神学和历史的理由。 In his "Defensio declarationis", which was not to see the light of day until 1730, he discharged his task with equal scientific power and moderation.他在“Defensio declarationis”，这是直到1730年没有看到出头之日，他出院科学与平等权力和节制他的任务。Again Gallicanism was ably combatted in the works of Muzzarelli, Bianchi, and Ballerini, and upheld in those of Durand de Maillane, La Luzerne, Maret and Döllinger.再次Gallicanism被巧妙地combatted在Muzzarelli，比安奇和巴莱里尼的作品，并在杜兰德DE Maillane，拉卢泽恩，Maret和多林格的坚持。But the strife is prolonged beyond its interest; except for the bearing of some few arguments on either side, nothing that is altogether new, after all, is adduced for or against, and it may be said that with Bossuet's work Gallicanism had reached its full development, sustained its sharpest assaults, and exhibited its most efficient means of defence.但冲突是长期超越其利益;除了两侧印有一些几个论点，没有什么是完全新的，毕竟是支持或反对援引，而且可以说，与波舒哀的工作Gallicanism已达到满发展，持续其锐利的攻击，并展出其最有效的防御手段。

Those means are well known.这些手段是众所周知的。For the absolute independence of the civil power, affirmed in the first Article, Gallicans drew their argument from the proposition that the theory of indirect power, accepted by Bellarmine, is easily reducible to that of direct power, which he did not accept.对于公务员的权力绝对的独立，肯定在第一篇文章，Gallicans引起了他们的论点，即命题的间接权力理论，由贝拉明接受，很容易还原为直接的权力，他没有接受。 That theory was a novelty introduced into the Church by Gregory VII; until his time the Christian peoples and the popes had suffered injustice from princes without asserting for themselves the right to revolt or to excommunicate.这一理论被引入到教会由格雷戈里第七新奇，直到他的时候，基督教人民和教皇遭受不主张自己的权利，反抗或破门从诸侯不公平。 As for the superiority of councils over popes, as based upon the decrees of the Council of Constance, the Gallicans essayed to defend it chiefly by appealing to the testimony of history which, according to them, shows that general councils have never been dependent on the popes, but had been considered the highest authority for the settlement of doctrinal disputes or the establishment of disciplinary regulations.至于在教皇的优越性理事会，经法令安理会的康斯坦茨，essayed保卫通过诉诸历史见证的，据他们说，由此可见，一般议会从未对因它主要是基于对Gallicans教皇，但被认为是对理论的纠纷或建立结算纪律规定的最高权力机构。 The third Article was supported by the same arguments or upon the declarations of the popes.第三条得到了相同的论点或于教皇的声明。It is true that that Article made respect for the canons a matter rather of high propriety than of obligation for the Holy See.诚然，这条作了比对教廷义务的大炮相当高礼事的尊重。Besides, the canons alleged were among those that had been established with the consent of the pope and of the Churches, the plenitude of the pontifical jurisdiction was therefore safeguarded and Bossuet pointed out that this article had called forth hardly any protests from the adversaries of Gallicanism.此外，大炮被指控在那些已与教皇的同意和教会建立，罗马教皇管辖充实因此，维护和波舒哀指出，这篇文章提出了所谓很难从Gallicanism的对手任何抗议。 It was not so with the fourth Article, which implied a negation of papal infallibility.也没那么与第四条，这意味着否定了教皇犯错误。Resting chiefly on history, the whole Gallican argument reduced to the position that the Doctors of the Church -- St. Cyprian, St. Augustine, St. Basil, St. Thomas, and the rest -- had not known pontifical infallibility; that pronouncements emanating from the Holy See had been submitted to examination by councils; that popes -- Liberius, Honorius, Zosimus, and others -- had promulgated erroneous dogmatic decisions.主要是对历史的休息，整个高卢参数减少到该教会医生地位 - 圣塞浦路斯，圣奥古斯丁，圣罗勒，圣托马斯，其余的 - 还不知道教皇犯错误;的声明从罗马教廷发出的已提交议会审议通过，即教皇 - Liberius，挪，Zosimus，和其他人 - 颁布了错误的教条式的决定。Only the line of popes, the Apostolic See, was infallible; but each pope, taken individually, was liable to error.只有教皇线，使徒见，是万无一失的，但每个教皇，采取单独，很可能被错误。

This is not the place to discuss the force of this line of argument, or set forth the replies which it elicited; such an enquiry will more appropriately form part of the article devoted to the primacy of the Roman See.这是不适合讨论这个论点的力量，或提出的答复它引起，这种调查会更为恰当的形式投入到罗马见首要的文章的一部分。Without involving ourselves in technical developments, however, we may call attention to the weakness, of the Scriptural scaffolding upon which Gallicanism supported its fabric.不涉及技术发展自己，但是，我们可以称之为注意的弱点，对圣经的脚手架赖以Gallicanism支持其织物。Not only was it opposed by the luminous clearness of Christ's words -- "Thou art Peter, and upon this rock will I build My Church"; "I have prayed for thee, Peter, that thy faith fail not . . . confirm thy brethren" -- but it finds nothing in Scripture which could warrant the doctrine of the supremacy of council or the distinction between the line of popes and the individuals -- the Sedes and the Sedens.它不仅是反对基督的话发光清晰 - “你的艺术彼得，我会在这磐石上建立我的教会”，“我为你祈祷，彼得，那你的信心失败无法确认你的兄弟。 “ - 但它在圣经中找到任何可值得的议会至上或之间的教皇线和个人的区别主义 - 的Sedes和Sedens。Supposing there were any doubt of Christ's having promised infallibility to Peter, it is perfectly certain that He did not promise it to the council, or to the See of Rome, neither of which is named in the Gospel.假如有任何基督的承诺有犯错误彼得疑问，这是完全可以肯定，他没有答应到会，或到见罗马，都不是在福音的名字命名。 The pretension implied in Gallicanism -- that only the schools and the churches of France possessed the truth as to the pope's authority, that they had been better able than any others to defend themselves against the encroachments of Rome -- was insulting to the sovereign pontiff and invidious to the other churches.在Gallicanism隐含的预紧 - 只有学校和法国的教堂拥有以教皇的权威，他们已经比任何其他人能够抵御罗马侵犯自己的真相 - 是侮辱教皇的主权和令人反感的其他教会。It does not belong to one part of the Church to decide what council is oecumenical, and what is not.它不属于一个教会决定什么会是oecumenical的一部分，什么不是。By what right was this honour refused in France to the Councils of Florence (1439) and the Lateran (1513), and accorded to that of Constance?通过这一荣誉是什么权利拒绝在法国的佛罗伦萨（1439）和拉特兰（1513）的议会，并给予康斯呢？Why, above all, should we attribute to the decision of this council, which was only a temporary expedient to escape from a deadlock, the force of a general principle, a dogmatic decree?为什么，首先，我们应该属性这一理事会的决定，这只是权宜之计摆脱僵局，一个一般原则，教条法令的力量？And moreover, at the time when these decisions were taken, the council presented neither the character, nor the conditions, nor the authority of a general synod; it is not clear that among the majority of the members there was present any intention of formulating a dogmatic definition, nor is it proved that the approbation given by Martin V to some of the decrees extended to these.况且，在这些决定时，采取了时间，该局提出了既没有性格，也没有条件，也不是一般的宗教会议的权力，它是不明确的是，在大部分成员目前有任何的制定意图教条式的定义，也不是证明，认可了马丁五世给予扩展到这些法令一些。 Another characteristic which is apt to diminish one's respect for Gallican ideas is their appearance of having been too much influenced, originally and evolutionally, by interested motives.另一个特点是容易削弱高卢思想之一的尊重是他们已被太多的影响，原本有兴趣的动机和evolutionally，外观。 Suggested by theologians who were under bonds to the emperors, accepted as an expedient to restore the unity of the Church, they had never been more loudly proclaimed than in the course of the conflicts which arose between popes and kings, and then always for the advantage of the latter.由神学家谁下债券的皇帝作为权宜之计，恢复教会统一接受，建议，他们从来没有比更大声宣布在冲突，教皇和国王之间产生过程，然后总是优势后者。 In truth they savoured too much of a courtly bias.事实上，他们品尝太多的宫廷偏见了。"The Gallican Liberties", Joseph de Maistre has said, "are but a fatal compact signed by the Church of France, in virtue of which she submitted to the outrages of the Parliament on condition of being allowed to pass them on to the sovereign pontiff".他说：“高卢自由”，约瑟夫DE迈斯特说，“不过是一个致命紧凑签署由法国教会凭借她提交的关于被允许它们传递到主权教宗条件的议会的暴行， “。The history of the assembly of 1682 is not such as to give the lie to this severe judgment.而在1682大会的历史还不如给骗这个严峻的判断。It was a Gallican -- no other than Baillet -- who wrote: "The bishops who served Philip the Fair were upright in heart and seemed to be actuated by a genuine, if somewhat too vehement, zeal for the rights of the Crown; whereas among those whose advice Louis XIV followed there were some who, under pretext of the public welfare, only sought to avenge themselves, by oblique and devious methods, on those whom they regarded as the censors of their conduct and their sentiments."这是一个高卢 - 没有比Baillet其他 - 谁写道：“谁担任主教菲利普公平和正直的人的心似乎是一个真正的驱动，如果有些过于激烈，热情为官方的权利;而其中那些意见路易十四随后出现了一些谁，根据公共福利的借口，只是要求自己报仇，由斜和不正当方式对那些他们作为自己的行为和他们的情绪检查员认为，“。

Even apart from every other consideration, the practical consequences to which Gallicanism led, and the way in which the State turned it to account should suffice to wean Catholics from it forever.甚至除了所有其他的考虑，实际后果的Gallicanism领导，以及在该国把它占应足以从它断奶天主教徒永远。 It was Gallicanism which allowed the Jansenists condemned by popes to elude their sentences on the plea that these had not received the assent of the whole episcopate.这是Gallicanism这使得由教皇谴责詹森教徒逃避对这些没有得到整个主教同意认罪服刑。It was in the name of Gallicanism that the kings of France impeded the publication of the pope's instructions, and forbade the bishops to hold provincial councils or to write against Jansenism -- or at any rate, to publish charges without endorsement of the chancellor.这是在Gallicanism名，法国国王阻碍了教皇的指示发表，并禁止主教举行省议会或写对詹森主义 - 或无论如何，发布未经校长代言费。Bossuet himself, prevented from publishing a charge against Richard Simon, was forced to complain that they wished "to put all the bishops under the yoke in the essential matter of their ministry, which is the Faith".波舒哀自己，从出版对理查德西蒙负责预防，被迫抱怨说，他们希望“把枷锁下，在他们的部，这是信仰问题的所有必要的主教”。 Alleging the Liberties of the Gallican Church, the French Parliaments admitted appels comme d'abus against bishops who were guilty of condemning Jansenism, or of admitting into their Breviaries the Office of St. Gregory, sanctioned by Rome; and on the same general principle they caused pastoral letters to be burned by the common executioner, or condemned to imprisonment or exile priests whose only crime was that of refusing the sacraments and Christian burial to Jansenists in revolt against the most solemn pronouncements of the Holy See.指控该gallican教会的自由，法国议会承认对主教谁是有罪的谴责詹森主义，或到他们的Breviaries承认的圣格雷戈里办公室，由罗马批准appels COMME德ABUS，并在同他们的一般原则造成被烧毁的共同刽子手，或判处监禁或流放祭司的唯一的罪行是见拒绝对神圣最庄严的声明圣礼和反抗基督教墓地，以詹森教徒的牧函。 Thanks to these "Liberties", the jurisdiction and the discipline of the Church were almost entirely in the hands of the civil power, and Fénelon gave a fair idea of them when he wrote in one of his letters: "In practice the king is more our head than the pope, in France -- Liberties against the pope, servitude in relation to the king -The king's authority over the Church devolves upon the lay judges -- The laity dominate the bishops".这些“自由”，管辖权和教会的纪律感谢几乎完全掌握在民间力量的手，给了他们Fénelon公平的想法时，他在他的一封信中写道：“在实践中，王更我们的头比教皇在法国 - 反对教皇自由，相对于国王国王的权威在教会奴役后转予非专业法官 - 俗人主宰主教“。And Fénelon had not seen the Constituent Assembly of 1790 assume, from Gallican principles, authority to demolish completely the Constitution of the Church of France.而Fénelon还没有看到1790年制宪会议承担，从高卢原则，权力拆除完全是法国教会的宪法。For there is not one article of that melancholy Constitution that did not find its inspiration in the writings of Gallican jurists and theologians.对于有没有一个是忧郁的宪法的文章，没有发现在高卢法学家和神学家的著作中得到启发。We may be excused the task of here entering into any lengthy proof of this; indeed the responsibility which Gallicanism has to bear in the sight of history and of Catholic doctrine is already only too heavy.我们可以原谅了这里到任何这个漫长的证明进入任务，确实是责任，Gallicanism要承担的历史和天主教教义的视线已经只过重。

Publication information Written by Antoine Degert.出版信息安托万Degert书面。Transcribed by Gerard Haffner.转录由杰拉德哈夫纳。The Catholic Encyclopedia, Volume VI.天主教百科全书，第六卷。Published 1909.1909年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。Nihil Obstat, September 1, 1909. Nihil Obstat，1909年9月1日。Remy Lafort, Censor.人头马lafort，检查员。Imprimatur.认可。+John M. Farley, Archbishop of New York+约翰米farley，大主教纽约

The Gallican Rite该gallican成年礼

This subject will be treated under the following six heads:这个问题将被视为在以下六个头：

I. History and Origin;一，历史和起源;

II. II。Manuscripts and Other Sources;手稿和其他来源;

III. III。The Liturgical Year;礼仪年;

IV. IV。The Divine Office;神圣的办公室;

V. The Mass;五，质量;

VI. VI。The Occasional Services.暂托服务。

I. HISTORY AND ORIGIN一，历史和起源

The name Gallican Rite is given to the rite which prevailed in Gaul from the earliest times of which we have any information until about the middle or end of the eighth century.这个名字高卢成年礼仪式是考虑到这在高卢盛行从最早的时候，我们已经到了对中间或第八世纪结束的任何信息。there is no information before the fifth century and very little then; and throughout the whole period there was, to judge by existing documents and descriptions, so much diversity that, though the general outlines of the rite were of the same pattern, the name must not be taken to imply more than a very moderate amount of homogeneity.有没有在第五世纪的信息，很少再和整个期间有，来判断现有的文件和说明，这么多的多样性，虽然在仪式一般概述了相同的模式是，该名称必须不采取意味着比同质化非常温和的金额。 The Rite of Spain, fairly widely used from the fifth century to the end of the eleventh, and still lingering on as an archaeological survival in chapels at Toledo and Salamanca, was so nearly allied to the Gallican Rite that the term Hispano Gallican is often applied to the two.西班牙的成年礼，相当广泛的应用，从五世纪到第十年底，仍然挥之不去作为一个在托莱多和萨拉曼卡教堂考古生存上，是那么近结盟该gallican成年礼伊斯帕诺高卢这个词往往是应用这两个。 But the Spanish Mozarabic Rite has, like the allied Celtic, enough of an independent history to require separate treatment, so that though it will be necessary to allude to both by way of illustration, this article will be devoted primarily to the rite once used in what is now France.但西班牙莫扎拉布素歌成年礼，如专职凯尔特人，一个独立的历史，足以需要区别对待，所以，虽然有必要暗示双方通过举例的方式，本文将专门主要用在一次仪式什么是现在法国。 Of the origin of the Gallican Rite there are three principle theories, between two of which the controversy is not yet settled.的该gallican成年礼起源有三原则理论，其中两间的争议仍未解决。These may be termed (1) the Ephesine, (2) the Ambrosian, and (3) the Roman theories.这些可称为（1）Ephesine，（2）安布罗，和（3）罗马理论。

(1) The first has been already mentioned under AMBROSIAN RITE and CELTIC RITE. （1）第一已经已经提及在安布罗RITE和凯尔特人仪式。This theory, which was first put forward by Sir W. Palmer in his "Origines Liturgicae", which was once very popular among Anglicans.这个理论，这是首次把爵士W.帕尔默着在他的“Origines Liturgicae”，这是曾经是英国圣公会教徒很受欢迎。According to it the Gallican Rite was referred to an original brought to Lyons from Ephesus by St. Pothinus and St. Irenæus, who had received it through St. Polycarp from St. John the Divine.据判决书称该gallican成年礼是指带来了从以弗所到里昂的圣Pothinus和圣Irenæus，谁收到了通过圣波利卡普圣约翰神圣它的原始。 The idea originated partly in a statement in the eighth century tract in Cott.这个想法起源于一个部分，在八世纪道COTT声明。manuscript Nero A. II in the British Museum, which refers the Gallican Divine Office (Cursus Gallorum) to such an origin, and partly in a statement of Coleman at the Synod of Whitby (664) respecting the Johannine origin of the Celtic Easter. A.二手稿尼禄在大英博物馆，它是指该gallican神圣的办公室（Cursus Gallorum），以这样的血统，并在声明部分的科尔曼在惠特比主教尊重凯尔特人复活节约翰起源（664）。The Cottonian tract is of little or no historical value; Coleman's notion was disproved at the time by St. Wilfred; and the Ephesine theory has now been given up by all serious liturgiologists.该Cottonian道是很少或没有历史价值;科尔曼的概念是推翻当时的圣威尔弗雷德，以及Ephesine理论已经得到了所有严重liturgiologists起来。 Mgr Duchesne, and his "Origines de culte chrétien", has finally disposed of the possibility of so complicated a rite as the Gallican having so early an origin as the second century.经理杜申，他的“Origines克雷蒂安德culte”，终于处理了这么复杂了仪式的可能，因为该gallican有这么早在公元二世纪的原点。

(2) The second theory is that which Duchesne puts forward in the place of the Ephesine. （2）第二个理论是，其中杜申提出在Ephesine地方。He holds that Milan, not Lyons, was the principal centre of Gallican development.他认为，AC米兰，而不是里昂，是高卢发展的主要中心。He lays great stress on the incontestable importance of Milan and the Church of Milan in the late fourth century, and conjectures that a liturgy of Oriental origin, introduced perhaps by the Cappadocian Auxentius, Bishop of Milan from 355 to 374, spread from that centre to Gaul, Spain, and Britain.他奠定了很大的压力在米兰无可争辩的重要性和米兰四世纪中后期的教会，这是东方血统礼仪，介绍了卡帕多西亚Auxentius主教米兰也许是从355到374，从该中心传播猜想高卢，西班牙和英国。 He points out that "the Gallican Liturgy in the features which distinguish it from the Roman, betrays all the characteristics of the Eastern liturgies," and that "some of its formularies are to be found word for word in the Greek texts which were in use in the Churches of the Syro-Byzantine Rite either in the fourth century or somewhat later", and infers from this that, "the Gallican Liturgy is an Oriental liturgy, introduced into the West towards the middle of the fourth century".他指出，“在的特点，它区别于罗马高卢礼仪，背叛所有的东方礼仪的特点”，并认为“其处方一些被发现在其使用的是希腊文一字在无论是在第四世纪或稍晚的教会的Syro拜占庭式之祭“，并从这一推断，”该gallican礼仪是一个东方礼仪，介绍到西方向的第四世纪“中。 not, he does not, however, note that in certain other important peculiarities the Gallican Liturgy agrees with the Roman where the latter differs from the Oriental.不，他没有，但是请注意，在某些其他重要特点该gallican礼仪与罗马在后者同意从东方不同。Controverting the third or Roman theory of origin, he lays some stress upon the fact that Pope St. Innocent I (416) in his letter to Decentius of Gubbio spoke of usages which Mgr Duchesne recognizes as Gallican (eg the position of the Diptychs and the Pax), as "foreign importations" and did not recognize in them the ancient usage of his own Church, and he thinks it hard to explain why the African Church should have accepted the Roman reforms, while St. Ambrose himself a Roman. Controverting起源第三或罗马理论，他根据的事实，奠定了教皇圣无辜的我（416）在他的一封信，古比奥Decentius的用法的经理杜申的高卢（例如位置的Diptychs承认说了一些压力和大同），作为“外国输入情况”，不承认在他们自己的教会古老的用法，他认为这很难解释为什么非洲教会应该已经接受了罗马的改革，而圣刘汉铨自己是罗马。 refused them.拒绝他们。He assumes that the Ambrosian Rite is not really Roman, but Gallican, much Romanized at a later period, and that the Giubbio variations of which St. Innocent complained were borrowed from Milan.他假定安布罗Rite是不是真的罗马，但高卢，远在罗马后期，而Giubbio变化，其中圣无辜的抱怨是来自米兰借来的。

(3) The third theory is perhaps rather complicated to state without danger of misrepresentation, and has not been so definitely stated as the other two by any one writer.（3）第三个理论可能是相当复杂的状态，而不会作出失实陈述的危险，已经不那么绝对的另外两个表示任何一位作家。 It is held in part by Probst, Father Lucas, the Milanese liturgiologists, and many others whose opinion is of weight.它是举行部分由普罗伯斯特，父亲卢卡斯，在米兰liturgiologists，以及许多其他的意见的重量。In order to state it clearly it will be necessary to point out first certain details in which all the Latin or Western rites agree with one another in differing from the Eastern, and in this we speak only of the Mass, which is of far more importance than either the Divine Office, or the occasional services in determining origins.为了国家很清楚，有必要先指出，所有的拉丁美洲或西方礼仪中有一个从东部不同的另一个同意某些细节，并在此我们讲的群众，这更重要的是只比任何神圣的办公室，或偶尔在确定服务的起源。 The Eastern Eucharistic offices of whatever rite are marked by the invariability of the priest's part.该仪式的任何办事处东圣体标记由神父的一部分不变性。There are, it is true, alternative anaphoras which are used either ad libitum, as in the Syro-Jacobite Rite, or on certain days, as in Byzantine and East Syrian, but they are complete in themselves and do not contain passages appropriate to the day.还有，这是事实，这是用来替代anaphoras要么随意如Syro - 詹姆斯党成年礼，或在某些日子，在拜占庭和东方叙利亚，但他们在自己完整，不包含段落适合一天。

The lections of course vary with the day in all rites, and varying antiphons, troparia, etc., are sung by the choir; but the priest's part remains fixed.当然lections随在所有仪式当天，和不同antiphons，圣颂等，都是由合唱团演唱，但神父的部分保持不变。 In the Western rites, whether Hispano-Gallican, Ambrosian, or Roman, a very large proportion of the priest's part varies according to the day, and, as will be seen by the analysis of its Mass in this article, these variations are so numerous in the Gallican Rite that the fixed part even of the Prayer of the Consecration is strangely little.在西方礼仪，无论是西 - 高卢，安布罗，或罗马，一个牧师的部分非常大的比例根据不同的一天，而且，正如将由其质量在这篇文章中分析看出，这些变化是如此之多在该gallican成年礼的甚至奉献祷告的固定部分是奇怪的一点。 Certain of the varying prayers of the Hispano-Gallican Rite have a tendency to fall into couples, a Bidding Prayer, or invitation to pray, sometimes of considerable length and often partaking of the nature of a homily, addressed to the congregation, and a collect embodying the suggestions of the Bidding Prayer, addressed to God.对西班牙 - 高卢成年礼的不同祈祷某些有一种倾向，陷入夫妇，投标祈祷，或邀请祈祷，有时相当长，往往对给众a讲道，单打独斗的性质，以及收集体现在招标祈祷的建议，给神。 These Bidding Prayers have survived in the Roman Rite of today in the Good Friday intercessory prayers, and they occur in a form borrowed later from the Gallican, in the ordination services, but in general the invitation to prayer is reduced to its lowest terms in the word Oremus.这些招标祈祷生存在今天罗马成年礼在耶稣受难日代祷祈祷，他们借来的形式出现后，从该gallican的协调服务，但一般的祈祷邀请减少到最低条款字Oremus。 Another Western peculiarity is in the form of the recital of the Institution.另一个特点是西方在该机构的演奏形式。The principal Eastern liturgies follow St. Paul's words in 1 Corinthians 11:23-25, and date the Institution by the betrayal, en te nykti, he paredidoto (in the night in which He was betrayed), and of the less important anaphoras, most either use the same expression or paraphrase it.东方礼仪遵循的主要在哥林多前书11:23-25​​圣保罗的话，和日期的背叛，恩特nykti该机构，他paredidoto（在其中，他被出卖夜），和不太重要的anaphoras，最要么使用相同的表达式或意译的。 The Western liturgies date from the Passion, Qui pridie quam pateretur, for which, though of course the fact is found there, there is no verbal Scriptural warrant.西方礼仪的受难日起，魁pridie华富pateretur，为此，虽然过程中发现有事实，有没有口头圣经的手令。 The Mozarabic of today uses the Pauline words, and no Gallican Recital of the Institution remains in full; but in both the prayer that follows is called (with alternative nomenclature in the Gallican) Post Pridie and the catchwords "Qui pridie" come at the end of the Post-Sanctus in the Gallican Masses, so that it is clear that this form existed in both.今天的莫扎拉布素歌使用宝莲的话，并没有该机构高卢演奏会完全保持，但同时在祈祷，下面是调用（替代在高卢命名）发表Pridie和口号“魁pridie”末来在高卢的群众后，圣哉，所以，很显然，这两种形式存在。

These variations from the Eastern usages are of an early date, and it is inferred from them, and from other considerations more historical than liturgical, that a liturgy with these peculiarities was the common property of Gaul, Spain, and Italy.从东部的用法这些变化是早日的，也是他们推断，从礼仪的历史超过其他的考虑，即礼仪与这些特殊性是高卢，西班牙和意大利共同财产。 Whether, as is most likely, it originated in Rome and spread thence to the countries under direct Roman influence, or whether it originated elsewhere and was adopted by Rome, there is no means of knowing.无论一样，是最有可能的，它起源于罗马，在那里蔓延直接影响到罗马的国家，还是起源于其他地方，被罗马通过，没有认识的手段。 The adoption must have happened when liturgies were in rather a fluid state.通过一定的礼仪时发生，而在流体状态是。The Gallicans may have carried to an extreme the changes begun at Rome, and may have retained some archaic features (now often mistaken for Orientalisms) which had been later dropped by Rome.该Gallicans可能都进行到了极致在罗马开始改变，并可能保留了一些古老的特点（现在经常Orientalisms误）已被后来被罗马下降。 At some period in the fourth century -- it has been conjectured that it was in the papacy of St. Damasus (366-84) -- reforms were made at Rome, the position of the Great Intercession and of the Pax were altered, the latter, perhaps because the form of the dismissal of the catechumens was disused, and the distinction between the missa catechumenorum and the missa fidelium was no longer needed, and therefore the want was felt of a position with some meaning to it for the sign of Christian unity, and the long and diffuse prayers were made into the short and crisp collects of the Roman type.在一些在第四世纪时期 - 它已经推测，它在圣达玛斯（366-84）教皇是 - 改革是在罗马，大代祷位置和大同做出了更改，后者，也许是因为被解雇的慕道形式废弃，和之间的弥撒catechumenorum和弥撒fidelium区别是不再需要，因此，要感到了一些意义的位置为标志，以它的基督教团结，从长远和弥漫祈祷制成的罗马式的短期和脆收集。

It was then that the variable Post-Sanctus and Post-Pridie were altered into a fixed Canon of a type similar to the Roman Canon of today, though perhaps this Canon began with the clause which now reads, "Quam oblationem", but according to the pseudo-Ambrosian tract "De Sacramentis" once read "Fac nobis hanc oblationem".就在那时，变量后圣哉和后Pridie被改变成一个类型相似，今天的罗马佳能固定佳能，佳能虽然也许这与现在读的条文，“华富财经oblationem”开始，​​但根据伪安布罗道“德Sacramentis”一次阅读“FAC nobis hanc oblationem”。This may have been introduced by a short variable Post-Sanctus.这可能已经采取由短变后圣哉。This reform, possibly through the influence of St. Ambrose, was adopted at Milan, but not in Gaul and Spain.这一改革，可能通过的圣刘汉铨的影响，通过在米兰，但不是在高卢和西班牙。At a still later period changes were again made at Rome.在一个仍然后期的变化，再次是在罗马。They have been principally attributed to St. Leo (440-61), St. Gelasius (492-96), and St. Gregory (590-604), but the share these popes had in the reforms is not definitely known, though three varying sacramentaries have been called by their respective names.他们一直主要归因于圣利奥（440-61），圣格拉西（492-96）和圣格雷戈里（590-604），但在分享这些教皇的改革已是不肯定知道，虽然three不同sacramentaries被称为各自的名字。 These later reforms were not adopted at Milan, which retained the books of the first reform, which are now known as Ambrosian.这些改革没有被采纳后在米兰，它保留了第一次改革的书，这是目前已知的安布罗。

Hence it may be seen that, roughly speaking, the Western or Latin Liturgy went through three phases, which may be called for want of better names the Gallican, the Ambrosian, and the Roman stages.因此，它可能看出，粗略地讲，西方或拉丁美洲礼仪经历了三个阶段，这可能是由于缺乏更好的名称该gallican，安布罗西安，与罗马阶段调用。 The holders of the theory no doubt recognize quite clearly that the line of demarcation between these stages is rather a vague one, and that the alterations were in many respects gradual.理论认识的人无疑很清楚的是，这些阶段之间划界线是相当模糊的，并认​​为改变在许多方面都逐步。Of the three theories of origin of the Ephesine may be dismissed as practically disproved.对原产地的Ephesine三个理论可能被开除的实际反驳。To both of the other two the same objection may be urged, that they are largely founded on conjecture and on the critical examination of documents of a much later date than the periods to which the conjectures relate.到其他两个相同的反对都可能敦促，他们主要依靠猜想和对一个时期来比该猜想与日后成立的文件进行严格审查。But at present there is little else to go upon.但是目前很少有其他地方可去时。It may be well to mention also a theory put forward by Mr. WC Bishop in the "Church Quarterly" for July, 1908, to the effect that the Gallican Liturgy was not introduced into Gaul from anywhere, but was the original liturgy of that country, apparently invented and developed there.这可能是很好何况还提出一种理论WC主教先生在“教会季刊”七月，1908年，但须该gallican礼仪没有进入高卢介绍，从任何地方的影响，但该国的原始礼仪，显然有发明和发展。

