,,the ,,apostolic ,,tradition ,,of ,,hippolytus ,,translated ,,into ,,english ,,with ,,introduction ,,and ,,notes ,,by ,,burton ,,scott ,,easton ,,archon ,,books ,copyright #aicd1 ,cambridge ,university ,press ,,reprinted #aifb ,,by ,,arrangement ,,with ,,cambridge ,,university ,,press ,,printed ,,in ,,the ,,united ,,states ,,of ,,america ,to ,,frank ,,gavin ,,prefatory ,,note ,this book was originally planned as the joint work of my colleague1 ,dr ,frank ,gavin1 and myself4 ,other duties compelled him to withdraw from the undertaking1 but it none the less owes more than can be told to his expert knowledge and lavishly given advice4 ,appreciative thanks are also due to ,dr ,e4 ,r4 ,hardy for his generous help in checking the translation from the ,sahidic4 ,,contents ,prefatory ,note page vii ,introduction #a ,i4 ,,church ,,orders #a ,,ii4 ,,hippolytus #af ,translation #cc ,notes #fc ,indexes #ajg ,,the ,,important ,,books ,edmund ,hauler4 ,didascalia ,apostolorum ,fragmenta ,ueronensia ,latina4 ,accedunt ,canonum qui ,dicuntur ,apostolorum et ,aegyptiorum ,reliquiae4 ,leipzig1 #aijj4 ,paul de ,lagarde4 ,aegyptiaca4 ,gttingen1 #ahhc4 ,george ,horner4 ,the ,statutes of the ,apostles or ,canones ,ecclesiastici4 ,london1 #aijd4 ,since #aiae published by the ,oxford ,university ,press2 the ,english translations only are included4 ,r4 ,hugh ,connolly4 ,the ,so-called ,egyptian ,church ,order and ,derived ,documents4 ,cambridge1 #aiaf4 ,ernst ,jungklaus4 ,die ,gemeinde ,hippolyts4 ,leipzig1 #aibh4 ,at first included in the ,texte und ,untersuchungen4 ,f4 ,x4 ,funk4 ,didascalia et ,constitutiones ,apostolorum4 ,paderborn1 #aije4 ,james ,cooper and ,arthur ,john ,maclean4 ,the ,testament of ,our ,lord4 ,edinburgh1 #aijb4 ,wilhelm ,riedel4 ,die ,kirchenrechtsquellen des ,patriarchats ,alexandrien4 ,leipzig1 #aijj4 ,john ,wordsworth4 ,bishop ,sarapion's ,prayer-,book4 ,london1 #ahii4 ,arthur ,john ,maclean4 ,the ,ancient ,church ,orders4 ,cambridge1 #aiaj4 ,paul ,wendland4 ,hippolytus ,werke4 ,dritter ,band4 ,refutatio ,omnium ,haeresium4 ,leipzig1 #aiaf4 ,in the ,berlin ,die griechischen christlichen ,schriftsteller series4 ,the best text of the ,philosophumena4 ,francis ,legge4 ,hippolytus's ,philosophumena4 ,london1 #aiba4 ,the best ,english translation4 ,unfortunately ,wendland's critical text is ignored4 ,,introduction ,i4 ,,church ,,orders ,the early ,church ,orders were systematic manuals of disciplinary and liturgical rules for which the collective authority of the whole apostolate was claimed4 ,they made their appearance in the second century1 grew to considerable dimensions in the third1 and reached their fullest development toward the end of the fourth century4 ,they are sources of importance for our knowledge of the inner life of the church1 and they were influential factors in the formation of the later canon law4 ,that legislation of a fairly detailed and elaborate character should sooner or later make its appearance in ,christianity was inevitable4 ,the local congregations were made up of men and women practically isolated from the rest of the world and brought into the closest contact with one another2 their church was to them almost their entire universe4 ,if human beings anywhere are to live together under such conditions1 mutual affection and forbearance--be they never so great--are not enough4 ,regulations1 which define rights and duties in unambiguous terms1 are indispensable1 and these regulations are bound to increase in number and complexity as the community grows4 ,as it happened1 however1 ,christianity in its origins contained extraordinarily little material that could be used in forming these regulations4 ,in theory ,christians1 for guidance in all matters1 were to turn to ,jesus ,christ their ,lord1 whose teaching they regarded as totally divine and so the final authority in all things4 ,but1 as a matter of fact1 ,jesus' concern was not with concrete and specific problems1 and when asked to rule on such he brusquely refused4#a ,he occupied himself with ultimate moral principles1 and left to individuals the task of applying these principles to the various special problems of their lives4 ,hence it is not at all surprising that in the apostolic and post-apostolic ages direct citation of his sayings is rarely used to settle disputed matters of practice2#b his words are employed rather as general directives and to give inspiration to action4#c ,nor did the apostles attempt in any systematic way to supply the concrete element that ,jesus' teaching might be thought to lack4 ,in only one instance#d does the ,new ,testament give us anything that purports to be an apostolic decree1 and it gives this only in a matter of fundamental importance4 ,yet even this brief ruling presents serious critical difficulties to modern investigators1 and probably something less than full apostolic authority should be accorded it4 ,in ,st ,paul's ,epistles1 indeed1 it is laid down as a fundamental principle that individual divergences should be tolerated as far as possible even in the same community1#e so that the apostle turns from general principles to detailed regulations only in the most extreme instances4 ,each of his churches was left free to develop under the guidance of the ,spirit such customs as it might judge profitable--and was warned not to make even these customs too authoritative4 ,and there is no reason to think that the other apostles differed greatly from ,st ,paul in this regard4 ,that some of them may have drawn up certain specific rules for their own communities is abstractly conceivable1 but as to this there is no tradition at all in the sources of the apostolic age and nothing of any value in later writings4 ,as a consequence1 ,christian congregations in search for material to use for legislative purposes could find very little in the primary authoritative teaching of their religion1 and were obliged to look elsewhere4 ,but abundant other sources were not lacking4 ,of these the chief was the ,old ,testament1 whose importance to the majority of early ,christians can hardly be exaggerated4 ,the ceremonial legislation of the ,pentateuch was1 to be sure1 no longer regarded as binding on ,christians2 the ,pauline controversies had settled this principle1 even though a dissenting minority did not disappear until late in the second century4 ,but acceptance of the principle did not debar endless debate as to the principle's precise extent3 just what ,mosaic precepts should be classed as 8purely ceremonial08 ,st ,paul1 for instance1 saw no inherent objection to eating things sacrificed to idols1#f but in the decree of ,acts #ae4 #bh-bi abstinence from such food is regarded as axiomatically 8necessary01#g and ,christians during the next three centuries generally took the same view4 ,the duty of ,christian liberality was defined more closely by the adoption of the ,jewish law of tithing1 and this law was even extended to include not only agricultural produce but income of any kind4#h ,or1 even when the literal force of an ,old ,testament precept was recognized as superseded1 a transferred sense might be discovered that revived the rule for ,christianity4 ,so the command that tithes should be paid to the priests was construed to give the church's ministers a right to the ,christian payments4#i ,or the fact that the ,old ,testament ministry was strictly regulated led to the argument that divine regulations of equal strictness must hedge about the ,christian ministry as well4#aj ,since so much permanent value was detected in the older ceremonial legislation1 it was only natural that the obligation of the 8moral0 laws should usually be treated as absolute4 ,this led to a true moral legalism2 that is1 these laws were conceived to demand obedience not because of a higher principle contained in them but simply because they were 8written04 ,such1 for instance1 is the assumption throughout ,clement's letter to the ,corinthians1 where almost every argument is made to rest ultimately on an ,old ,testament precept4 ,nor does it occur at all to ,clement that the ,corinthians may find anything amiss in his method2 he takes for granted that1 no matter how much other parts of the ,old ,testament may have lost their meaning1 ,god's moral statutes will remain in immutable force for ever4 ,and1 we can scarcely doubt1 such was a common opinion in ,christianity from the very beginning1 outside of ,pauline and a few other circles2 it was an attitude very like ,clement's that ,st ,paul combated in his ,epistle to the ,romans4 ,this common opinion1 moreover1 was strongly reinforced by pedagogical needs4 ,the sweep of the new religion and its gathering in converts from all sorts of curious moral highways and hedges had created a situation that taxed to the uttermost the powers of the ,christian teachers4 ,multitudes of neophytes were constantly demanding instruction1 and to teach each one of them how to apply ,christ's deeper principles to involved special problems seemed utterly impracticable2 why engage in so intricate a task when a succinct ,old ,testament precept could settle the matter instantly8 ,so catechetical moral training was usually given by means of short digests based on ,old ,testament laws1 some of these digests being undoubtedly of ,jewish origin4#aa ,but it is interesting to note that the most authoritative brief digest of ,jewish morality--the ,decalogue--does not appear as a whole in the ,christian teaching4#ab ,in ,gentile ,christianity concrete rules were taken likewise from ,greek ethical works1 whose standard was usually high4 ,only the learned1 of course1 could appreciate the moral treatises of the great philosophers1 but a long succession of teachers--chiefly ,stoics--had devoted themselves to bringing an understanding of good conduct within the reach of all4 ,among other means1 these teachers achieved their purpose by requiring their pupils to memorize short gnomic formulas1 or--the ultimate extremity of simplification--bare lists of virtues to be imitated or vices to be avoided4#ac ,this last device was so convenient that even ,greek-speaking ,jews adopted it1#ad and ,christians found it invaluable4 ,in fact they did not hesitate to take ready-made lists from ,stoic and other sources1#ae so giving ,greek ethical concepts an unnoticed but authoritative entrance into ,christianity4 ,less formal but very real was the influence of established customs and conventions--on occasion1 even superstitions--in contemporary life1 whether ,jewish or ,gentile4 ,st ,paul1 for instance1 in #a ,corinthians #aa4 #d holds it to be obvious that men should pray with their heads uncovered1 and this passage has influenced all subsequent ,christian practice4 ,yet the ruling rests on nothing more profound than the religious habits of the particular ,jews among whom ,st ,paul was brought up2 other ,jews in his day believed that ,god should be approached only when the head was covered1 and this came to be the accepted ,jewish practice4 ,if ,st ,paul had lived elsewhere--or if he had been born somewhat later--the declaration in #a ,corinthians #aa4 #d would have shocked him4 ,to these customs inherited from their pre-conversion days1 the various local churches gradually added customs of their own4 ,some of these were certainly introduced for very good reasons1 others perhaps for no particular reason and more or less accidentally4 ,but in religious bodies everywhere customs quickly grow to be revered simply because they are the custom1 and are clung to tenaciously4 ,yet1 to a certain degree1 the churches were willing to learn from one another4 ,the ,christian communities in any geographical subdivision of the ,empire had strong interests in common1 and1 in particular1 they recognized as right and proper a certain leadership on the part of the church in their political capital4 ,so the customs of this church were generally accepted as models for the whole region1 with the result that by the end of the second century 8local0 use was quite generally converted into 8provincial0 use4 ,and very large and important churches--especially ,antioch1 ,alexandria and ,rome--gained a corresponding ascendency over the smaller capitals within their respective areas4 ,in some instances1 in fact1 rulings by outstanding churches or individuals might acquire an almost world-wide influence4 #a ,clement1 which states the ,roman conception of certain rules governing the ministry1 was accepted as authoritative in circles far away from the ,corinthians for whom it was written4 ,indeed1 many ,christians came actually to regard it as an inspired ,new ,testament writing1 and in various later documents ,clement figures as the medium through whom the apostles issued their decrees4 ,of equal significance was ,ignatius of ,antioch1 whose directions on church organization appear to have been obeyed even in ,rome itself4 ,just so later ,church ,orders were regarded as legally binding in provinces remote from their place of origin4 ,in most quarters this trend toward uniformity in the second century was simply taken for granted4 ,practices