He speaks of an original independence of Rome (of course liturgically only) followed by later borrowings.他谈到了原来独立的罗马随后被后来的借款（当然liturgically只）。This does not seem to exclude the idea that Rome and the West may have had the germ of the Western Rite in common.这似乎并没有排除，罗马和西方可能有共同的西部成年礼胚芽的想法。Again the theory is conjectural and is only very slightly stated in the article.同样的理论推测，仅极微的文章说。The later history of the Gallican Rite until the time of its abolition as a separate rite is obscure.而该gallican成年礼后的历史是模糊的，直到它作为一个单独的仪式取消时间。In Spain there was a definite centre in Toledo, whose influence was felt over the whole peninsula, even after the coming of the Moors.在西班牙有一个在托莱多，其影响是对整个半岛的中心感到明确的，即使在未来的摩尔人。Hence it was that the Spanish Rite was much more regulated than the Gallican, and Toledo at times, though not very successfully, tried to give liturgical laws even to Gaul, though probably only to the Visigothic part of it.因此有人说，西班牙的成年礼是远远超过了高卢规范，托莱多有时，虽然不是很成功，试图给礼仪法律甚至高卢，虽然可能只有它的西哥特的一部分。 In the greater part of France there was liturgical anarchy.在法国的大部分有礼仪无政府状态。There was no capital to give laws to the whole country, and the rite developed there variously in various places, so that among the scanty fragments of the service-books that remain there is a marked absence of verbal uniformity, though the main outlines of the services are of the same type.没有资金，给予法律对整个国家，有发达的仪式在各地不同地，使其中的服务，书籍仍然是微薄的片段有一个明显缺乏统一的语言，但在主要轮廓服务是同一类型。 Several councils attempted to regulate matters a little, but only for certain provinces.几个议会事务进行规范的尝试了一下，但仅限于某些省份。Among these were the Councils of Vannes (465), Agde (506), Vaison (529), Tours (567), Auxerre (578), and the two Councils of M⣯n (581, 623).在这些人的瓦纳议会（465），阿格德（506），Vaison（529），旅游（567），欧塞尔（578）和M⣯N（581，623）两局。

But all along there went on a certain process of Romanizing due to the constant applications to the Holy See for advice, and there is also another complication in the probable introduction during the seventh century, through the Columbanine missionaries of elements of Irish origin.但一直以来就存在了一个Romanizing由于罗马教廷的意见，不断应用一定的过程，也有另一个在第七世纪引进的并发症可能通过对爱尔兰起源元素Columbanine传教士。 The changes towards the Roman Rite happened rather gradually during the course of the late seventh and eighth century, and seem synchronous with the rise of the Maires du Palais, and their development into Kings of France.对罗马成年礼的变化而逐渐发生在后期的第七和第八世纪，而且似乎与Maires温莎上升，到法国国王的发展同步。Nearly all the Gallican books of the later Merovingian period, which are all that are left, contain many Roman elements.几乎所有的后来梅罗文加王朝时期高卢书籍，这是所有被留下，包含许多罗马元素。In some cases there is reason to suppose that the Roman Canon was first introduced into an otherwise Gallican Mass, but the so-called Gelasian Sacramentary, the principle manuscript of which is attributed to the Abbey of St. Dennis and the early eighth century, is an avowedly Roman book, though containing Gallican additions and adaptations.在某些情况下，我们有理由假设罗马佳能首次将一个原本高卢质量出台，但所谓的Gelasian Sacramentary，手稿，其中的原则是归因于圣丹尼斯修道院和八世纪初，是an公开宣布罗马的书，虽然含有高卢补充和修改。And the same may be said of what is left of the undoubtedly Frankish book known as the "Missale Francorum" of the same date.而同样可以说，什么是作为“Missale Francorum”的同一天称为无疑法兰克书离开了。Mgr Duchesne attributes a good deal of this eighth-century Romanizing tendency to St. Boniface, though he shows that it had begun before his day.经理杜申属性的这第八世纪Romanizing倾向圣博尼费斯很好的协议，但他表明，它收到了他的一天开始了。

The Roman Liturgy was adopted at Metz in the time of St. Chrodegang (742-66).罗马礼仪梅斯通过了在圣Chrodegang（742-66）的时间。the Roman chant was introduced about 760, and by a decree of Pepin, quoted in Charlemagne's "Admonitio Generalis" in 789, the Gallican chant was abolished in its favour.罗马高唱引入约760，并以法令的丕平在查理曼的“Admonitio Generalis”在789报价，该gallican歌颂了对它有利的取消。Pope Adrian I between 784 and 791 sent to Charlemagne at his own request a copy of what was considered to be the Sacramentary of St. Gregory, but which certainly represented the Roman use of the end of the eighth century.教皇阿德里安一间784和791发送到查理曼在他自己的要求是什么被认为是圣格雷戈里Sacramentary复制，但肯定代表了第八世纪末罗马使用。 This book, which was far from complete, was edited and supplemented by the addition of a large amount of matter derived from the Gallican books and from the Roman book known as the Gelasian Sacramentary, which had been gradually supplanting the Gallican.这本书，这是远远没有完成，是编辑和补充了一个大的问题，从该gallican书籍和从罗马书中的Gelasian Sacramentary已知，已被逐步取代该gallican所得额增加。It is probable that the editor was Charlemagne's principal liturgical advisor, the Englishman Alcuin.这是有可能的编辑是查理曼的主要礼仪顾问，英国人阿尔昆。Copies were distributed throughout Charlemagne's empire, and this "composite liturgy", as Mgr Duchesne says, "from its source in the Imperial chapel spread throughout all the churches of the Frankish Empire and at length, finding its way to Rome gradually supplanted there the ancient use".份，分布在查理曼帝国，而这个“复合礼仪”，作为经理杜申说：“从它在整个所有的法兰克帝国教堂​​皇家教堂的传播和长源，发现它的方式去罗马逐渐取代了那里的古使用“。 More than half a century later, when Charles the Bald wished to see what the ancient Gallican Rite had been like, it was necessary to import Spanish priests to celebrate it in his presence.超过半个世纪后，当查尔斯的秃头希望看到什么古高卢成年礼已想，有必要进口西班牙神父以庆祝他的存在了。

It should be noted that the name Gallican has also been applied to two other uses: (1) a French use introduced by the Normans into Apulia and Sicily.应该指出的是，名高卢也被应用到其他两个用途：（1）使用由法国诺曼底引入普利亚和西西里。This was only a variant of the Roman Rite.这只是一个罗马成年礼变种。(2) the reformed Breviaries of the French dioceses in the seventeenth to mid-nineteenth centuries. （2）在中至十九世纪法国教区第十七改革Breviaries。These have nothing to do with the ancient Gallican Rite.这些都无关，与古高卢仪式。

II. II。MANUSCRIPTS AND OTHER SOURCES手稿和其他来源

There are no manuscripts of the Gallican Rite earlier than the later part of the seventh century, thought the descriptions in the letters of St. Germanus of Paris (555-76) take one back another century.有许多该gallican成年礼早于公元七世纪后期没有手稿，以为在巴黎圣Germanus（555-76）的信件的描述采取一回一个世纪。 The manuscripts are:--该手稿是： -

(1) The Reichenau Fragments (Carlsruhe, 253), described (no. 8) in Delisle's "Memoire sur d'anciens Sacramentaires." （1）赖兴瑙片段（Carlsruhe，253），所述迪莱尔的（第8号）“备忘录河畔德anciens Sacramentaires。”-- These were discovered by Mone in 1850 in a palimpsest manuscript from the Abbey of Rerichenau in the library of Carlsruhe.- 这些被发现于1850年在从Rerichenau在Carlsruhe库修道院重写本稿件由MONE。 The manuscript, which is late seventh century, had belonged to John II, Bishop of Constance (760-81).这份手稿，这是七世纪后期，曾属于约翰二世，康斯坦茨主教（760-81）。It contains eleven Masses of purely Gallican type, one of which is in honour of St. Germanus of Auxerre, but the others do not specify any festival.它包含11群众纯粹高卢类型，其中之一在圣欧塞尔Germanus荣誉，但别人不指定任何节日。One Mass, except the post Post-Pridie, which is in prose is entirely in hexameter verse.弥撒后，除了一个后Pridie，这在散文，是完全六步格诗。Mone published them with a facsimile in his "Lateinische und Griechische Menssen aus dem zweiten bis sechsten Jahrhundert" (Frankfort 1850).MONE刊登，在他的“Lateinische UND Griechische Menssen澳大利亚DEM zweiten二sechsten Jahrhundert”（法兰克福1850）传真它们。They were reprinted in Migne's "Patrologia Latina" (Vol. CXXXVIII), and by Neale and Forbes in "The Ancient Liturgy of the Gallican Church" (Burntisland, 1855-67).他们重印米涅的“Patrologia拉丁”（第一卷CXXXVIII），以及尼尔和福布斯在“古代的高卢教会礼仪”（泰兰，1855年至1867年）。

(2) The Peyron, Mai, and Bunsen Fragments.（2）Peyron，麦，和本生片段。Of these disjointed palimpsest leaves, those of Mai and Peyron were found in the Ambrosian Library at Milan, and those of Bunsen at St. Gall.在这些不连续的重写本叶，麦和Peyron那些被发现于在米兰安布罗图书馆，和那些本生在圣加仑。Peyron's were printed in his "MT Ciceronis Orationum Fragmenta inedita" (Stuttgart, 1824), MAI's in his "Scriptorum Veterum Vaticana Collectio", and Bunsen's in his "Analecta Ante-Niceana".Peyron的在他的“MT Ciceronis Orationum Fragmenta inedita”（斯图加特，1824）印，麦氏在他的“Scriptorum Veterum Vaticana Collectio”，并本生在他的“Analecta前厅Niceana”的。All these were reprinted by CE Hammond: Peyron's and Bunsen's in his "Ancient Liturgy of Antioch" (Oxford, 1879), and MAI's in his "Ancient Liturgies" (Oxford, 1878).所有这些都是由行政长官转载哈蒙德：Peyron的和本生在他的“古代礼仪安提”（牛津，1879），和MAI在他的“古代礼仪”的（牛津，1878）的。 The latest are also in Migne's "Patrologia Latina" with Mone's Riechenau fragments.最近也在米涅的“Patrologia拉丁”与MONE的Riechenau片段。the Peyron fragment contains part of what looks like a Lenten Contestatio (Preface) with other prayers of Gallican type.在Peyron片段包含什么像四旬期Contestatio（前言）与高卢类型的其他祈祷看起来一部分。The Bunsen fragment contains part of a Mass for the Dead (Post-Sactus, Post Pridie) and several pairs of Bidding Prayers and Collects, the former having the title "Exhortatio" or "Exhortatio Matutina. The Mai fragments begin with part of a Bidding Prayer and contain a fragment of a Contestatio, with that title, and fragments of other prayers, two of which have the title "Post Nomina", and two others which seem to be prayers "Ad Pacem".该本生片段包含了大量的一部分，招标祈祷和收集，前者有标题“Exhortatio”或“Exhortatio Matutina死者（后Sactus，邮政Pridie）和几双。马伊片段与一个部分开始招标祈祷，并包含一个Contestatio片段，与该标题和其他祈祷片段，其中两个有标题“后Nomina”，两个人这似乎是祈祷“广告海洋和平”。

(3) The Missale Gothicum (Vatican, Queen Christina manuscripts 317).（3）Missale Gothicum（梵蒂冈，女王克里斯蒂娜手稿317）。-- Described by Delisle, No. 3 A manuscript of the end of the seventh century, which once belonged to the Petau Library.- 由迪莱尔，第3 A的七世纪，曾经属于Petau图书馆年底手稿描述。The name is due to a fifteenth century note at the beginning of the book, and hence it has been attributed by Tommasi and Mabillon to Narbonne, which was in the Visigothic Kingdom.这个名字是由于十五世纪的说明在书的开始，因此它已被托马西和马毕伦归因于纳博讷，这在西哥特王国。Mgr Duchesne, judging by the inclusion of Masses for the feasts of St. Symphorian and St. Léger (d. 680), attributes it to Autun.经理杜申，由为圣和圣莱热Symphorian（草680）群众的节日列入来看，属性到欧坦。The Masses are numbered, the manuscript beginning with Christmas Eve, which is numbered "III".群众的编号，与圣诞前夕，这是编号为“三”手稿的开端。Probably there were once two Advent Masses, as in the "Missale Gallicanum".大概有一旦两个临群众，如“Missale Gallicanum”。There are eighty-one numbered sections, of which the last is the first prayer of "Missa Romensif cottidiana", with which the manuscript breaks off.有81编号的部分，其中最后一个是“弥撒Romensif cottidiana”先祈祷，与该手稿中断。The details of the Masses in this book are given in the section of the present article on the liturgical year.在这本书中的群众的详细情况在上一节礼仪新年礼物。The Masses are all Gallican as to order, but many of the actual prayers are Roman.群众都以订单高卢，但实际的祈祷许多罗马。The "Missale Gothicum" has been printed by Tommasi (Codices Sacramentorum, Rome, 1680), Mabillon (De Liturgi!--stripped-->Gallican--Paris, 1685), Muratori (Liturgia Romana Vetus, Venice, 1748), Neale and Forbes (op. cit.), and Migne's "Patrologia Latina" (Vol. LXXII).而“Missale Gothicum”已经印制托马西（抄本Sacramentorum，罗马，1680），马毕伦（德Liturgi - 剥离 - >高卢 - 巴黎，1685），穆拉托里（Liturgia协会Vetus，威尼斯，1748年），尼尔和福布斯（同前），和米涅的“Patrologia拉丁”（第一卷LXXII）。

(4) Missale Gallicanum Vetus (Vatican. Palat. 493).（4）Missale Gallicanum Vetus（Vatican. Palat 493）。-- Described by Delisle, No. 5 The manuscript, which is of the end of the seventh, or the early part of the eighth, century is only a fragment.- 由迪莱尔，第5号的手稿，其中的第七结尾，或第八，世纪初的描述只是一个片段。It begins with a Mass for the feast of St. Germanus of Auxerre (9 Oct.), after which come prayers for the Blessing of Virgins and Widows, two Advent Masses, the Christmas Eve Mass, the Expositio and Traditio Symboli, and other ceremonies preparatory to Baptism; The Maundy Thursday, Good Friday and Easter Sunday ceremonies and the baptismal service, Masses for the Sundays after Easter up to the Rogation Mass, where the manuscript breaks off.它开始之后，前来的处女和寡妇，两个临群众，平安夜弥撒时，Expositio和Traditio Symboli，和其他仪式祈祷与祝福为圣germanus的欧塞尔（10月9日），节日弥撒筹备洗礼;的濯足节，耶稣受难日和复活节礼拜仪式和洗礼服务，为复活节后的星期日到法律草案的质量，这里的手稿脱落群众。 The Masses, as in the Gothicum, are Gallican in order with many Roman prayers.群众，如在Gothicum，是为了祈祷与许多罗马高卢。The Good Friday prayers are, with a few verbal variations, exactly those from the Roman Missal.耶稣受难日祈祷，与一些口头的变化，正是从罗马Missal的。The manuscript has been printed by Tommasi, Mabillon, Muratori, and Neale and Forbes (op.cit.), and in Vol.这份手稿已经印制托马西，马毕伦，穆拉托里，和尼尔和福布斯（前引书），并在卷。LXXII of Migne's "Patrologia Latina".LXXII的米涅的“Patrologia拉丁”。

(5) The Lexeuil Lectinary (Paris, Bibl. Nat., 9427).（5）Lexeuil Lectinary（巴黎，Bibl。NAT。，9427）。-- This manuscript, which is of the seventh century was discovered by Mabillon in the Abbey of Luxeuill, but from its containing among its very few saints' days the feast of St. Genevieve, Dom Morin (Revue Bénédictine, 1893) attributes it to Paris.- 这手稿，这是七世纪发现了马毕伦在Luxeuill修道院，但其在其极少数圣人“天载有圣吉纳维夫，DOM莫林（歌剧笃，1893年）盛宴属性到巴黎。 It contains the Prophetical Lessons, epistles and Gospels for the year from Christmas Eve onwards (for the details of which see the section of this article on the liturgical years).它包含了预言的经验教训，书信的一年从圣诞节前夕开始（对其中的细节请参见本关于礼仪年第一节）福音。At the end are the lessons of a few special Masses, for the burial of a bishop, for the dedication of a church, when a bishop preaches, "et plebs decimas reddat", when a deacon is ordained, when a priest is blessed, "in profectione itineris", and "lectiones cotidianae".在最后是一些特殊群众的经验教训，对于主教葬礼，为教会奉献，当主教鼓吹“等plebs decimas reddat”，当执事的晋铎，当一个牧师祝福， “在profectione itineris”和“lectiones cotidianae”。 This lectionary is purely Gallican with no apparent Roman influence.这lectionary纯粹是没有明显的影响高卢罗马。The manuscript has not been printed in its entirety, but Mabillon in "De Liturgi⠼!--stripped-->Gallican⠧ives the references to all the lessons and the beginnings and endings of the text.这份手稿尚未印制的全部，但马毕伦在“德Liturgi⠼ - 剥离 - >高卢⠧艾夫斯到所有的教训和开始和结尾的文本引用。

(6) The Letters of St. Germanus of Paris.（6）巴黎圣Germanus的字母。-- These were printed by Mart讥 (De Antiquis Ecclesiae Ritibus Bassano, 1788) from an manuscript at Autun, and are given also in Vol.- 这些都是印制沃尔玛讥（德Antiquis，该书Ritibus巴萨诺，1788）从一个在欧坦手稿，并给出了卷也。LXXII of Migne's "Patrologia Latina".LXXII的米涅的“Patrologia拉丁”。There appears to be no reason to doubt that they are genuine.似乎有没有理由怀疑他们是真实的。They contain mystical interpretations of the ceremonies of the Mass and of other services.它们含有的质量和其他服务的仪式神秘的解释。Mgr Duchesne says of the descriptions, on which the interpretations are based, that "We may reconstruct from the letters a kind of Ordo Gallicanus".经理说，杜申的说明，对其中的解释的基础，“我们可以从字母重建的奥Gallicanus样”。(See section of this article on the Mass.)（见本关于美国马萨诸塞州一节）

Much side light is thrown on the Gallican Rite by the Celtic books (see CELTIC RITE), especially by the Stowe and Bobbio Missals.许多侧光是扔在该gallican成年礼由凯尔特书（见CELTIC RITE），特别是由斯托和博比奥Missals。The latter has been called Gallican and attributed to the Province of Besan篮, but it is now held to be Irish in a much Romanized form, though of Continental provenance, being quite probably from the originally Irish monastery of Bobbio, where Mabillon found it.后者被称为gallican和归因于Besan省篮，但现在认为是在罗马的形式很多爱尔兰人，虽然大陆的来源，是从博比奥，其中马毕伦发现它很可能是最初的爱尔兰修道院。 A comparison with the Ambrosian books (SEE AMBROSIAN LITURGY AND RITE) may also be of service, while most lacunae in our knowledge of the Gallican Rite may reasonably be conjecturally filled up from the Mozarabic books, which even in their present form are those of substantially the same rite.与（SEE安布罗礼仪和RITE）安布罗书籍比较，也可能是服务，而大多数在我们的知识缺陷该gallican成年礼可合理地conje​​cturally填补从莫扎拉布素歌的书籍，即使在其目前的形式是大幅度的上升同样的仪式。 There are also liturgical allusions in certain early writers: St. Hilary of Poitiers, St. Sulpicius Severus (d. about 400), St. Caesarius of Arles (d. about 542), and especially St. Gregory of Tours (d. 595), and some information may be gathered from the decrees of the Gallican councils mentioned above.还有礼仪典故在某些早期作家：圣希拉里的普瓦捷，圣Sulpicius西弗勒斯（约400 D.），圣阿尔勒Caesarius（约542 D.），特别是圣格雷戈里的旅行团（草595 ），有的信息可能会搜集到的上述高卢议会的法令。

The above are all that exist as directly Gallican sources, but much information may also be gleaned from the books of the transition period, which, though substantially Roman, were much edited with Germanic tendencies and contained a large amount which was of a Gallican rather than a Roman type.以上是所有的存在，直接高卢来源，但很多信息也可以从过渡时期的书籍，这虽然大大罗马人，日耳曼人更倾向与编辑，其中包含了大量的高卢的，而不是收集罗马式。 The principal of these are:这些主要是：

(1) The Gelasian Sacramentary, of which three manuscripts exist, one in the Vatican (Queen Christina manuscript 316), and one at Zurich (Rheinau 30, and one at St.Gall (manuscript 348). The manuscripts are of the early eighth century. The groundwork is Roman, with Gallican additions and modifications. Evidence for the Gallican rites of ordination and some other matters is derived from this book. The Vatican manuscript was published by Tommasi and Muratori, and a complete edition from all three manuscripts was edited by HA Wilson (Oxford, 1894).（1）Gelasian Sacramentary，其中三个手稿存在，一个在梵蒂冈（女王克里斯蒂娜手稿316），并在苏黎世（Rheinau 30，一个和St.Gall（手稿348）之一，手稿是早期第八世纪的基础是罗马，与高卢补充和修改。为配合该gallican礼仪和一些其他事宜的证据是从本书而得。梵蒂冈手稿被托马西和穆拉托里公布，并从三个手稿完整版的编辑医管局威尔逊（牛津，1894）。

(2) The Missale Francorum (Vatican Q. Christina manuscript 257, Delisle No. 4). （2）Missale Francorum（梵蒂冈问：克里斯蒂娜手稿257，迪莱尔第4号）。-- A fragment of a Sacramentary of a similar type to the Gelasian, though not identical with it.- 一个片段的类型相似Sacramentary的Gelasian，虽然没有与它相同。Printed by Tommasi, Mabillon, and Muratori.托马西印制，马毕伦，和穆拉托里。

(3) The Gregorian Sacramentary.（3）公历Sacramentary。-- Of this there are many manuscripts It represents the Sacramentary sent by Pope Adrian I to Charlemagne, after it had been rearranged and supplemented by Gelasian and Gallican editions in France.- 其中有它代表教皇阿德里安派我到查理曼后，已重新安排和Gelasian和法国高卢版本补充了Sacramentary许多手稿。One manuscript of it was published by Muratori.它的一个手稿出版穆拉托里。In this, as in many others, the editions form a supplement, but in some (eg the Angoulꭥ Sacramentary, Bibl. Nat. Lat. 816) the Gelasian additions are interpolated throughout.在这方面，如同在许多其他的版本形成一个补充，但在某些（例如AngoulꭥSacramentary，Bibl。NAT。北纬816）的Gelasian增加是整个插补。

III. III。THE LITURGICAL YEAR礼仪年

The Luxeuil Lectionary, the Gothicum and Gallicum Missals, and the Gallican adaptations of the Hieronymian Martyrology are the chief authorities on this point, and to these may be added some information to be gathered from the regulations of the Councils of Agde (506), Orléans (541), Tour (567), and M⣯n (581), and from the "Historia Francorum" of St. Gregory of Tours, as to the Gallican practice in the sixth century.该Luxeuil Lectionary的Gothicum和Gallicum Missals，以及Hieronymian Martyrology该gallican的修改是在这一点上，行政当局，并把这些可能会增加一些信息从对阿格德（506），新奥尔良议会的规定收集（541），旅游（567）和M⣯N（581），并从“Historia Francorum”圣格雷戈里的旅行团，以在六世纪高卢的做法。It is probable that there were many variations in different times and places, and that the influence of the Hieronymian Martyrology brought about many gradual assimilations to Rome.很可能有不同的时间和地点许多变化，并认为该Hieronymian Martyrology影响带来许多逐渐同化到罗马。 The year, as is usual, began with Advent.这一年，因为是往常一样，开始降临。The Council of M⣯n, which arranges for three days' fast a week, during that season, mentions St. Martin's Day as the key-day for Advent Sunday, so that, as a present in the Mozarabic and Ambrosian Rites, there were six Sundays of Advent (but only two Advent Masses survive in the Gallicanum.) The Gothicum and the Luxeuil Lectionary both begin with Christmas Eve. M的⣯n，这三天“快一个星期安排理事会在那个季节，提到作为降临节主日的主要天圣马丁节，所以，作为一个在莫扎拉布素歌和安布罗礼记目前，有六降临星期日（但只有两个来临，群众的Gallicanum生存）的Gothicum和Luxeuil Lectionary都开始圣诞前夕。Then following Christmas Day; St. Stephen; St. John (according to Luxeuil); St. James and St. John (according to the Gothicum, which agrees with the Hieronymian Martyrology and with a Syriac Menology of 412, quoted by Duchesne. The Mozarabic has for 29 December "Sanctus Jacobus Frater Domini", but that is the other St. James); Holy Innocents; Circumcision; St. Genevieve (Luxeuil Lectionary only. Her day is 3 Jan.); Sunday after the Circumcision (Luxeuil); Vigil of Epiphany; Epiphany; two Sundays after Epiphany (Luxeuil); "Festum Sanctae Mariae" (Luxeuil, called "Assumptio" in the Gothicum, 18 Jan.); St. Agnes (Gothicum); after which follow in the Gothicum, out of their proper places, Sts.然后下面的圣诞节;圣斯蒂芬，圣约翰（根据Luxeuil）;圣雅各福群和圣约翰（根据Gothicum，这与Hieronymian Martyrology及一个412叙利亚Menology，由杜申援引同意的。莫扎拉布素歌已为12月29日“圣哉雅各Frater多米尼”，但那是其他圣雅各福群）;圣清白;割礼;圣吉纳维夫（Luxeuil Lectionary只有她的一天是1月3日）;礼拜后割礼（Luxeuil） ;守夜顿悟，顿悟，顿悟后两个星期日（Luxeuil），“Festum Sanctae Mariae”（Luxeuil，被称为“Assumptio”的Gothicum，1月18日）;圣艾格尼丝（Gothicum），之后在Gothicum跟随，出其位，STS。 Cecily (22 Nov.); Clement (23 Nov.); Saturninus (29 Nov.); Andrew (30 Nov.); and Eulalia (10 Dec.); the Conversion of St. Paul (Gothicum); St. Peter's Chair (in both. This from its position after the Conversion of St. Paul in the Gothicum, ought to be St. Peter's Chair at Antioch, 22 Feb.; but it will not work out as such with the two Sundays between it and the Epiphany and three between it and Lent, as it appears in the Luxeuil Lectionary; so it must mean St. Peter's Chair at Rome, 18 Jan., which is known to have been the festival kept in Gaul; three Sundays after St. Peter's Chair (Luxeuil); Initium Quadragesimae; five Lenten Masses (Gothicum); Palm Sunday (Luxeuil); "Symboli Traditio" (Gothicum); Monday, Tuesday and Wednesday of Holy Week, called by the name still used in the Ambrosian Rite, Authentica Hebdomada (Luxeuil); Maundy Thursday; Good Friday; Easter Eve; Easter Day and the whole week; Low Sunday, called in both Clausum Paschae; four more Sundays after Easter (Luxeuil); Invention of the Cross (Gothicum, 3 May); St. John the Evangelist (Gothicum, 6 May); three Rogation Days; Ascension; Sunday after Ascension (Luxeuil); Pentecost; Sunday after Pentecost (Luxeuil); Sts. Ferreolus and Ferru (Gothicum, 16 June); Nativity of St. John the Baptist; Sts. Peter and Paul; Decollation of St. John the Baptist; Missa de Novo fructus (sic, Luxeuil); St. Sixtus (Gothicum, 6 Aug.); St. Lawrence (Gothicum, 10 Aug.); St. Hippolytus (Gothicum 13 Aug.); Sts. Cornelius and Cyprian (Gothicum, 16 Sept.); Sts. John and Paul (Gothicum, 26 June); St. Symphorian (Gothicum, 22 Aug.); St. Maurice and his companions (Gothicum, 22 Sept.); St. Leger (Gothicum, 2 Oct.); St. Martin (Gothicum, 22 Nov.). Both books also have Commons of Martyrs and Confessors, the Luxeuil has Commons of bishops and deacons for a number of other Masses, and the Gothicum has six Sunday Masses. The Gallicanum has a Mass in honour of St. Germanus of Auxerre before the two Advent Masses. In both the Gothicum and Gallicanum a large space is given to the services of the two days before Easter, and in the latter the Expositio and Traditio Symboli are given at great length.塞西莉（11月22日）;克莱门特（11月23日）; Saturninus（11月29日），安德鲁（30 11月）;和油菜花（12月10日），在圣保罗（Gothicum）转换;圣彼得的椅子（在这两个从圣保罗后，在Gothicum转换位置，应该是圣彼得在安提阿，2月22日的主席，但它不会工作，这样出来与它和主显节的两个星期日与这三个大斋期，因为它出现在Luxeuil Lectionary，所以它必须是指圣彼得的椅子在罗马，1月18日，这是众所周知的高卢已保存的节日;三年后圣彼得的椅子周日（ Luxeuil）; Initium Quadragesimae，5个四旬期群众（Gothicum）;棕榈星期日（Luxeuil），“Symboli Traditio”（Gothicum）;星期一，星期二和星期三的圣周，由尚处于安布罗成年礼使用的名称叫，Authentica的Hebdomada（ Luxeuil），濯足节，耶稣受难节，复活节前夕，复活节日和整个星期，低星期日，在这两个Clausum Paschae调用;四个复活节后（Luxeuil）周日;十字架的发明（Gothicum，5月3日）;圣约翰福音（Gothicum 5月6日），三个法律草案天;升天;礼拜后升天（Luxeuil）五旬节，五旬节之后星期日（Luxeuil）; STS Ferreolus和Ferru（Gothicum 6月16日）;圣约翰耶稣诞生的浸会;圣伯多禄和保;圣施洗约翰断头;弥撒从头枳壳（原文如此，Luxeuil）;圣Sixtus（Gothicum，8月6日）;圣劳伦斯（Gothicum，8月10日）;圣希波吕托斯（Gothicum 8月13日）; STS留斯和塞浦路斯（Gothicum，9月16日）; STS约翰和保罗（Gothicum 6月26日）;圣Symphorian（Gothicum，8月22日）;圣莫里斯和他的同伴（Gothicum，9月22日）;圣莱热（Gothicum，10月2日）;圣马丁（Gothicum，11月22日）两本书也有烈士和忏悔风景，在Luxeuil有一个主教和执事共享一些其他群众，和群众Gothicum有六个礼拜的Gallicanum已经来临前两个群众在圣欧塞尔Germanus荣誉弥撒。在这两个Gothicum和Gallicanum一个大的空间给了两天的服务复活节前，在后者的Expositio和Traditio Symboli给予大篇幅。

The moveable feasts depended, of course, on Easter.可移动的节日而定，当然​​，在复活节。When the Roman Church altered the Easter cycle from the old computation on a basis of 84 years to the new cycle of 532 of Victorius Aquitaine in 457, the Gallican Church, unlike the Celts, did the same; but when, in 525, the Roman Church adopted the 19 years cycle of Dionysius Exiguus, the Gallican Church continued to use the cycle of Victorius, until the end of the eighth or beginning of the ninth century.当罗马教会改变从一个84年的基础上对Victorius阿基坦532 457新老计算复活节周期循环，该gallican教会，不像凯尔特人，做了相同的，但时，在525年，罗马教会通过19年的狄奥尼修斯Exiguus周期，该gallican教会继续使用Victorius循环，直到第八或第九世纪初。 Lent began with the first Sunday, not with Ash Wednesday.大斋期开始的第一个星期日，不与灰星期三。There is a not very intelligible passage in the canons of the Council of Tours (567) to the effect that all through August there were "festivitates et missae sanctorum", but this is not borne out by the existing Sacramentaries of the Lectionary.有一个对旅游（567）理事会的大炮不是很理解通道的作用，所有到八月有“festivitates等missae sanctorum”，但这不是由现有的Lectionary Sacramentaries出来。

IV. IV。THE DIVINE OFFICE神圣的办公室

There is curiously little information on this point, and it is not possible to reconstruct the Gallican Divine Office from the scanty allusions that exist.有一点好奇地在这方面的资料，这是不可能存在的重建从微薄的典故该gallican神圣的办公室。It seems probable that there was considerable diversity in various times and places, through councils, both in France and Spain, tried to bring about some uniformity.看来，有可能在不同的时间和地点相当大的差异，通过议会，无论是在法国和西班牙，试图带来一些一致性。The principle authorities are the Councils of Agde (506) and Tours (567), and allusions in the writings of St. Gregory of Tours and St. Caesarius of Arles.其原理当局的阿格德（506）及旅游（567）议会，并在圣和圣旅游阿尔勒Caesarius格雷戈里的著作典故。These and other details have been gathered together by Mabillon in his "De Liturgi!--QRQT-->Gallican and his essay on the Gallican Cursus is not yet superseded. The general arrangement and nomenclature were very similar to those of the Celtic Rite. There were two principal services, Matins (Ad Matutinam, Matutinum) and Vespers (ad Duodecimam, ad Vesperas Lucernarium); and four Lesser Hours, Prime, or Ad Secundum, Terce, Sext, and None; and probably two night services, Complin, or ad initium noctis, and Nocturns. But the application of these names is sometimes obscure. It is not quite clear whether Nocturns and Lauds were not joined together as Matins; Caesarius speaks of Prima, while the Gallicanum speaks of Ad secundum; Caesarius distinguishes between Lucernarium and Ad Duodeciman, while Aurelian distinguishes between Ad Duodeciman and Complin; the Gothicum speaks of Vespera Paschae and Initium Noctis Paschae, and the Gallicanum has Ad Duodeciman Paschae. The distribution of the Psalter is not known.这些和其他细节已聚集了马毕伦在他的“德Liturgi - QRQT - > gallican和他在高卢Cursus作文还没有取代一般的安排和名称都非常相似，凯尔特成年礼的。有两个主要的服务，晨祷（广告Matutinam，Matutinum）和晚祷（广告Duodecimam，广告Vesperas Lucernarium）和四个小时间，总理或广告孔型，Terce，SEXT，并没有和可能两个晚上服务，Complin， ，或广告initium noctis，并Nocturns但有时这些名称应用模糊，不是很清楚是否Nocturns和赞扬没有一起加入晨祷; Caesarius谈到厦华，而Gallicanum继发孔说话的广告; Caesarius区分Lucernarium和广告Duodeciman，而Aurelian区分广告Duodeciman和Complin;的Gothicum谈到Vespera Paschae和Initium Noctis Paschae和Gallicanum有广告Duodeciman Paschae的诗篇分布尚不清楚。

The Council of Tours orders six psalms at Sext and twelve Ad Duodecimam, with Alleluia (presumably as Antiphon) For Matins there is a curious arrangement which reminds one of that in the Rule of St. Columbanus (see CELTIC RITE, III).该旅游订单six诗篇在SEXT和十二广告Duodecimam，与哈里路亚（大概为安提）为晨祷会出现一个奇怪的安排，我想起一个在圣Columbanus条的（见CELTIC RITE，三）。Normally in summer (apparently from Easter to July) "sex antiphonae binis psalmis" are ordered.夏季通常（显然是从复活节至七月）“性antiphonae binis psalmis”是有序的。This evidently means twelve psalms, two under each antiphon.这显然​​指根据每个安提twelve诗篇，两个。In August there seem to have been no psalms, because there were festivals and Masses of saints.在八月有似乎已没有诗篇，因为有节日和群众的圣人。"Toto Augusto manicationes fiant, quia festivitates sunt et missae sanctorum".“托托奥古斯托manicationes fiant，quia festivitates必须遵守等missae sanctorum”。The meaning of manicationes and of the whole statement is obscure.而manicationes和全句话的意思是模糊的。In September there were fourteen psalms, two under each antiphon; in October twenty-four psalms, three to each antiphon; and from December to Easter thirty psalms, three to each antiphon.九月有fourteen诗篇，两名每个安提;十月24诗篇，三，每个安提;从12月到复活节thirty诗篇，三，每个安提。 Caesarius orders six psalms at Prime with the hymn "Fulgentis auctor aetheris", two lessons, one from the old and one from the New Testament, and a capitellum"; six psalms at Terce, Sext, and None, with an antiphon, a hymn, a lesson, and a capitellum; at Lucernarium a "Psalmus Directaneus", whatever that may be (cf. the "Psalmus Directus" of the Ambrosian Rite), two antiphons, a hymn, and a capitellum; and ad Duodecimam, eighteen psalms, an antiphon, hymn, lesson, and capitellum. Caesarius订单与赞美诗“Fulgentis auctor aetheris”，两个教训，从旧的和新约之一，和肱骨小头“六个总理诗篇;六个Terce，SEXT诗篇，并没有限制，与安提，赞美诗，教训和肱骨小头;在Lucernarium一个“Psalmus Directaneus”，不管这可能是（参看“Psalmus Directus”的安布罗西安成年礼），两个antiphons，一首赞美诗，和肱骨小头;和广告Duodecimam，十八诗篇，一个安提，赞美诗，教训，和肱骨小头。

From this it seems as though Lucernarium and Ad Duodecimam made up Vespers.由此也仿佛Lucernarium和广告Duodecimam由晚祷。combining the twelfth hour of the Divine Office (that is, of the recitation of the Psalter with its accompaniments) with a service for what, without any intention of levity, one may call "lighting-up time".结合了什么服务的神圣办公室第十二小时（即，对与它的伴奏朗诵诗篇）没有任何轻率的意图，可称为“照明时间”。The Ambrosian and Mozarabic Vespers are constructed on this principle, and so is the Byzantine Hesperinos.莫扎拉布素歌的安布罗和晚祷是建于这一原则，所以是拜占庭Hesperinos。Caesarius mentions a blessing given by the bishop at the end of Lucernarium, "cumque expleto Lucernario benedictionem populo dedisset"; and the following is an order of the Council of Agde (canon 30):"Et quia convenit ordinem ecclesiae ab omnibus aequaliter custodiri studendum est ut ubique fit et post antiphonas collectiones per ordinem ab episcopis vel presbyteris dicantur et hymni matutini vel vesperenti diebus omnibus decantentur et in conclusione matutinarum vel vespertinarum missarum post hymnos, capitella de psalmis dicantur et plebs collecta oratione ad vesperam ab Episcopo cum benedictione dimittatur". Caesarius提到由主教定于Lucernarium结束的祝福，“cumque expleto Lucernario benedictionem populo dedisset”;及以下是该理事会的阿格德秩序（佳能30）：“ET quia convenit ordinem，该书AB综合aequaliter custodiri studendum EST UT ubique适合等职位antiphonas collectiones每ordinem AB episcopis VEL presbyteris dicantur等hymni matutini VEL vesperenti diebus综合decantentur等在conclusione matutinarum VEL vespertinarum missarum后hymnos，capitella DE psalmis dicantur等plebs collecta oratione广告vesperam AB Episcopo暨benedictione dimittatur“。The rules of Caesarius and Aurelian both speak of two nocturns with lessons, which include on the feasts of martyrs lessons from their passions.对Caesarius和Aurelian的规则都讲两个nocturns与教训，这从他们的激情的节日包括烈士教训。 They order also Magnificat to be sung at Lauds, and during the Paschal days; and on Sundays and greater festivals Gloria in Excelsis.他们还以尊将在赞扬传唱，并在逾越节天，在星期日和节日更大的凯莱在excelsis。There is a short passage which throws a little light upon the Lyons use of the end of the fifth century in an account of the Council of Lyons in 499, quoted by Mabillon.有一段短文的抛出后，第五个世纪末里昂使用的，在499局的里昂帐户引述马毕伦，小光。The council assembled by King Gundobad of Burgundy began on the feast of St. Just.勃艮第国王Gundobad组装理事会开始在圣宴刚。The vigil was kept at his tomb.该晚会是保持在他的墓。

This began with a lesson from the Pentateuch ("a Moyse") in which occurred the words "Sed ego indurabo cor ejus", etc. (Exodus 7:3).这开始与教训的五（“A Moyse”），其中发生的话“桑达自我indurabo心病ejus”等（出埃及记7:3）。Then psalms were sung and a lesson was read from the prophets, in which occurred the words "Vade, et dices populo huic: Audite audientes", etc. (Isaiah 6:9), the more psalms and a lesson from the Gospels containing the words "Vae tibi, Corozain!"然后诗篇是金日成和教训是从先知读，其中发生的话“瓦杰，等切丁populo huic：Audite audientes”等（以赛亚书6:9），越诗篇和福音的教训包含话“VAE提比，Corozain！”etc. (Matthew 11:21; or Luke 10:13) and a lesson from the Epistles ("ex Apostolo") which contained the words "An divitias bonitatis ejus", etc. (Romans 2:4).等（马太11时21分;或路加福音10:13），并从书信（“前阿波斯托洛”），其中含有单词“一个divitias bonitatis ejus”等（罗马书2:4）的教训。St. Agobard in the ninth century mentions that at Lyons there were no canticles except from the Psalms, no hymns written by poets, and no lessons except from Scripture.圣在第九世纪Agobard提到，在里昂有没有除了从圣经的诗篇canticle的除外，诗人没有写赞美诗，也没有教训。 Mabillon says that though in his day Lyons agreed with Rome in many things, especially in the distribution of the Psalter, and admitted lessons from the Acts of the Saints, there were still no hymns except at Complin, and he mentions a similar rule as to hymns at Vienne.马毕伦说，虽然在他的天里昂同意与罗马在很多东西，特别是在诗篇分布，并承认从圣徒的行为的教训，仍然有没有赞美诗除了在Complin，他提到，作为一个类似的规则赞美诗在维埃纳省。

But canon 23 of the Council of Tours (767) allowed the use of the Ambrosian hymns.但佳能的旅游局（767）23允许使用的安布罗赞美诗。Though the Psalter of the second recension of St. Jerome, now used in all the churches of the Roman Rite except the Vatican Basilica, is known as the "Gallican", while the older, a revision of the "Vetus Itala" used now in St. Peter's at Rome only, is known as the "Roman", it does not seem that the Gallican Psalter was used even in Gaul until a comparatively later date, though it spread thence over nearly all the West.虽然目前的圣杰罗姆现在所有的除外梵蒂冈大教堂罗马成年礼教堂使用，第二校订诗篇，被称为“高卢”，而年纪大了，一本“Vetus伊泰莱”修订现在使用圣彼得在罗马唯一的，被称为“罗马”之称，它似乎并不认为该gallican诗篇被用于即使在高卢，直到比较以后，虽然它分布在几乎所有的西方那里。 At present the Mozarabic and Ambrosian Psalters are variants of the "Roman", with peculiarities of their own.目前莫扎拉布素歌和安布罗Psalters都是“罗马”的变种，与自己的特殊性。Probably the decadence of the Gallican Divine Office was very gradual.可能是该gallican神圣办公室颓废是非常缓慢。In the eighth century tract in Cott.在八世纪中COTT道。manuscript Nero A. II.手稿尼禄A. II。the "Cursus Gallorum" is distinguished from the "Cursus Romanorum", the "Cursus Scottorum" and the Ambrosian, all of which seem to have been going on then.在“Cursus Gallorum”是区别于“Cursus Romanorum”中，“Cursus Scottorum”和安布罗，所有这些似乎已就那么去。 The unknown writer, though his opinion is of no value on the origin of the "Cursus", may well have known about some of these of his own knowledge; but through the seventh century there are indications of a tendency to adopt the Roman or the Monastic "cursus" instead of the Gallican, or to mix them up, a tendency which was resisted at times by provincial councils.未知的作家，但他认为没有对“Cursus”起源价值，很可能已知道了自己的认识其中的一些，但通过七世纪有一种倾向，采用罗马或适应症寺院“cursus”，而不是该gallican，或将它们混合了起来，这是在次省议会的抵制倾向。

V. THE MASS五，地下

The chief authorities for the Gallican Mass are the letters of St. Germanus of Paris (555-576); and by a comparison of these with the extant Sacramentaries, not only of Gaul but of the Celtic Rite, with the Irish tracts on the Mass, with the books of the still existing Mozarabic Rite, and with the descriptions of the Spanish Mass given by St. Isidore, one may arrive at a fairly clear general idea of the service, though there exists no Gallican Ordinary of the Mass and no Antiphoner.对于高卢弥撒圣行政当局巴黎Germanus（555-576）的信件，并通过与现存Sacramentaries不仅高卢但凯尔特成年礼，比较这些与地下爱尔兰大片， ，同仍然存在莫扎拉布素歌祭的书籍，并与由圣伊西多尔给西班牙质量的描述，人们可以得出一个比较明确的普遍服务的理念，虽然不存在的群众高卢普通，没有Antiphoner 。Mgr.经理。Duchesne, in his "Origines du Cult chrétien", has given a very full account constructed on this basis, though some will differ from him in his supplying certain details from Ambrosian books, and in his claiming the Bobbio Sacramentary as Ambrosian rather than Celtic.杜申，在他的“Origines杜邪教克雷蒂安”，给予了非常充分考虑到在此基础​​上构造，虽然有些不同，从他在他的书提供从安布罗某些细节，并在他自称为安布罗博比奥Sacramentary而不是凯尔特人。

The Order of this Mass is as follows:--这种大规模的顺序如下： -

(1) The Entrance.-- Here an Antiphona (Introit) was sung. （1）入口.--这里一个Antiphona（Introit）为传唱。Nothing is said of any Praeparatio Sacerdotis, but there is one given in the Celtic Stowe Missal (see CELTIC RITE); and the Irish tracts describe a preliminary preparation of the Chalice, as does also the Mozarabic Missal.没有什么任何Praeparatio Sacerdotis说，但在凯尔特斯托Missal（见CELTIC RITE）鉴于之一;和爱尔兰大片描述的圣杯前期的准备，一样也莫扎拉布素歌Missal。As no Antiphoner exists, we have no specimen of a Gallican Officium or Introit.由于没有Antiphoner存在，我们没有一个高卢Officium或Introit标本。Duchesne gives a Mozarabic one, which has something of the form of a Roman Responsary.杜申给出了莫扎拉布素歌之一，它有一个罗马Responsary形式的东西。The Antiphona was followed by a proclamation of silence by the deacon, and the salutation Dominus sit semper vobiscum by the priest.该Antiphona其后，由执事宣布的沉默，并称呼Dominus坐在牧师森佩尔vobiscum。This is still the Mozarabic form of Dominus vobiscum.这仍然是Dominus vobiscum莫扎拉布素歌的形式。

(2) The Canticles.-- These, according to St. Germanus, were (i) The Ajus (agios) which may be the Greek Trisagion (hagios Theos, ktl) or the Greek of the Sanctus, probably the latter which is still used elsewhere in the Mozarabic, and seems to be referred to in the Ajus, ajus, ajus of the life of St. Géry of Cambrai and the Sanctus, sanctus, sanctus of the Council of Vaison (529). （2）canticle的.--这些，据圣germanus，分别为：（一）Ajus（贴水），这可能是希腊的诗歌（hagios THEOS，KTL）或希腊的圣哉，可能是后者的仍是在其他地方使用莫扎拉布素歌，似乎是指在Ajus，ajus，对圣康布雷Géry生活ajus和圣哉，圣哉，对Vaison（529）理事会圣哉的。 In the Bobbio there is a prayer Post Ajus.在博比奥有一个祷告后Ajus。(ii) The Kyrie Eleison, sung by three boys.（二）垂怜，唱了三个男孩。This has disappeared from the Mozarabic.这已经消失，从莫扎拉布素歌。It is mentioned by the Council of Vaison (529).它提到了Vaison会（529）。(iii) The Canticle of Zacharias (Benedictus).（三）颂歌的撒迦利亚（Benedictus）。this is called Prophetia and there are collects post Prophetiam in the Riechenau fragments, the Gothicum and the Bobbio.这就是所谓的Prophetia并有聚集在Riechenau片段，Gothicum和博比奥后Prophetiam。 The Mozarabic and Celtic books have Gloria in Excelsis here, but in the former the "Benedictus" is used instead on the Sunday before the Nativity of St. John the Baptist, called Dominica pro adventu S. Johannis. The莫扎拉布素歌和凯尔特人的书籍已经在excelsis凯莱这里，但在前者的“Benedictus”是不是用在周日之前，圣施洗约翰，耶稣诞生称为多米尼加亲adventu S. Johannis。A different Canticle, Sanctus Deus Angelorum was used, according to St. Germanus, in Lent.不同的颂歌，圣哉杀出Angelorum用，根据圣germanus，在大斋期。

(3) The Lessons-- These were the Lectio Prophetica from the Old Testament, and the Lectio Apostolica or Epistle.（3）教训 - 这些都是从旧约Lectio Prophetica和Lectio Apostolica或书信。In Paschal time the Apocalypse took the place of the Lectio Prophetica, and a lesson from the Acts of the Apostles that of the Epistle.在逾越节的时候了启示录的Lectio Prophetica的地方，并从使徒的书信的行为课。In Lent the Histories of the Old Testament were read instead of the Prophetical Lesson, and on Saint's Days the Acts of the Saints.在封斋期的旧约的历史被读取，而不是预言的教训，对圣的圣徒天的行为。This agrees with the present Mozarabic, except in the Acts of the Saints, and with the Luxeuil Lectionary, and the Bobbio.这与目前的莫扎拉布素歌同意，除在圣徒的行为，并与Luxeuil Lectionary和博比奥。The Acts of the Saints were used as Mass Lessons in the Ambrosian Rite as late as the twelfth century.圣人的行为是作为在高达​​十二世纪后期安布罗祭弥撒的教训。According to St. Germanus the second lesson followed immediately on the first, but in the Mozarabic the Benedicite and a Psallendo (Responsary) come between them.据圣germanus的第二个教训之后立即在第一，但在莫扎拉布素歌的Benedicite和Psallendo（Responsary）它们之间的到来。 In the Gallican the Benedicite and the Responsorium followed the Epistle.在高卢的Benedicite和Responsorium遵循的书信。The Bobbio has a fixed collect, Post Benedictionem, which is that which follows Benedictus es (Dan., iii) on Ember Saturdays in the Roman Missal.该博比奥有固定的收集，发布Benedictionem，就是遵循在罗马Missal Benedictus ES（但，三）在灰烬星期六。

(4) The Gospel-- This was preceded by a procession in tribunal analogii, ie to the ambo. （4）福音 - 在此之前，在法庭analogii游行，即到安博。The word Analogion is still the Byzantine term for the desk from which the Gospel is read.这个词Analogion仍然是从中读取福音办公桌拜占庭术语。A clerk again sang the Ajus, and seven lighted candles were carried.一位店员再次唱起了Ajus，七点燃的蜡烛进行。The clerks cried out Gloria tibi, Domine.该店员大叫凯莱提比，Domine。Sanctus was sung as they returned.圣哉被传唱，因为他们返回。Nothing is said about Alleluia preceding the Gospel, nor is there any in the Mozarabic .没有什么是大约哈里路亚前的福音说，也没有任何在莫扎拉布素歌。The Celtic Rite as shown in the Stowe Missal, included an Alleluia at that point, as do most other rites.凯尔特成年礼如斯托Missal所示，包括了在这一点上哈里路亚，因为大多数其他仪式。

(5) Here, according to St. Germanus, followed the Homily. （5）在这里，根据圣germanus，接着讲道。

(6) The Prex.-- The passage of St. Germanus is "Preces vero psallere levitas pro populo ab origine libri Moysaici ducit exordium, ut audita Apostoli praedicatione levitae pro populo deprecentur et sacerdotes prostrati ante Dominum pro peccatis populi intercedant".（6）PREX .--圣germanus通行的是“Preces VERO psallere列维塔斯亲populo AB origine libri Moysaici ducit绪论，UT audita Apostoli praedicatione levitae亲populo deprecentur等sacerdotes prostrati事前Dominum亲peccatis populi intercedant”。 Duschene makes this refer to a Bidding Litany to follow the Homily, but judging from the analogy of the Stowe Mass, which places a litany between the Epistle and Gospel, and of the Mozarabic, which on Sundays in Lent has a very similar litany between the Prophetical Lesson and the Epistle, said by the priest who "prosternat se ad pedem altaris", it might be possible to understand "audita Apostoli praedicatione" to mean "after the Epistle". Duschene使这指的是招标祷文跟随讲道，但判断从斯托质量，哪个地方之间的书信和福音a一连串的比喻，和莫扎拉布素歌，这在大斋日之间有着非常相似的一连串预言课和书信，由牧师说谁“prosternat本身的广告pedem altaris”，有可能理解“audita Apostoli praedicatione”指“之后的书信”。The Roman Good Friday prayers, however, which are similar in import to this litany, follow the Gospel; and so does the Great Synapte of Clementine, the Byzantine, and other Eastern rites which have petitions of the same type, and one of which is probably the original source of the Prex.罗马耶稣受难日祈祷，然而，这是类似的进口这一长串，按照福音，也是如此的克莱门汀大Synapte，拜占庭式的，与其他具有相同类型的请愿东方的仪式，并为其中之一大概是PREX原始来源。 The Council of Lyons (517) also mentions "orationem plebis quae post evangelia legeretur".该理事会的里昂（517）也提到“orationem plebis quae后evangelia legeretur”。No Gallican text of this litany exists, but it was probably much of the same type as that of the Stowe, which is called "Deprecatio Sancti Martini, and that which takes the place of the "Gloria in Excelsis" in Lent in the Ambrosian. The Prex is followed by a prayer called Post Precem.这一连串高卢没有文字存在，但它可能是作为对斯托，这就是所谓的同类型多“Deprecatio Sancti马提尼，而且这需要的地方”在excelsis凯莱“的安布罗四旬期英寸该PREX其次是所谓的后Precem祈祷。

(7) The Dismissal of the Catechumens.-- This is mentioned by St. Germanus as an ancient rite of which the form was still observed. （7）解雇的慕道者.--这是所提到的圣germanus作为一个古老的仪式，其中的形式仍然遵守。He says in almost the same words which James of Edessa, speaking of the Syrian Rite, used a century later, that the deacon proclaims "juxta antiquum Ecclesiae ritum".他说，几乎在其中埃德萨詹姆斯，说的是叙利亚成年礼，用一个世纪后，即宣布执事“JUXTA antiquum，该书ritum”同样的话。No mention is made by St. Germanus of penitents, but the Council of Lyons just mentioned gave them permission to remain until after the Prex.没有提到是由圣悔罪Germanus，但里昂理事会刚才提到给他们留许可之后才PREX。In the Stowe Mass, as in the Roman, there is no allusion to catechumens or penitents.在斯托质量，如在罗马，没有任何悔罪慕道或典故。

(8) The Great Entrance and Offertory.-- It seems appropriate to give the Byzantine name to this ceremony, for, according to St. Germanus's description, it resembled the Great Entrance of that rite rather than anything which is now found in either the Roman or the Mozarabic of today, or in the Celtic Rite; and the Procession of the Vecchioni at Milan (see AMBROSIAN RITE) is altogether a different matter.（8）大门口和Offertory .--看来适当给予拜占庭式的名字这个仪式，因为，据圣germanus的描述，它类似于该仪式，而不是什么大门口也就是现在无论是在发现罗马或莫扎拉布素歌的今天，还是在凯尔特成年礼，以及在米兰Vecchioni（见安布罗RITE）游行是完全不同的问题。 First came the closing of the doors.首先传来的大门关闭。This took place immediately after the Dismissal of the Catechumens in the Liturgy of St. James, and is put at the same point in the description of James of Edessa.这发生后，立即在礼仪中的圣雅各福群解雇的慕道者的地方，是在同一点，因此在詹姆斯埃德萨的描述。In the Byzantine Rite of today it comes after the Great Entrance.在今天的拜占庭成年礼谈到大门口后。In the Roman Rite there is no sign of it.在罗马成年礼没有其踪影。St. Germanus gives it a mystical meaning about the gates of the soul, but James of Edessa gives the real origin, the guarding of the mysteries against the heathen.圣germanus给它一个关于心灵的大门神秘的含义，但埃德萨詹姆斯给人的真正起源，对异教徒的神秘守卫。Then the already prepared Elements were brought in, the bread in a vessel shaped like a tower, the mixed wine and water in a chalice.然后，早已准备好的元素被引入，面包像一座塔，混合酒，并在酒杯水形的船只。

St. Germanus speaks of them as Corpus Domini and Sanguis Christi (cf. The wording of the Byzantine hymn known as the Cherubicon).圣germanus说，作为语料库多米尼和Sanguis斯蒂（参看作为Cherubicon称为拜占庭赞美诗的措辞），其中。 While this was done the choir sang what St. Germanus called the Sonus.虽然这是做什么的合唱团演唱圣germanus称为圣思。The Mozarabic Missal calls the Responsory that comes at this point the Lauda, and the name Sonus is given to very similar Responsories sung at Vespers and Lauds.该莫扎拉布素歌Missal调用唱和，在这一点上，劳达来了，和圣思的名称是考虑到在唱晚祷和赞扬非常相似Responsories。 While the elements were being offered the choir sang the Laudes, which included Alleluia.虽然元素所提供的合唱团唱起了Laudes，其中包括哈里路亚。This is the Mozarabic Sacraficium, the Roman Offertorium.这是莫扎拉布素歌Sacraficium，罗马Offertorium。St. Isidore gives the latter name to it.圣伊西多尔使后者的名字给它。The tract in the Irish "Leabhar Breac" speaks of elevating the chalice "quando canitur Imola Deo sacrificium laudis", but the Stowe, being a priest's book, is silent about any antiphon here, though the prayers said by the priest are given.在爱尔兰“Leabhar Breac”道谈到提升的圣杯“quando canitur伊莫拉迪奥sacrificium laudis”，但斯托，作为一个牧师的书，是任何安提在这里沉默不语，虽然由牧师祈祷说给出。In the Stowe Missal the Offertory, which is a good deal Romanized, is preceded by the Creed.在斯托Missal的Offertory，这是一个很好的协议罗马，是之前的信条。In the Ambrosian, as in the Byzantine, the Creed follows the Offertory.在安布罗，在拜占庭式的，遵循的信条Offertory。In the Gallican of St. Germanus there was as yet no Creed.在圣germanus高卢有还没有信条。By the time of James of Edessa it had got into the Syrian Liturgy, but the Roman did not adopt it until much later (see CREED, LITURGICAL USE OF).通过对埃德萨詹姆斯时间已经钻进了叙利亚礼仪，但罗马没有采纳，直到晚得多（见信仰，礼仪使用）。St. Germanus mentions three veils, the "palla linostima" [linostema is defined by St. Isidore (Orig., 19,22) as a material woven of flax and wool] "corporalis palla" of pure linen, "super quam oblatio ponitur", and a veil of silk adorned with gold and gems with which the oblation was covered.圣germanus提到three面纱的“palla linostima”[linostema被定义为亚麻和羊毛编织的材料，由圣伊西多尔（Orig.，19,22）]“corporalis palla”纯亚麻布，“超级华富oblatio ponitur “，以及丝绸面纱装饰着黄金和与该祭品身上盖的宝石。Probably the "linostima" covered the chalice, like the modern pall.也许“linostima”所涵盖的圣杯，就像现代的阴云。

(9) The prayer that follows is not mentioned by St. Germanus, but is given in the Gallican books.（9）祷告后面没有提到圣germanus，但在高卢书给出。It is preceded by a Bidding Prayer.它前面有一个招标祈祷。The titles of the two are Praefatio Missae and Collectio (the usual expression being "Collectio sequitur").两者的标题是Praefatio Missae和Collectio（通常的表达是“Collectio sequitur”）。They vary with the day and are found in the Gothicum, Gallicanum, Bobbio, and some of the Reichenau fragments.他们随天，并在Gothicum，Gallicanum，博比奥，以及赖兴瑙发现的一些碎片。 St. Isidore mentions them as the first two of the prayers of the Mass. In the Mozarabic the Bidding Prayer is called Missa, and is followed by "Agyos, agyos, agyos, Domine Deus Rex aeterne tibi laudes et gratias", sung by the choir, and an invariable invitation to prayer.圣伊西多尔提到作为祈祷的马萨诸塞州首先在祈祷的招标被称为弥撒莫扎拉布素歌two他们，是“Agyos，agyos，agyos，Domine杀出雷克斯aeterne提比laudes等gratias”的传唱，其次合唱团和一个不变的邀请祈祷。 The variable prayer which follows is called Alia Oratio.变量祈祷如下称为阿丽亚Oratio。The "Missa" is almost always a Bidding Prayer addressed to the people, while the "Alia Oratio" is nearly always addressed to God, but sometimes both are Bidding Prayers and sometimes both are prayers to God.在“弥撒曲”几乎总是给招标人祈祷，而“阿丽亚Oratio”几乎总是给神，但有时两者都是招标祈祷，有时两者都向上帝祈祷。