with a century of tradition#af behind them were practically treated as irreformable3 8,this custom has been handed down from the days of the apostles and consequently has the apostles' authority behind it04 ,but even by the end of the first century the apostles were regarded as a wholly inspired group1 who were the divinely appointed custodians and interpreters of the faith4#ag ,hence1 it was commonly assumed1 they must have been unanimous in all things2 what one apostle taught all apostles must have taught4 ,all ,christianity rests on a common norm of doctrine and practice that was delivered to the church by the apostles4#ah ,it is this conviction that lies behind the ,church ,orders and that gives them their peculiar form4 ,the most obvious objection to this theory1 naturally1 was the very evident fact that approved practices in different localities varied considerably2 these could not all go back to a common origin4 ,and in minor matters1 assuredly1 second- and third-century ,christianity tolerated or even encouraged#ai differences4 ,but in anything regarded as important local divergences could lead to bitter conflict4 ,when the second-century ,asia ,minor churches were asked to change their date for ,easter1 they replied1 8,we must obey ,god rather than men01 and a schism in the church resulted4#bj ,and in this clash apostolic authority was passionately claimed by both sides1 with the constant premise that such authority must in the main lead to uniformity4 ,yet there were definite limits to the process of unification4 ,as the generations grew into centuries1 the general 8ethos0 of the more important local types of ,christianity acquired a venerable dignity that commanded respect even from churches whose customs were different4 ,in major matters of practice1 moreover1 a substantial agreement had been achieved1 and the churches were organized along the same main lines everywhere4 ,so when any church claimed apostolic teaching in support of special usages of its own--and such claims were made frequently--it usually did so fully aware that other churches could make similar claims with equal validity1 and that its special usages might very well have been different4 ,this fact led to a revision of the theory of apostolic unanimity4 ,the complete agreement of the apostles was now thought to extend only to doctrine and the vitally important rules of practice2 in other regards each apostle within his own territory had established a use of his own--and each of these uses was equally legitimate4 ,so ,alexandria appealed to ,st ,mark1 ,jerusalem to ,st ,james1 ,ephesus to ,st ,john1 ,rome to ,st ,peter1 and so on2 in due course the far east was to appeal to ,st ,thomas or ,st ,thaddeus4 ,such a theory was not entirely novel2 ,irenaeus1 for instance1 urged it in an unsuccessful attempt to settle the paschal controversy4 ,but as local customs became fixed the theory was more and more invoked1 and it finally became a settled principle throughout ,christendom4 ,the fourth century was here the definite turning point2 when the ecumenical councils met1 they made no attempt to legislate in full details for the whole church4 ,so when the compiler of the ,apostolic ,constitutions ca4 #cge revived the ,church ,order formula that made all the apostles legislate minutely1 we may presume that he was consciously adopting a style that was already somewhat obsolescent2 ,christians by now were becoming aware that collective apostolic authority could not be claimed for so wide an extent of regulations4 ,and this consciousness brought with it the eventual end of the ,church ,orders2 they were replaced by explicitly local collections of canons and by liturgical service books4 ,yet in many parts of the church the old ,church ,orders retained their authority1 and they were incorporated into the manuals of canon law4 ,the following are the chief ,church ,orders3 ,,the ,,didache ,as this work is familiar to everyone its contents need not be described4 ,most scholars date it in the early years of the second century1 but the possibility that its compiler used the ,epistle of ,barnabas as a source cannot be wholly disregarded4#ba ,barnabas is usually dated about #aca1 with a possibility of belonging some fifteen years earlier1 so if the dependence is accepted the ,didache could scarcely have originated before the second quarter of the century and may even be somewhat later4 ,the influence of the ,didache in the early church was wide and it was held in high honour4 ,it was incorporated into the ,didascalia1 the ,apostolic ,church ,order and the ,apostolic ,constitutions4 ,so eminent and orthodox a saint as ,athanasius speaks of it as a book very profitable for neophytes 8who wish for instruction in the word of godliness01#bb and he cites it as an authority more than once1 even though he--very properly--refuses to recognize it as a canonical ,new ,testament writing4#bc ,there consequently can be no reasonable doubt that the ,didache originated in the broad stream of orthodox ,christian tradition1 not in some obscure heretical sect4 ,much the most convenient edition of the ,greek text is that edited by ,dr ,hans ,lietzmann in his ,kleine ,texte series2#bd it contains an excellent critical apparatus and is very inexpensive4 ,there are many accessible ,english translations4 ,,the ,,apostolic ,,tradition ,this work of ,hippolytus1 the subject of the present volume1 is named here to preserve the chronological sequence4 ,in its ,coptic and other versions it was formerly known as the ,egyptian ,church ,order4 ,,the ,,didascalia ,a substantial 8handbook for the churches01 written probably in ,syria1 not far either way from #bej4 ,its original language was ,greek1 but it has been preserved in ,syriac and ,latin2 the latter is defective4 ,it is concerned almost wholly with rules for church organization1 church finance and church discipline1 treating doctrine hardly at all and liturgical matters only incidentally4 ,its author was acquainted with the more important ,christian literature of the second century1 and there is some evidence that he knew ,hippolytus's ,apostolic ,tradition4 ,the ,didascalia is best studied in ,dom ,r4 ,h4 ,connolly's ,english version1#be which he has provided with judicious introduction and notes4 ,attention should be directed to his words on p4 xlv3 8,it is now generally recognized that the author's theological outlook was entirely ,catholic1 and that he writes as a champion of the ,great ,church as opposed to all manner of heresy and schism04 ,,the ,,apostolic ,,church ,,order ,this work#bf so nearly resembles the ,didache in both size and arrangement that there is good reason to believe that it was originally issued as a 8revised0 edition of the older work4 ,chapters #a-c describe a meeting of the ,twelve ,apostles at which they decided to publish this ,order4 ,chapters #d-ac are ,didache #a-d1 slightly rearranged and expanded4 ,chapter #ad is apparently derived from ,barnabas #ad and closes with ,didache #d4 #ac4 ,chapters #ae-bh treat of church organization1 beginning with the election of bishops and ending with the duties of women3 the conditions described indicate a date not earlier than the end of the third century4 ,chapter #bi contains an adjuration to charity and chapter #cj a final appeal to apostolic authority4 ,this ,order1 whose orthodoxy is unimpeachable1 was written in ,greek and is probably 7not certainly7 of ,egyptian origin4 ,its popularity is shown by the fact that ,latin1 ,syriac1 ,sahidic1 ,bohairic1 ,ethiopic and other versions have been preserved1 as well as the original ,greek4 ,a complete critical edition has not yet been prepared4 ,the best edition of the ,greek text is in ,theodor ,schermann's ,die allgemeine ,kirchenordnung1#bg #a1 pp4 #a-cd4 ,the ,english versions1 such as they are1 are not very accessible1 but the translations of the ,ethiopic1 ,arabic and ,sahidic in ,horner are adequate4#bh ,,the ,,apostolic ,,constitutions ,this1 the most ambitious of all the ,church ,orders1 undertook to provide a practically complete treatise on church law and liturgics by collecting and revising earlier authoritative sources4 ,books ,i-,,vi are an enlarged edition of the ,didascalia4 ,chapters #a-cb of ,book ,,vii treat the ,didache similarly2 chapters #cc-de contain a collection of prayers obviously based on ,jewish synagogue forms2 the source of chapters #df-di is uncertain4 ,chapters #a-b of ,book ,,viii are now generally held to utilize a lost work of ,hippolytus1 ,concerning ,gifts4 ,chapters #c-df contain his ,apostolic ,tradition1 greatly expanded1 especially in the so-called ,clementine ,liturgy#bi of chapters #f-ae4 ,the ,constitutions were compiled around #cge1 either in ,syria or ,constantinople4 ,the author had no hesitation about drastically rewriting archaic material1 but the great bulk of his expansions are simply expository and homiletic4 ,his verbosity is irksome to modern readers1 but it was quite in accord with the taste of his age4 ,theologically he shows ,arian leanings1 but these are often rather difficult to detect without comparing his text with its sources2 his work as a whole is certainly not 8,arian04 ,the extent of the later influence of the ,constitutions has not yet been satisfactorily estimated4 ,that the work in its entirety was not apostolic was recognized at once and various church councils branded it as apocryphal4 ,but later writers not infrequently cite passages from the ,constitutions as authoritative2 these citations as a whole1 however1 have not thus far been collected and analysed4 ,apparently the most influential part of the book was its 8,clementine ,liturgy01 which deeply influenced subsequent ,eastern rites4 ,the classic edition of the ,greek text is that of ,funk4 ,the ,english translation in the ,ante-,nicene ,fathers is generally adequate4 ,,the ,,apostolic ,,canons ,a collection of eighty-five canons1 appended to the ,constitutions4 ,they were compiled by its author partly from earlier synodic sources1 partly from the ,constitutions themselves4 ,in the ,eastern ,church these canons were accepted as a whole and were translated into many languages2 in the ,western ,church only the first fifty were received4 ,,the ,,epitome 8,the ,epitome of the ,eighth ,book of the ,apostolic ,constitutions0 is the title--and something of a misnomer--for what is little more than a copy of the sections of this ,book of the ,constitutions that deal with organization and discipline4 ,it is divided into five parts1 ,a-,e4 ,the first two chapters of the ,constitutions are reproduced in ,a1 chapter #cb in ,c1 chapter #df in ,e4 ,d contains chapters #cc-cd1 #db-de1 practically intact4 ,b is headed 8,the ,constitutions of the ,holy ,apostles concerning ,ordination through ,hippolytus01 a title not infrequently#cj used to describe the entire work as 8,the ,constitutions through ,hippolytus04 ,it begins with chapter #c of the ,constitutions1 describing the election of a bishop4 ,but the ordination prayer that follows is taken directly from ,hippolytus's ,apostolic ,tradition1 not from the ,constitutions4 ,then comes chapter #af of the ,constitutions on the ordination of presbyters4 ,the opening sentences are given literally1 but the ordination prayer is about midway in length between the compact version in ,hippolytus and the elaborate wording of the ,constitutions4 ,chapters #ah-ba are copied with minimal variations1 but in chapter #bb the ordination of readers is dismissed in a brief sentence from ,hippolytus4 ,chapters #bc-bh and #cj-ca1 almost unchanged1 conclude the section4 ,even as late as the beginning of the twentieth century the ,epitome was often taken to be a source used in the ,constitutions4 ,but this is now recognized to be wrong3 the ,epitome is extracted from the ,constitutions1 with a few reversions to ,hippolytus4 ,as it contains nothing independent there is no way to judge its date or place of origin4 ,the ,greek text will be found in ,funk1 ,,ii1 pp4 #gb-if4 ,the three passages that really differ from the ,constitutions are translated in the present volume4#ca ,,the ,,testament ,,of ,,our ,,lord ,this work is divided into two ,books1 of #dg and #bg chapters respectively4 ,in ,book ,i1 after an apocalyptic introduction in chapters #a-ac1 the risen ,christ solemnly declares 7chapters #ad-ah7 to the apostles the divine obligation of the rules that follow4 ,the remainder of the work is based on ,hippolytus's ,apostolic ,tradition1 although often greatly changed and expanded3 there are added1 for instance1 rules for church architecture1 descriptions of clerical duties and much liturgical matter4 ,but ,hippolytus's order is faithfully followed and his text is often reproduced verbally4 ,book ,i1 chapter #bh1 a 8mystagogic0 treatise on ,christology in semi-credal form1 is perhaps a later addition4 ,the date of the ,testament is probably a little later than that of the ,constitutions2 in any case it is hardly earlier than #cfj4 ,for its place of origin ,syria1 ,asia ,minor and ,egypt all have their advocates1 with ,egypt probably the least