(10) The Diptychs.-- St. Germanus says "Nomina defunctorum ideo hor illa recitantur qua pallium tollitur".（10）Diptychs .--圣germanus说：“Nomina defunctorum IDEO贺illa recitantur之四大脑皮层tollitur”。The Gallican books and the Bobbio have variable prayers Post Nomina, and the Reichenau fragments have also prayers Ante Nomina, which are sometimes Bidding Prayers as are sometimes the prayers Post Nomina in the Gothicum.该gallican书籍和博比奥具有可变祈祷后Nomina，和赖兴瑙片段也祈祷安特Nomina，有时是因为招标的祷告有时在Gothicum祈祷后Nomina。 The form of the Intercession is given in the Stowe, but moved to its Roman positions in the Gelasian Canon.代祷的形式给出了斯托，但移动在Gelasian佳能的罗马立场。The Mozarabic retains the old position and has a prayer Post Nomina, which St. Isidore calls the third prayer.该莫扎拉布素歌保留了旧的立场，并祈祷后Nomina，其中圣伊西多尔呼吁第三祈祷。The position of the Great Intercession at this point exactly is peculiar to the Hispano-Gallican Rite, but it comes very near to the Alexandrian position, which is in the middle of the Preface, where a rather awkward break is made for it.伟大的代祷在这一点上立场完全是特有的西班牙 - 高卢成年礼，但说到很接近亚历山大的位置，这在前言，其中一个颇为尴尬的是它打破了中间。The West Syrian and Byzantine Liturgies place the Great Intercession after the Epiklesis, the East Syrian before the Epiklesis, and the Roman and Ambrosian divide it in two, placing the Intercession for the Living before, and that for the Dead after the Consecration, with Commemorations of Saints with each.西方叙利亚和拜占庭礼仪的地方后，Epiklesis大代祷，东前Epiklesis叙利亚和罗马和安布罗它一分为二，放置在客厅前的代祷，并为后死的奉献与纪念活动，与每个圣徒。

(11) The Pax.-- St. Germanus mentions that the Kiss of Peace came next, as it does now in the Mozarabic.（11）大同.--圣germanus提到，其次是和平之吻，因为它目前在莫扎拉布素歌。St. Isidore associates it with the fourth prayer, which in the Gallican and Mozarabic books is called Ad Pacem.圣伊西多尔联营它与第四祈祷，这在gallican和莫扎拉布素歌的书籍被称为广告海洋和平。The Roman Rite, which has completely obliterated all distinction between the Missa Catachumenorum and the Missa Fidelium, associates this sign of unity, not with the beginning of the latter, but with the Communion, and this position is as old as the letter of St. Innocent I (416) to Decentius of Giubbio.罗马成年礼，这完全抹杀之间的所有弥撒Catachumenorum和弥撒Fidelium，联营这种团结的标志，不与后者的开端，但与共融，这一立场的区别是一样的圣​​老信无辜的我（416）至Giubbio Decentius。The Ambrosian now follows the Roman, as did the Celtic Rite when the Stowe Missal was written, but the Bobbio retained the collect Ad Pacem in its original place, though it was probably not used with the Gelasian canon.现在的安布罗如下罗马，象凯尔特成年礼时，斯托Missal是书面的，但博比奥保留在原处收集海洋和平的广告，虽然它可能不符合Gelasian佳能使用。

(12) The Anaphora-- St. Germanus merely mentions the Sursum Corda, and says nothing about what follows it.（12）照应 - 圣germanus仅仅提到Sursum果尔达，并表示它后面没有什么。The dialogue was probably in the usual form, though the curious variation in the Mozarabic Rite makes that somewhat uncertain.这次对话是可能在平时的形式，虽然在莫扎拉布素歌祭好奇的变化使得这有点不明朗。Then follows the Contestatio or Immolatio, called by the Mozarabic Books Illatio, which is in the Roman Rite the Praefatio.然后跟随Contestatio或Immolatio，由莫扎拉布素歌图书Illatio调用，这在罗马成年礼是Praefatio。 St. Isidore calls it the fifth prayer and uses the word Illatio for it.圣伊西多尔称之为第五祈祷和使用它的话Illatio。The Gallican books, the Bobbio, and the Mozarabic Missal give a variable one for every Mass, and the Gallican books often give two.该gallican书籍，博比奥和莫扎拉布素歌Missal给每一个变量的质量之一，该gallican书籍经常给两个。 The general form is the same as the Roman, perhaps more diffuse in its expressions.一般的形式是一样的罗马一样，也许更表现在它的扩散。Usually the words Per quem alone at the end of the proper section indicate the conclusion.通常在适当的节结束的每quem单独词表示的结论。The Mozarabic Illations end in varying ways, always of course leading up to the Sanctus.该莫扎拉布素歌Illations不同的方式结束，总是导致对圣哉课程。

(13) The Sanctus.-- The Gallican wording is not found, but there is no reason to suspect any variations unless the Mozarabic "gloria majestatis tuae" was also Gallican.（13）圣哉.--该gallican的措辞没有被发现，但没有理由怀疑的任何变化，除非莫扎拉布素歌“凯莱majestatis TUAE”也被高卢。

(14) The Post-Sanctus.-- This takes up the idea of the Sanctus and amplifies it, leading on to the Recital of the Institution. （14）邮政，圣哉.--这占用了圣哉的想法和放大它，导致到该机构的演奏。It generally, but not always, begins with "Vere Sanctus, vere Benedictus".它一般，但并非总是如此，开始“维尔圣哉，维尔Benedictus”。There is a variable Post-Sanctus for every Mass. In the Gallican books this passage ends with some expression, generally simply "per Christum Dominum nostrum", which serves as the antecedent to "Qui pridie"; but, owing to the interpolated prayer" Adesto, adesto Jesu", etc., the Recital of the Institution begins with a fresh sentence with no relative.有一个变量后圣哉在高卢的书籍，每马萨诸塞州的一些表达这段话，一般是简单的“每Christum Dominum秘方”，作为对“魁pridie”事先服务结束，但是，由于插祈祷“ Adesto，adesto Jesu“等，该机构的演奏一开始就没有相对新鲜的句子。All Liturgies except the Roman have some form of Post-Sanctus.除了罗马所有礼仪有一定的后圣哉形式。Even the Ambrosian has one for Easter Eve, and the Celtic Stowe Missal seems to use one with or without the Roman Canon.即使是安布罗已经为复活节前夕之一，而凯尔特人斯托Missal似乎用有或没有罗马佳能之一。The Bobbio, completely Romanized from the Preface onwards, does not include one among its variables.该博比奥，完全罗马从前言起，不包括在其变量之一。In one Mass in the Gothicum (Easter Eve) the Post-Sanctus (so called by Neale and Forbes) contains a quite definite Epiklesis, but the prayer which follows is called ad fractionem panis, so it may be really a Post-Pridie.在一个在Gothicum质量（复活节前夕）邮政，圣哉（所以由尼尔和福布斯调用）包含了相当明确的Epiklesis，但祈祷如下称为广告fractionem潘尼斯，因此它可能是一个真正的后Pridie。

(15) The Recital of the Institution.-- "Qui pridie quam pro nostra omnium salute pateretur" is all that exists of the Gallican form, as catchwords, so to speak.（15）的机构 - “魁pridie华富亲nostra Omnium公司敬礼pateretur”演奏会是所有存在的高卢形式，口号，可以这么说。This, except that "et" comes there before "omnium", is the Ambrosian.这，只是“等”在先，“Omnium公司”有，是安布罗。 The Stowe and the Bobbio have the Roman "Qui pridie quam pateretur", etc., but the corrector of the Stowe has added the Ambrosian ending "passionem meam praedicabitis", etc. The Mozarabic, though Post-Pridie is the name of the prayer which follows, has (after an invocatory prayer to our Lord) "DNJC in qua nocte tradebatur", etc., following St. Paul's words in 1 Corinthians 11, in which it agrees with the principal Eastern Liturgies.在斯托和博比奥有罗马“魁pridie华富pateretur”等，但对斯托校正中加入了安布​​罗结局“passionem meam praedicabitis”等莫扎拉布素歌，虽然后Pridie是祈祷名称它遵循，有（后invocatory祈祷我们的主）“DNJC中之四nocte tradebatur”等，在哥林多前书11以下，其中东部的主要礼仪同意圣保罗的话。This is probably a late alteration.这可能是一个后期改造。

(16) The Post-Pridie, called also Post Mysterium and Post Secreta, these two being the more usual Gallican names, while Post-Pridie is the universal Mozarabic name. （16）后Pridie，此之谓也发表Mysterium和邮政分泌物，这两个是更常见的高卢名字，而后期Pridie是普遍莫扎拉布素歌的名字。 This is a variable prayer, usually addressed to Christ or to the Father, but occasionally in the Mozarabic in the form of a Bidding Prayer.这是一个变量祷告，通常给基督或父，但偶尔在招标中的一个祈祷的形式莫扎拉布素歌。 The petitions often include something of an oblation, like the Unde et memores, and often a more or less definite Epiklesis.请愿书通常包括一些像Unde等memores的祭品，而且往往或多或少明确Epiklesis。Of the eleven Masses in the Reichenau fragment four contain a definite Epiklesis in this prayer, one has a Post-Pridie with no Epiklesis, one is unfinished, but has no Epiklesis as far as it goes, and in the rest this prayer is wanting.在赖兴瑙片段four包含在这个祈祷明确Epiklesis十一个群众，一个拥有无Epiklesis后Pridie，一个是未完成的，但没有Epiklesis尽可能去，并在此祈祷是想休息。 In the Gothicum there is generally no Epiklesis, but nine of the Masses there have one of some sort, in some cases vague.在Gothicum一般不存在Epiklesis，但九个群众有某种形式的一个有些模糊。In the Mozarabic this prayer is usually only the oblation, though rarely there is an Epiklesis.在莫扎拉布素歌这个祷告是通常只有供奉，但很少有一个Epiklesis。It is followed there by a fixed prayer resembling the clause Per quem haec omnia in the Roman Canon.其次是有一个固定的类似的每quem haec OMNIA在罗马佳能第祈祷。

(17) The Fraction.-- Of this St. Germanus says only that it takes place, and an antiphon is sung during it.（17）本圣germanus分数.--说，只有它发生，和安提是在它传唱。The only rite which now retains this antiphon always is the Ambrosian, where it is called Confractorium.唯一的仪式现在仍保留这安提始终是安布罗，它被称为Confractorium。The Mozarabic has substituted for it the recitation of the Creed, "praeter in locis in quibus erit antiphona propria ad confractionem panis", which is chiefly during Lent, and in votive Masses.The莫扎拉布素歌已取代它的信条朗诵，“在quibus erit antiphona固有广告confractionem潘尼斯locis praeter”，这主要是在封斋期，并在奉献群众。In the Stowe there is a long responsory, apparently not variable.在斯托还有很长的唱和，显然不变量。No Gallican Confratorium remains.没有高卢Confratorium依然存在。The fraction is not described, but in the Celtic Rite there was a very complicated fraction, and in the Mozarabic the Sacred Host is divided into nine particles, seven of which are arranged in the form of a cross.分数是不是说明，但在凯尔特成年礼有一个非常复杂的一小部分，而在莫扎拉布素歌的神圣主机是为九颗粒，其中7个是在一个交叉的形式安排的分歧。 The Council of Tours (567) directs that the particles shall be arranged "non in imaginario ordine sed sub crucis titulo", so that it is probable that the Gallican fraction was similarly elaborate.该旅游局（567）指示，粒子应安排“在imaginario ordine非SED分crucis titulo”，所以很可能是该gallican分数也同样阐述。The Stowe Gaelic tract speaks of two fractions, the first into two halves with a re-uniting and a commixture, the second into a number of particles varying with the rank of the day.在谈到斯托盖尔道两部分，把两半了重新团结和commixture，成与当日排名第二的第一粒子数目不同。The "Leabhar Breac" tract only mentions the first.而“Leabhar Breac”道，只提到首位。Dom L. Gougaud (Les rites de la Consecration et de la Fraction dans la Liturgie Celtique", in "Report of the 19th Eucharistic Congress" (p. 359) conjectures that the first was the Host of the celebrant, the second that for the communicants.大教堂L. Gougaud（LES仪式德拉奉献等德拉分数DANS LA Liturgie Celtique“，在”19圣体大会“（第359章）的猜想，第一个是该监礼主机，第二个该报告圣餐。

(18) The Pater Noster.-- This was preceded by a variable introduction after the plan of Praeceptis salutaribus moniti and was followed by a variable Embolism. （18）佩特Noster .--这之前，后Praeceptis salutaribus moniti计划变量引进和栓塞是由一个变量之后。 These are entitled in the Gallican books Ante Orationem Dominicam and Post Orationem Dominicam.这些有资格在该gallican书籍安特Orationem Dominicam和邮政Orationem Dominicam。In the Mozarabic the introduction Ad orationem Dominicam is variable, the Embolism is not.在莫扎拉布素歌的介绍广告orationem Dominicam是变量，栓塞是不是。

(19) The Commixture.-- Of the manner of this in the Gallican Rite there is no information, nor is there any record of the words used.（19）Commixture .--对这个该gallican成年礼的方式也没有信息，也没有任何使用的词语的记录。But see CELTIC RITE.但看到CELTIC仪式。In the Mozarabic the particle Regnum (see MOZARABIC RITE) is dipped in the chalice with the words "Vicit Leo de tribu Juda, radix David, Alleluia. Qui sedes super Cherubim, radix David, Alleluia", and the particle is dropped into the chalice, the priest saying "Sancta sanctis; et conjunctio corporis DNJC sit sumentibus et potantibus nobis ad veniam et defunctis fidelibus praestetur ad requiem."在莫扎拉布素歌颗粒Regnum（见莫扎拉布素歌RITE）在酒杯蘸改为“Vicit利奥去tribu犹大，基数大卫，哈里路亚。魁sedes超级基路伯，基数大卫，哈里路亚”，而颗粒投进酒杯，牧师说：“Sancta sanctis;等conjunctio股癣DNJC坐sumentibus等potantibus nobis广告veniam等defunctis fidelibus praestetur广告安魂曲”

(20) The Benediction.-- This when pronounced by a bishop was a variable formula, sometimes of considerable length.（20）祈福.--这当由主教明显是一个变量的公式，有时会相当长。 St. Germanus gives a form which was said by priests "Pax, fides et caritas et communicatio corporis et sanguinis Domini sit semper vobiscum."圣germanus给出了一个牧师说，这是由形式的“大同，明爱惹人等通信工具等股癣等血统多米尼坐森佩尔vobiscum。” There is a very similar form in the Stowe Missal and in the Ambrosian, but in both these it is connected with the Pax which comes at this point, as in the Roman Rite.有一个在斯托Missal和安布罗非常相似的形式，但在这两个它是连接与大同而此时正值在罗马成年礼。In the Mozarabic, the deacon proclaims "Humilitate vos benedictioni".在莫扎拉布素歌，执事宣布“Humilitate VOS benedictioni”。This is alluded to by St. Caesarius of Arles and is very like tas kephalas hemon to kyrio klinomen in the Byzantine Rite.这是暗示由圣阿尔勒Caesarius和非常喜欢TAS kephalas hemon到kyrio klinomen在拜占庭成年礼。Then follows a long variable Benediction of four clauses, pronounced by the priest, the people responding "Amen" to each clause.然后，遵循一个长期变量祝福四个条款，由牧师明显，人民响应“阿门”给每个条款。The Gallican Benedictions were of the same type.该gallican祝福都是同一类型。The practice of a Benediction before Communion continued in France long after the extinction of the Gallican Rite and survives to this day at Lyons.而前共融祝福继续在法国长期实践后，该gallican成年礼灭绝和生存在里昂到今天。It was also the practice of the Anglo-Saxon Church.这亦是盎格鲁撒克逊教会的做法。Dom Cabrol ("Benediction Episcopale" in "Report of the 19th Eucharistic Congress") considers that the Anglo-Saxon Benedictions were not survivals of Gallican (Celtic) usage, but were derived from the ancient practice of Rome itself, and that the rite was a general one of which traces are found nearly everywhere.大教堂Cabrol（“祝福Episcopale”中的“19圣体大会报告”）认为，盎格鲁 - 撒克逊祝福不属于高卢（凯尔特人）使用存活率，但本身从罗马古代的实践得出，而成年礼一般其中的痕迹被发现几乎无处不在。

(21) The Communion.-- St. Germanus gives no details of this, but mentions the singing of the Trecanum.（21）共融.--圣germanus给这个没有细节，但提到的Trecanum唱歌。His description of this was not very clear.他的这种描述不是很清楚。"Sic enim prima in secunda, secunda in tertia, et rursum tertia in secunda rotatur in prima."“SIC enim表面在塞康达，塞康达在tertia，等rursum在塞康达rotatur tertia在表面。”But he takes the threefold chant as an emblem of the Trinity.但他需要作为三位一体的会徽三倍呗。The Mozarabic on most days has a fixed anthem, Ps.在大多数日子莫扎拉布素歌有一个固定的国歌，聚苯乙烯。xxxiii, 8 (9) (Gustate, et videte) 1 (2) (Benedicam Dominum) and 22 (23) (Redimet Dominus), and the Gloria with three Alleluias after each verse.三十三，8（9）（Gustate，等videte）1（2）（Benedicam Dominum）和22（23）（Redimet Dominus），且与后三节Alleluias每个格洛丽亚。This is called Ad Accedentes.这就是所谓的广告Accedentes。In Lent and Easter-tide there are variants.在四旬期及复活节潮有变种。The rather obvious Gustate et videte is given also in the Stowe Missal and Bangor Antiphoner, and is mentioned by St. Cyril of Jerusalem.颇为明显的Gustate等videte也给出在斯托Missal和班戈Antiphoner，由圣西里尔耶路撒冷提及。 It occurs in certain Eastern Liturgies.它发生在某些东方礼仪。In the Mozarabic it is followed by the Communio "Refecti Christi corpore et sangunie, te laudamus, Domine, Alleluia" (thrice), with a variant in Lent.在莫扎拉布素歌是其次Communio“Refecti斯蒂corpore等sangunie，特laudamus，Domine，哈里路亚”（三次），用在大斋期的变体。 This is found also in the Celtic books.这还发现在凯尔特的书籍。Probably it was used by the Gallican also.也许这是使用该gallican也。In the Mozarabic the priest's Communion, with his private devotions, goes on during these anthems.在莫扎拉布素歌神父的共融，与他的私人奉献，接着在这些国歌。St. Caesarius of Arles and the Council of Auxerre (about 578), quoted by Duchesne, allude to the fact that men received the Host in the bare hand, but that women covered the hand with a linen cloth called dominicalis, which each brought with her.圣Caesarius阿尔勒和安理会的欧塞尔（约578），引述杜申，暗示一个事实，即男性在接受裸手主机，但妇女称为dominicalis覆盖着亚麻布的手，每个带来她。

(22) The Post-Communion.-- This, as given in the Gallican books, is a variable Praefatio, or Bidding Prayer, followed by a collect. （22）后共融.--这在该gallican书籍给予，是一个变量Praefatio，或招标祈祷，接着由收集。The former is entitled Post Communionem, the latter Collectio.前者是有权发表Communionem，后者Collectio。 The Mozarabic has only a collect which is variable, but with a smaller selection than the other prayers.该莫扎拉布素歌只有一个收集这是可变的，但比其他祈祷较小的选择。

(23) The Dismissal formula of the Gallican Mass is not extant. （23）该gallican大规模解雇公式不现存。It may have been like the Stowe "Missa acta est in pace", or one form of Mozarabic "Missa acta est in nomine DBJC, proficiamus cum pace."它可能已被像斯托“弥撒学报EST的步伐”，或一个形式的莫扎拉布素歌“弥撒学报EST在nomine DBJC，proficiamus暨步伐。”

It will be seen from the above analysis that the Gallican Mass contained a very small number of fixed elements, so that nearly the whole service was variable according to the day.这将是由上述可见，分析该gallican大规模载有极少数固定的元素，使几乎整个服务是根据当天的变量。The absence of an Ordinary is, therefore, of less importance than it would be in, for instance, the Roman or the Ambrosian.一个普通的情况下，因此不太重要，它会在比，例如，罗马或安布罗。The full list of variables, as shown from the Reichenau fragments, the Gothicum, and St. Germanus's description, is:--充满变数的清单，从赖兴瑙片段，Gothicum，和圣germanus的描述显示是： -

(1) The Introit.（1）Introit。(2) (Collectio) post Prophetiam. （2）（Collectio）职位Prophetiam。(3) Lectio Prophetica.（3）Lectio Prophetica。(4) Lectio Apostolica.（4）Lectio Apostolica。(5) Responsorium" before the Gospel. (6) Gospel. (7) Post Precem. (8) Sonum. (9) Laudes. (10) Praefatio Missae. (11) Collectio. (12) Ante Nomina. (13) Post Nomina. (14) Ad Pacem. (15) Contestatio or Immolatio. (16) Post Sanctus. (17) Post Pridie. (18) Confractorium? (19) Ante Orationem Dominicam. (20) Post Orationem Dominicam. (22) Trecanum? (23) Communio? (24) Post Communionem. (25) Collectio or Consummatio Missae. Of these nos. 2. 8, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 24, 25 belong to the priest's part, and are therefore found in the Sacramentaries; 1, 5, 8, 9, as well as 18, 22, and 23, if these last were variable, belong to the part of the choir, and would be found in the Antiphoners, if any such existed; and 3, 4, 6, are found in the Lectionary. No. 12 is only found among the Reichenau fragments, but it is found there in every Mass of which the manuscript is not imperfect at that part of the service. Thus the fixed parts of the service would only be: (a) The three Canticles. (b) The Ajus and Sanctus, etc., at the Gospel. (c) The Prex. (d) The Dismissal. (e) The priest's prayers at the Offertory. (f) The Great Intercession. (g) The Pax formula. (h) The Sursum Corda dialogue. (i) The Sanctus. (j) The Recital of the Institution. (k) The Pater Noster, and possibly the Confractorium, Trecanum and Communio, with probably the priest's devotions at Communion. Most of these are very short and the only really important passage wanting is the one fixed passage in the Prayer of Consecration, the Recital of the Institution. （5）Responsorium“前的福音（6）福音（7）发表Precem（8）Sonum（9）Laudes（10）Praefatio Missae（11）Collectio（12）安特Nomina（13）邮政Nomina（14）广告海洋和平（15）Contestatio或Immolatio（16）发表圣哉（17）发表Pridie（18）Confractorium？（19）安特Orationem Dominicam（20）发表Orationem Dominicam（22） Trecanum？（23）Communio？（24）发表Communionem（25）Collectio或Consummatio Missae，其中数2 8，10，11，12，13，14，15，16，17，18，19，20 ，21，24，25属于神父的一部分，因此在Sacramentaries发现，1，5，8，9，以及18，22和23，如果这些最后是可变的，属于部分合唱团，并会发现在Antiphoners，如果有这样的存在;和3，4，6，在Lectionary发现12号是唯一跻身赖兴瑙片段发现，但它是存在于其中的每一个地下存在。手稿是不是该服务的一部分不完善因此该项服务的固定部分将只能是：。。。（一）三个canticle的（二）Ajus和圣哉，等的福音，（三）PREX。 （四）解雇（e）在Offertory牧师的祈祷（六）大代祷（七）大同公式（八）Sursum果尔达对话（一）圣哉（十）演奏的该学会（十一）佩特Noster，也可能是Confractorium，Trecanum和Communio与可能是牧师的在圣餐奉献，其中大部分都非常短，只有真正重要通道想要是一个在奉献祈祷固定通道，该机构的演奏。

VI. VI。THE OCCASIONAL SERVICES暂托服务

A. The Baptismal Service.-- The authorities for the Gallican Baptismal Service are the Gothicum and Gallicanum, both of which are incomplete, and a few details in the second Letter of St. Germanus of Paris.答：洗礼服务.--为高卢洗礼服务，当局是Gothicum和Gallicanum，这两者是不完整的，而在巴黎的圣Germanus第二个字母的一些细节。 The forms given in the Stowe and the Bobbio are to much Romanized to illustrate the Gallican Rite very much.在斯托和博比奥给出的形式是很多罗马，说明该gallican成年礼非常多。The form given in the Gothicum is the least complete.在Gothicum给出的形式是最完整的。It consists of:--它包括： -

(1) "Ad Christianum faciendum."（1）“广告Christianum faciendum。”A Bidding Prayer and collect, with the form of signing on eyes, ears, and nostrils.一个招标祈祷和收集，在对眼睛，耳朵，鼻孔和签约的形式。

(2) The Blessing of the Font.（2）祝福的字体。A Bidding Prayer, a collect, a Contestio (Preface), the infusion of chrism in the form of a cross with a triple insufflation, and an exorcism, which here is in an unusual place.投标祈祷，收集，一个Contestio（前言），对chrism在一个具有三重腹交叉形式输液，和驱魔，在这里在一个不寻常的地方。

(3) The Baptismal formula "Baptizo te in nomine in remissionem peccatorum, ut habeas vitam aeternam".（3）洗礼公式“Baptizo特在nomine 在remissionem peccatorum，UT人身保护vitam aeternam”。

(4) The Chrismation.（4）Chrismation。The formula "Perungo te chrisma sanctitatis" seems to have been mixed up with a form for the bestowal of the white garment, for it goes on "tunicam immortalitatis, quam DNJC traditam a Patre primus accepit ut eam integram et inlibatam preferas ante tribunal Christi et vivas insaecula saeculorum".公式“Perungo特chrisma sanctitatis”似乎已经夹杂着为白色服装赠与的形式了，因为它在“tunicam immortalitatis，华富DNJC traditam a帕特雷PRIMUS accepit UT EAM integram等inlibatam preferas事前庭斯蒂等云VIVAS insaecula saeculorum“。Probably the ommission is " in Nomine", etc., in the one formula; and "Accipe vestem candidam", or possibly "Accipe" alone, in the other.也许OMMISSION是“ 在Nomine”等，在一个公式，以及“Accipe vestem candidam”，或可能“Accipe”独自在其他。Mgr.经理。Duchesne's suggestion of "a special symbolism, according to which the chrism would be considered as a garment" does not commend itself, for want of a verb to govern "tunicam".杜申的建议是“一种特殊的象征意义，根据该chrism将作为服装视为”不赞扬本身，由于缺乏一个动词执政“tunicam”。 Still there is another formula for the white garment farther on.不过还有另外一个远在白色服装的公式。

(5) The Feet Washing.（5）洗脚。The form here is similar to that in the Gallicanum, the Bobbio, and the Stowe: "Ego te lavo pedes. Sicut DNJC fecit discipulis suis, tu facias hospitibus et peregrenis ut habeas vitam aeternam".这里的形式是类似的Gallicanum的博比奥和斯托说：“自我特lavo德斯Sicut DNJC fecit discipulis猪，屠扣押令hospitibus等peregrenis UT人身vitam aeternam”。This ceremony is only found in Gaul, Spain, and Ireland.这个仪式是只发现在高卢，西班牙和爱尔兰。At the Council of Elvira in 305 an order was made that it should be performed by clerks and not by priests.在安理会的埃尔维拉在305命令有人提出，应当由书记员和祭司不被执行。This limitation, of which the wording is quite clear, has been unaccountably interpreted to mean that it was then forbidden altogether.这种限制，其中的措词是相当清楚的，已莫名其妙解释为意味着它当时完全禁止。

(6) The Vesting with the white garment.（6）归属与白色服装。This has a form similar to the Roman and Celtic, but not quite the same.这有一个形式类似罗马和凯尔特人，但不太一样。

(7) Two final Bidding Prayers with no collect.（7）两项无最终招标祈祷收集。

The Gallicanum has a much fuller form with the Traditio and Expositio Symboli, etc. It is:--该Gallicanum具有与Traditio和Expositio Symboli更全面的形式等，这是： -

(1) "Ad faciendum Catechumenum."（1）“广告faciendum Catechumenum。”A long and curious exorcism beginning "Adgredior te, immundissime, damnate spiritus".长和好奇的驱魔开始“Adgredior TE，immundissime，damnate醑”。This is only a fragment, and probably the unction and salt came here, as in the Spanish Rite.这只是一个片段，也可能是unction和盐来到这里，在西班牙成年礼。

(2) "Expositio vel Traditio Symboli."（2）“Expositio VEL Traditio Symboli。”An address, the Creed, a long exposition of it, and a collect.一个地址，信条，它的一个长期的论述，并收集。The Creed varies verbally from the Roman form.不同的信条，从罗马口头形式。There is a second "Expositio" later on.还有第二个“Expositio”以后。

(3) "Expositio Evangeliorum in aurium apertione ad electos."（3）“Expositio Evangeliorum在aurium apertione广告electos。”An address followed by a few words of each of the Gospels and an exposition of the emblems of the Evangelists.其次是一个地址的福音每一个几句话和对福音的标志博览会。This is found in the Gelasian Sacramentary.这是发现在Gelasian Sacramentary。

(4) "Praemissiones ad Scrutamen."（4）“Praemissiones广告Scrutamen。”A Bidding Prayer and a collect.一个招标祈祷和收集。

(5) "Praefatio Orationis Dominicae".（5）“Praefatio Orationis Dominicae”。The tradition and exposition of the Lord's Prayer.在传统和博览会的主祷文。

(6) "Missa in symboli traditione."（6）“弥撒在symboli traditione。”This is imperfect but agrees nearly, as far as they both go, with a Mass of the same title in the Gothicum.这是不完善的，但同意近，据他们俩一起去了在Gothicum同名质量。

(7) "Expositio Symboli."（7）“Expositio Symboli。”This, though as on the same lines as the earlier one, differs in wording.这虽然与上较早的一个同样的思路，不同的措辞。It is very incomplete and has probably got into this place by mistake.这是非常不完整，可能已经进入了这个地方的错误。

(8) "Opus ad Baptizando (sic)."（8）“电视剧广告Baptizando（原文如此）。”This is preceded by various services for Maundy Thursday, Good Friday, and Easter Eve, including the Blessing of the Candle.这是之前的各种服务，濯足节，耶稣受难日和复活节前夕，包括蜡烛祝福。It begins with a "Praefatio antequam exorcidietur" and a collect.它从一个“Praefatio antequam exorcidietur”和收集。Then follow the exorcism and the blessing of thee font, and the infusion of the chrism, this time in the form of three crosses.然后按照驱魔和祝福你的字体，以及chrism输液，这三个十字架形式的时间。

(9) The Interrogation.（9）讯问。This includes the renunciation of Satan and a confession of faith.这包括放弃和撒旦的信仰告白。The latter has a peculiar form, evidently directed against Arianism:--后者有一个特殊的形式，显然对阿里乌斯教导演： -

"Credis Patrem et Filium et Spiritum Sanctum unius esse virtutis? R. Credo. Credis Patrem et Filium et Spiritum Sanctum ejusdem esse potestatis? R. Credo.“Credis Patrem等Filium等Spiritum圣unius Esse品牌virtutis？R.信条。Credis Patrem等Filium等Spiritum圣ejusdem Esse品牌potestatis？R.信条。

Credis Patrem et Filium et Spiritum Sanctum trinae veritatis una manente substantia Deum esse perfectum?Credis Patrem等Filium等Spiritum圣trinae veritatis UNA manente substantia Deum Esse品牌perfectum？R. Credo.R.信条。

(10) The Baptismal formula: "Baptizo te credentem in Nomine, etc., ut habeas vitam in saecula saeculorum." （10）洗礼的公式：“Baptizo特credentem在Nomine等，UT人身保护vitam在saecula saeculorum。”

(11) The Chrismation.（11）Chrismation。The formula is the same as the modern Roman.计算公式是一样的现代罗马一样。

(12) The Feet-washing.（12）脚洗。The words are slightly different from those in the Gothicum, Bobbio, and Stowe, but to the same effect.言在Gothicum略有，博比奥和斯托不同，但同样的效果。

(13) The "Post Baptismum".（13）“后Baptismum”。A single prayer (without a Bidding Prayer) beginning "Deus ad quem scubias veteris hominis in fonte depositas".一个单一的祈祷（没有招标祷告）开始“杀出广告quem scubias veteris在Fonte酒店depositas人型”。It will be seen that there is no giving of the white robe in the Gallicum, and that the signing of the hand, found in the Celtic Rite, is absent from both it and the Gothicum.这将是可见的，没有给在Gallicum白色长袍，那手的签署，在凯尔特成年礼发现，是由它和Gothicum缺席。

The Holy Week ceremonies which are mixed with the Baptismal service in the two books are not very characteristic.圣周是随着两书洗礼服务混合仪式并不非常有特点。The couplets of invitatory and collect which occur in the Roman Good Friday service are given with verbal variations in the Gothicum; in both, however, there are other prayers of a similar type and prayers for some of the Hours of Good Friday and Easter Eve.对invitatory和收集这在罗马耶稣受难服务发生的对联给出与该Gothicum口头的变化，在双方，但是，也有类似的类型和对耶稣受难日和复活节前夕的时间等一些祈祷祈祷。 The Blessing of the Paschal Candle consists of a Bidding Prayer and collect (in the Gothicum only), the "Exulter" and its Preface nearly exactly as in the Roman, a "Collectio post benedictionem cerei", and "Collectio post hymnum cerei."该逾越节蜡烛祝福由一个招标祈祷和收集（在Gothicum只），“Exulter”，其前言几乎完全一样，在罗马，一个“Collectio后benedictionem cerei”和“Collectio后hymnum cerei。”There is no ceremony of the New Fire in either.有没有在这两种新消防仪式。

B. The Ordination services of the Gallican Rite do not occur in any of the avowedly Gallican books, but they are found in the Gelasian Sacramentary and the Missale Francorum, that is to say, a mixed form which does not agree with the more or less contemporary Roman form in the Leonine and Gregorian Sacramentaries, though it contains some Roman prayers, is found in these two books, and it may be reasonably be inferred that the differences are of Gallican origin. B.本该gallican成年礼出家服务不发生在任何公开宣扬高卢书籍，但他们在Gelasian Sacramentary和Missale Francorum，也就是说，混合形式，不同意或多或少发现当代罗马形式在Leonine和阳历Sacramentaries，但它包含了一些罗马祈祷，被发现在这两本书，也可能是合理地推断，差异高卢出身的。 Moreover, extracts relating to ceremonial are given with them from the Statuta Ecclesia Antiqua, formerly attributed the Fourth Council of Carthage, but now known to be a Gallican decree "promulgated in the province of Arles towards the end of the fifth century" (Duschene).此外，提取有关的仪式是给他们从Statuta教会Antiqua，以前由于第四届理事会的迦太基，但现在已知的高卢法令“在阿尔勒省出台对第五世纪末”（Duschene） 。The ceremonial therein contained agrees with that described in "De Officiis Ecclesiasticis" by St. Isidore of Seville.其中所包含的礼仪同意在“德Officiis Ecclesiasticis”中描述的圣伊西多尔的塞维利亚。The forms of minor orders, including subdeacon, were very short, and consisted simply of the delivery of the instruments: keys to the porters, books of lectors, and exorcists, cruets to acolytes, chalice, paten, basin, ewer and towel to subdeacons, occur, Bidding Prayers and all, in the Roman Pontifical of today.对未成年人的命令，包括subdeacon，形式都非常短，而且包括了文书传递简单：给搬运工键，对讲师书籍，驱魔师，以追随者cruets，杯，金属制平碟，盆，执壶和毛巾修士，发生，招标祈祷和所有在今天的罗马教皇。

In the ordination of deacons there is a form which is found in the Byzantine Rite, but has not been adopted in the Roman, the recognition by the people, after an address, with the cry of "Dignus est!".在协调的执事有一个在发现拜占庭成年礼的形式，但一直没有被采纳，在罗马，由人民认可后，一个地址以“Dignus EST！”的呐喊。This is used for priests and bishops also (cf. Axios, in the Byzantine ordinations).这是用于神父和主教也（参见Axios公司，在拜占庭祝）。The Bidding Prayer and collect which follow are both in the present Roman Pontifical, though separated by much additional matter.招标祈祷和收集这在目前是按照罗马教廷同时，虽然相隔增加很多问题。The ordination of priests was of the same type as that of deacons, with the addition of the anointing of the hands.而祭司协调是作为执事相同类型，随着手中​​的恩膏增加。The address, with a varied end, and the collect (but not the Bidding Prayer), and the anointing of the hands with its formula are in the modern Roman Pontifical, but with very large additions.该地址，与各种不同的目的，而收集（但不包括招标祈祷），以及与它的公式手中恩膏在现代的罗马教廷，但具有非常大的增加。 The consecration of bishops began, after an election, with a presentation and recognition, neither of which is in the modern Pontifical.主教祝圣的开始，选举结束后，以介绍和肯定，这两者在现代罗马教皇的。Then followed a long Bidding Prayer, also not adopted in the Roman Rite, and the Consecration Prayer Deus omnium honorum, part of which is embodied in the Preface in the Leonine and Gregorian Sacramentaries, and in the present Pontifical.然后跟着一个长期招标祈祷，也没有在罗马成年礼通过祈祷和奉献杀出Omnium公司honorum，其中一部分是在Leonine和阳历Sacramentaries前言体现，而在目前的罗马教皇。 During this prayer two bishops held the Book of the Gospels over the candidate, and all the bishops laid their hands on his head.在此祈祷两位主教举行了候选人的福音书，和所有的主教头放在他的手。Then followed the anointing of the hands, but apparently not of the head as in the modern rite, with a formula which is not in the Roman books.然后，跟着手中的恩膏，但显然不是因为在现代礼仪头一个公式是不是在罗马的书籍。

C. The Consecration of a Church does not occur in the recognized Gallican books and from prayers in the Gelasian Sacramentary and Missale Francorum. C.对教会的奉献不会发生在公认的高卢书籍和从在Gelasian Sacramentary和Missale Francorum祈祷。It would seem, as Mgr.这似乎为经理。Duschene shows in his excellent analysis of both rites (Origines du culte chrétien), that at a time when the Roman Rite of Consecration was exclusively funerary and contained little else but the deposition of the relics, as shown in the Ordines in the St. Amand manuscript (Bibl. Nat. Lat. 974), the Gallican Rite resembled more closely that of the modern Pontifical, which may be presumed to have borrowed from it. Duschene显示了他的两个仪式（Origines杜culte克雷蒂安），这在当时的奉献罗马成年礼是专门陪葬并载有少，但其他的遗迹沉积如Ordines显示在圣阿芒，精辟的分析手稿（Bibl. NAT。北纬974），该gallican成年礼相似更加紧密的现代罗马教皇，这可能被推定为从它借来的。The commentary of Remigius of Auxerre (late ninth century), published by Marténe, and the Sacramentary of Angoulꭥ (Bibl. Nat. Lat. 12048) are the other authorities from which Duchesne derives his details.而Remigius的欧塞尔（晚九世纪），评论发​​表Marténe，以及AngoulꭥSacramentary（Bibl. NAT。北纬12048）是从哪个杜申派生其他当局的细节。The order of the Celtic Consecration given in the Leabhar Breac is very similar (see CELTIC RITE).在给定的Leabhar Breac凯尔特奉献的顺序是非常相似（见CELTIC RITE）。The order is:顺序是：

(1) The Entrance of the bishop, with "Tollite portas, principes, vestras", etc., which exhibits the outline of the present rite. （1）入口的主教，以“Tollite波塔斯，principes，vestras”等，这些展品的本仪式的轮廓。(2) The Alphabets, as at present.（2）英文字母，截至目前。(3) The Exorcism, Blessing and mixing of water, salt, ashes, and wine.（3）驱魔，祝福和水混合，盐，灰，和酒。(4) The Lustration of the Altar and the inside of the Church.（4）洁净的祭坛和教会的内部。(5) The Consecration Prayers. （5）奉献祈祷。These are the prayers "Deus, qui loca nomini tuo", and "Deus sanctificationum, omnipotens dominator", which occur at the same point at present.这是祈祷“杀出，魁LOCA nomini陀”和“杀出sanctificationum，omnipotens支配者”，这在目前同一点发生。The latter prayer in the Gallican Rite is worked into a Preface (in the Roman sense of the word).在该gallican成年礼后的祈祷是工作成序（在这个词的罗马意义上的）。(6) The Anointing of the Altar with chrism, with the five crosses as at present. （6）恩膏与chrism的祭坛，作为目前的五个十字架。the Celtic Rite had seven.凯尔特成年礼有七个。(7) The anointing of the Church with chrism.（7）与chrism恩膏的教会。Nothing is said about crosses on the walls.没有什么是说，大约在墙壁上的十字架。(8) The Consecration of the Altar with the burning of a cross of incense thereon, and a Bidding Prayer and collect.（8）奉献的与一个跨香就此燃烧祭坛，以及招标祈祷和收集。(9) The Blessing of linen, vessels, etc. (10) The Translation of the Relics which have been kept in a separate place and a night watch kept over them. （9）祝福亚麻，船舶等（10）本已在一个单独的地方，一个晚上观看了他们一直保存文物翻译。This service, which is clearly the modern elaborate consecration in germ, has also many points in common with the Akolouthia eis Egkainia Naou in the Byzantine Euchologion, which is still simpler.这项服务，这显然是现代生殖精心奉献，一直与Akolouthia EIS Egkainia呐鸥常见于拜占庭Euchologion，这仍然是简单的也多点。The three are evidently three stages of the same service.三都明显的三个阶段相同的服务。

Publication information Written by Henry Jenner.出版信息写亨利詹纳。Transcribed by Geoffrey K. Mondello, Ph.D转录由杰弗里K.蒙德罗，博士学位。The Catholic Encyclopedia, Volume VI.天主教百科全书，第六卷。Published 1909.1909年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。Nihil Obstat, September 1, 1909. Nihil Obstat，1909年9月1日。Remy Lafort, Censor.人头马lafort，检查员。Imprimatur.认可。+John M. Farley, Archbishop of New York+约翰米farley，大主教纽约

The Divine (Gallican) Liturgy-Mass, a Contemporary Reconstruction神圣（高卢）礼仪 - 质谱，当代重建

According to Saint Germain of Paris据巴黎圣热尔曼

Preparation of the Gifts (Proskomedi)准备的礼品​​（Proskomedi）

The priest vested fully, or with only a stole, assisted by an acolyte with thurible, prepares the Gifts at the table of preparation (prothesis).充分，或只由一个助手协助与thurible偷，归属牧师，准备在编制表（假体）的礼品。

Priest: In the name of the Father, and of the Son, and of the Holy Spirit. 牧师：在父亲，和儿子，和圣灵的名字。

For unto us a child is born, unto us a son is given, and his name shall be called Wonderfull Counselor, mighty God, Everlasting Father, Prince of Peace; and his uncreated rule shall have no end.对于赐给我们一个孩子出生赐给我们，有一子，他的名字将被称为Wonderfull参赞，永在的父，和平的君全能的神，和他的自存的规则应没有结束。 Through the prayers of the Theotokos, O Lord have mercy on us.通过对东正的祈祷，主啊怜悯我们。

He takes the bread with his left hand and says,他与他的左手面包，说：

Blessed (+) are they who are called to the wedding feast of the Lamb.有福（+），它们被称为谁的羔羊的婚宴。

He takes the spear and traces a cross three times on the Lamb, saying:他把矛和痕迹羔羊跨三次，他说：

Behold the Lamb of God (+) who takes away the sins of the world.看哪，神的（+）谁拿走了世人的罪的羔羊。

He cuts the bread (right side, left side, top and bottom or east, west, north and south) into cubic form:他切到立方形式面包（右侧，左侧，顶部和底部或东，西，北部和南部）：

The Lamb has been sacrificed.已牺牲的羔羊。He has redeemed men from all the nations.他赎回从所有国家的人。He has made us kings and priests for our God, and we shall reign with Him on earth.他使​​我们的国王和祭司为我们的上帝，我们会与他统治地球上。

He places the Lamb on the paten and pierces it with a spear saying:他地方上的金属制平碟羊肉和矛刺穿了它说：

And the soldiers pierced his side with a spear.而士兵用长矛刺穿他的身边。

He pours wine into the chalice:他酒倒入酒杯：

And from out of his side came forth blood and water, by His wounds we have been healed.而从他身边传来了来回血和水，由他的伤口已经愈合我们。Come and I shall show you the Bride, who has the Lamb for her spouse.来吧，我会告诉你的新娘，谁拥有了她的配偶羔羊。

He blesses water, using little, and pours it into the chalice in the form of a cross:他祝福的水，用少了，注入中的交叉形式圣杯它：

O God Who hast wonderfully created (+) and yet more wonderfully (+) restored the dignity of human nature: grant that through this water (+) and this wine, we may share in the divine life of Him Who humbled Himself to share our humanity.神啊谁HAST奇妙创建（+），但更奇妙的（+）恢复人性的尊严：授予通过这次水（+），这酒，我们可能会在他神圣的生命谁分享我们自己卑微人性化。

He passes the tower (asterisk), pall and veils through the rising incense in the form of a cross, and places the tower over the lamb on the paten saying: First in the Virgin's womb, then in the cave, then in the tomb, Thou hast rested O Creator of heaven and earth.他穿过的交叉形式上升香塔（星号），颇尔和面纱，和地方过上金属制平碟羊肉塔说：然后在洞穴，然后在墓中的处女的子宫首先，祢休息O的天地的创造者。 Now condescend to abide in us O Saviour of Mankind.现在屈尊遵守Ø在我们人类的救世主。

He covers the gifts with three veils (one on the paten, on the chalice and the larger one, the "aer". over both):他介绍三个面纱（一个在金属制平碟，杯上和更大之一，“美国经济评论”在两者。）的礼物：

The Lord our God, the Almighty reigns, Let us rejoice and be glad, and let us give Him glory.主我们的上帝，全能的统治，让我们感到高兴，并很高兴，让我们给他的荣耀。For the wedding feast of the Lamb draws near, and His Bride, the Church, is in readiness; She is arrayed in fine linen, dazzling and pure, made ready through the virtues of the saints.对于羔羊的婚宴临近，和他的新娘，教会，在准备情况，她是排列在细麻布，令人眼花缭乱和纯净，通过对圣人的美德准备。 Through their prayers, O Lord, be mindful of my Bishop, of Thy people, and of me Thine unworthy priest.通过他们的祷告，主啊，我是铭记主教你的人，不配和我Thine牧师。Amen.阿门。He censes the gifts saying:他censes的礼物说：

O Lord may our prayers rise before Thy face as incense, for the salvation of the whole world, through Thy love and mercy for mankind, O Father, Son and Holy Spirit, our God, Who art blessed, live, reign and triumph unto the ages of ages.可能我们的祷告耶和华你的脸前上升为香，为拯救整个世界，通过你的爱和对人类的怜悯，O父，子，圣灵，我们的上帝，谁有福艺术，生活，统治和你们的胜利年龄年龄。 Amen.阿门。

THE LITURGY OF THE CATECHUMENS礼仪中的慕道

ENTRANCE入口

Without exception, each time the deacon makes a proclamation, he takes his stole into his right hand.无一例外，每次执事使得宣布，他考虑到他的右手偷。

Deacon: All rise!执事：全体起立！Let us attend, in silence!让我们参加，在​​沉默！

The clergy process in the following order: crucifer, acolytes, thurifer, torchbearers, deacon carrying the Gospel Book, priests, while the choir chants the:十字花科，追随者，thurifer，火炬手，承载着福音书执事，牧师，而合唱团高呼口号：在下列顺序神职人员的过程：

PRELEGENDUM (Introit)PRELEGENDUM（Introit）

At vesperal liturgies the Praelegendum is replaced by the Cosmic psalm (Ps. 103), preceded and followed by the antiphon of the day, Vespers, Sunday, or the preceding feast.在vesperal礼仪的Praelegendum被替换的宇宙诗篇（诗篇103）之前，由安提的一天之后，晚祷，星期日，或前面的盛宴。

In going toward the sanctuary, the clergy says in a moderate voice:在对保护区去，神职人员说，在温和的声音：

Deacon: Let us pray.执事：让我们祈祷。

Celebrant: O Lord our God, Thee have appointed armies of angels to serve Thy majesty in the heavens, grant that our entrance into the Holy of Holies be one also with Thy incorporeal spirits, so that together with us they may celebrate and glorify Thy unbounded goodness. 礼：耶和华我们的上帝，祢已任命担任军队的天使在天上你的威严，给予我们进入至圣所的入口是一个与你的无形的精神也，所以我们的看法，他们一起庆祝，可能你的无限荣耀善良。 To Thee be glory unto the ages of ages.为了祢是荣耀所不欲，世世无尽。

Deacon: Amen.执事：阿门。Bless the entrance, Father.保佑入口，父亲。

The celebrant blesses the Holy Doors, saying:该监礼人祝福的圣门，说：

Celebrant: (+) Blessed be the entrance of the Saints.礼：（+）有福是入口的圣人。

The deacon opens the holy doors, the celebrant(s) enter(s) the sanctuary, and the deacon places the Gospel Book on the altar.执事打开圣门，礼（S）输入（S）的庇护，和执事的地方在祭坛上的福音书。 Celebrant(s) kiss(es) the Gospel Book and then the altar, saying:礼（S）吻（ES）的福音书，然后坛，他说：

Celebrant: Hail, Word of eternal life!礼：冰雹，永恒的生命之道！Hail, Throne of the Most High!冰雹，至高宝座！

The celebrant kisses the antimins and presents it to his concelebrant(s) saying:该监礼亲吻antimins并呈现给他的concelebrant（S）说：

Celebrant: Through the prayers of the saint whose relics are here present, have mercy on me, O Lord!礼：通过对圣人的文物是在座的祷告，怜悯我，主啊！

With raised hands:随着举手：

Celebrant: O Heavenly King, O Comforter, True Spirit, Who art everywhere present and fillest all things, Treasury of blessings and Giver of life: Come and abide in us, cleanse us from every iniquity and save our souls, O Good One. 礼：O天王，O安慰，真灵，谁的艺术无处不在当前和fillest万物，赐予的祝福和生命财政部：来吧，住在我们，洗净我们一切的罪孽和拯救我们的灵魂，O好。

Celebrant blesses himself, saying:礼祝福自己，说：

Celebrant: (+) O God, come to my assistance.礼：（+）神啊，来我的帮助。

Deacon: O Lord, make haste to help me.执事：主啊，赶快来帮助我。

Celebrant signs his lips, saying:礼标志他的嘴唇，说：

Celebrant: (+) O God, open my lips.礼：（+）神啊，请打开我的嘴唇。

Deacon: And my mouth shall announce Thy praise.执事：而我的嘴将宣布你的赞美。

Celebrant: Glory be to the (+) Father, and to the Son, and to the Holy Spirit, 礼：荣耀归于（+）父，及子，及圣灵，

Deacon: As it was in the beginning, both now and always, and unto the ages of ages. 执事：由于这是在开始时，无论是现在和往常一样，和所不欲，世世无尽。Amen.阿门。

SILENTIUM (Silence)SILENTIUM（沉默）

Upon completion of the Praelegendum, the deacon faces the faithful and says:建成后的Praelegendum，执事面临的忠实，并说：

Deacon: Let us be silent!执事：让我们保持沉默！

The celebrant blesses the faithful, saying:该监礼祝福信徒，说：

Celebrant: (+) The Lord always be with you!礼：（+）主永远与你同在！

All: And with your spirit!所有：和您的精神！

TRISAGION诗歌

The thurifer presents the thurible to the celebrant who blesses the incense, saying in a medium voice:该thurifer呈现给谁祝福的礼香thurible，在中的声音说：

Celebrant: May the Lord enkindle in us the fire of His love and the flame of eternal charity.礼：愿主enkindle在我们对他的爱和永恒的慈善火焰火。

The celebrant takes the thurible and the major clergy intone the Trisagion:该监礼采用thurible和主要神职人员吟诵的诗歌：

Clergy: Agios o Theos (+),神职人员：贴水Ø THEOS（+），

The celebrant censes the altar, and after censing the deacon, gives him the thurible.该监礼censes坛，经过censing执事，给他thurible。The deacon then censes the clergy, the icons, and the faithful while the choir sings:执事然后censes神职人员，图标，并忠实而合唱团唱道：

Choir: Agios Ischiros, Agios Athanatos, 合唱团：贴水Ischiros，贴水Athanatos，

All: Eleison imas.全部：Eleison IMAS。

Choir: Sanctus Deus (+), Sanctus Fortis, Sanctus Immortalis, 合唱团：圣哉杀出（+），圣哉富通，圣哉Immortalis，

All: Miserere nobis.全部：求主怜悯nobis。

Choir: Holy God (+), Holy Mighty, Holy Immortal, 合唱团：圣洁的神（+），神圣万能的，神圣的不朽，

All: Have mercy on us.所有：怜悯我们。

The celebrant faces the altar, lifts the Gospel Book, and makes with it the sign of the cross and proclaims:该监礼人面临的祭坛，升降机的福音书，并使得它的十字，并宣布：

Celebrant: Blessed be the (+) Holy Trinity, the undivided Unity, eternal, immortal, invisible, to Whom be honor and glory unto the ages of ages! 礼：是应当称颂的（+）三位一体，不可分割的统一的，永恒的，不朽的，无形的，给谁是荣誉和所不欲，世世无尽的荣耀！

All: Amen!全部：阿门！

Pontifical Celebration宗座庆典

If the bishop is presiding, he turns to the faithful and blesses them with the dikerion and trikerion, saying: Bishop: Lord, look down from the heavens on high and see, visit and strengthen this vine which Thy right hand has planted.如果主教主持，他转身对忠实和祝福与dikerion和trikerion他们，说： 主教：主，从高处往下看天，看，访，并加强这里面你的右手已种植葡萄树。

THE KYRIE的垂怜

Choir: Kyrie eleison.合唱团：垂怜。

HYMN - Sung by all.赞美诗 - 宋所有。

Sundays:星期日：

Benedictus: Advent and Lent.Benedictus：临和大斋期。

Clergy: Blessed be the Lord, * the God of Israel. 牧师：耶和华是应当称颂的，*以色列的神

All: For He has visited * and redeemed His people.所有因他已访问了*和赎回了他的人。 And has raised up a horn of salvation for us * in the house of David His servant.并提出了我们的救恩号角在大卫他的仆人的房子*。 As He spoke through the mouths of His holy prophets, * who have been from of old.由于他通过他的圣先知的口说话，*谁已经从旧。 That He might free us from our enemies * and from the hand of all who hate us.他可能会不受​​我们的敌人*和从所有谁恨我们的手我们。 He has shown mercy to our fathers * and has remembered His Holy Covenant.他表现出怜悯我们的父辈*并记住了他的神圣盟约。And the oath that He swore to our father Abraham, * He would deliver us, That, freed from the hand of our enemies, * we may serve Him, In holiness and righteousness * before Him all of our days.而誓言，他发誓要我们的父亲亚伯拉罕，*他会救我们，这，从我们的敌人的手解脱出来，*我们可能会成为在圣洁和公义*他，在他之前所有的我们的日子。 And you, child, shall be called a prophet of the Most High, * for you shall go before the face of the Lord to prepare His way.而你，孩子，应称为至高，*先知为你应当在主的脸去准备他的去路。To give knowledge of salvation to His people, * through the remission of their sins.为了让知识拯救他的人民，*通过缓解他们的罪孽。Through the tender mercy of our God * by which He has visited us, rising from on high.通过我们的上帝*投标怜悯，其中他访问了我们，从高增长。To illumine those who sit in darkness and in the shadow of death, * to direct our steps into the way of peace.要照亮那些黑暗和谁坐在在死亡的阴影，*直接进入和平方式我们的脚步。Glory be to the Father, and to the Son, * and to the Holy Spirit; As it was in the beginning, both now and always, * and unto the ages of ages.荣耀归于父，及子，*和圣灵;因为它一开始是，无论是现在和永远，*和所不欲，世世无尽。 Amen.阿门。

Beatitudes: Time after Pentecost to Advent.八福：在五旬节到临时间。

Clergy: In Thy Kingdom, * Remember us, O Lord.神职人员：在你的王国，*请记住我们，主啊。

All: Blessed are the poor in spirit, * for theirs is the kingdom of heaven. 全部：在精神上是有福的穷人，*为他们的是天国。Blessed are they who mourn, * for they shall be comforted.有福的，他们谁哀悼，*因为他们必得安慰。Blessed are the meek, * for they shall inherit the earth.温柔的人有福，*因为他们必承受地土。Blessed are they who hunger and thirst after righteousness, * for they shall be satisfied.有福的，他们谁饥饿和干渴之后，义，*因为他们必得饱足。Blessed are the merciful, * for they shall obtain mercy.仁慈的人有福了，*，因为他们必蒙怜恤。Blessed are the pure of heart, * for they shall see God.有福之心，*因为他们必得见上帝纯洁。Blessed are the peacemakers, * for they shall be called the children of God.使人和睦的人有福了，*因为他们必称为神的儿女。Blessed are they who are persecuted for righteousness' sake, * for theirs is the kingdom of heaven.谁是有福的，他们为义受逼迫，*是天国的他们。Blessed are you when men shall revile you and persecute you, * and shall say all manner of evil against you falsely for My sake; Rejoice and be glad, * for great is your reward in heaven.祝福你当男性应咒骂你和迫害你，*并说对你所有的恶地​​为我着想虚假，飘柔，并为伟大的高兴，*是你在天上的赏赐。 Glory be to the Father, and to the Son, * and to the Holy Spirit; As it was in the beginning, both now and always, * and unto the ages of ages.荣耀归于父，及子，*和圣灵;因为它一开始是，无论是现在和永远，*和所不欲，世世无尽。 Amen.阿门。In Thy Kingdom, * Remember us, O Lord.在你的王国，*请记住我们，主啊。Gloria: From Nativity to the last Sunday after the Theophany and from the first Sunday after Pascha to the Sunday in the octave of the Ascension.凯莱：从诞生到最后一个星期日后Theophany和复活节后的第一个星期日到在阿森松岛八度星期日。

Clergy: Glory be God in the Highest,神职人员：在最高荣耀神，

All: And on earth Peace to men of good will.所有：和地球上的和平的良好愿望的人。 We praise Thee!我们赞美你！ We bless Thee!我们祝福你！ We adore Thee!我们崇拜你！ We glorify Thee!我们赞美你！ We give Thee thanks for Thy great glory!我们给你的伟大荣耀祢的感谢！Lord God, heavenly King, God the Father Almighty.主神，天王，神，全能的父。Lord Jesus Christ, the only begotten Son.主耶稣基督，独生子。Lord God, Lamb of God, Son of the Father.主神，神的羔羊，儿子的父亲。Thou, Who takest away the sins of the world, have mercy on us.你，谁takest远离世界的罪恶，怜悯我们。Thou, Who takest away the sins of the world, receive our prayer.你，谁takest走在世界的罪，接受我们的祈祷。Thou, Who sittest at the right hand of the Father, have mercy on us.你，谁在父亲的右手sittest，怜悯我们。For Thou alone art Holy!因为你单独的艺术圣地！Thou alone art Lord!你单独的艺术主！Thou alone art the Most High, Jesus Christ!你独自艺术的至高，耶稣基督！With the Holy (+) Spirit in the Glory of God the Father.随着圣（+）在父神荣耀的灵。Amen!阿门！

Feasts: the hymn of the feast or the Great Antiphon of Vespers.节日：在过节或晚祷大安提赞歌。

Ferias and vesperalliturgies: one may sing the hymn of Sunday according to the liturgical season or the hymn of the preceding feast. Ferias和vesperal礼仪：人们可以唱圣歌周日根据季节或礼仪上的盛宴赞歌。

a) Festal b) Sanctoral c) Patronal一）节日二）Sanctoral三）Patronal

Celebrant: (+) The Lord always be with you!礼：（+）主永远与你同在！

All: And with your spirit!所有：和您的精神！

Celebrant: Let us pray:礼：让我们祈祷：

Sundays and Feasts: Collect of the Day (see Proper).星期日和节日：这一天收集（见适当）。

Ferias: Collect of the saint of the day or for a particular intention. Ferias：收集的圣徒或特定的意图。

Vesperal liturgies: Either the Collect of the saint of the day or the prayer of Vespers (Grant, O Lord, (cf. appendix). The collects are generally concluded with one of the following:Vesperal礼仪：无论是收集的圣徒或晚祷祷告（格兰特，主啊， （见附件）的收集，一般与下列之一的结论：

Celebrant: 礼： through Jesus Christ our Lord, Thou and the Holy Spirit, One God, unto the ages of ages.通过我们的主耶稣基督，你和圣灵，一个上帝所不欲，世世无尽。

[or] [或]

Celebrant: 礼： O Holy Trinity, glory to Thee Who lives, reigns and triumphs with Thee unto the ages of ages. Ø三位一体，祢的荣耀与所不欲，世世无尽祢家住，统治和胜利。

All: Amen.全部：阿门。

THE READINGS读数

The clergy are then seated behind the altar.神职人员，然后坐在后面的祭坛。According to the Proper.根据正确的。See the liturgical calendar.见礼仪日历。When there are two readings before the Gospel, the Gradual is chanted after the first.当有两个读数前的福音，是歌颂逐渐后的第一个。The lector bows:该讲师弓：

FIRST READING首读

(Old Testament)（旧约）

Lector: (in a moderate voice) Bless me, father. 讲师：（在一个温和的声音）保佑我，爸爸。

Celebrant: (+) May the shadow and darkness of death disperse, and may the light of the Most High illumine our understanding. 礼：（+）可能会死亡的阴影和黑暗驱散，并可能对至高照亮我们的理解。

Lector: A reading from the (book of ) (prophet) N 讲师：从（书）（先知）N.读

GRADUAL循序渐进

Intoned by a cantor, it is chanted by the choir with responses by the assembly.由领唱者吟诵，这是歌颂与响应由大会通过的合唱团。

Sundays and feasts: Gradual of the day.星期日和节日：当天循序渐进。

Vesperal liturgies: Long response of the Vespers of the day. Vesperal礼仪：对当天的晚祷长的响应。

During the chanting of the Gradual, the lector presents the Book of Epistles to the celebrant and asks his blessing.在诵经的逐步的讲师介绍了书信的礼书，并要求他的祝福。If the lector is the cantor, he remains at the ambo.如果讲师是领唱者，他仍然在安博。

SECOND READING二读

(Epistle) （书信）

Lector: (in a moderate voice) Bless me, father. 讲师：（在一个温和的声音）保佑我，爸爸。

Celebrant: (+) May the Lord be blessed by the mouths of His Apostles or (Saints or Prophets)礼：（+）愿主祝福由他的门徒口或（圣徒或先知）

Lector: A reading from the Epistle of the blessed apostle Paul to 讲师：从使徒保罗的书信祝福阅读 [or][或]

A reading from the catholic Epistle of the blessed apostle N 从使徒的祝福天主教书信读N.