likely4 ,the original ,greek is lost1 but the work has been transmitted in ,syriac1 ,ethiopic and ,arabic4 ,its ,christology has an 8,apollinarian0 flavour1 but 8there is no actual heresy in the ,testament04#cb ,the ,english version of ,cooper and ,maclean is standard1 although certain of their elaborate notes now require revision4 ,,the ,,canons ,,of ,,hippolytus ,a work containing thirty-eight 8canons01 which 8,hippolytus1 the chief of the bishops of ,rome1 wrote according to the commands of the apostles04 ,this paraphrase for his 8,apostolic ,tradition0 indicates the source with an explicitness unusual in a ,church ,order4 ,its alterations are much less radical than those in the ,testament1 and wholly new matter is limited to a brief introduction and an appendix concerned chiefly with moral and ascetic directions4 ,the revision was made almost certainly in the fifth century and beyond reasonable doubt in ,egypt4 ,the text 7originally ,greek7 has been preserved only in an ,arabic version4 ,the only reliable edition is the ,german translation by ,riedel2 an ,english version is badly needed4 ,for the sake of completeness there may be added3 ,,sarapion',s ,,prayers ,this work is not a true ,church ,order3 it makes no pretence to apostolic origin and consists wholly of a collection of prayers drawn up by ,sarapion1 bishop of ,thmuis1 about #cej4 ,it opens with the celebrant's part at the eucharist and closes with various benedictions4 ,the eucharistic prayer has been strongly influenced by the ,didache1 the ordination prayers by ,hippolytus4 ,the most accessible edition of the ,greek text is in ,funk1 ,,ii1 pp4 #aeh-aie4 ,bishop ,john ,wordsworth edited an excellent ,english translation4 ,,ii4 ,,hippolytus ,hippolytus is a unique figure in ,christian history1 for he1 a schismatic bishop of ,rome1 is honoured by the ,roman church as a saint and martyr4 ,this curious combination of qualities made him for centuries a highly enigmatic personality1 of whom almost nothing was known4 ,many of his voluminous works were preserved and studied1 and were translated into ,syriac1 ,coptic1 ,arabic1 ,armenian and even ,old ,slavic4 ,but his creation of a schism and his acceptance of its episcopate were acts so contrary to established principles that ,eusebius1 writing less than a century later1 can describe him only as the bishop 8of a church somewhere02#cc to which description ,jerome adds3 8the name of whose city ,i have been unable to learn04#cd ,that this city was in fact ,rome is1 to be sure1 stated by not a few late patristic and medieval writers1 especially in the ,east1 but these do not hint that there was anything irregular about his tenure4 ,or he is assigned sees in widely different localities1 sometimes as far off as ,arabia and sometimes as near ,rome as ,portus3 this last place--due1 apparently1 to confusion with some other martyr--was especially popular4 ,but among ,western writers ,hippolytus's episcopal rank is commonly ignored and he appears simply as 8a presbyter03 the present ,roman ,catholic service books#ce do not call him 8bishop04 ,the sole general agreement was as to the date of his death1 which the martyrologies and other early testimony place about #bce4 ,in #aeea excavations in ,rome brought to light a third-century statue of ,hippolytus1 now in the ,lateran ,museum2 the upper part of the body has been 8restored04 ,on the sides are inscribed an 8,easter ,canon0 that he computed and a partial list of his works4#cf ,the posture of the body1 which is that of a seated teacher1 made episcopal dignity more than probable1 so for the official description of the statue ,pius ,,iv1 the next pope1 adopted the ,portus tradition4 ,hence as 8,bishop of ,portus0 the saint was generally known until the middle of the nineteenth century4 ,in #agja ,jakob ,gronov published1 in the tenth volume of his ,thesaurus ,graecarum ,antiquitatum1 ,book ,i--no more was then known--of a work called 8,philosophumena0 or 8,philosophizings01 that was commonly1 although not universally1 referred to ,origen4 ,books ,,iv-,x of this work were discovered in #ahdb and nine years later were published as ,origen's by the editor1 ,b4 ,e4 ,miller4#cg ,but the contents of the work were soon proved by competent scholars--notably ,dllinger#ch--to make ,origen's authorship impossible2 the necessary conditions were fulfilled by ,hippolytus alone4 ,this proof established also the ,hippolytean authorship of certain other disputed works2 and the evidence thus assembled showed that ,hippolytus was both a bishop and a ,roman4 ,incidentally1 it has been established also that the correct title for the above work is 8,refutation of ,all ,heresies01 and that 8,philosophumena0 was the sub-title of ,books ,i-,,iv 7not as is sometimes stated of ,book ,i alone74 ,but 8,philosophumena0 is generally accepted by modern writers4 ,the ,portus tradition1 however1 still lingered on for a time and is accepted in the ,ante-,nicene ,fathers1 both by the original editor ,j4 ,h4 ,macmahon 7#ahfh7 and by the ,american reviser ,bishop ,a4 ,c4 ,coxe 7#ahhf74 ,bishop ,lightfoot supported a compromise theory that made of ,hippolytus a sort of suffragan bishop of ,rome with special jurisdiction over ,portus4#ci ,but neither position is now tenable4 ,for the facts of ,hippolytus's life we have practically only what he himself tells us in scattered allusions2 only once 7,philosophumena ,,ix1 #g7 does he relate contemporary events at any length4 ,since in his later works he speaks of himself as aged1 his birth must be placed ca4 #afj4 ,tradition makes him a disciple of ,irenaeus1 a highly probable supposition even though his works are silent on the subject4 ,he became a presbyter of the ,roman church under ,zephyrinus 7#aih8-bag1 or perhaps earlier7 and won great respect for his learning and eloquence3 on one occasion he was deputed to preach in the presence of ,origen4#dj ,but his learning brought him into a mortal conflict with a fellow presbyter1 one ,callistus4 ,this ,callistus had had in earlier years a career that was at least ambiguous4 ,the servant of a wealthy ,christian1 he was permitted by his master to undertake in ,rome the experiment of a 8,christian bank01 in which many of the faithful deposited their savings4 ,as has usually been the case with such experiments1 the bank failed1 and in this case no assets could be discovered4 ,callistus fled1 but was brought back to ,rome and sentenced to the treadmill4 ,after a while he was released and sought to regain favour with the ,christians by interrupting a ,jewish synagogue service and preaching ,christianity to the congregation4#da ,for this he was sent to the ,sardinian convict mines4 ,all of this appears to have taken place during the ninth decade of the second century2 in any case ,callistus was still a prisoner when ,bishop ,victor succeeded in obtaining from the ,emperor ,commodus the release of many ,christian prisoners in the year #aij or thereabouts4#db ,the list of names drawn up by ,victor and sent to ,sardinia did not include ,callistus1 but he contrived to secure his discharge as well1 and he returned to ,italy as at least technically a 8martyr04#dc ,victor1 however1 did not permit him to remain in ,rome and dismissed him to ,antium1 where he lived until ,victor's death1 receiving from the church's fund a monthly allowance that enabled him to avoid suffering4 ,victor was succeeded by ,zephyrinus1 an easy-going man of small intelligence1 who in past years had conceived an intense admiration for ,callistus4 ,he immediately recalled the latter to ,rome1 ordained him presbyter1#dd and made him his chief lieutenant2 during ,zephyrinus's episcopacy ,callistus was the real power at ,rome4 ,his only significant rival was ,hippolytus4 ,two more different men can scarcely be imagined4 ,both were equally determined to have their own way4 ,but ,callistus was suave and ingratiating1 little concerned with theological speculation1 desirous of immediate practical results and none too scrupulous as to ways and means1 indifferent to precedents and perfectly willing to try novel experiments4 ,hippolytus was dour and irascible1#de convinced that meticulous theology must be maintained though the heavens fell1 scandalized at the mere thought of relaxing discipline1 a traditionalist to his finger tips1 who believed that any new idea was necessarily ,satanic4 ,between such antagonists a relentless war was inevitable4 ,they appear to have fought on most questions1 but one cause of conflict was paramount3 ,christology4 ,during the second century the church was constantly tormented by the problem of reconciling the rigid monotheism inherited from the ,jews with the divine honours that were unquestioningly paid to ,christ4 ,the solution that ,hippolytus proposed followed in general the doctrine of the ,fourth ,gospel3 ,god from before creation has begotten#df from ,himself ,his ,logos1 itself divine4 ,this doctrine rests on speculative metaphysical premises that are none too easy of comprehension2 to many thinkers in the second century it seemed either 7a7 to subordinate the ,son to the ,father in such a way as to detract from the ,son's true divinity1 or 7b7 to make of the ,son an independent deity and so destroy monotheism4 ,hippolytus endeavoured to avoid both extremes1 but with what success specialists--ancient or modern--are unable to agree2 it must be remembered1 however1 that he wrote as a pioneer in an age when the real questions were not yet clearly stated1 let alone answered1 and that he employed a philosophy originally devised for a very different purpose4 ,the most popular alternative to his theory was what is rather cumbrously known as 8modalistic monarchianism02 this was quite within the grasp of the most unphilosophical1 since it disregarded all metaphysical refinements4 ,it argued3 8,we worship ,christ as ,god1 and ,god is ,one4 ,therefore ,christ is ,god and ,god is ,christ2 #8,father' and #8,son' are only titles that describe the same ,person in different aspects or #8modes'04 ,later on this modalism was regarded as heresy of the most extreme type1 but even in the late second century it was widely taught and was uncondemned2 in part the church authorities wished to preserve peace above all things and in part they were really in doubt as to the points at issue4 ,many teachers1 to be sure1 attacked it violently and none with greater passion than ,hippolytus1 who at the beginning of the third century was making the ,roman church hot with his invectives4 ,but1 despite him1 when ,sabellius1 the great apostle of modalism1 came to ,rome he was received cordially by ,zephyrinus and ,callistus4 ,still1 even ,hippolytus was forced to admit that ,sabellius was an honest and open-minded man1 and one with whom he could argue so frankly that he had great hopes of converting him4 ,but ,callistus interfered4 ,not that he himself was quite a modalist2 his own ,christology1 while having strong modalistic leanings1 was saved from downright modalism by dexterous qualifications4 ,but he regarded ,hippolytus's doctrine--which he probably could not really understand--as the worse of the two evils4 ,so ,sabellius1 finding the two great ,roman leaders at loggerheads1 reverted to his former position4 ,to ,hippolytus this was the last straw and he publicly denounced ,callistus#dg as a heretic4 ,callistus retorted by hurling at ,hippolytus the final insult3 8,ditheist60 ,the result was a schism4 ,it took place1 apparently1 in the last years of ,zephyrinus1#dh who died in #bag4 ,hippolytus and his disciples fled from the--to them--polluted and heretical communion of the regular bishop and proclaimed that they and they alone were the true church of ,rome4 ,they were not numerous but their standing appears to have been high2 at any rate they were able to find bishops willing to consecrate their leader to the episcopate4 ,but their withdrawal left the 8regular0 church completely under ,callistus's control1 and at ,zephyrinus's death he was elected to succeed him4 ,this election1 of course1 ,hippolytus treated as wholly null1 asserting contemptuously that what ,callistus had done was to become the leader of a 8school of ,callistans01 not of a 8church of ,christians04 ,callistus disposed of the ,christological controversy by excommunicating both ,sabellius and ,hippolytus1 and then turned his attention to the most thorny practical question that perplexed contemporary ,christians1 the problem of mortal sin after baptism4 ,from the beginning of the post-apostolic age#di the church almost universally held that such sin could not receive absolution1 so that the sinners were permanently excommunicate and without hope of restoration4#ej ,the only 8orthodox0 voice in opposition to this rigorism was raised by the ,shepherd of ,hermas1 and even its author dared oppose the universal teaching of his age only because he had received a special revelation from ,god2 nor did he venture to promise more than the remission of one post-baptismal sin for anyone4 ,in many quarters1 indeed1 even this mild relaxation of the rule was passionately resisted1 and the most vigorous religious movement of the second century--,montanism--took as its watchword1 8,no second remission60 ,by the beginning of the third century a final settlement of the question had become a necessity4 ,the ,christians had been successful beyond their dreams in attracting converts1 but probably the majority possessed only general good moral qualities and lacked the heroic virtues4 ,what was to be done with them8 ,should the church dismiss them as unworthy and so reduce its numbers drastically8 ,or should it do what it could for those whose intentions were good1 without expecting too much of them8 ,to ,hippolytus the church's constant teaching since the apostles' time removed the problem from debate3 ,christians must be saints in the fullest sense of the word4 ,so his flock was constantly purged by excommunications4 ,callistus1 on the contrary1 took the bold step of brushing aside tradition altogether and of appealing directly to the ,new ,testament3 8,let the tares grow with the wheat until the harvest01#ea and1 8,who art thou that judgest another man's servant8#eb ,sinners were1 of course1 put to penance1 but if they proved their good faith they could be absolved1 no matter what their offence nor how often it had been committed4 ,this decision of ,callistus was nothing short of revolutionary1 and it was destined to change the ideal of church membership for all time4 ,naturally it shocked ,hippolytus beyond measure--and his horror was intensified when those whom he himself had excommunicated were received into communion by ,callistus4 ,the latter1 in fact1 went so far in the abolition of the stricter rules that his own successors at ,rome withdrew or seriously modified some of his concessions4 ,he pronounced that second and even third marriages constituted no impediment to ordination1 and allowed clerics to marry after they had been ordained4 ,and he declined to recognize for ,christian marriage the impediment of disparity of status in the ,roman civil law2 as a result the church permitted marriages that the parties could disown to the state--with some curious consequences4 ,all of this so incensed ,hippolytus and his party that ,callistus's death in #bbb did not end the schism2 it continued under his successors ,urbanus 7#bbb-bcj7--of whom nothing is certainly known--and ,pontianus 7#bcj-bce74 ,but in #bce ,maximinus became emperor and he undertook a persecution that singled out the ,christian leaders4 ,so in ,rome both ,pontianus and ,hippolytus were arrested and sent to ,sardinia1 where they shortly afterward succumbed to the hardships of convict life4 ,this healed the breach in the church1 and the reunited factions completed the reconciliation by pronouncing both bishops to be saints and martyrs4 ,this action has been taken by some scholars--arguing from the premises of a later day--as evidence that ,hippolytus made a retractation before his death4 ,but ,hippolytus was not the man to retract anything4 ,and the ,roman church of the next generation would never have allowed the erection of his statue if they had held him to be saved only by a deathbed repentance2 still less would they have permitted the public and honourable inscription of the titles of works in which he glories in his conduct4#ec ,the church really acknowledged that both sides had made mistakes1 and that ,hippolytus's errors--whatever they may have been--were due to an excess of zeal for righteousness and were not to be weighed against his consecrated learning and his burning devotion4 ,,the ,,apostolic ,,tradition ,for a list and description of ,hippolytus's works reference must be made to the treatises on patrology2 he was a prolific writer on exegetical1 doctrinal and practical themes1 who published at least fifty books and probably many more4 ,but after he had been consecrated bishop of his separatist congregation1 his first task was to provide treatises to perpetuate the principles for which he was contending so bitterly4 ,one of these was ,of ,gifts1 to which he alludes in #a4 #a2 it has not been preserved1 although traces appear to be incorporated in ,constitutions ,,viii1 i-ii4 ,and it was followed immediately by the ,apostolic ,tradition4 ,its introduction fixes its date and purpose4 ,a 8lapse or error0 had 8recently occurred0 7#a4 #d71 and ,hippolytus undertakes to guard against its effects by setting forth the true doctrine 8which has continued up to now04 ,and he recurs to the same theme at the close3 8the many heresies have increased because their leaders would not learn the purpose of the apostles01 but 8over all who hear the apostolic tradition and keep it1 no heretics or any other man will prevail0 7#ch4 #b-c74 ,the date accordingly must be close to #bag and the purpose is to cleave to the old ways1 rejecting every innovation2 the tradition which ,hippolytus received from the presbyters before him 7#cf4 #ab7 must be maintained inviolate4 ,in content the book consists mainly of laws for church organization and the conduct of worship1 but these are interspersed freely with comment and explanation4 ,the source of the laws themselves is not doubtful3 they represent the normal practices at ,rome in ,hippolytus's younger days1 and he is quite sincere in believing that they are truly apostolic and therefore unalterable4 ,and that they actually are rules of real antiquity is shown by the corroboration they receive from other early ,christian writers1 among whom ,tertullian in particular describes usages extraordinarily like those expounded by his ,roman contemporary4 ,the ,apostolic ,tradition1 consequently1 is more than a source for ,roman customs at the beginning of the third century2 it may with equal safety be invoked for the practice of thirty or even fifty years earlier4 ,in the words of ,harnack3#ed 8,here is the richest source that we in any form possess for our knowledge of the polity of the ,roman church in the oldest time1 and this ,roman polity may1 in many regards1 be accepted as the polity held everywhere04 ,the same1 naturally1 cannot always be said of the material in ,hippolytus's comments4 ,here too1 unquestionably1 much is inherited2 it is for one of his explanations that he appeals to the presbyters in #cf4 #ab4 ,but it is occasionally evident--chapter #i is an instance--that the ceremonies he faithfully describes do not fully accord with his interpretations1 and that he himself does not invariably understand his material4 ,some of the wording of his prayers1 moreover1 is unmistakably his own1 but in his day 7#aj4 #d-f7 each ,christian leader still felt free to frame prayers as he would4 ,hippolytus designed his work for 8the churches0 7#a4 #c71 a phrase most naturally understood of ,christendom at large4 ,his own church of ,rome appears to have appreciated his work the least1 for the majority of ,roman ,christians gave their allegiance to his rivals and accepted their legislation2 it was the reforms of ,callistus and not the conservatism of ,hippolytus that directed subsequent ,roman polity4 ,probably1 too1 despite his canonization1 his memory was always slightly suspect2 the ,roman church certainly managed to forget very quickly who he really was4 ,by the middle of the third century1 moreover1 his church finally abandoned ,greek as its official language and became wholly ,latinized1 so that his writings were no longer accessible4 ,and what was true of ,rome was true of the ,west in general4 ,in the ,east1 however1 especially in ,egypt and ,syria1 ,hippolytus's work was accepted as possessing high authority4 ,it was of course not treated as infallible1 for later legal writers do not hesitate to amend or omit laws disagreeing with local usage4 ,yet the title ,hippolytus chose for his work was taken really seriously1#ee and he1 more than any other ,church ,father1 gave the laws and the liturgy of the ,eastern ,church their permanent form4 ,the ,apostolic ,tradition was first made known to the ,western world in #afia by ,job ,ludolf in ,ad suam ,historiam ,aethiopicam ,commentarius2 in this he published in incomplete form the ,ethiopic work containing it1 to which he gave the title--still in use--of ,statuta ,apostolorum4 ,but he naturally was unable to identify the author4 ,it was not until #ahdh that the next contribution was made1 ,tattam's ,the ,apostolic ,constitutions or ,canons of the ,apostles in ,coptic1#ef which gave the ,bohairic text with an ,english translation4 ,the ,sahidic text appeared thirty-five years later on pp4 #bdh-bff of ,lagarde's ,aegyptiaca1 and this is still the standard edition4 ,a ,german translation 7by ,steindorff7 was published in #ahia by ,achelis in his ,die ltesten ,quellen des orientalischen ,kirchenrechtes3#eg this monograph opened the really critical study of the material and is not yet wholly obsolete4 ,but ,hauler's discovery of the ,latin text was the most important event of all4 ,he published his find in #aijj but did not appreciate the full importance of what he describes only as 8,aegyptiorum reliquiae0 at the end of his long title4#eh ,and even such an intensely able scholar as ,funk1 in making his own ,latin version of 8,the ,egyptian ,church ,order01 still preferred to follow the ,sahidic4#ei ,horner's ,statutes of the ,apostles 7#aijd7 finally supplied critical ,ethiopic and ,arabic texts1 with scientifically literal translations of these and of the ,sahidic as well4 ,the basic significance of the ,latin version was glimpsed by ,cooper and ,maclean in their edition of the ,testament#fj 7#aijb72 their use of 8,hauler0 is often penetrating4 ,in #aijf ,baron ,eduard von der ,goltz#fa finally identified certain sections as definitely ,hippolytean1 and four years later ,dr ,eduard ,schwartz reached the definite conclusion3#fb the ,latin text represents substantially what ,hippolytus wrote4 ,dr ,schwartz's monograph1 however1 was brief and left many problems unexplored2 the detailed demonstration was the--wholly independent--work of ,dom ,connolly in #aiaf4 ,in #aibh ,dr ,jungklaus published a ,german translation of ,hippolytus's work1 with an elaborate introduction2 in some regards it proved unsatisfactory but it should on no account be neglected4 ,the textual evidence is as follows3 ,the original ,greek of chapters #c and #ab is preserved in the ,epitome1 and that of #be4 #a-b in the ,vienna fragment printed 7e4g47 by ,funk 7,,ii1 p4 #aab74 ,the ,constitutions also give some aid in reconstructing the ,greek text elsewhere4 ,the ,latin codex1 now in ,verona1 is a palimpsest1#fc probably of the sixth century1 over which some two centuries later three books of ,isidore of ,seville's ,sentences were written4 ,the translation itself appears to have been made in the fourth century1 and is a rendition of a ,greek book of church laws1 in which ,hippolytus's book is preceded by portions of the ,didascalia and the complete ,apostolic ,church ,order4 ,the translator1 who presumably had no idea of the authorship of the closing portion1 made his version pedantically literal2 a great advantage to the modern student4 ,unquestionably neither the sixth-century copyist1 the translator nor the ,greek text used was infallible2 the last certainly contained duplications4#fd ,but the version is incomparably the best guide that we have4 ,it includes #a4 #a-i4 #aa;a1 #ba4 #ad-bd4 #ab;a1 #bf4 #c;b-#ch4 #b;a4 ,the ,oriental manuscripts1 all comparatively modern1#fe are fairly numerous1#ff and are likewise collections of laws4 ,the ,sahidic--known also as the ,egyptian ,heptateuch1 from its seven ,books--begins with the ,apostolic ,church ,order4 ,then 7,book ,,ii7 comes ,hippolytus's work1 in which chapters #a1 #c1 #d4 #d-ac1 #e-f1 #h4 #b-e1 #i4 #i-ab are omitted and chapters #aa-ad are arranged in the order#fg #ab1 #ad1 #aa1 #ac2 there are also minor variations to which attention is usually called in the translation and notes4 ,books ,,iii-,,vi are parallel to ,constitutions ,,viii2 ,book ,,vii contains the ,apostolic ,canons4 ,like other ,coptic ecclesiastical writings it teems with transliterated ,greek words1 so that the original terms are obvious4 ,but the first translator was evidently often in doubt as to the meaning of the original1 and his indecisions have not been clarified by later copyists4 ,the ,bohairic was made from an inferior ,sahidic manuscript in the early nineteenth century4 ,all readings of any consequence are listed by ,horner4 ,the ,arabic was made from the ,sahidic1 which it follows in most regards1 although chapters #aa-ad are not disarranged2 it was therefore made from a manuscript other than the archetype of the known ,sahidic codices and has a certain independent textual value4 ,otherwise its features are just about those to be expected in a secondary version4 ,the ,ethiopic is divided into seventy-two 8,statutes01 of which the first twenty-one are the ,apostolic ,church ,order4 ,statute #bb ,hippolytus's chapters #b-e1 concluding with communion prayers4 ,chapter #f of ,hippolytus is omitted4 ,statutes #bc-bg chapters #h-ae1 with no changes in order4 ,statutes #bh-ce chapters #af-bd1 concluding with a brief