BENEDICITE BENEDICITE

The following is chanted on Sundays and feasts, and omitted on ferial days.以下是歌颂在星期日和节日，并在平日天省略。

Choir: Blessed art Thou, Lord God of our fathers, worthy to be praised, glorified, and exalted forever.合唱：你是有福的，主我们祖先神，值得赞扬，荣耀，尊贵和永远。Blessed is Thy Name, Holy and glorious, worthy to be praised and exalted forever.有福是你的名字，神圣而光荣的，值得赞扬和崇高的永远。Blessed art Thou in Thy Holy Temple, worthy of supreme praise and glory forever.祝福在你的圣殿，你是至高无上的赞美和荣耀永远值得。Blessed art Thou on the throne of Thy Kingdom, worthy of supreme praise and exaltation forever.对你的祝福王国的宝座，最高永远值得赞扬和提高艺术你。

All: Blessed art Thou Who beholds the depths, and Who sit upon the cherubim, worthy of praise and glory forever. 所有：有福艺术你谁beholds深处，谁后，基路伯，值得赞扬和荣誉永远坐。

During the chanting of the Benedicite, the celebrant says in a medium voice:在对Benedicite诵经，监礼说，在一个中等的声音：

Celebrant: Father of our Lord, source of all knowledge and wisdom, in Thy infinite goodness Thou hast spoken to us many times and in diverse manners through Thy servants the angels and the prophets; and, in the fullness of time, Thou deigned to speak through Thy own Son, revealing to the Church through Him, Thy inseparable Word, the Mysteries hidden even from the gaze of the four living creatures who, now moved to the utmost by Thy outpouring of love for mankind, never cease to sing to you and adore Thee. 礼：我们的主，所有的知识和智慧的源泉，在你的无限善良祢给我们讲了很多次，通过你的仆人天使和先知的父亲在不同的方式，并在时间的丰满，祢屈尊发言通过你的自己的儿子，露出教会通过他离不开你的Word中，隐藏的奥秘，甚至从四活物谁，现在转移到了你的爱倾注在人类最大的目光，从来没有停止唱你和崇拜你。 Grant, we beseech Thee, that our unworthy and weak voices may join with theirs in saying: Holy, holy, holy, Lord God Almighty!格兰特，我们恳求你，我们的卑微和弱的声音可能与他们一起在说：神圣，圣洁，圣洁，全能的上帝！

ALLELUIA哈里路亚

(or Tract in Lent and on Ember Days)（或在四旬期和灰烬天道）

Choir: Alleluia, alleluia, alleluia.合唱团：哈里路亚，哈里路亚，哈里路亚。

The cantor chants the verse of the day (see the Proper).该领唱圣歌一天诗句（见适当）。

All: Alleluia, alleluia, alleluia.全部：哈里路亚，哈里路亚，哈里路亚。

At vesperal liturgies the Alleluia is replaced by the Lucernarium psalm intoned by the deacon.在vesperal礼仪的哈里路亚是取代Lucernarium由执事吟诵诗篇。During the chant, the celebrant offers incense with raised hands, censes the altar making the tour, and then the Gospel Book.在吟咏中，提供与举手礼香，censes坛使游览，然后福音书。

THE GOSPEL PROCESSION福音游行

SOLEMN RITE (Sundays and feasts)庄严的仪式（星期日和节日）

During the Alleluia or the Tract, the deacon takes the Gospel Book at the level of his head and faces the people.在哈里路亚或短文，执事发生在他的头部水平福音书和面孔的人。The chant completed, he goes to the pulpit proclaiming:诵完成后，他去的讲坛宣布：

Deacon: Agios!执事：贴水！Sanctus!圣哉！Holy!神圣！Lord God Almighty!主神全能！

All: Who was, Who is, Who shall come!所有：谁是，谁是，谁应来了！

From the pulpit, the deacon turns to the altar with the Book of Gospels and says:从讲坛，执事轮流用的福音书坛，并说：

Deacon: Bless me, father.执事：保佑我，爸爸。

Celebrant: (+) May Jesus, our God, the First and the Last, living unto ages of ages, Who holds the keys of death and hell, grant you a pure heart and pure lips and a voice like a loud trumpet to announce the Word, sealed to impure spirits. 礼：（+）五月耶稣，我们的上帝，第一个和最后，所不欲，年龄老化，谁掌握的死亡和阴间的钥匙生活，授予你一个纯洁的心和纯洁的嘴唇，像一个响亮的小号声宣布Word中，密封不纯的精神。 Open our ears, O Lord, that we may understand what the Spirit says to the Church.打开我们的耳朵，主啊，我们可以明白圣灵说教会。

Deacon: Amen.执事：阿门。

ORDINARY RITE (Ferias)普通RITE（Ferias）

During the chant (Alleluia, Tract, or Lucernarium psalm), the celebrant gives the Gospel Book to the deacon, saying in a moderate voice:在诵（哈里路亚，道，或Lucernarium诗篇），监礼使福音书的执事，在温和的声音说：

Deacon: Bless me, father.执事：保佑我，爸爸。

Celebrant: (+) May Jesus, our God, the First and the Last, living unto the ages of ages, Who holds the keys of death and hell, grant you a pure heart and pure lips and a voice like a loud trumpet to announce the Word, sealed to impure spirits. 礼：（+）五月耶稣，我们的上帝，第一个和最后，祂的年龄，谁掌握的死亡和阴间的钥匙岁的生活，给予你一个纯净的心和纯洁的嘴唇，像一个响亮的小号声通知在Word，密封，以不纯的精神。 Open our ears, O Lord, that we may understand what the Spirit says to the Church.打开我们的耳朵，主啊，我们可以明白圣灵说教会。

Deacon: Amen.执事：阿门。

The Alleluia or Lucernarium psalm finished, the deacon, holding the Gospel Book solemnly, advances toward the pulpit, proclaiming:该哈里路亚或Lucernarium诗篇结束后，执事，抱着福音书郑重，对讲坛的进步，宣称：

Deacon: Agios!执事：贴水！Sanctus!圣哉！Holy!神圣！Lord God Almighty!主神全能！

All: Who was, Who is, Who shall come!所有：谁是，谁是，谁应来了！

The deacon censes the Gospel Book and proclaims:执事censes福音书，并宣布：

Deacon: All rise!执事：全体起立！Let us attend, in silence!让我们参加，在​​沉默！Let us listen to the holy Gospel!让我们来听听神圣的福音！

The celebrant blesses the faithful, saying:该监礼祝福信徒，说：

Celebrant: (+) The Lord always be with you.礼：（+）主永远与你同在。

All: And with your spirit.所有：和您的精神。

GOSPEL福音

( See the liturgical calendar)（见礼仪日历）

Deacon: A reading from the Holy (+) Gospel according to Saint N, (+)(+)(+) 执事：从圣（+）根据福音圣N. 阅读，(+)(+)(+)

With the right thumb all make a small sign of the Cross on their forehead, lips, and heart; all face the deacon.用右手拇指都作出了自己的额头上的小十字标志，嘴唇，和心脏，所有面对执事。

All: Glory to Thee, O Lord.全部：荣耀归于你，主啊。

Deacon: At that time执事：当时 The deacon chants the Gospel.执事圣歌福音。

At the end of the reading:在年底的阅读：

All: Praise to Thee, O Christ.全部：赞美你，基督。

The deacon returns to the sanctuary and presents the Gospel Book to be kissed by the priests, and deacons.执事返回到庇护，并提出了福音书是由神父，和执事亲吻。He then places it on the right side of the altar.然后，他地方上的祭坛右侧。At Sunday and festal liturgies the choir chants:在星期日和节日礼仪合唱团圣歌：

Choir: Holy, holy, holy, Lord God Almighty!合唱团：神圣，圣洁，圣洁，全能的上帝！ He Who was, Who is, Who shall come.他是谁，谁是，谁应来了。Let every race and every tongue, every people and all the nations exalt Him.让每一场比赛和每一个舌头，每一个民族​​和所有国家发扬他。

All: For He has made us kings and priests, and we shall reign with Him on earth. 所有因他使我们的国王和祭司，我们会与他统治地球上。To Him is glory unto the ages of ages.对他来说是所不欲，世世无尽的荣耀。Amen.阿门。

If the bishop is presiding, he turns to the faithful and blesses them with the dikerion and trikerion, during which they chant the acclamation:如果主教主持，他转身对忠实和祝福与dikerion和trikerion他们，在此期间，他们歌颂鼓掌：

All: Is pola eti despota!所有：是波拉ETI despota！

(At Sunday liturgies is read: THE LITURGICAL CALENDAR FOR THE COMING WEEK) （在周日礼仪读：为未来一周礼仪CALENDAR）

HOMILY讲道

LITANY一连串

The celebrant unfolds the antimins and, unless otherwise indicated by the Proper, chants the Litany of St. Martin.该监礼展开的antimins，除非另有适当的表示，歌颂了圣马丁祷文。The litany varies according to the office (baptism, marriage, burial) and the liturgical season (Pascha, Pentecost, etc.).在一长串根据不同的办公室（洗礼，婚姻，丧葬​​）和礼仪季节（复活节，圣灵降临节等）。In the absence of a deacon, the celebrant chants the litany from the altar.在一个执事的情况下，礼圣歌从祭坛一长串。

Deacon: Let us say with all our heart and mind, and with all our spirit: Lord, hear us and have mercy on us.执事：让我们说我们所有的心性，并与所有我们的精神：主，听到我们，怜悯我们。

All: (+) Kyrie eleison.所有：（+）垂怜。

Deacon: For the peace from on high, for tranquil times, for the holy Church which extends to the far corners of the earth, and for the union of all, let us pray to the Lord. 执事：对于从高和平，安宁的时代，为圣教会延伸到地球的偏远的角落，并为所有职工，让我们祈求上帝。

All: (+) Kyrie eleison.所有：（+）垂怜。

Deacon: For our Patriarch N 执事：对于我们的祖师N , all Orthodox patriarchs, our Bishop N所有东正教族长，我们的主教N.

If the bishop is participating in the liturgy, seated upon his cathedra, the deacon in naming him turns and salutes him.如果主教在礼仪参加，坐在他cathedra后，执事在命名他转身他致敬。The celebrant also bows.该监礼也鞠躬。The bishop blesses them.主教祝福他们。

If the bishop is presiding, the clergy at the altar, and then everyone, chants while the bishop blesses them:如果主教主持，在祭坛的神职人员，然后每个人，咏而主教祝福他们：

Clergy: Kyrie eleison, Kyrie eleison, Kyrie eleison!神职人员：垂怜，垂怜，垂怜！

All: Kyrie eleison, Kyrie eleison, Kyrie eleison!全部：垂怜，垂怜，垂怜！

Deacon: 执事： and all the bishops, the priests, the deacons, the clergy and all the faithful, let us pray to the Lord.和所有的主教，司铎，执事，神职人员和所有信徒，让我们祈求上帝。

All: (+) Kyrie eleison.所有：（+）垂怜。

Deacon: For this Temple, for this city and all who live here, for our country and all civil authorities, that God may grant them wisdom so that we may live in peace and tranquillity, let us pray to the Lord. 执事：对于这个寺，为这个城市和所有谁住在这里，为我们的国家和所有公务员当局，上帝会给予他们智慧，使我们可以生活在和平与安宁，让我们祈求上帝。

All: (+) Kyrie eleison.所有：（+）垂怜。

Deacon: For all civil servants, monks and nuns, virgins, husbands and wives, widows and orphans, and for all who labor in exhausting work, let us pray to the Lord. 执事：对于所有的公务员，僧侣和尼姑，处女，丈夫和妻子，寡妇和孤儿，并为所有谁在排气工作的劳工，让我们祈求上帝。

All: (+) Kyrie eleison.所有：（+）垂怜。

Deacon: For seasonable weather, the fertility of the fields, the abundance of the fruits of the earth, and for wholesome air, earth, and water, let us pray to the Lord.执事：对于及时天气，生育等方面，对地球的成果丰富，并为有益健康的空气，土和水，让我们祈求上帝。

All: (+) Kyrie eleison.所有：（+）垂怜。

Deacon: For penitents, catechumens, for those who search for God but cannot yet name Him, and for those who do not now search for Him or resist His grace, let us pray to the Lord. 执事：对于悔罪者，慕道为那些谁寻求神，但他还不能名，并为那些谁不现在寻找他或抗拒他的恩典，让我们祈求上帝。

All: (+) Kyrie eleison.所有：（+）垂怜。

Deacon: For those who confess the blessed Name of Christ, for those who are persecuted, for travelers in danger and for their safe return, for the sick, [and in particular, N.], for those who are tormented by sadness, anguish and impure spirits, let us pray to the Lord. 执事：对于那些谁承认基督的祝福名称，对于那些谁是迫害，在危险的旅客和他们安全返回的病人，[特别是，N. ]，对于那些谁被悲伤折磨，痛苦和不纯的精神，让我们祈求上帝。

All: (+) Kyrie eleison.所有：（+）垂怜。

Here may be placed other/special intentions for particular intentions: (baptism, entrance into Orthodoxy, ordination, etc.)这里可放在特定的意图其他/特殊意图：（洗礼，入口成正统，协调等）

Deacon: For 执事：对于

All: (+) Kyrie eleison.所有：（+）垂怜。

Deacon: For our departed parents, brothers and sisters who rest here and elsewhere, [and in particular for N.], let us pray to the Lord. 执事：对于我们离开父母，兄弟姐妹谁在这里休息和其他地方，[为N.特别 ]，让我们祈求上帝。

All: (+) Kyrie eleison.所有：（+）垂怜。

Deacon: For those who, in the holy Church, sing, serve, and distribute their goods in works of mercy, let us pray to the Lord. 执事：对于那些谁，在圣洁的教会，唱歌，服务和分发工作的怜悯他们的商品，让我们祈求上帝。

All: (+) Kyrie eleison.所有：（+）垂怜。

Deacon: That the Lord may fill us with His grace through the prayers of our Lady the Mother of God and ever-Virgin Mary, of Saint Michael the Archangel and the heavenly hosts, of Saint John the Baptist and Forerunner, the Apostles, Martyrs, Confessors, of Saints NN, 执事：即主可能填补他的恩典通过圣母的祈祷上帝和不断圣母玛利亚的母亲圣迈克尔天使和天上的主机圣施洗约翰和先行者，使徒，烈士，我们NN忏悔的圣徒， ，

Here are placed the names of the patron saints of the parish, of the place, and of the day.这里放置了教区的守护神的名称，地点，和一天。whom we remember this day, and of all the Saints. 而我们记住这一天，和所有的圣徒。

All: (+) Grant this, O Lord.所有：（+）授予此，主啊。

Deacon: That the Lord may obtain for us pardon of our sins and a Christian and peaceful end to our lives,执事：即主可能获得我们赦免我们的罪和基督教和和平结束我们的生活，

All: (+) Grant this, O Lord.所有：（+）授予此，主啊。

Deacon: That the Lord may keep us in the holiness and purity of the Orthodox Catholic faith.执事：即主可能保持在圣洁和东正教天主教信仰的纯洁性我们。

All: (+) Grant this, O Lord.所有：（+）授予此，主啊。

Deacon: Let us say with all our heart and with all our spirit: 执事：让我们说我们所有的心，与我们所有的精神：

All: (+) Kyrie eleison, Kyrie eleison, Kyrie eleison. 所有：（+）垂怜，垂怜，垂怜。

COLLECT POST PRECEMCOLLECT POST PRECEM

During the triple Kyrie, the celebrant says in a moderate voice the Collect post-precem.在三重垂怜，监礼说，在一个温和的声音收集后precem。

Unless otherwise indicated by the Proper, he says the following:除非另有适当的表示，他说以下内容：

Celebrant: O God, our refuge and our strength, Giver of all good things, be attentive to the supplications of Thy Church. 礼：神啊，我们的避难所，我们的实力，一切美好的事物的赐予者，是体贴到你的教会的恳求。Grant us that for which we ask with so much confidence:资助我们，我们有这么多的信心问：

The Collects post-precem are always concluded with the following doxology, said in a loud voice:在收集后precem总是具有下列doxology总结说，在一个响亮的声音：

Celebrant: Through Thy mercy and love for mankind, Father, Son, and Holy Spirit, our God, Who are blessed and Who live, reign and triumph unto the ages of ages. 礼：通过你的怜悯和对人类，父，子，圣灵，我们的上帝，谁是祝福和谁住，年号及所不欲，世世无尽的爱的胜利。

All: Amen.全部：阿门。

The deacon turns to the faithful and proclaims:执事轮流忠实并宣布：

Deacon: The doors!执事：车门！Close the doors!关闭的大门！

The porters or the acolytes close the grills which access the nave.搬运工或追随者关闭烤架的访问殿。

LITURGY OF THE FAITHFUL (Sacrament of the Eucharist)忠实礼仪中（圣体圣事）

The deacon turns to the faithful and proclaims:执事轮流忠实并宣布：

Deacon: Let us be silent!执事：让我们保持沉默！

The celebrant blesses the faithful saying:该监礼祝福信徒说：

Celebrant: (+) The Lord always be with you.礼：（+）主永远与你同在。

If a bishop is present:如果主教存在：

Bishop: (+) May peace always be with you.主教：（+）愿和平永远伴随着你。

All: And with thy spirit.所有：而且用你的精神。

Deacon: Let our lips be open and our mouths proclaim that which faith has placed in our hearts!执事：让我们的嘴唇是开放的，我们的嘴巴宣称的信仰已经在我们心中放置！

CREED CREED

The Creed is omitted at ferial liturgies, votive liturgies, or when it has been confessed before the liturgy in the course of a baptism or an entrance into Orthodoxy.省略的信条是在平日礼仪，奉献礼仪，或当它已经在之前的洗礼，或到正统入口当然礼仪​​供认不讳。The deacon presents the thurible to the celebrant who blesses the incense, saying in a moderate voice:执事介绍thurible谁祝福的礼香，在温和的声音说：

Celebrant: (+) Through the intercession of blessed Michael the Archangel, who stands at the right hand of the altar of fragrance, may the Lord deign to bless this incense and receive its pleasant scent. 礼：（+）通过祝福迈克尔的天使，谁在香坛的右边站，调解会主屈尊祝福这香并接收其愉快的气味。

The clergy chant the Creed.僧侣诵信条。

Clergy: I believe in one God 牧师：我相信在一个神

As the clergy chant the Creed, the deacon censes the altar, the sanctuary, the church, the clergy, and then the faithful, while all chant:由于神职人员高唱的信条，执事censes祭坛，圣殿，教堂，神职人员，然后信徒，而所有吟咏：

All: 所有： the Father Almighty, Maker of heaven and earth, and of all things, visible and invisible.全能的父，天地之机，和所有的东西，有形及无形。And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all ages.而在一主耶稣基督，上帝的独生子，独生子的父亲之前的青睐。Light of Light; true God of true God; begotten, not made; one in essence with the Father, by Whom all things were made; Who for us men and for our salvation came down from heaven; He was incarnate of the Holy Spirit and the Virgin Mary, and became man.光灯，真神真神，造物主，没有作出;在本质之一，父，万物由何人提出了，谁对我们人类和我们的救恩是从天上下来，他是圣灵化身和圣母玛利亚，成为男人。 He was crucified for us under Pontius Pilate, and suffered, and was buried.他被钉在十字架上为我们在本丢彼拉多和痛苦，并且埋葬了。 And the third day He rose again, according to the Scriptures, and He ascended into heaven, and sits at the Right Hand of the Father; and He shall come again in glory to judge the living and the dead; His Kingdom shall have no end.而第三天，他再次上升，根据圣经，和他升天，并在右手的父亲坐在和他应在荣耀再次来审判活人与死人，他的王国将有没有尽头。 And I believe in the Holy Spirit, the Lord, the Giver of Life, Who proceeds from the Father; Who with the Father and the Son together is worshipped and glorified; Who spoke by the prophets.而且我相信圣灵，主，生命的赐予者，谁收益来自父亲，谁与父亲和儿子一起被崇拜和赞美，谁的先知发言。And in (+) One, Holy, Catholic, and Apostolic Church.而在（+）一，神圣，天主教和使徒教会。I confess one baptism for the remission of sins.我承认为赦罪一洗。I look for the resurrection of the dead, and the life of the age to come.我找了，死人复活，以及生命的年龄来。Amen.阿门。

OFFERTORY OFFERTORY

The celebrant goes to the front of the holy doors, faces the faithful, and says:该监礼去的圣门前，面对忠实，并说：

OFFERTORY PREFACEOFFERTORY前言

(Preface for the faithful)（为忠实的前言）

See the Proper.看到正确的。Unless otherwise indicated, the following is said:除非另有说明，以下是说：

Celebrant: Beloved brothers and sisters, call upon the Holy Spirit with me, that He may impart to me His ineffable power and that I, an unworthy priest, might dare to offer the Holy oblation of our Lord Jesus Christ, because in truth it is He Who offers and Who is offered, He Who receives and Who distributes, He Who is co-eternal with the Father and the Holy Spirit unto the ages of ages. 礼：亲爱的兄弟姐妹们，请与我圣灵，让他传授给我他的无法形容的权力，我，一个卑微的牧师，可能不敢提供给我们的主耶稣基督的神圣祭品，因为它是真理他是谁提供，谁提供的，他谁接收和分发谁，谁是他的父亲和所不欲，世世无尽圣灵共同的永恒。

If the liturgy is being concelebrated:如果礼仪正在concelebrated：

Celebrant: Beloved brothers and sisters, call upon the Holy Spirit with us, that He may impart to us His ineffable power and that we, unworthy priests, might dare to offer the Holy oblation of our Lord Jesus Christ, because in truth it is He Who offers and Who is offered, He Who receives and Who distributes, He Who is co-eternal with the Father and the Holy Spirit unto the ages of ages. 礼：亲爱的兄弟姐妹们，请与我们圣灵，让他传授给我们他的无法形容的权力，我们愧对牧师，可能不敢提供给我们的主耶稣基督的神圣祭品，因为这是他在真理谁提供，谁提供，谁他谁接收和分发，谁是他与父亲和所不欲，世世无尽圣灵共同的永恒。

All: Amen.全部：阿门。May the Holy Spirit descend upon you, and the power of the Most High overshadow you.愿圣灵降临你，最高级掩盖你的权力。

Celebrant: Forgive me (us), my brothers and sisters. 礼：请原谅我（我们），我的兄弟姐妹。

All: Forgive us, father(s), and pray for us. 所有：原谅我们，父亲（S），并为我们祷告。

The celebrant blesses the faithful, saying:该监礼祝福信徒，说：

Celebrant: (+) May God forgive you.礼：（+）愿上帝原谅你。

THE GREAT ENTRANCE大门口

The minor clergy form a procession before the door of the prothesis.次要神职人员形成前的假体门口游行。During the Sonus, the deacon (or, in his absence, the celebrant), having asked the blessing of the celebrant, goes to the prothesis, takes the chalice and the paten and, preceded by the minor clergy, leaves the sanctuary, and makes his way to the back of the church and returns to the sanctuary through the holy doors.在圣思，执事（或在他的情况下，礼），有要求的证婚祝福，去的假体，采用圣杯和金属制平碟，并通过前面的小僧侣，离开避难所，使得途中的教会，并通过圣门圣殿返回回来。

SONUS (1st part of the chant of the Offertory)SONUS（第1的Offertory呗部分）

Sundays, feasts, and ferias: Unless otherwise indicated by the Proper, the choir chants:星期日，节日和ferias：除非另有适当的表示，合唱团的圣歌：

Choir: Let all mortal flesh keep silence, and with fear and trembling stand. 合唱团：让所有的凡人肉保持沉默，恐惧和颤抖的立场。Ponder nothing earthly minded, for the King of kings and Lord of lords advances so that He may be immolated and give Himself to nourish the faithful.没有尘世的头脑思考，为国王和使他可能是殉葬领主的进步主景，给自己以滋养忠实。

Vesperal liturgies: O Joyous LightVesperal礼仪：O欢乐灯

During the procession of the gifts, the celebrant says in a moderate voice:在游行的礼物，监礼说，在一个温和的声音：

Celebrant: No one who is bound by the desires and passions of the flesh is worthy to appear before Thee, to approach Thee and to serve Thee, O King of glory, because serving Thee is great and awesome even for the heavenly powers. 礼：无论谁是由欲望和肉体的激情必将出现一个是值得在你面前，你和接触，为祢，O荣耀的王，因为祢是伟大的服务，甚至天上的权力真棒。 Nevertheless, through Thy ineffable and immeasurable kindness for mankind, became man without change or alteration and have become our High-Priest, entrusting us, O Master of all things, with the ministry of this liturgical and bloodless sacrifice .不过，通过你的不可言说和不可估量的人类善良，成为人没有改变或变更，并已成为我们的高神父，委托我们，与本礼仪和流血牺牲部Ø万物的主宰。 Thou alone, O Lord our God, rule over those in the heavens and on the earth, art borne on the throne of the Cherubim, Lord of the Seraphim, King of Israel, Thou alone art Holy resting among the saints.你孤独，耶和华我们的上帝，对那些在天上和在地上，对基路伯，勋爵的塞拉芬，以色列的王，祢单独的艺术圣地之中的圣人休息宝座承担艺术规则。 It is Thou Whom I implore Who alone are good and ready to help; cast Thy eyes upon me, a sinner and useless servant; purify my soul and my heart of an evil conscience; by the power of Thy Holy Spirit make me, who am clothed with the grace of priesthhood, worthy to stand before the Holy Table and to consecrate Thy most pure and holy Body and Thy precious Blood.这是谁，我恳请祢单是好的，谁愿意帮助;投在我身上，罪人和无用的仆人你的眼睛;净化我的灵魂和我的一个邪恶的良知的心;由你的圣灵的能力让我，我是谁穿着同priesthhood，值得恩典站在神圣的表和奉献你的最纯洁和神圣的身体和你的宝血。 I come before Thee with bowed head, and I beseech Thee: do not turn Thy face away from me, do not cast me out from among the number of Thy children, but make me, a sinner and unworthy servant, worthy to present these gifts to Thee.我来之前，低着头你，我求你：不要打开你的脸离我而去，不投出你的孩子当中，我数了，但让我这个罪人和卑微的仆人，值得目前这些礼物到你。

LAUDES (2nd part of the chant of the Offertory)LAUDES（对第二部分的Offertory呗）

Sundays, feasts, and ferias:星期日，节日和ferias：

Unless otherwise indicated by the Proper, at the moment when the deacon enters the sanctuary, the choir sings: Choir: The angelic choirs precede Him with all the Principalities, the Powers, the Cherubim with innumerable eyes and the six-winged Seraphim flying before His face singing:除非另有适当的指示，此刻当执事进入保护区，合唱团唱道： 合唱团：天使合唱团之前的所有公国的权力，与无数的眼睛基路伯和六翼的塞拉芬上空，然后他他面对唱道：

All: Alleluia, alleluia, alleluia.全部：哈里路亚，哈里路亚，哈里路亚。

Vesperal liturgies:Vesperal礼仪：

The three Alleluias are omitted.三Alleluias略。

In Lent:在四旬期：

Glory to Thee, O Lord; Glory to Thee, O Lord; Glory to Thee, O Lord.荣耀归于你，主啊，荣耀归于你，主啊，荣耀归于你，主啊。

During the Laudes, the celebrant takes the chalice and paten and places them on the altar; he removes the chalice and communion veils, then covers all of the gifts with a chalice [aer] veil, first perfuming it with incense.在Laudes，监礼取圣杯和金属制平碟和地方在坛上，他消除了圣杯与共融的面纱，然后覆盖了酒杯[AER]面纱所有的礼物，第一果香与香了。 The thurifer gives the thurible to the celebrant, who censes the gifts and saying one of the three following prayers in a moderate voice:该thurifer赋予的礼，谁censes的礼物，说了三个温和的声音以下祈祷one thurible：

Celebrant: The noble Joseph, when he had taken Thy pure Body from the Tree, wrapped it in fine linen and spices and placed it in a new tomb. 礼：高尚的约瑟夫，当他从树你的纯洁的身体，包裹在细麻布和香料，并放在一个新的坟墓了。[or][或]

Celebrant: Thy tomb, O Christ, is more splendid than a royal dwelling, for it is the Bridal Chamber and Source of the Resurrection. 礼：你的坟墓，基督，是皇室的居住超过灿烂，因为这是洞房和复活的来源。[or][或]