additional section on the regular weekly eucharists 7p4 #eh74 ,statutes #cf-ch chapters #be-bf1 followed by sections on the communion of the sick and on evening services 7p4 #eh7 and a repetition of chapter #bf4 #b1 #aj;b-#ac4 ,statute #ci chapter #bg4 ,statute #dj is a long baptismal office1 containing reminiscences of chapters #ba-bc but opening with chapter #a1 which is not in the ,sahidic or ,arabic4 ,statutes #dj 7end7-#dh chapters #bh-ch4 ,the remaining ,statutes parallel ,constitutions ,,viii1 like the other versions1 but there are certain variations2 ,statute #eb1 for instance1 contains a considerable section of the ,didache1 a little of the ,didascalia1 and a bit 7#ch4 #d7 of ,hippolytus4 ,at the end there is a collection of prayers4 ,the ,ethiopic is a tertiary version1 made from the ,arabic4 ,statute #dj1 which gives chapter #a1 was evidently derived from a different source which used the ,apostolic ,tradition independently1 and its inclusion here was more or less accidental4 ,but the presence of the other chapters not in the present ,arabic texts is best explained by assuming that the ,ethiopic was derived from an older ,arabic form--which in turn presupposes an older ,sahidic form2 in these the omissions to avoid conflict with local usages had not yet taken place4#fh ,the additional material in ,statutes #e1 #ce and #cg-ch is printed by both ,connolly and ,jungklaus1 although both#fi recognize the liturgical prayers in #e to be post-,hippolytean2 it is consequently not included in the present edition4 ,but neither do the other two sections appear to be genuine4 ,the rules in ,statute #ce are so general and unobjectionable that their omission in the ,sahidic and ,arabic would be difficult to explain1 while the reverence deacons must pay to presbyters seems to point to a later date4 ,similarly the description of the care of the sick and of the evening service in ,statute #cg presents nothing that could have troubled the ,sahidic and ,arabic translators2 the insertion of such widespread usages is easier to understand than their omission4 ,and the repetition of earlier matter at the end of ,statute #cg and in all of ,statute #ch shows a bad textual tradition4 ,in general1 then1 the evidence of the ,ethiopic is of minor consequence4 ,in the only place where it stands alone 7#i4 #aa-ab7 it has a text that does not appear to be possible4 ,summarizing3 ,the original ,greek of the ,apostolic ,tradition has not been recovered1 except in small fragments4 ,the ,latin is generally trustworthy1 but is incomplete4 ,the only other primary version1 the ,sahidic1 is likewise incomplete1 and the results of the moderate abilities of its translator have been further confused in later transmission4 ,the ,arabic is a secondary text1 offering little that the ,sahidic does not contain4 ,the only practically complete version1#gj the ,ethiopic1 is tertiary and is otherwise unreliable4 ,all four of these versions presuppose a common ,greek original1 in which two different endings have been conflated4 ,the other sources1 the ,constitutions1 the ,testament and the ,canons1 are frank revisions1 in which the original is often edited out of recognition or even flatly contradicted4 ,under these conditions the restoration of a really accurate text is manifestly impossible4 ,none the less the material is abundant and independent enough to warrant confidence that the substance and in most cases even the original wording of ,hippolytus's rules have really been preserved3 only the ordination prayer for deacons presents difficulties that appear insuperable4 ,the chapter divisions are those of ,jungklaus1 altered only at chapter #bb4 ,to facilitate reference the sentences have been numbered as 8verses04 ,,the ,,apostolic ,,tradition ,,of ,,hippolytus ,,translation ,,lat #a4 ,we have duly completed what needed to be said about 8,gifts01 describing those gifts which ,god by ,his own counsel has bestowed on men1 in offering to ,himself ,his image which had gone astray4 ,but now1 moved by ,his love to all ,his saints1 we pass on to our most important theme1 8,the ,tradition01 our teacher4 ,and we address the churches1 so that they who have been well trained1 may1 by our instruction1 hold fast that tradition which has continued up to now and1 knowing it well1 may be strengthened4 ,this is needful1 because of that lapse or error which recently occurred through ignorance1 and because of ignorant men4 ,and the ,holy ,spirit will supply perfect grace to those who believe aright1 that they may know how all things should be transmitted and kept by them who rule the church4 ,,part ,i #b4 ,let the bishop be ordained after he has been chosen by all the people4 ,when he has been named and shall please all1 let him1 with the presbytery and such bishops as may be present1 assemble with the people on a ,sunday4 ,while all give their consent1 the bishops shall lay their hands upon him1 and the presbytery shall stand by in silence4 ,all indeed shall keep silent1 praying in their heart for the descent of the ,spirit4 ,then one of the bishops who are present shall1 at the request of all1 lay his hand on him who is ordained bishop1 and shall pray as follows1 saying3 ,,gre#ga #c4 ,god and ,father of our ,lord ,jesus ,christ1 ,father of mercies and ,god of all comfort1 who dwellest on high yet hast respect to the lowly1 who knowest all things before they come to pass4 ,thou hast appointed the borders of thy church by the word of thy grace1 predestinating from the beginning the righteous race of ,abraham4 ,and making them princes and priests1 and leaving not thy sanctuary without a ministry1 thou hast from the beginning of the world been well pleased to be glorified among those#gb whom thou hast chosen4 ,pour forth now that power1 which is thine1 of thy royal ,spirit1 which ,,lat#gc thou gavest to thy beloved ,servant#gd ,jesus ,christ1 which he bestowed on his holy apostles1 ,,gre who established the church in every place1 the church which thou hast sanctified unto unceasing glory and praise of thy name4 ,thou who knowest the hearts of all1#ge grant to this thy servant1 whom thou hast chosen to be bishop1 to feed thy holy flock#gf and to serve as thy high priest without blame1 ministering night and day1 to propitiate thy countenance without ceasing and to offer thee the gifts of thy holy church4 ,and by the ,spirit of high-priesthood to have authority to remit sins according to thy commandment1 to assign the lots according to thy precept1 to loose every bond according to the authority which thou gavest to thy apostles1 and to please thee in meekness and purity of heart1 offering to thee an odour of sweet savour4 ,through thy ,servant ,jesus ,christ our ,lord1 through whom be to thee glory1 might1 honour1 with the ,holy ,spirit in the holy church1 both now and always and world without end4#gg ,amen4 ,,lat #d4 ,and when he is made bishop1 all shall offer him the kiss of peace1 for he has been made worthy4 ,to him then the deacons shall bring the offering1 and he1 laying his hand upon it1 with all the presbytery1 shall say as the thanksgiving3 ,the ,lord be with you4 ,and all shall say ,and with thy spirit4 ,lift up your hearts4 ,we lift them up unto the ,lord4 ,let us give thanks to the ,lord4 ,it is meet and right4 ,and then he shall proceed immediately3 ,we give thee thanks1 ,o ,god1 through thy beloved ,servant ,jesus ,christ1 whom at the end of time thou didst send to us a ,saviour and ,redeemer and the ,messenger of thy counsel4 ,who is thy ,word1 inseparable from thee2 through whom thou didst make all things and in whom thou art well pleased4 ,whom thou didst send from heaven into the womb of the ,virgin1 and who1 dwelling within her1 was made flesh1 and was manifested as thy ,son1 being born of the ,holy ,spirit and the ,virgin4 ,who1 fulfilling thy will1 and winning for himself a holy people1 spread out his hands when he came to suffer1 that by his death he might set free them who believed on thee4 ,who1 when he was betrayed to his willing death1 that he might bring to nought death1 and break the bonds of the devil1 and tread hell under foot1 and give light to the righteous1 and set up a boundary post1 and manifest his resurrection1 taking bread and giving thanks to thee said3 ,take1 eat3 this is my body1 which is broken for you4 ,and likewise also the cup1 saying3 ,this is my blood1 which is shed for you4 ,as often as ye perform this1 perform#gh my memorial4 ,having in memory1 therefore1 his death and resurrection1 we offer to thee the bread and the cup1 yielding thee thanks1 because thou hast counted us worthy to stand before thee and to minister to thee4 ,and we pray thee that thou wouldest send thy ,holy ,spirit upon the offerings of thy holy church2 that thou1 gathering them into one1 wouldest grant to all thy saints who partake to be filled with the ,holy ,spirit1 that their faith may be confirmed in truth1 that we may praise and glorify thee4 ,through thy ,servant ,jesus ,christ1 through whom be to thee glory and honour1 with the ,holy ,spirit in the holy church1 both now and always and world without end4#gi ,amen4 #e4 ,if anyone offers oil1 he shall give thanks as at the offering of the bread and wine1 though not with the same words but in the same general manner1#hj saying3 ,that sanctifying this oil1 ,o ,god1 wherewith thou didst anoint kings1 priests and prophets1 thou wouldest grant health to them who use it and partake of it1 so that it may bestow comfort on all who taste it and health on all who use it4 #f4 ,likewise1 if anyone offers cheese and olives1 let him say thus3 ,sanctify this milk that has been united into one mass1 and unite us to thy love4 ,let thy loving kindness ever rest upon this fruit of the olive1#ha which is a type of thy bounty1 which thou didst cause to flow from the tree unto life for them who hope on thee4 ,but at every blessing shall be said3 ,glory be to thee1 with the ,holy ,spirit in the holy church1 both now and always and world without end4 ,amen4 #h4hb ,but when a presbyter is ordained1 the bishop shall lay his hand upon his head1 while the presbyters touch him1 and he shall say according to those things that were said above1 as we have prescribed above concerning the bishop1 praying and saying3 ,god and ,father of our ,lord ,jesus ,christ1 look upon this thy servant1 and grant to him the ,spirit of grace and counsel of a presbyter1#hc that he may sustain and govern thy people with a pure heart2 as thou didst look upon thy chosen people and didst command ,moses that he should choose presbyters1 whom thou didst fill with thy ,spirit1 which thou gavest to thy servant4 ,and now1 ,o ,lord1 grant that there may be unfailingly preserved amongst us the ,spirit of thy grace1 and make us worthy that1 believing1 we may minister to thee in simplicity of heart1 praising thee4 ,through thy ,servant ,jesus ,christ1 through whom be to thee glory and honour1 with the ,holy ,spirit in the holy church1 both now and always and world without end4 ,amen4 #i4 ,but the deacon1 when he is ordained1 is chosen according to those things that were said above1 the bishop alone in like manner laying his hands upon him1 as we have prescribed4 ,when the deacon is ordained1 this is the reason why the bishop alone shall lay his hands upon him3 he is not ordained to the priesthood but to serve the bishop and to carry out the bishop's commands4 ,he does not take part in the council of the clergy2 he is to attend to his own duties and to make known to the bishop such things as are needful4 ,he does not receive that ,spirit that is possessed by the presbytery1 in which the presbyters share2 he receives only what is confided in him under the bishop's authority4 ,for this cause the bishop alone shall make a deacon4 ,but on a presbyter1 however1 the presbyters shall lay their hands because of the common and like ,spirit of the clergy4 ,yet the presbyter has only the power to receive2 but he has no power to give4 ,for this reason a presbyter does not ordain the clergy2 but at the ordination of a presbyter he seals while the bishop ordains4 ,over a deacon1 then1 he shall say as follows3 ,o ,god1 who hast created all things and hast ordered them by thy ,word1 the ,father of our ,lord ,jesus ,christ1 whom thou didst send to minister thy will and to manifest to us thy desire2 grant the ,holy ,spirit of grace and care and diligence to this thy servant1 whom thou hast chosen to serve the church and to offer ,,test in thy holy sanctuary#hd the gifts that are offered to thee ,,eth by thine appointed high priests1#he ,,test so that serving without blame#hf and with a pure heart he may be counted worthy of this exalted office1#hg by thy goodwill1 praising thee continually4 ,through thy ,servant ,jesus ,christ1 through whom be to thee glory and honour1 with the ,holy ,spirit1 in the holy church1 both now and always and world without end4 ,amen4#hh ,,sah #aj4 ,on a confessor1 if he has been in bonds for the name of the ,lord1 hands shall not be laid for the diaconate or the presbyterate1 for he has the honour of the presbyterate by his confession4 ,but if he is to be ordained bishop1 hands shall be laid upon him4 ,but if he is a confessor who was not brought before the authorities nor was punished with bonds nor was shut up in prison1 but was insulted 787 casually or privately for the name of the ,lord1 even though he confessed1 hands are to be laid upon him for every office of which he is worthy4#hi ,the bishop shall give thanks in all ordinations#ij as we have prescribed4 ,it is not1#ia to be sure1 necessary for anyone to recite the exact words that we have prescribed1 by learning to say them by heart in his thanksgiving to ,god2 but let each one pray according to his ability4 ,if1 indeed1 he is able to pray competently with an elevated prayer1 it is well4 ,but even if he is only moderately able to pray and give praise1 no one may forbid him2#ib only let him pray sound in the faith4 #aa4ic ,when a widow is appointed1 she shall not be ordained but she shall be appointed by the name4 ,if her husband has been long dead1 she may be appointed without delay4 ,but if her husband has died recently1 she shall not be trusted2 even if she is aged she must be tested by time1 for often the passions grow old in those who yield to them4 ,the widow shall be appointed by the word alone1 and so she shall be associated with the other widows2 hands shall not be laid upon her because she does not offer the oblation nor has she a sacred ministry4#id ,ordination is for the clergy on account of their ministry1#ie but the widow is appointed for prayer1 and prayer is the duty of all4 ,,gre#if #ab4 ,the reader is appointed by the bishop's giving him the book1 for he is not ordained4 ,,sah #ac4 ,hands shall not be laid upon a virgin1 for it is her purpose alone that makes her a virgin4 #ad4 ,hands shall not be laid upon a subdeacon1 but his name shall be mentioned that he may serve the deacon4 #ae4 ,if anyone says1 8,i have received the gift of healing01 hands shall not be laid upon him3 the deed shall make manifest if he speaks the truth4 ,,part ,,ii #af4 ,new#ig converts to the faith1 who are to be admitted as hearers of the word1 shall first be brought to the teachers before the people assemble4 ,and they shall be examined as to their reason for embracing the faith1 and they who bring them shall testify that they are competent to hear the word4 ,inquiry shall then be made as to the nature of their life2 whether a man has a wife#ih or is a slave4#ii ,if he is the slave of a believer and he has his master's permission1 then let him be received2 but if his master does not give him a good character1 let him be rejected4 ,if his master is a heathen1 let the slave be taught to please his master1#ajj that the word be not blasphemed4#aja ,if a man has a wife or a woman a husband1 let the man be instructed to content himself with his wife and the woman to content herself with her husband4 ,but if a man is unmarried1 let him be instructed to abstain from impurity1 either by lawfully marrying a wife or else by remaining as he is4#ajb ,but if any man is possessed with demons1 he shall not be admitted as a bearer until he is cleansed4 ,inquiry shall likewise be made about the professions and trades of those who are brought to be admitted to the faith4 ,if a man is a pander1#ajc he must desist or be rejected4 ,if a man is a sculptor or painter1 he must be charged not to make idols2 if he does not desist he must be rejected4 ,if a man is an actor or pantomimist1 he must desist or be rejected4 ,a teacher of young children had best desist1 but if he has no other occupation1 he may be permitted to continue4 ,a charioteer1 likewise1 who races or frequents races1 must desist or be rejected4 ,a gladiator or a trainer of gladiators1 or a huntsman in the wild-beast shows1#ajd or anyone connected with these shows1 or a public official in charge of gladiatorial exhibitions must desist or be rejected4 ,a heathen priest or anyone who tends idols must desist or be rejected4 ,a soldier of the civil authority#aje must be taught not to kill men and to refuse to do so if he is commanded1 and to refuse to take an oath2#ajf if he is unwilling to comply1 he must be rejected4 ,a military commander or civic magistrate that wears the purple must resign or be rejected4 ,if a catechumen or a believer seeks to become a soldier1 they must be rejected1 for they have despised ,god4 ,a harlot or licentious man#ajg or one who has castrated himself1 or any other who does things not to be named1 must be rejected1 for they are defiled4 ,a magician must not even be brought for examination4 ,an enchanter1 an astrologer1 a diviner1 a soothsayer1 a user of magic verses1 a juggler1 a mountebank1 an amulet-maker#ajh must desist or be rejected4 ,a concubine1 who is a slave and has reared her children and has been faithful to her master alone1 may become a hearer2 but if she has failed in these matters she must be rejected4 ,if a man has a concubine1 he must desist and marry legally2 if he is unwilling1 he must be rejected4 ,if1 now1 we have omitted anything 7any trade871 the facts as they occur will instruct your mind2 for we all have the ,spirit of ,god4 #ag4 ,let catechumens spend three years as hearers of the word4 ,but if a man is zealous and perseveres well in the work1 it is not the time but his character that is decisive4 #ah4 ,when the teacher finishes his instruction1 the catechumens shall pray by themselves1 apart from the believers4 ,and all women1 whether believers or catechumens1 shall stand for their prayers by themselves in a separate part of the church4 ,and when the catechumens finish their prayers1 they must not give the kiss of peace1 for their kiss is not yet pure4 ,only believers shall salute one another1 but men with men and women with women2 a man shall not salute a woman4 ,and let all the women have their heads covered with an opaque cloth1 not with a veil of thin linen1 for this is not a true covering4 #ai4 ,at the close of their prayer1 when their instructor lays his hand upon the catechumens1 he shall pray and dismiss them2 whoever gives the instruction is to do this1 whether a cleric or a layman4 ,if a catechumen should be arrested for the name of the ,lord1 let him not hesitate about bearing his testimony2 for if it should happen that they treat him shamefully and kill him1 he will be justified1 for he has been baptized in his own blood4 #bj4 ,they who are to be set apart for baptism shall be chosen after their lives have been examined3 whether they have lived soberly1 whether they have honoured the widows1 whether they have visited the sick1 whether they have been active in well-doing4 ,when their sponsors have testified that they have done these things1 then let them hear the ,gospel4 ,then from the time that they are separated from the other catechumens1 hands shall be laid upon them daily in exorcism and1 as the day of their baptism draws near1 the bishop himself shall exorcise#aji each one of them that he may be personally assured of their purity4 ,then1 if there is any of them who is not good or pure1 he shall be put aside as not having heard the word in faith2 for it is never possible for the alien to be concealed4#aaj ,then those who are set apart for baptism shall be instructed to bathe and free themselves from impurity and wash themselves on ,thursday4 ,if a woman is menstruous1 she shall be set aside and baptized on some other day4 ,they who are to be baptized shall fast on ,friday1 and on ,saturday the bishop shall assemble them and command them to kneel in prayer4 ,and1 laying his hand upon them1 he shall exorcise all evil spirits to flee away and never to return2 when he has done this he shall breathe in their faces1 seal their foreheads1 ears and noses1 and then raise them up4 ,they shall spend all that night in vigil1 listening to reading and instruction4 ,they who are to be baptized shall bring with them no other vessels than the one each will bring for the eucharist2 for it is fitting that he who is counted worthy of baptism should bring his offering at that time4 #ba4 ,at cockcrow prayer shall be made over the water4 ,the stream shall flow through the baptismal tank or pour into it from above when there is no scarcity of water2 but if there is a scarcity1 whether constant or#aaa sudden1 then use whatever water you can find4 ,they shall remove their clothing4 ,and first baptize the little ones2 if they can speak for themselves1 they shall do so2 if not1 their parents or other relatives shall speak for them4 ,then baptize the men1 and last of all the women2 they must first loosen their hair and put aside any gold or silver ornaments that they were wearing3 let no one take any alien thing down to the water with them4 ,at the hour set for the baptism the bishop shall give thanks over oil and put it into a vessel3 this is called the 8oil of thanksgiving04 ,and he shall take other oil and exorcise it3 this is called 8the oil of exorcism04 ,the anointing is performed by a presbyter4#aab ,a deacon shall bring the oil of exorcism1 and shall stand at the presbyter's left hand2 and another deacon shall take the oil of thanksgiving1 and shall stand at the presbyter's right hand4 ,then the presbyter1 taking hold of each of those about to be baptized1 shall command him to renounce1 saying3 ,i renounce thee1 ,satan1 and all thy servants and all thy works4 ,and when he has renounced all these1 the presbyter shall anoint him with the oil of exorcism1 saying3 ,let all spirits depart far from thee4 ,,test ,then1 after these things1 let him give him over to the presbyter#aac who baptizes1 and let the candidates stand in the water1 naked1 a deacon going with them likewise4#aad ,and when he who is being baptized goes down into the water1 he who baptizes him1 putting his hand on him1 shall say thus3 ,dost thou believe in ,god1 the ,father ,almighty8#aae ,and he who is being baptized shall say3 ,i believe4 ,then ,,lat holding his hand placed on his head1 he shall baptize him once4 ,and then he shall say3 ,dost thou believe in ,christ ,jesus1 the ,son of ,god1 who was born of the ,holy ,ghost of the ,virgin ,mary1 and was crucified under ,pontius ,pilate1 and was dead and buried1 and rose again the third day1 alive from the dead1 and ascended into heaven1 and sat at the right hand of the ,father1 and will come to judge the quick and the dead8 ,and when he says3 ,i believe1 he is baptized again4 ,and again he shall say3 ,dost thou believe in the ,holy ,ghost1 and the holy church1 and the resurrection of the flesh8 ,he who is being baptized shall say accordingly3 ,i believe1 and so he is baptized a third time4#aaf ,and afterward1 when he has come up out of the water1 he is anointed by the presbyter with the oil of thanksgiving1 the presbyter saying3 ,i anoint thee with holy oil in the name of ,jesus ,christ4 ,and so each one1 after drying himself1 is immediately clothed1 and then is brought into the church4 #bb4aag ,then the bishop1 laying his hand upon them1 shall pray1 saying3 ,o ,lord ,god1 who hast made them worthy to obtain remission of sins through the laver of regeneration of the ,holy ,spirit1 send into them thy grace1 that they may serve thee according to thy will2 for thine is the glory1 to the ,father and the ,son1 with the ,holy ,spirit in the holy church1 both now and world without end4 ,amen4#aah ,then1 pouring the oil of thanksgiving from his hand and putting it on his forehead1 he shall say3 ,i anoint thee with holy oil in the ,lord1 the ,father ,almighty and ,christ ,jesus and the ,holy ,ghost4 ,and signing them on the forehead he shall say3 ,the ,lord be with thee2 and he who is signed shall say3 ,and with thy spirit4 ,and so he shall do to each one4 ,and immediately thereafter they shall join in prayer with all the people1 but they shall not pray with the faithful until all these things are completed4 ,and at the close of their prayer they shall give the kiss of peace4 #bc4 ,and then the offering is immediately brought by the deacons to the bishop1 and by thanksgiving he shall make the bread into an image#aai of the body of ,christ1 and the cup of wine mixed with water according to the likeness#abj of the blood1 which is shed for all who believe in him4 ,and milk and honey mixed together for the fulfilment of the promise to the fathers1 which spoke of a land flowing with milk and honey2 namely1 ,christ's flesh which he gave1 by which they who believe are nourished like babes1 he making sweet the bitter things of the heart by the gentleness of his word4 ,and the water into an offering in a token of the laver1 in order that the inner part of man1 which is a living soul1 may receive the same as the body4 ,the bishop shall explain the reason of all these things to those who partake4 ,and when he breaks the bread and distributes the fragments he shall say3 ,the heavenly bread in ,christ ,jesus4 ,and the recipient shall say1 ,amen4 ,and the presbyters--or if there are not enough presbyters1 the deacons--shall hold the cups1 and shall stand by with reverence and modesty2 first he who holds the water1 then the milk1 thirdly the wine4 ,and the recipients