Celebrant: The Lord our God the Almighty, reigns.礼：主我们的上帝的全能，统治。 Let us rejoice and be glad and let us give Him glory, for the marriage feast of the Lamb has come, and the Church, His Bride, has prepared herself; she is clothed in fine linen, sparkling and pure, she is adorned with the virtues of the Saints.让我们感到高兴，并很高兴，让我们给他的羔羊婚宴的荣耀，也来了，和教会，他的新娘，准备了自己，她是在细麻布，波光粼粼，纯衣，她是装饰用美德的圣人。

Then bowing and blessing the gifts:然后鞠躬和祝福的礼物：

Celebrant: With a humble spirit and contrite heart, we pray to Thee, O Lord, (+) that the angel of blessing may descend upon these offerings prepared to the glory of Thy Name. 礼：在一个不起眼的精神和痛悔的心，我们祈求你，主啊，（+）表示，祝福天使降临后，可能准备了你的名字荣耀这些产品。

WASHING THE HANDS (Lavabo)洗完手（洗手盆）

An acolyte approaches for the lavabo; the celebrant washes his hands, saying in a moderate voice:一个助手方法的洗手盆，洗他的手的礼，在温和的声音说：

Celebrant: I shall wash my hands among the innocent and I shall go about Thy altar, O Lord, that I may hear Thy praises and tell about all of Thy wonderful deeds. 礼：我洗我的手之间的清白，我会去了解你的祭坛，主啊，我可能会听到你的赞美，告诉所有的你的精彩事迹。O Lord, I have loved the beauty of Thy House and the place where Thy glory dwells.主啊，我爱的你的房子和地点你的荣耀dwells美。My foot stands firm on the right path, and I shall bless Thee in the assembly of the faithful.我的脚站在正确的道路坚定的，我会祝福的忠实大会你。Glory be to the (+) Father, and to the Son, and to the Holy Spirit; as it was in the beginning, both now and always, and unto the ages of ages.荣耀归于（+）父，及子，及圣灵，因为它是在一开始，无论是现在和往常一样，和所不欲，世世无尽。Amen.阿门。

SECRET (Collect of the Offertory)秘密（收集的Offertory）

Unless otherwise indicated by the Proper, the celebrant says in a moderate voice:除非另有适当的表示，监礼说，在一个温和的声音：

Celebrant: Accept, O Holy Trinity, the offerings of Thy people and send down Thy heavenly grace to sanctify the gifts here present and purify us of all our sins. 礼：接受，O三位一体，对你的人送了你的产品和天上的恩典圣在座的礼物，净化我们所有的罪。(If the bishop is celebrating, he turns to the faithful and blesses them with the dikerion and trikerion, during which they acclaim:（如果主教庆祝，他转身对忠实和祝福与dikerion和trikerion他们，在他们​​的一致好评：

All: Is polla eti despota!)所有：是polla ETI despota）！

DIPTYCHS DIPTYCHS

The deacon goes before the holy doors, faces the people, and begins the Diptychs and receives the offerings of the faithful.执事之前，圣门去，面对人，并开始Diptychs和接收的忠实的产品。

(Note: The seven traditional offerings are: bread, wine, oil, incense, candles, the diptychs, and money. The last, according to custom, is offered at the time of the collection.)（注：7个传统产品包括：面包，酒，油，香，蜡烛，diptychs和金钱最后，根据惯例，是在收集时提供。）

In the absence of a deacon, the celebrant begins the diptychs before the holy doors where he collects the offerings, and then completes the diptychs at the altar.在一个执事的情况下，礼开始前，他收集的产品圣门diptychs，然后完成在祭坛的diptychs。The diptychs vary according to the office (baptism, marriage, burial) and the liturgical season (Advent, Pascha, etc.).根据不同的diptychs办公室（洗礼，婚姻，丧葬​​）和礼仪季节（来临，复活节等）。See the liturgical books.见礼仪书籍。

The ordinary diptychs are the following:普通diptychs如下：

Deacon: Let us bring our prayers and offerings for the holy, catholic, and apostolic Church, that the Lord may deign to strengthen her 执事：让我们把罗马教廷，天主教和使徒教会我们的祈祷和产品，即主可能屈尊加强她的

All: 所有：in Faith, in Hope, and in Charity.在信中希望，在慈善。

Pontifical Celebration宗座庆典

Deacon: For our Patriarch N.执事：对于我们的祖师N.。.。, and all Orthodox patriarchs, for all bishops, and in particular for our Bishop N.和所有东正教元老，所有主教，并为我们的主教N.特别。.。, [ he turns to the faithful and blesses them ] who without fear announce the Word of Truth and offer the holy Oblation.[他转身对忠实和祝福他们]谁无惧宣布真理的道，并提供神圣的祭品The deacon turns toward the altar, and maiking a bow in the direction of the sanctuary, indicates the offerings with his stole, continues: 执事轮流走向祭坛，和maiking在圣域的方向鞠躬，表示与他偷了产品，继续说：this Oblation which he himself offers for our Patriarch N这祭品，他本人对我们的祖师N.优惠。.。and for the Holy Synod.和圣主教.

The deacon returns to his place and, facing the people, continues:执事回到他的地点，面对群众，继续说：

.. .for our priests and all our clergy, For the welfare of the holy Churches of God, the reconciliation of those in discord, and the union of all, For those who confess the blessed Name of Christ, the conversion of unbelievers, the increase of fraternal charity, For peace among all people, for our own country,and those in government, For prisoners, the persecuted, the sick, the poor, for all the living and the dead, For our benefactors, and for those who persecute us and hate us, That the Lord may preserve us from earthquakes, the unleashing of the elements, fraticidal wars, and may He grant us joyous seasons in life, For all those who are here present and who are waiting for the great and abundant mercy of God, And for all Orthodox Christians, and for everyone, and for all,为我们的神父，我们所有的神职人员，为神的圣教会，在不和谐的和解，以及所有工会福利对于那些谁承认基督的祝福的名称，不信的转换，兄弟的增加，慈善事业，对于我们自己的国家中为所有的人，以及那些在政府，对于战俘，受迫害，病人，穷人，所有的生活和死亡对于我们的恩人，并为那些谁迫害我们，恨和平我们来说，这主可能保存地震我们的元素，fraticidal发动战争，并可能在生活中他给我们欢乐的季节对于所有在座的谁是，谁是上帝的伟大和丰富的怜悯等待，而对于所有的东正教徒，为大家，和所有，

All: And for everyone, and for all.全部：为大家，和所有。

The deacon continues with, United to our bishop, to our priests.执事继续进行，美国对我们的主教，我们的牧师

Deacon: For our Patriarch N, all Orthodox patriarchs, our Bishop N, and all bishops who without fear announce the Word of Truth and offer the Holy Oblation, for them, the clergy and the Christian people,执事：对于我们的祖师N. .，所有东正教元老，N. 我们的主教，以及所有主教谁无惧宣布真理的道，并提供神圣祭品，对他们来说，神职人员和基督教的人，

All: And for everyone, and for all.全部：为大家，和所有。

Here the collection is taken, or the seven offerings.这里集合采取或七个产品。

Deacon: United to them, (with our bishop, if he is present ), our priests ( if no deacon serves: we priests) and the people here present, let us remember in spirit those who are being sorely tried, the captives, the infirm, the pilgrims, that the Lord may deign to protect, redeem, cure and comfort them. 执事：美国给他们，（我们的主教，如果他在场），我们的祭司（如果没有执事服务：我们牧师）和这里的人们现在，让我们记住那些在精神上都受到严峻谁试过，俘虏的体弱多病，朝圣者，即主可能屈尊保护，赎回，治疗和安慰他们。

[Let us also pray in particular N.][我们还特别N.祈祷 ]

Here is placed the reading of the diptychs of the living during which the choir chants softly, until the end of the names,这里放置了对居住在该合唱团的圣歌的diptychs轻声读，直到年底的名称，

Choir: Remember them, O Lord.合唱团：记住他们，主啊 Remember them, O Lord.记住他们，主啊

Deacon: 执事：as well as for our enemies and for those who hate us.以及为我们的敌人并为那些谁恨我们。

Choir: Remember them, O Lord.合唱团：记住他们，主啊。

Deacon: In communion with and in remembrance of the holy Archangel Michael and all the heavenly hosts, of the Patriarchs, Judges, Kings and Prophets, of Saint John the Baptist and Forerunner, and above all, of our holy Lady, the Mother of God and ever-Virgin Mary.执事：在共融与和在圣天使迈克尔和所有天上的主机，对始祖，法官，国王和先知，圣施 ​​洗约翰和先行者纪念，首先，我们神圣的圣母，天主之母和不断圣母玛利亚。

The deacon turns toward the icon of the Theotokos.执事轮流对东正图标。

All: Thou art truly the Mother of God, we exalt Thee. 全部：你是真正的上帝之母，我们高举你。The deacon turns again toward the royal people and continues.执事轮流再次对王室的人，并继续。The list of saints is completed according to circumstances and local [sentence is incomplete here].圣人名单根据完成情况和地方[句子是不完整的在这里。

Deacon: Of the Holy Apostles Peter, Paul, John, James and all the apostles, disciples and evangelists of the Lord; of the Holy Arch-Deacon and Proto-Martyr Stephen, of Timothy, George, Laurence, Justin, Polycarp, Sebastian, Cosmas and Damian, Proto-Martyr Alban of Britain, and Kilian; of Agnes, Agatha, Perpetua and Felicity, Cecilia, Catherine, Barbara, Christina, Blandine, and of all the holy martyrs. 执事：在这神圣的使徒彼得，保罗，约翰，詹姆斯和所有的使徒，门徒和主福音，圣拱执事和原烈士斯蒂芬的提摩太，乔治，劳伦斯，贾斯汀，波利卡普，塞巴斯蒂安，科斯马斯和达米安，原烈士阿尔班的英国，克利安;的艾格尼丝，阿加莎，Perpetua和幸福，张柏芝，凯瑟琳，芭芭拉，克里斯蒂娜，Blandine，和所有神圣的烈士。

During the commemoration of the saints, the choir continuously chants softly:在纪念的圣人，轻声合唱团不断高喊：

Choir: Draw near to us, O Lord, through their prayers. 合唱团：亲近我们，耶和华通过他们的祷告。

Deacon: Of Jerome and Irenaeus, Martin of Tours, Denis, and Athanasius; of Basil the Great, Gregory the Theologian, and John Chrysostom; of Dunstan of Canterbury, Gregory Of Rome, Colman of Dromore and Finbarr of Cork; of Germain of Paris whose Liturgy we celebrate, John of Shanghai and San Francisco, Patron of our Western Orthodox Church, Nicholas, the Enlightener of Japan, and of all the holy doctors and hierarchs. 执事：杰罗姆和爱任纽，马丁的旅行团，丹尼斯，以及亚他那修;的罗勒大，格雷戈里的神学家，和约翰金口;的坎特伯雷邓斯坦，格雷戈里的罗马，Dromore和Finbarr科克科尔曼;的巴黎圣日耳曼我们的礼仪庆祝，上海和旧金山，我们的西方东正教教堂，尼古拉，日本启蒙赞助人约翰，和所有的圣医生和hi​​erarchs。

Deacon: Of Paul and Anthony of Egypt, Hilarion, Pachomius, Columba, Giles, Benedict, the Venerable Bede; of Kevin, Brendan, Leobardus the Recluse, and Vulfolaic; of Seraphim of Sarov and John of Kronstadt; of Mary of Egypt, Scholastica, Hilda of Whitby, Gertrude, Genevieve, Brigid of Kildare; Radegonde, Clothilde, Killeedy of Limerick and of all the holy hermits, monks and nuns. 执事：保罗和安东尼的埃及，伊拉里，Pachomius，鸽，贾尔斯，尊者比德笃;凯文，布伦丹，Leobardus隐者，和Vulfolaic;的萨罗夫和约翰的喀琅施塔得塞拉芬;玛丽埃及，Scholastica ，希尔达的惠特比，格特鲁德，吉纳维夫，在基尔代尔Brigid; Radegonde，Clothilde，利默里克和所有圣隐士，僧侣和尼姑Killeedy。

Deacon: Of the Holy Apostles and Enlighteners of America, Innocent, Metropolitan of Moscow, Herman of Alaska, the martrys Peter of Kodiak Island, Priestmonk Juvenaly; of Iakov of Sitka, Smerrenikov of Akun Island, Nicholai of Zhicha and America and Justin the New of Chelije; of Saints NN 执事：在圣使徒和Enlighteners美国，天真，莫斯科的大都会，赫尔曼的阿拉斯加，在科迪亚克岛，Priestmonk Juvenaly martrys彼得的锡特卡Iakov，对阿坤岛Smerrenikov，Nicholai的制茶和美国和Justin新对Chelije;圣徒NN ( patrons of the parish, of the place, and of the day ) whom we remember, and of all the Saints.（教区的食客，这个地方，以及天）而我们记得，和所有的圣徒。

During the commemoration of the dead, the celebrant fans the veil over the gifts during the final clause he says the Collect post-nomina in a moderate voice:在死者的纪念，监礼球迷在礼物的面纱在最后条款他说，收集在一个温和的声音后nomina：

Celebrant: With them we offer our prayers for all those who have gone before us in the peace of the Lord since Adam to this present day, and in particular our fathers of blessed memory, Patriarchs Justinian and Justin of Romania, Bishop John of Saint Denis, Monseigneur Irenaeus Winnaert, and for [deceased clergy and faithful] 礼：与他们为我们提供了所有这些谁已经在自亚当主和平之前我们目前这个日子，特别是我们的幸福记忆的父亲祈祷，先祖查士丁尼和Justin罗马尼亚，圣但尼主教约翰，大人爱任纽Winnaert，和[死者的神职人员和信徒]

Here is place the diptychs of the dead during which the choir chants softly,这里是放置死者在此期间，合唱团的圣歌轻声的diptychs，

All: Remember them, O Lord 全部：记住他们，主啊 Remember them, O Lord 记住他们，主啊

The deacon turns to the altar and proclaims:执事轮流坛，并宣布：

Deacon: That the Lord grant them rest where shines the radiance of His countenance, let us pray to the Lord.执事：即上帝给予他们休息的地方闪耀着光芒，他的面容，让我们祈求上帝。

All: (+) Kyrie eleison.所有：（+）垂怜。

POST-NOMINA (Collect of the names)POST - NOMINA（收集的名称）

From the Proper, otherwise the following:从正确的，否则以下内容：

Celebrant: Lord Jesus, Almighty God, mark with Thy salutary seal Thy servants here present and throughout the whole world, even to the ends of the earth; may they be protected from every evil, may they know Thee, Who alone are Savior of the world, O Lover of mankind, co-eternal with the Father and the Paraclete. 礼：主耶稣，全能的神，与你的有益的密封标志仆人在座和整个世界，甚至到了地球的两端，可能他们会从每一个邪恶的保护，可能他们知道你，单是谁的救世主世界，O情人的人类，与父亲和圣灵共同的永恒。

The celebrant always completes the Collect post-nomina by the following doxology, said in a loud voice, while blessing the gifts with the chalice veil.该监礼人总是完成收集下列doxology后nomina表示，一个响亮的声音，而祝福的酒杯面纱的礼物。

Celebrant: To Thee be praise, (+) blessing, wisdom, honor, power, might and thanksgiving unto the ages of ages. 礼：为了祢是赞美，（+）的祝福，智慧，荣誉，权力，可能与所不欲，世世无尽感恩。

All: Amen.全部：阿门。

KISS OF PEACE和平之吻

Omitted on Holy Thursday, at the mass of Pascha night, and at funeral liturgies.省略对圣周四，在复活夜的质量，并在葬礼礼仪。At nuptial liturgies, only the new couple exchange the peace.在婚礼的礼仪，只有新夫妇交换和平。

Deacon: Give the peace.执事：给和平。

The celebrant turns toward the faithful and says:该监礼人轮流对忠实并说：

Celebrant: May peace dwell among us.礼：愿和平住在我们中间。

The celebrant gives the kiss of peace (simple accolade) to the clergy who give it to the faithful who, in turn, give it to the person nearest them.该监礼人给出了和平之吻（简单的荣誉）的神职人员谁给它的忠实谁，反过来，给它到最近他们的人。

The giver says: 'Peace to you and to the Church.'送礼者说：“和平，你和教会。”The receiver says: 'And to your spirit.'接收器说：“和你的精神。”For the duration of the kiss of peace, the choir chants:为了和平的吻持续时间，合唱团圣歌：

Choir: Peace I leave with you; My peace I give to you, not as the world gives, do I give to you.合唱团：和平我离开你，我将我的平安赐给你们，还不如世人所赐，我给你。

V. I give you a new commandment, that you should love one another as I have loved you, says the Lord.五，我给你们一条新命令，你应该彼此相爱，因为我爱你们，上帝说。

Choir: Peace I leave with you; My peace I give to you, not as the world gives, do I give to you.合唱团：和平我离开你，我将我的平安赐给你们，还不如世人所赐，我给你。

V. There is no greater love than to give one's life for one's friends, says the Lord.五，有没有更大的爱，而不是给予自己的一个朋友的生命，是耶和华说的。

Choir: Peace I leave with you; My peace I give to you, not as the world gives, do I give to you.合唱团：和平我离开你，我将我的平安赐给你们，还不如世人所赐，我给你。

V. If you have love for one another, then all will know that you are My disciples.五，如果彼此有爱，那么所有的会知道你是我的弟子。

Choir: Peace I leave with you; My peace I give to you, not as the world gives, do I give to you.合唱团：和平我离开你，我将我的平安赐给你们，还不如世人所赐，我给你。

V. Glory be to the Father, and to the Son, and to the Holy Spirit; as it was in the beginning, both now and always, and unto the ages of ages.五，荣耀归于父，及子，及圣灵，因为它是在年初，无论是现在和往常一样，和所不欲，世世无尽。Amen.阿门。

All: Peace I leave with you; My peace I give to you, not as the world gives, do I give to you.所有：和平我离开你，我将我的平安赐给你们，还不如世人所赐，我给你。

COLLECT OF THE KISS OF PEACE (In Pacem)收集和平之吻（在海洋和平）

See the Proper.看到正确的。Unless otherwise indicated, the following is said in a moderate voice:除非另有说明，以下是一个温和的声音说：

Celebrant: Lord Jesus Christ, Who said to Thy apostles: I leave you peace, My peace I give to you, do not consider our weakness, but on the faith of Thy Church. 礼：主耶稣基督，他说你的使徒：我离开你的和平，我将我的平安赐给你们，不考虑我们的弱点，但对你的教会的信仰。Draw her closer in peace and unity according to Thy will, Thou, Lover of mankind, Who livest and reignest with the Father and the Holy Spirit unto the ages of ages.她的画在和平与团结更紧密按照你的意志，你，人类的情人，谁livest与父亲和所不欲，世世无尽圣灵reignest。 Amen.阿门。

EUCHARISTIC CANON / mystery / Anaphora)圣体CANON /神秘/照应）

The celebrant goes before the holy doors and faces the faithful:去之前，该监礼圣门，面向忠实：

DIALOGUE对话

The deacon proclaims:执事宣布：

Deacon: All rise!执事：全体起立！Let us be silent!让我们保持沉默！ Mystery of Faith!神秘的信仰！

The celebrant blesses the faithful, saying:该监礼祝福信徒，说：

Celebrant: (+) May the grace of Our Lord Jesus Christ, the love of God the Father, and the communion of the Holy Spirit always be with you, 礼：（+）愿我们的主耶稣基督，上帝的爱父的心，和共融的圣灵的恩典永远和你在一起，

All: And with your spirit.所有：和您的精神。

The celebrant raises his hands toward heaven; the deacon raises his stole.该监礼人提出了他的双手向天，执事引起了他偷走了。The acolytes raise their torches.提高他们的追随者火把。

Celebrant: Let us lift up our hearts!礼：让我们举起我们的心！

All: We lift them up unto the Lord!所有：我们解除了他们献给主！

The celebrant and the deacon turn to the altar and bow:该监礼人及执事转向祭坛和弓：

Celebrant: Let us give thanks to the Lord our God.礼：让我们感谢上帝给我们的神。

All: It is meet and right.所有：这是满足和正确的。

The celebrant goes to the altar.去的礼坛。

The deacon closes the holy doors (except from the night of Pascha until Ascension, when the doors remain open constantly).执事关闭（除从复活到升天的时候，大门仍然开放不断晚上）圣门。If there is only one deacon, he takes his place at the right of the celebrant.如果只有一个执事，他把他在监礼正确的地方。

IMMOLATIO (Preface)IMMOLATIO（前言）

See the Proper.看到正确的。The majority of Immolatio have, unless indicated by the Proper, the following beginning and ending.大多数的Immolatio，除非获​​得适当的，下面的开始和结束表示。The celebrant raises his hands to God:该监礼人向神提出了他的手：

Celebrant: It is truly meet and right, just and profitable to salvation, to give Thee thanks at all times and in all places, Holy Lord, Almighty Father, Eternal, Ineffable, Indescribable, Invisible and Immutable God, through Christ our Lord in the Holy Spirit. 礼：这是真正的满足和正确，公正和有利可图的救恩，给祢在任何时候和任何地方的感谢，神圣的上帝，全能的父，永恒的，无法形容，无法形容的，无形的和不可改变的上帝通过基督，我们在主圣灵 (see the Proper)（见适当）

It is through Him and in Him that the angels praise Thy glory, that the dominions adore Thee, that the powers fall down in awe.正是通过他和他的天使赞美你的荣耀，即自治领崇拜你，是敬畏的权力下降了。 The heavens, the heavenly virtues and the blessed seraphim join in their exultation and concelebrate with them.诸天，天上的美德和祝福塞拉芬加入他们的欢欣和concelebrate他们。Grant, we beseech Thee, that our voices, too, may be joined with theirs in saying:格兰特，我们恳求你，我们的声音，也可能与他们一起说：

SANCTUS圣哉

The deacon raises the tower (or the asterisk) and makes the sign of the cross over the bread.执事提高了塔（或星号）和使得在面包交叉的迹象。

The bell is rung loudly three times during the following.钟声响起的是大声在以下三次。

All: Holy, holy, holy, Lord God of Sabaoth!所有：圣洁，圣洁，圣洁，主神的千万军马！Heaven and earth are full of Thy Glory.天地是你的荣耀充满。Hosanna in the highest!和撒那在最高！Blessed (+) is He Who comes in the Name of the Lord.有福（+）是他在主的名称来。Hosanna in the highest!和撒那在最高！

POST SANCTUSPOST圣哉

See the Proper.看到正确的。Unless otherwise indicated, the following is said:除非另有说明，以下是说：

Celebrant: Truly holy, truly blessed is Thy only-begotten, the Creator Word and God of majesty.礼：真正圣洁的，真正的幸福是你的独生子，Word和造物主上帝的威严。He descended from the heavens, took the form of a slave, freely agreeing to suffer in order to set free His own creation and to restore it to the image of His glory, our Savior Jesus Christ 他从天上降临，采取了一个奴隶的形式，自由同意受苦，以释放他自己的创作，并恢复到他的荣耀，我们的救主耶稣基督的形象

INSTITUTION机构的

Celebrant: Who on the eve of His Passion, took bread in His holy and venerable hands, He lifted His eyes to heaven toward Thee, Holy Father, Almighty and Eternal God; He gave thanks, He (+) blessed it, broke it and gave it to His apostles and disciples, saying:礼：谁对他的激情前 ​​夕，发生在他的手中神圣而可敬的面包，他抬起眼睛向天向你，圣父，全能和永恒的上帝，他给了感谢，他（+）祝福它，打破它，把它交给他的使徒和门徒，说：

The celebrant(s) indicates the bread with the right hand, palm up.该监礼（S）表示，面包用右手，掌心向上。The deacon(s) bows and indicates the bread with his stole.执事（S）鞠躬，表示与他偷了面包。

Celebrant: Take and eat, this is My Body which is given up for you and for many for the forgiveness of sins.礼：以吃，这是我的身体这是给你和为罪的赦免多了。

All: Amen.全部：阿门。

The deacon, if he is alone, passes to the right of the celebrant.执事，如果他是单独，传递给正确的礼。

Celebrant: In the same manner, after supper, He took the cup and, giving thanks, He (+) blessed it and gave it to His apostles and disciples, saying: 礼：以同样的方式，晚饭后，他拿起杯来，并给予感谢，他（+）祝福，并给了他的使徒和门徒，说：

The celebrant(s) indicates the chalice with the right hand, palm up.该监礼（S）表示圣杯用右手，掌心向上。The deacon(s) bows and indicates the bread with his stole.执事（S）鞠躬，表示与他偷了面包。

Celebrant: Take and drink of this, all of you, this is My Blood, the Blood of the new and everlasting covenant, which is shed for you and for many for the forgiveness of sins.礼：以和饮料如此，你的一切，这是我的血，新的和永恒的契约，这是为你和为罪的赦免许多流血。

All: Amen.全部：阿门。

ANAMNESIS (Memorial)病历（纪念馆）

Celebrant: Each time you do this, you will do it in memory of Me, you will proclaim My death, you will announce My Resurrection, you will await My return until I come to you from heaven with glory () 礼：每次这样做，你会做在我的记忆，你将宣布我的死亡，你会宣布我的复活，你会等待我回来，直到我从天上给你荣耀()

Here there may be variable insertions.这里有可能是可变的插入。Unless otherwise indicated by the proper, The Anamnesis ends with the following:除非另有适当的表示，该病历结尾如下：

Celebrant: Therefore calling to mind His most glorious Passion, His Resurrection from hell and His Ascension to heaven 礼：因此呼吁介意他最辉煌的激情，他从地狱复活和他的升天

The deacon (or the celebrant if no deacon serves) takes the paten with the right hand and the chalice with the left hand; then crosses his hands, the right over the left, and raises the Gifts to God.执事（或监礼如果没有执事服务）需要用右手，并用左手圣杯的金属制平碟，然后穿过他的手，在左，右，并引发礼品上帝。The celebrant raises his hands.该监礼人提出了他的手中。

OFFERING发售

Celebrant: 礼：We, who are Thine, offer to Thee, on behalf of Thee, that which is Thine own, this pure Offering, this reasonable Offering, this bloodless Offering, and we ask Thee and implore Thee: receive this Oblation at Thy altar on high from the hands of Thy angels .我们，谁是Thine，提供给祢，祢的代表，那是你自己，这纯粹发售，这是否合理发售，发售这种不流血的，我们要求你和恳求祢：收到你的高点供奉在祭坛从对你的天使之手

The deacon replaces the Gifts on the altar, making with them the sign of the cross.执事取代了祭坛的礼品，与他们进行了交叉的迹象。He then descends from the altar and prostrates himself, except on Sundays, during Pascha, and on feasts of the Lord, when he bows profoundly.然后，他从祭坛下降和prostrates自己，除了星期日，复活节期间，以及节日的主，当他深深鞠躬。The people imitate him.人们模仿他。

Choir: We pray Thee, O Lord, and we beseech Thy majesty: that our humble prayers may rise to Thee, O God most merciful. 合唱：我们祈求你，主啊，我们恳求你的威严：我们卑微的祈祷可能上升到你，最仁慈的上帝。

During the chant, the celebrant continues in a moderate voice, raising his arms in prayer:在高唱，监礼继续在一个温和的声音，提高在祈祷他的胳膊：

Celebrant: 礼：as Thou deigned to receive the gifts of Thy righteous servant Abel, the sacrifice of our patriarch Abraham, and that which Thy high priest, Melchizedek, offered to Thee.正如你屈尊接受你的正义的仆人亚伯，我们的族长亚伯拉罕牺牲，这里面你的大祭司，麦基洗德，提供给祢的礼物。

EPICLESIS EPICLESIS

Unless otherwise indicated in the Proper, the Epiclesis is the following:除非在正确指出的，Epiclesis如下：

Celebrant: We pray Thee, O Lord, and we beseech Thy majesty: that our humble prayers may rise to Thee, O God most merciful, and that the fullness of Thy divinity (+) descend upon us, upon this (+) Bread and upon this (+) Cup, as of old it descended upon the offerings of our fathers. 礼：我们祈求你，主啊，我们恳求你的威严：我们卑微的祈祷可能上升到你，最仁慈的上帝，并认为你的神性丰满（+）下降后，我们在这个（+）面包，和在今（+）杯，作为老它降临我们祖先的祭品

The celebrant continues in a loud voice:该监礼继续在一个响亮的声音：

Celebrant: So that this sacrifice may become the very Body (+) 礼：那么，这很可能成为牺牲机构（+）

Clergy: Amen,神职人员：阿门，

Celebrant: and the Blood (+)礼：和血（+）

Clergy: Amen,神职人员：阿门，

Celebrant: of Thy Son, our Lord Jesus Christ, through the (+) incomprehensible and (+) infinite power of Thy Holy Spirit. 礼：是你的儿子，我们的主耶稣基督，通过（+）难以理解和（+）祢圣灵无穷的力量。

All: Amen.全部：阿门。Amen.阿门。Amen.阿门。

The bell is rung softly, three sets of three rings.钟声响起的是轻声，三三个环套。The celebrant and the people prostrate themselves, except on Sundays, during Pascha, and on feasts of the Lord, when they bow profoundly.该监礼和人民匍匐自己，除了在星期日复活节期间，以及节日的主，当他们低头深刻。During the prostration or bowing, the celebrant prays in silence for the living, the dead, and for particular intentions.在虚脱或为生活低头，默默的祈祷礼，死人，和特定的意图。He may, if he desires, and unless otherwise indicated in the Proper, say the following prayer in a moderate voice:他可能，如果他的欲望，除非另有适当的说明，说在一个温和的声音以下的祷告：

POST-EPICLESISPOST - EPICLESIS

Unless otherwise indicated in the Proper, the Post-Epiclesis is the following:除非在适当的指示，后Epiclesis如下：

Celebrant: May these gifts be protection to those in health and healing to the sick; may they bring reconciliation to brothers in discord and increase peace and charity in abundance; may they grant wisdom to the foolish and moderation to the wise; give vigilance to the insensitive and gentleness to the zealous; and may they who partake of these Mysteries share in the same manner in the company of the elect in the heavenly Kingdom, hastening the glorious coming of Christ and the fullness of the Spirit 礼：五月这些礼物是保护健康和治疗的病者;可能给他们带来和解的不和谐，增加丰富的和平与慈善兄弟，可他们给予的智慧，愚蠢的和温和的明智;给予警惕的不敏感和温柔的热忱，以及可他们谁分享这些奥秘分享在在天国公司同样的方式选出，加速基督的光辉未来和圣灵的丰满

The celebrant blesses the gifts offered by the faithful during the diptychs and the bread that was extracted from the Lamb, and says the following prayer in a loud voice.该监礼祝福所提供的忠实期间diptychs和面包提取羔羊，并表示在下面大声祈祷的礼物。(Certain feasts: Pascha, Transfiguration there are particular blessings: oil, raisins, fruits, eggs, etc.)（某些节日：逾越节，变形 ，有特别的祝福：油，葡萄干，水果，鸡蛋等）

THE BLESSING OF THE OFFERINGS该产品BLESSING

Celebrant: Through Whom Thee createst all, and (+) bless that which is created, (+) sanctify that which is blessed, and distribute that which is (+) sanctified. 礼：经手祢createst所有，（+）祝福的是创建，（+）圣认为这是祝福，并分发的是（+）圣洁。

FINAL DOXOLOGY最后DOXOLOGY

Celebrant: To Thee, Father almighty, and to the faithful and true Word, and to the Holy Spirit, the Sanctifier, are due all honor, all glory, and adoration, now and always, and unto the ages of ages. 礼：为了你，全能的父，并忠实和真正的字，并以圣灵，圣者，是因为所有的荣誉，所有的荣耀，崇拜，现在和往常一样，和所不欲，世世无尽。

All: Amen.全部：阿门。

BREAKING OF THE BREAD打破了面包

Unless indicated in the Proper, the following is chanted throughout the duration of the breaking of the bread.除非在适当的说明，以下是歌颂整个的面包打破时间。V. Wisdom has built her house.五，智慧建立了她的房子。She has hewn her seven pillars; she has immolated her victims, mingled her wine, and prepared her table.她诉说她的七个支柱;她殉葬她的受害者，夹杂着她的酒，并准备她的表。

Choir: They recognized the Lord, alleluia, in the breaking of the bread, alleluia, alleluia.合唱团：他们认识到在面包，哈里路亚，哈里路亚打破了主，哈里路亚。

V. Come and eat my bread, and drink of the wine which I have mixed, leave ignorance and you shall live.五，快来吃我的面包，喝的，我有混合酒，离开无知，你将生活。

Choir: They recognized the Lord, alleluia, in the breaking of the bread, alleluia, alleluia.合唱团：他们认识到在面包，哈里路亚，哈里路亚打破了主，哈里路亚。

V. The bread which we break is the Body of the Lord, the Cup which we bless is the Blood of the Lord,五，面包，我们打破是主的身体，我们祝福的杯是主的血，

Choir: A singular and unique Mystery.合唱团：一个奇异而独特的神秘。

All: They recognized the Lord, alleluia, in the breaking of the bread, alleluia, alleluia.全部：他们认识到在面包，哈里路亚，哈里路亚打破了主，哈里路亚。

During the chant, the celebrant breaks the Lamb, saying in a moderate voice:在高唱，监礼断的羔羊，在温和的声音说：

Celebrant: The table is set.礼：本表设置。The Lamb of God is slain, shared but not divided, eaten but never consumed.上帝的羔羊被杀害，共享而不是分裂，但从来没有吃过消耗。 The wine is mixed, the Blood is poured out.酒混合，血涌出。Let us drink of the inexhaustible cup, let us leave ignorance and proclaim this singular, unique and inspiring mystery.让我们喝的不竭杯，让我们离开无知和宣布这一奇异，独特的和鼓舞人心的谜。

At the end of the chant for the breaking of the bread, the deacon opens the holy doors and proclaims:应为面包打破诵年底，执事圣门打开，并宣布：

Deacon: Let us pray.执事：让我们祈祷。

THE LORD'S PRAYER (Pater Noster )主祷文（佩特Noster）

Celebrant: Not by our righteousness, Holy Father, but through obedience to the commandment of Jesus Christ, Thy Son, our Savior, we dare to say: 礼：不是我们的义，圣父，而是通过服从耶稣基督，你的儿子，我们的救主的诫命，我们敢说：

All: Our Father, Who art in the heavens, hallowed be Thy Name. 所有：我们的父亲，他在天上的艺术，神圣被你的名字。Thy Kingdom come, Thy Will be done on earth as it is in heaven.愿你的国降临，愿你的旨意行在地上如同在天上。Give us this day our daily Bread, and forgive us our debts, as we forgive our debtors.让我们在这一天，我们每天的面包，原谅我们的债，如同我们免了人的债。And, lead us not into temptation, but deliver us from the Evil One.而且，不叫我们遇见试探，救我们脱离凶恶。

LIBERA NOS (Collect of the Our Father)利布拉NOS（收集了我们的父亲）

Unless otherwise indicated in the Proper, the celebrant says:除非在适当的指示，监礼说：

Sundays:星期日：

Celebrant: Deliver us, Lord, from the Evil One and from all danger. 礼：提供从魔鬼和我们所有的危险，主。Preserve us in good works an in Thy true freedom by Thy perfect truth,保存在你的真相由你的完美好作品我们真正的自由 ，

Ferias: Ferias：

Celebrant: Deliver us, Lord, from all evils, past, present, and to come through the intercession of our Lady, the Most Holy Mother of God and ever-Virgin Mary, of Saints NN 礼：提供我们的主，从所有罪恶的过去，现在和今后通过我们的夫人，神和不断圣母玛利亚至圣母亲的圣徒NN，说情(saints of the day), （每日圣人），

The Libera nos is always concluded with the following doxology:该利布拉NOS总是结束下列doxology：

Celebrant: For Thine is the kingdom, and the power, and the glory, unto the ages of ages.礼：对于全是你的国度，权柄，荣耀所不欲，世世无尽。

All: Amen.全部：阿门。

ELEVATION OF THE GIFTS标高的礼物

This Elevation is omitted at ferial liturgies.在这海拔省略平日礼仪。The celebrant elevates the Gifts.该监礼提升了礼品。The deacon raises his stole.执事引起了他偷走了。Unless otherwise indicated in the Proper, the following is chanted three times, each time at a higher pitch:除非在适当的指示，下面是歌颂三次，每次在一个更高的间距：

Clergy: The Lion of the tribe of Judah, the root of David is conqueror, alleluia. 神职人员：该犹大支派中的狮子，大卫的根，是征服者，哈里路亚。

Choir: He Who dwells amid the cherubim is conqueror, alleluia, alleluia. 合唱团：他是谁中的基路伯dwells是征服者，哈里路亚，哈里路亚。**

First men; second women, then all .一是男人，二女，那么所有。[an obscure rubric!] [一个不起眼的专栏！]

The celebrant turns toward the faithful and proclaims, while raising the Body (and the Blood) of Christ, while the deacon indicates them with his stole:该监礼人轮流对忠实和宣告，同时提高了基督的身体（和血），而执事表示与他偷了他们：

Celebrant: Holy things for the Holy.礼：罗马教廷圣物。

All: One is Holy, One is the Lord, Jesus Christ, to the glory of God the Father. 所有：一个是圣洁的，一个是主，耶稣基督，神的荣耀父。Amen.阿门。

IMMIXTION IMMIXTION

During the chant, the celebrant places a particle of the Lamb into the chalice and says in a moderate voice:在高唱，监礼放入酒杯的羔羊颗粒和温和的声音说：

Celebrant: May the union of the Body and Blood of Christ be a pledge of our transformation and of the resurrection of the faithful departed, in expectation of the end of the ages.礼：五月的身体和血液基督联合成为我们改造和复活离去的忠实承诺，在本世纪末的期望。

BLESSING OF THE FAITHFUL祝福教友们

Celebrant: Bow your heads to receive the blessing.礼：你的弓头接收的祝福。

All: Before Thee, O Lord.全部：在你面前，主啊。

Unless otherwise indicated in the Proper, the celebrant turns to the people and says:除非在适当的指示，轮流监礼人，并说：

SundayFeriasSundayFerias

Celebrant: Lord, deign to (+) bless this family which is Thine; gladden it through Thy presence, and may these Mysteries benefit each one according to their needs, through Thy mercy, O God, Who art blessed unto the ages of ages. 礼：主，屈尊（+）祝福这个家庭是Thine，通过你的存在金凯悦它，可能会通过你的这些奥秘受益慈悲，上帝啊，谁的艺术所不欲，世世无尽祝福每个人根据自己的需要。

All: Amen.全部：阿门。

Celebrant: May the peace and the love of Christ (+) guard you and protect you. 礼：愿和平与基督的爱（+）警惕你和保护你。Amen.阿门。

COMMUNION圣餐

As an act of economy the celebrant may pronounce a general absolution.作为一个经济行为的礼可能发音一般赦免。The clergy and the prostrate themselves, except on Sundays, during Pascha and on feasts of our Lord, when all bow profoundly.神职人员和前列腺自己，除了星期日，在逾越节和我们的主宴会，当所有低头深刻。After absolution, all say:赦免后，都说：

All: I believe, O Lord, and I confess, that Thee are truly the Christ, the Son of the Living God, Who did come into the world to save sinners, of whom I am the chief. 全部：我相信，主啊，我承认，那祢是真正的基督，是永生神的儿子，谁也来到这个世界，以拯救罪人的人，我是首席。And I believe that this is Thy most pure Body and truly Thy most precious Blood.我相信，这是你的最纯洁的身体和你的真正最珍贵的血液。At Thy mystical supper, O Son of God, receive me today as a communicant; for I shall not speak of Thy Mysteries to Thy enemies, neither shall I betray Thee with a kiss as did Judas, but like the thief shall I confess Thee: remember me, O Lord, in Thy Kingdom.在你的神秘晚餐，O上帝的儿子，我今天收到一个communicant，因为我不说话的你的奥秘你的敌人，谁也不背叛我用一个吻祢犹大一样，但像小偷应我承认祢：记得我，O上帝在你的王国。 Not for judgment nor for condemnation be my partaking of Thy Holy Mysteries, O Lord, but for the healing of my soul and my body.不适合我的判断，也没有谴责你的意旨的神圣的奥秘，主啊，但对于我的灵魂和我的身体愈合。(+) O Lord, I am not worthy that Thee should enter under my roof, but only say the word and my soul shall be healed.（+）主啊，我不值得的祢应该进入下我的屋顶，但只说一句话，我的灵魂，应愈合。

COMMUNION VERSES圣餐经文

Communion of the Clergy圣餐的神职人员

During the communion of the clergy, if there are a great number of them, the choir chants as indicated in the Proper or, if nothing is indicated, Psalm 33: I will bless the Lord at all times在共融的神职人员，如果有大量的他们，合唱团的圣歌作为表示在适当的，或者，如果没有什么表示，诗篇33：我会保佑在任何时候都主

If the bishop is present, he gives a particle of the precious body to the clerics, who present themselves in hierarchical order at the left of the altar, saying: Bishop: The servant of God, celebrant (or deacon) N如果主教目前，他给出了宝贵的身体粒子的神职人员，目前在谁在祭坛左边的等级秩序本身，他说： 主教：上帝的仆人，礼（或执事）N. receives the Body of our Lord.接收我们的主体。

The priests take a particle of the precious Body while the celebrant gives a particle to each deacon, saying:祭司采取了珍贵的身体颗粒而礼给人一种粒子每个执事，他说：

Celebrant: Approach, deacon N, and receive the Body of our Lord. 礼：方法，执事N. ，并接受了我们的主的身体

The clergy, reunited around the altar, before receiving the Body, say in a low voice:神职人员，祭坛周围的团聚，在接受身体，用低沉的声音说：

Clergy: Hail, most precious Body of Christ.神职人员：冰雹，最珍贵的基督的身体。 The most precious Body of our Lord God and Savior Jesus Christ is given to me N, unworthy (celebrant, deacon) for the forgiveness of my sins and eternal life.我们的上帝和救主耶稣基督的身体是最宝贵的给我N. ，不值得为我的罪得赦免和永生（监礼，执事）。

For the communion of the precious Blood, if the bishop is present, he has each cleric drink, saying:为宝血共融，如果主教目前，他已经喝每个牧师，他说：

Bishop: Approach again, servant of God, celebrant (or deacon) N and receive the Blood of our Lord.主教：方法再次，神的仆人，礼（或执事）N. ，并接受了我们的主血。 (The clerics drink three times.) （这些教士喝三次。）

If the bishop is not present, the priests communicate from the chalice; then the celebrant makes each deacon drink from the chalice, saying:如果不存在的主教，神父沟通从酒杯，然后监礼使每个执事从酒杯喝，他说：

Celebrant: Approach again, deacon N and receive the Blood of our Lord 礼：方法再次，执事N. ，并接受了我们的主血(the clergy drink three times) Each cleric, before drinking the precious Blood, says in a low voice: （神职人员喝三次）每个神职人员饮酒前的宝贵的血液，用低沉的声音说：

Celebrant: Hail, heavenly Drink which is sweet to me before and above all others. 礼：冰雹，天上的饮料，这是甜蜜的我之前和高于一切。The most precious Blood of our Lord God and Savior Jesus Christ, is given to me N, unworthy (celebrant, deacon) for the forgiveness of my sins and for eternal life.我们的上帝和救主耶稣基督的最宝贵的血液，是给我N. ，辜负（监礼，执事）为我的罪赦免和永生。(+) In the Name of the (+) Father and of the Son and of the Holy Spirit.（+）在完成了（+）父亲姓名和子和圣灵。Amen.阿门。Amen.阿门。Amen.阿门。

Each cleric, after drinking, kisses the base of the Cup and says in a low voice:每一个牧师，饮酒后，亲吻了世界杯基地，用低沉的声音说：

Cleric: This has touched my lips, and my sins are taken away.牧师：这打动了我的嘴唇，和我的罪带走。

Communion of the Faithful圣餐的信徒

As indicated in the Proper正如在适当的

The celebrant takes the chalice and the deacon the paten.该监礼取圣杯和执事的金属制平碟。They go before the holy doors, and the deacon proclaims:他们走之前，圣门，执事宣布：

Deacon: Behold the Lamb of God Who takes away the sins of the world! 执事：看哪，神的羔羊，除去世界的罪孽！With fear of God, with faith and love, draw near!有了对上帝的敬畏，用信心和爱心，亲近！

The faithful approach for communion.为共融忠实的做法。On Sundays, during Pascha and on feasts of the Lord, all bow profoundly.在星期日复活节期间，并在主节日，所有低头深刻。At ferial liturgies, the faithful prostrate themselves.在平日礼仪，忠实匍匐自己。In giving communion, the celebrant says:在给予共融，监礼说：

Celebrant: The (servant/handmaid) of God N 礼：神N.（仆人/婢女） receives the Body and Blood of Christ for the forgiveness of (his/her) sins and eternal life.收到的宽恕（他/她）的罪，永生基督的身体和血液。

( or N, receive the Body and Blood of Christ.) The communicant (or, in his or her place, the deacon or acolyte) responds:（或N. ，收到的身体和基督的血。）的communicant（或在他或她的地方，执事或助手）回应：

R. Amen. R.阿门。

During communion, the choir sings:在共融，合唱团唱道：

Choir: O taste and see how sweet is the Lord.合唱团：O味道甜美，看看如何是主。 (twice) The choir alternates the chant with the following strophes, ad libitum, or those of the Proper (strophes of communion), or the verses of the ecclesiastical Psalm (of Vespers), or, at ferial liturgies, Psalm 34. （两次）合唱团交替使用以下strophes呗，自由采食，或适当的（共融strophes），或教会诗篇（晚祷）的诗句，或者在平日礼仪，诗篇34。

V. We eat Thy sacred Body, crucified for us.五，我们吃你的神圣的身体，为我们钉在十字架上

R. We drink Thy precious Blood, poured out for us.R. 我们喝你的宝血，为我们倒出来。

Choir: O taste and see how sweet is the Lord.合唱团：O味道甜美，看看如何是主。 (twice)（两次）

V. May Thy Body be our salvation, Thy Blood freedom from our sins.五，五月你的身体是我们的救恩，你的血从我们的罪的自由

R. Because of the gall which Thee drank for us, may we be kept away the venom of the demon.R. 由于胆的祢为我们喝，可我们是远离恶魔的毒液。

Choir: O taste and see how sweet is the Lord.合唱团：O味道甜美，看看如何是主。 (twice)（两次）

V. Because of the vinegar which Thee drank for us, may our weakness find its strength.五，由于醋的祢为我们喝，我们的弱点可能会发现它的力量

R. Because of the spit which Thee received for us, the dew of Thy goodness will cover us.R. 由于吐的祢为我们收到了你的善良露将涵盖我们

Choir: O taste and see how sweet is the Lord.合唱团：O味道甜美，看看如何是主。 (twice)（两次）

V. Because of the reed with which Thee were struck, the final victory is assured for us.五，由于被击中的是祢芦苇，最后的胜利是有保证的，我们

R. Because of the crown, braided with thorns, Thou hast won an imperishable crown. R.由于冠，用荆棘编织 ，祢赢得了不朽的冠

Choir: O taste and see how sweet is the Lord.合唱团：O味道甜美，看看如何是主。 (twice)（两次）

V. Because Thou wast buried inn a shroud, Thou hast clothed us in Thine invincible strength五，因为你废埋客栈寿衣，祢穿在thine我们立于不败之地的力量

R. Because of the new tomb and Thy burial, we are born again of soul and body.R. 因为你的新墓和埋葬，我们重生的灵魂和身体

Choir: O taste and see how sweet is the Lord.合唱团：O味道甜美，看看如何是主。 (twice)（两次）

V. Because of Thy resurrection, recalling us to life, we live again and are made righteous before Thy law.五，因为你的复活，回顾我们的生活，我们的生活再次被提出之前，你的正义的法律。

All: O taste and see how sweet is the Lord.所有：O味道甜美，看看如何是主。(twice) While the celebrant and deacon return the Holy Gifts to the altar, the assembly chants, except during Great Lent:（两次）虽然监礼人及执事返回圣礼品的祭坛，装配圣歌，除非是在大斋期：

V. Alleluia.五，哈里路亚。

All: Alleluia.全部：哈里路亚。

The celebrant turns toward the faithful and blesses them:该监礼人轮流对忠实和祝福他们：

Celebrant: Lord, (+) pour out Thy blessing and Thy grace on those who have received Thy Holy Mysteries with faith. 礼：主，（+）倾诉你的祝福那些谁已收到你的信神圣的奥秘和你的风度。

THANKSGIVING感恩

TRECANUM TRECANUM

Unless otherwise indicated by the Proper, the following is chanted:除非另有适当的表示，下面是高喊：

All: We have seen the true Light, we have received the heavenly Spirit, we have found the true faith, let us worship the indivisible Trinity, because it is the Trinity Who has saved us. 所有：我们已经看到了真光，我们收到了天上的精神，我们已经找到了真正的信仰，让我们崇拜不可分割的三位一体，因为它是谁救了我们三位一体。

During the chant, the celebrant covers the chalice and paten with the veils, and says in a moderate voice:在高唱，监礼涵盖的面纱杯和金属制平碟，并以温和的声音说：

Celebrant: Thou hast washed us in Thy Blood, Thou hast filled us with Thy Wisdom, Thou hast shared with us Thy glory, O Immortal and Everlasting Passover of the world.礼：祢洗净我们在你的血液，祢充满了你的智慧我们，祢与我们分享你的荣耀，O不朽和永恒的世界逾越节。 The thurifer gives the thurible to the celebrant, who censes the chalice and the paten, saying in a moderate voice:该thurifer使thurible的礼，谁censes chalice和金属制平碟，在温和的声音说：

Celebrant: God goes up amid shouts of joy; the Lord rises up at the sound of the trumpet .礼：上帝上升的喜悦中长啸;主升起在小号的声音。

The celebrant takes the Holy Gifts and blesses the faithful, who bow:神圣的证婚采用礼品和祝福的信徒，谁鞠躬：

Celebrant: (+) The Lord always be with you.礼：（+）主永远与你同在。

All: And with your spirit.所有：和您的精神。

The celebrant gives the Holy Gifts to the deacon, who takes them to the altar of preparation.该监礼给予的执事，谁需要他们的准备祭坛的神圣礼物。

The celebrant folds the antimins and places it in the burse, and places the Gospel Book in the middle of the atar, while the sings, unless otherwise indicated by the Proper, the second part of the Trecanum :该监礼折antimins和金库的地方它，并将其放置在阿塔尔中间的福音书，而唱，除非另有适当，对Trecanum的第二部分指出：

All: Nourished by the heavenly Bread and given life by the eternal Chalice, let us unceasingly render thanks to Christ, always present in His Church. 全部：由天上的面包和永恒的圣杯给予滋养生命，让我们不断呈现感谢基督，总是在他的教会中。He has come to us in His Sacraments and shall return in glory to judge the world, He Who is co-eternal with the Father and the Spirit of Life.他已经到了我们在他的圣礼，并应返回荣耀审判世界，谁是他的父亲和精神的生活共同的永恒。

POST-COMMUNIONPOST -共融

LITANY AND COLLECT长篇累牍，收集

Unless otherwise indicated by the Proper, the deacon sings the litany of post-communion before the holy doors, facing the faithful.除非另有适当的表示，执事唱之前，圣门后的共融一长串，面对忠实。If the celebrant is alone, he sings it before the altar, facing the faithful.如果是单独礼，他唱坛前，面对众。

Deacon: Beloved brothers and sisters, having received the awesome and immortal and life-giving Mysteries, let us beseech the Lord that we might spend our time in peace, health, and sanctity, freed from the desires of the flesh in order to live in the Spirit, let us pray to the Lord. 执事：亲爱的兄弟姐妹们，在收到真棒和不朽和赋予生命的奥秘，让我们恳求上帝，我们可能花和平，健康，和神圣的时间，从肉体的欲望中解脱出来，以居住在的精神，让我们祈求上帝。

All: Grant this, O Lord.全部：授予此，主啊。

Unless otherwise indicated by the Proper, the celebrant says:除非另有正确显示，礼说：

Celebrant: Filled with the nourishment of immortality, we give thanks to the Three-fold Light, God alone, unto the ages of ages. 礼：与不朽的滋养填充，我们给所不欲，世世无尽的三倍光，只有上帝的感谢。[ or][或]

We give Thee thanks, O Lord, for the nourishment of eternal life, and we ask of Thee that it may be the pledge of our union with Thee and with our brothers and sisters, O Three-fold Light, God alone, unto the ages of ages .我们给祢感谢，为永恒的生命滋养主啊，和我们问祢，它可能是我们工会与你和我们的兄弟姐妹，O三倍光，只有上帝的承诺所不欲，年龄，的年龄。

All: Amen.全部：阿门。

HYMN OF THANKSGIVING感恩的赞美诗

At solemn liturgies, all or part of the following hymn is chanted:在庄严的礼仪，全部或部分以下赞美诗吟唱：

Clergy: O Give thanks to the Lord for He is good; His mercy endures forever. 神职人员：O给感谢上帝为他好;他的慈爱永远长存。

All: O Give thanks to the Lord for He is good; His mercy endures forever. 所有：O感谢上帝给了他好;他的慈爱永远长存。

V. I shall bless the Lord without end; His praise shall ever be in my mouth.五，我会祝福没有结束耶和华赞美他将永远在我的嘴。

R. Exalt the Lord with me, all of you; let us celebrate His Holy Name. R.发扬与我主，你们，让我们庆祝他的圣名。

All: O Give thanks to the Lord for He is good; His mercy endures forever. 所有：O感谢上帝给了他好;他的慈爱永远长存。

V. Glory be to the Father, and to the Son, and to the Holy Spirit,五，荣耀归于父，及子，及圣灵，

Choir: As it was in the beginning, both now and always, and unto the ages of ages. 合唱团：由于这是在开始时，无论是现在和往常一样，和所不欲，世世无尽。Amen.阿门。

All: O Give thanks to the Lord for He is good; His mercy endures forever. 所有：O感谢上帝给了他好;他的慈爱永远长存。

At vesperal liturgies the Magnificat is chanted with an antiphon of the Proper or of the Common.在vesperal礼仪的歌颂与尊是一个正确的或共同安提。The antiphon is preceded by a Preface of the Proper or of the Common said by the celebrant facing the faithful.在安提由一个正确的或共同前言前面说了所面临的忠实礼。During the Preface of the hymn, the deacon presents the thurible to the celebrant who blesses incense.在前言的赞美诗，执事呈现thurible的礼谁祝福香。

During the chant, the deacon censes the church, the clergy, and the faithful (see the appendix).在高唱，执事censes教会，神职人员和信徒（见附件）。

DISMISSAL解雇

Celebrant: O Lord, let Thy mercy be upon us!礼：主啊，让你的怜悯而强加给我们！

All: According to the hope that we have placed in Thee. 全部：根据我们在祢放在希望。

If the bishop is presiding, he says:如果主教主持，他说：

Bishop: Lord, hear my prayer.主教：主，听到我的祷告。

All: And let my cry come unto you.所有：而且让我来给你们哭。The bishop turns toward the faithful and blesses them with both hands.主教轮流对忠实和祝福他们的双手。

Bishop: (+) Peace always be with you.主教：（+）和平永远与你同在。

All: And with your spirit.所有：和您的精神。

The bishop turns again to the altar and says in a moderate voice:主教轮流再次向祭坛，并在温和的声音说：

Bishop: May the sacrifice of thanksgiving of your unworthy servants be acceptable to Thee, O Holy Trinity, and through Thy infinite goodness may it be a propitiation for us. 主教：五月的感恩你不配仆人的牺牲是可以接受的祢，O三位一体，并通过你的善良无限可能它是我们的一个挽回祭[ turning to the faithful and blessing them ] .[转向忠实和祝福他们] through the prayers of our Lady, the Mother of God and ever- Virgin Mary, of Saint Germain of Paris whose Liturgy we celebrate, [of Saint N.(patron of the parish )], of Saints NN, ( saints of the place and of the day) whom we remember this day, and of all the Saints.通过我们的夫人，神和不断圣母玛利亚的母亲的巴黎圣日耳曼的礼仪我们庆祝，[圣N （教区的守护神）]，圣人NN ，祈祷（圣人的地点和天）而我们记住这一天，和所有的圣徒。

BLESSING OF THE FAITHFUL祝福教友们

Celebrant: Bow your heads to receive the blessing.礼：你的弓头接收的祝福。

All: Before Thee, O Lord.全部：在你面前，主啊。

Unless otherwise indicated in the Proper, the celebrant turns to the faithful and says:除非在适当的指示，监礼轮流忠实并说：

Sundays星期日

Celebrant: Lord, deign to (+) bless this family which is Thine; gladden it through Thy presence, and may these Mysteries benefit each one according to their needs, through Thy mercy, O God, Who art blessed unto the ages of ages. 礼：主，屈尊（+）祝福这个家庭是Thine，通过你的存在金凯悦它，可能会通过你的这些奥秘受益慈悲，上帝啊，谁的艺术所不欲，世世无尽祝福每个人根据自己的需要。

All: Amen.全部：阿门。

Ferias Ferias

Celebrant: May the peace and the love of Christ always (+) guard you and protect you.礼：愿和平与基督总是（+）的爱守护你，保护你。

All: Amen.全部：阿门。

Sundays星期日

Deacon: The solemnities are ended; Go in peace. 执事：是的solemnities结束;走和平。

All: Thanks be to God.所有：感谢上帝。

Ferias Ferias

Deacon: Go in peace.执事：走在和平。

All: Thanks be to God.所有：感谢上帝。

All: Is pola eti despota.所有：是波拉ETI despota。Is pola eti despota.POLA是ETI despota。Is pola eti despota.POLA是ETI despota。Holy master, give your blessing.圣主，给你的祝福。The bishop turns again toward the faithful and blesses them with the dikerion and tricherion, saying: Bishop: ( +) May the blessing of the Father, of the Son, and of the Holy Spirit descend upon you and remain with you forever.主教轮流再次对忠实和祝福与dikerion和tricherion他们，说： 主教：（+）五月的父亲祝福，儿子，和圣灵降临后，你和你永远。

All: Amen.全部：阿门。

Deacon: The solemnities are ended; go in peace. 执事：是的solemnities结束;走和平。

All: Thanks be to God.所有：感谢上帝。

The celebrant, bowing before the altar, says in a moderate voice:该监礼人，在神坛前鞠躬，表示在一个温和的声音：

Celebrant: May the sacrifice of thanksgiving of Thy unworthy servants be acceptable to Thee, O Holy Trinity, and through Thy infinite goodness may it be a propitiation for us. 礼：五月的感恩祢不配公务员的牺牲是可以接受的祢，O三位一体，并通过你的善良无限可能它是我们的一个挽回祭

Celebrant turns to the faithful and bless them Through the prayers of our Lady, the Mother of God and ever-Virgin Mary, of Saint Germain of Paris whose Liturgy we celebrate, of Saint (the Apostle) N , over whose relics we celebrate the Divine Liturgy, of Saint John of Shanghai and San Francisco, Patron of our Western Orthodox Church, of Saint Nicholas the Enlightener of Japan, [of Saint N.礼轮流忠实和祝福通过我们的夫人，神和不断圣母玛利亚的母亲圣巴黎圣日耳曼的礼仪我们庆祝圣（使徒）N，他们的祈祷 ，在我们的文物庆祝圣约翰上海和旧金山，我们的西方东正教教堂的赞助人，圣尼古拉日本启蒙，[圣N.神的仪式， ( patron of the parish)], of Saints NN, ( saints of the place and of the day ) whom we remember this day, and of all the Saints.（教区守护神）]，圣人NN .，而我们记住这一天，和所有的圣人（的地点和圣徒）。

May almighty God bless Thee, (+) Father, Son, and Holy Spirit.愿万能的上帝保佑你，（+）父亲，儿子，和圣灵。

All: Amen.全部：阿门。

Sundays:星期日：

Deacon: The solemnities are ended; go in peace. 执事：是的solemnities结束;走和平。

Ferias: Ferias：

Deacon: Go in peace.执事：走在和平。

All: Thanks be to God.所有：感谢上帝。

Before the holy doors (now closed), the celebrant distributes the blessed bread, while the choir chants ad libitum a hymn to the Virgin or the Great Antiphon of the day.前圣门（现已关闭），监礼分发祝福面包，而合唱歌颂自由采食，以维尔京或大安提的一天赞歌。

Then, according to the hour, one may, ad libitum, conclude with one of the Little Hours, for example, Terce, if the liturgy has ended before ten o'clock, or Sext, if it has finished toward noon.然后，根据小时，一个可自由采食，结束时间的小之一，例如，Terce，如果礼仪结束前十点，或SEXT，如果它已经走向中午结束。

This subject presentation in the original English language这在原来的主题演讲， 英语