shall taste of each three times1 he who gives the cup saying3 ,in ,god the ,father ,almighty2 and the recipient shall say1 ,amen4 ,then3 ,in the ,lord ,jesus ,christ2 and he shall say1 ,amen4 ,then3 ,in#aba the ,holy ,ghost and the holy church2 and he shall say1 ,amen4 ,so it shall be done to each4 ,and when these things are completed1 let each one hasten to do good works1 ,,sah and to please ,god and to live aright1 devoting himself to the church1 practising the things he has learned1 advancing in the service of ,god4 ,now we have briefly delivered to you these things concerning the holy baptism and the holy oblation1 for you have already been instructed concerning the resurrection of the flesh and all other things as taught in ,scripture4,yet if there is any other thing that ought to be told to converts1 let the bishop impart it to them privately after their baptism2 let not unbelievers know it1 until they are baptized3 this is the white stone of which ,john said3 8,there is upon it a new name written1 which no one knoweth but he that receiveth the stone04 ,,part ,,iii ,,gre#abbbe4abc ,widows and virgins shall fast frequently and shall pray for the church2 presbyters1 if they wish1 and laymen may fast likewise4 ,but the bishop may fast only when all the people fast4 #bf4 ,for it constantly happens that some one wishes to make an offering--and such a one must not be denied--and then the bishop1 after breaking the bread1 must in every case taste ,,sah and eat it with the other believers4 ,at such an offering each shall take from the bishop's hand a piece of this bread before breaking his own bread4 ,this service has a special ceremonial#abd for it is 8a ,blessing01 not 8a ,thanksgiving01 as is the service of the ,body of the ,lord4#abe ,but before drinking1 each one1 ,,lat as many of you as are present1 ,,sah must take a cup and give thanks over it1 ,,lat and so go to your meal4 ,but to the catechumens is given exorcised bread1 and each of them must offer the cup4 ,no catechumen shall sit at the ,lord's ,supper4 ,but at each act of offering1 the offerer must remember his host1 for he was invited to the latter's home for that very purpose4 ,but when you eat and drink1 do so in an orderly manner and not so that anyone may mock1 or your host be saddened by your unruliness1 but behave so that he may pray to be made worthy that the saints may enter his dwelling3 8for ye01 it is said1 8are the salt of the earth04 ,if the offering should be one made to all the guests jointly1#abf take your portion from your host and depart4 ,but if all are to eat then and there1 do not eat to excess1 so that your host may likewise send some of what the saints leave to whomsoever he will and so may rejoice in the faith4 ,but while the guests are eating1 let them eat silently1 not arguing1 attending to#abg such things as the bishop may teach1 but if he should ask any question1 let an answer be given him2 and when he says anything1 everyone in modest praise shall keep silence until he asks again4 ,and even if the bishop should be absent when the faithful meet at a supper1 if a presbyter or a deacon is present they shall eat in a similar orderly fashion1 and each shall be careful#abh to take the blessed bread from the presbyter's or deacon's hand2 and in the same way the catechumens shall take the same exorcised bread4 ,but if only laymen meet1 let them not act presumptuously1 for a layman cannot bless the blessed bread4#abi ,let each one eat in the name of the ,lord2 for this is pleasing to the ,lord that we should be jealous of our good name even among the heathen1 all sober alike4#acj #bg4 ,if anyone wishes to give a meal to widows of mature years1 let him dismiss them before evening4 ,but if1 on account of existing conditions1#aca he cannot feed them in his house1 let him send them away1 and they may eat of his food at their homes in any way they please4 #bh4 ,as soon as first-fruits appear1 all shall hasten to offer them to the bishop4 ,and he shall offer them1 shall give thanks and shall name him who offered them1 saying3 ,we give thee thanks1 ,o ,god1 and we offer thee the first-fruits2 which thou hast given us to enjoy1 nourishing them through thy word1 commanding the earth to bring forth her fruits for the gladness and the food of men and all beasts4 ,for all these things we praise thee1 ,o ,god1 and for all things wherewith thou hast blessed us1 who for us adornest every creature with divers fruits4 ,through thy ,servant ,jesus ,christ1 our ,lord1 through whom be to thee glory1 world without end4 ,amen4 ,only certain fruits may be blessed1 namely grapes1 the fig1 the pomegranate1 the olive1 the pear1 the apple1 the mulberry1 the peach1 the cherry1 the almond1 the plum4 ,not the pumpkin1 nor the melon1 nor the cucumber1 nor the onion nor garlic nor anything else having an odour4 ,but sometimes flowers too are offered2 here the rose and the lily may be offered1 but no other4 ,but for everything that is eaten shall they who eat it give thanks to the ,holy ,god1 eating unto ,his glory4 #bi4 ,let no one at the paschal season#acb eat before the offering is made1#acc otherwise he shall not be credited with the fast4 ,but if any woman is with child1 or if anyone is sick and cannot fast for two days1 let such a one1 on account of his need1 at least fast on ,saturday1 contenting himself with bread and water4 ,but if anyone on a voyage or for any other necessary cause should not know the day1 when he has learned the truth he shall postpone his fast until after ,pentecost4 ,for the ancient type has passed away1 and so the postponed fast of ,numbers #i4 #aa in the second month has ceased1 and each one ought to fast in accord with his knowledge of the truth4#acd #cj4 ,each of the deacons1 with the subdeacons1 shall be alert on the bishop's behalf1 for the bishop must be informed if any are sick so that1 if he pleases1 he may visit them2 for a sick man is greatly comforted when the high priest is mindful of him4 ,,sah #cc4ace ,let the deacons and the presbyters assemble daily at the place which the bishop may appoint2 let the deacons in particular never fail to assemble unless prevented by sickness4 ,when all have met they shall instruct those who are in the church1 and then1 after prayer1 each shall go to his appointed duties4 #cd4 ,no exorbitant charge shall be made for burial in the cemetery1 for it belongs to all the poor2 only the hire of the grave-digger and the cost of the tile for closing the niche in the catacombs shall be asked4 ,the wages of the caretakers are to be paid by the bishop1 lest any of those who go to that place be burdened with a charge4 ,,part ,,iv #ce4 ,let all the faithful1 whether men or women1 when early in the morning they rise from their sleep and before they undertake any tasks1 wash their hands and pray to ,god2 and so they may go to their duties4 ,but if any instruction in ,god's word is held that day1 everyone ought to attend it willingly1#acf recollecting that he will hear ,god speaking through the instructor and#acg that prayer in the church enables him to avoid the day's evil2 any godly man ought to count it a great loss if he does not attend the place of instruction1 especially if he can read4 ,if a specially gifted#ach teacher should come1 let none of you delay#aci to attend the place where the instruction is given1 for grace will be given to the speaker to utter things profitable to all1 and thou wilt hear new things1#adj and thou wilt be profited by what the ,holy ,spirit will give thee through the instructor2 so thy faith will be strengthened by what thou hearest1 and in that place thou wilt learn thy duties at home2 therefore let everyone be zealous to go to the church1 the place where the ,holy ,spirit abounds4#ada #cf4 ,but if on any day there is no instruction1 let everyone at home take the ,bible and read sufficiently in passages that he finds profitable4 ,if at the third hour thou art at home1 pray then and give thanks to ,god2 but if thou chance to be abroad at that hour1 make thy prayer to ,god in thy heart4 ,for at that hour ,christ was nailed to the tree2 therefore in the old covenant the law commanded the showbread to be offered continually for a type of the body and blood of ,christ1 and commanded the sacrifice of the dumb lamb1 which was a type of the perfect ,lamb2 for ,christ is the ,shepherd1 and he is also the ,bread that came down from heaven4 ,at the sixth hour likewise pray also1 for1 after ,christ was nailed to the wood of the cross1 the day was divided and there was a great darkness2 wherefore let the faithful pray at that hour with an effectual prayer1 likening themselves to the voice of him who prayed and caused all creation to become dark for the unbelieving ,jews4 ,and at the ninth hour let a great prayer and a great thanksgiving be made1 such as made#adb the souls of the righteous ones1 blessing the ,lord1 ,,lat the ,god who does not lie1 who was mindful of his saints and sent forth his ,word to enlighten them4 ,at that hour1 therefore1 ,christ poured forth from his pierced side water and blood1 and brought the rest of the time of that day with light to evening2 so1 when he fell asleep1 by making the beginning of another day he completed the pattern of his resurrection4 ,pray again before thy body rests on thy bed4 ,at midnight arise1 wash thy hands with water and pray4 ,and if thy wife is with thee1 pray ye both together2 but if she is not yet a believer1 go into another room and pray1 and again return to thy bed2 be not slothful in prayer4 ,he who has used the marriage bed is not defiled2 for they who are bathed have no need to wash again1 for they are clean4 ,by signing thyself with thy moist breath1 and so spreading spittle#adc on thy body with thy hand1 thou art sanctified to thy feet2 for the gift of the ,spirit and the sprinkling with water1 when it is brought with a believing heart as it were from a fountain1 sanctifies him who believes4 ,it is needful to pray at this hour2 for those very elders who gave us the tradition taught us that at this hour all creation rests for a certain moment1 that all creatures may praise the ,lord3 stars and trees and waters stand still with one accord1 and all the angelic host does service to ,god by praising ,him1 together with the souls of the righteous4 ,for this cause believers should be zealous to pray at this hour2 for the ,lord1 testifying to this1 says3 8,behold at midnight is a cry1 ,behold the ,bridegroom cometh6 ,rise up to meet him602 and he adds insistently3 8,watch ye therefore1 for ye know not at what hour he cometh04 ,and at cockcrow rise up and pray likewise1 for at that hour of cockcrow the children of ,israel denied ,christ1 whom we have known by faith2 by which faith1 in the hope of eternal life at the resurrection of the dead1 we look for his ,day4 ,and so1 all ye faithful1 if ye thus act1 and are mindful of these things1 and teach them to one another1 and cause the catechumens to be zealous1 ye can neither be tempted nor can ye perish1 since ye have ,christ always in your minds4 #cg4add ,but imitate him always1 by signing thy forehead sincerely2 for this is the sign of his ,passion1 manifest and approved against the devil if so thou makest it from faith2 not that thou mayest appear to men1 but knowingly offering it as a shield4 ,for the adversary1 seeing its power coming from the heart1 that a man displays the publicly formed image of baptism1#ade is put to flight2 not because thou spittest1 but because the ,spirit in thee breathes him away4 ,when ,moses formed it by putting the blood of the ,paschal lamb that was slain on the lintel and anointing the side-posts1 he signified the faith which now we have in the perfect ,lamb4 #ch4adf ,and so1 if these things are accepted with thanksgiving and right faith1 they give edification in the church and eternal life to believers4 ,i counsel that these things be kept by all who know aright2 for over all who hear the apostolic tradition ,,sah and keep it1 no heretics or any other man will prevail to lead them astray4 ,for the many heresies have increased because their leaders would not learn the purpose of the apostles but acted according to their own wills1 following their lusts and not what was right4 ,now1 beloved1 if we have omitted anything1 ,god will reveal it to those who are worthy1 guiding the holy church to its mooring in ,god's quiet haven4 ,,later ,,additions ,,eth #bd4 ,on ,saturday and ,sunday the bishop shall whenever possible give the people the bread with his own hand1 while the deacons break it4 ,the presbyters too shall break the bread to be delivered2 and whenever a deacon approaches a presbyter he shall hold out his robe1#adg and the presbyter shall take the bread and deliver it to the people with his hand4 ,on other days they shall give the bread as the bishop determines4 ,on this section compare p4 #ca4 ,it may be further observed that section #b is pretty clearly an addition4 ,,eth #bf4 ,in time of need the deacon shall be diligent in giving the blessed bread#adh to the sick4 ,if there is no presbyter to give out what is to be distributed1 the deacon shall pronounce the thanksgiving and shall supervise#adi those who carry it away1 to make sure that they attend to their duty and properly distribute the blessed food2 the distributors must give it to the widows and the sick4 ,whoever is entrusted with the duty by the church#aej must distribute it on the same day2 if he does not1 he must at least do so on the next day with the addition of what is then given him4 ,for it is not his own property2 it is given him only in trust as bread for the poor4 ,when evening has come and the bishop is present1 the deacon shall bring in a lamp4 ,then the bishop1 standing in the midst of the believers1 before giving thanks shall first give the salutation3 ,the ,lord be with you all4 ,and the people shall say3 ,and with thy spirit4 ,and the bishop shall say3 ,let us give thanks to the ,lord4 ,and the people shall say3 ,it is meet and right3 ,majesty1 exaltation and glory are due to ,him4 ,but they shall not say 8,lift up your hearts01 for that belongs to the oblation4 ,and he prays thus1 saying3 ,we give thee thanks1 ,o ,god1 because thou hast enlightened us by revealing the incorruptible light4 ,so we1 having finished the length of a day1 and being come to the beginning of the night1 satisfied with the light of the day that thou hast created for our satisfaction2 and now1 since by thy grace we lack not a light for the evening1 we sanctify thee and we glorify thee4 ,through thine only ,son our ,lord ,jesus ,christ1 through whom be to thee with him glory and might and honour with the ,holy ,spirit1 now1 etc4#aea ,and they shall all say3 ,amen4 ,then1 rising up after supper1 the children and virgins having prayed1 they shall sing psalms4 ,then the deacon1 holding the mixed cup of the offering1 shall say a ,hallelujah ,psalm4#aeb ,then1 the presbyter having commanded1 8,and also such-and-such ,psalms01 after the bishop has offered the cup#aec with the proper thanksgiving1 all shall say 8,hallelujah0 as the ,psalms are sung4 ,and they shall say3 ,we praise ,him who is ,god most high2 ,glorified and praised is ,he1 ,who founded the world with a single word4#aed ,then1 when the ,psalm is completed1 he shall give thanks over the bread1 and shall give the fragments to all the believers4 ,on these sections compare p4 #ca4 ,an evening service1 that included bringing in the lamp1 is widespread in early ,christianity and is eventually derived from ,judaism2 the particular service described here is a prelude to a congregational agape4 ,there is nothing in sections #ah-cb that necessarily implies a date later than ,hippolytus1 but the ceremony is badly placed between the private agapes and the equally private meals for the widows1 and it is followed by a duplication of #bf4 #b1 #aj-ab4 ,,lat #ca4 ,the faithful1 early in the morning1 as soon as they have awaked and arisen1 before they undertake their tasks shall pray to ,god and so may then go to their duties4 ,but if any instruction in the word is held1 let each give first place to that1 that he may attend and hear the word of ,god1 to his soul's comfort2 so let each one hasten to the church1 where the ,spirit abounds4 #cb4 ,but let each of the faithful be zealous1 before he eats anything else1 to receive the eucharist2 for if anyone receives it with faith1 after such a reception he cannot be harmed even if a deadly poison should be given him4 ,but let each one take care that no unbeliever taste the eucharist1 nor a mouse nor any other animal1 and that nothing of it fall or be lost2 for the body of ,christ is to be eaten by believers and must not be despised4 ,the cup1 when thou hast given thanks in the name of the ,lord1 thou hast accepted as the image of the blood of ,christ4 ,therefore let none of it be spilled1 so that no alien spirit may lick it up1 as if thou didst despise it2 thou shalt be guilty of the blood1 as if thou didst scorn the price with which thou hast been bought4#aee ,in the ,oriental versions the position of chapters #ca-cb between chapters #cj and #cc is impossible4 ,chapter #cj addresses the church's officers1 chapters #ca-cb individuals1 chapters #cc-cd the officers1 and chapter #ce individuals again2 chapter #ca1 in addition1 is only a condensation of #ce4 #a-c4 ,but the ,hauler manuscript clears up the difficulty4 ,in it chapter #cb is followed immediately by the ,latin ,a form of #cg4 #a-ch4 #b;a1 breaking off at the end of a leaf with 8apo0 7for 8apostolic074 ,the next leaf begins with 8,god0 in the middle of #cf4 #e1 and the text continues through #cf1 gives the ,latin ,b form of #cg4 #a-ch4 #b;a and breaks off this time with 8tra0 for 8tradition04 ,so two versions of the work were current with different endings2 in one chapter #cj was followed by #ca-cb and the ,a conclusion1 in the other it was followed by #cc-ce and the ,b conclusion4 ,in the ,hauler manuscript both endings were reproduced1 although the leaves containing the last two sentences of the first and a considerable part of the second have been lost4 ,in the ,oriental versions--or the ,greek codex underlying them--the glaring duplication caused by the ending after #cb was suppressed1 although the doubling of #ce4 #a-c in #ca remained4 ,since chapter #cd is unmistakably ,roman and consequently ,hippolytean1 the longer ending is original2 chapter #cc1 moreover1 is perfectly in place after chapter #cj4 ,so ,schwartz#aef and ,jungklaus are correct in holding#aeg that chapter #cb is not by ,hippolytus2 the only alternative would be to assume that he issued two versions of his book with different endings--a difficult supposition that would leave unexplained why the very important practice stressed in chapter #cb is omitted in the longer version4 ,on the other hand it is true1 as ,connolly argues1#aeh that the rules of chapter #cb are truly third-century4 ,the custom according to which each ,christian kept the consecrated eucharist in his house and received it each morning is attested in ,tertullian's ,to his ,wife ,,ii1 #e1 and the reason given 7,mark #af4 #ah7 for receiving fasting is not that of the later church 7compare on chapter #bi72 ,connolly observes further that the home reservation of consecrated wine as well as consecrated bread is unknown elsewhere4 ,very curious1 too1 is the phrase 8when thou hast given thanks0 in section #c1 for the section as a whole is addressed to the laity4 ,is there here some reminiscence of earlier corporately celebrated eucharists1 like the agapes in chapter #bf8 ,or are #c-d a later addition1 addressed to the clergy8 ,or is there textual confusion8 ,,notes #a ,characteristic of ,hippolytus's style are his frequent summaries of the progress of his treatises2 compare #af4 #be2 #bc4 #ac2 ,philosophumena1 ,proem42 i1 #bc4 #d1 etc4 ,the opening sentence is obscure1 but ,connolly's explanation 7pp4 #afa-afb7 appears the most likely3 ,man1 made in ,god's image1 went astray1 but through the ,incarnation ,god restored humanity by presenting to ,himself ,christ1 the perfect ,man4 #b4 ,on the phrase translated 8most important theme0 compare ,connolly1 p4 #afa2 the original ,greek word was presumably 4 #c4 ,if the 8churches0 are the different ,roman congregations--an unusual sense--,hippolytus speaks simply as a bishop2 if the meaning is 8at ,rome and elsewhere0 he speaks not only as a bishop but as a teacher of eminent authority4 #d4 ,the 8lapse or error0 is the ,zephyrinus-,callistus 8schism04 ,as ,hippolytus speaks of it as a recent event1 the date of the treatise cannot be far from #bag4 ,,part ,i ,ordination #b ,,the ,,bishop ,an episcopal election is still in the hands of the 8multitude0 7compare ,acts #f4 #b71 the clergy as yet having no distinct voice in theory4 ,rather curiously no qualifications are given for the bishop2 contrast1 e4g41 #a ,timothy #c4 #b-g or the expansions in the ,constitutions and the ,testament4 ,the bishop's functions are essentially the same as in the ,ignatian ,epistles3 as the embodiment of his church's unity he is the centre and head of all its activities1 whether in teaching1 worship1 or discipline4 ,the title 8high priest01 however1 is not used by ,ignatius1 and in the extant ,christian literature first occurs in ,tertullian1 ,on ,baptism #ag 7ca4 #bje72 ,hippolytus also uses 8high-priesthood0 of the episcopal office in ,philosophumena1 ,proem4 #f4 ,similarly ,tertullian calls the presbyters 8priests0 in his ,exhortation to ,chastity #g1 #aa 7ca4 #baj71 and in #i4 #b of our treatise ,hippolytus describes their work as 8priesthood04 ,this appearance of sacerdotal titles for ,christian ministers--something that is foreign to the ,new ,testament--was a consequence of the adoption of sacrificial terms for ,christian worship3#aei sacrifices are offered by priests4 ,so ,didache #ac4 #c describes the prophets as 8your high priests0 7compare #ae4 #a71 while ,ignatius 7,philadelphians #d7 writes 8one altar1 as one bishop04 ,consequently it is more than probable that 8high priest0 and 8priest0 were in common--although by no means universal--use among ,christians by the middle of the second century4 ,hippolytus's distrust of innovations corroborates this2 apart from anti-modalist additions the terminology of his consecration prayer can scarcely be thought to depart much from the forms in use in his younger days4 ,otherwise the bishop is said to 8feed the flock01 a ,new ,testament phrase#afj that was of course traditional2 to ,hippolytus it would include both correct teaching of doctrine and faithful administration of the sacraments4 ,since in ,philosophumena ,,ix1 #g he inveighs fiercely against ,callistus's claim to absolve grave sins1 8to remit0 here can refer only to minor offences4 8,to assign the lots0 strictly construed would mean 8to appoint the clergy01 but compare on #i4 #a4 8,to loose every bond0 is probably only a traditional liturgical generality4 ,,the ,,christian 8,,sacrifices0 ,sacrificial terms in the ,new ,testament1 except when used to describe the ,atonement1 are employed within ,christianity only in a transferred sense3 the ,christian sacrifices are either acts of righteousness1#afa the rendering of prayer and praise1#afb or gifts given to fellow-,christians4#afc ,in the post-apostolic age this last sense was popular and in one particular application it was made a definitely technical term4 ,christian worship and ,christian social life centred in a 8table-bond02 the specifically ,christian act of worship was the eucharist1 which in apostolic times was regularly celebrated in conjunction with a meal of some sort1#afd and even in ,hippolytus's day had not lost all traces of the earlier custom 7chapters #e-f74 ,but the ,christians were extremely fond of other common meals as well1 the 8agapes01 of a less sacred but still definitely religious nature 7chapter #bf74 ,in all of these meals the amount of food required was considerable1 and providing it naturally entailed real expense4 ,to supply this food1 consequently1 was a meritorious act1 which not only satisfied the needs of the brethren but enabled the church to hold a liturgical service1 at which the food was placed in the midst of the congregation and 8blessed04#afe ,hence the various foods were naturally called 8offerings01 and from this it was only a short step to calling the service itself a 8sacrifice04 ,the word first appears in ,didache #ad4 #a-b1 where it is used of the eucharist or 7more probably7 the eucharist-agape4 ,when the term was definitely adopted into the ,christian vocabulary1 its further definition in ,old ,testament language was inevitable4 ,here the nearest analogue might have been found in the 8peace-offerings01 which were eaten by those who offered them4 ,but the ,christians did not usually follow ,levitical distinctions closely1 and ,hippolytus 7#c4 #e7 speaks of the bishop as 8propitiating ,god's countenance01 language that more properly belongs to the 8sin-offerings04 ,a special type of ,christian offering were the first-fruits 7chapter #bh71 which were likewise solemnly presented and 8blessed0 by the bishop4 ,there were again explicit ,old ,testament analogies1 but in ,christianity 8sacrifice0 did not permanently become a term for this custom4 #b4 ,notice of the election and of the ,sunday appointed for the consecration was sent to the neighbouring churches1 whose bishops would naturally attend as far as they were able4 #c4 ,the assent of the people was given by acclamation2 according to the ,canons in the form 8,we choose him60 ,the explicit injunction that the presbyters must not join in the imposition of hands should be noted2 the ,arabic omits the prohibition1 perhaps accidentally1 but the ,canons read 8,one of the bishops and presbyters shall be chosen to lay his hand upon his head04 ,compare on #i4 #e-h4 ,in the ,constitutions the deacons hold the book of the ,gospels over the person to be consecrated4 #c ,the ,jewish background of this prayer is extremely marked1 and #b-c may well have been taken bodily from some synagogue formula2 ,christianity is regarded as the orderly continuation of ,old ,testament ,judaism4 #d4 8,royal0 7more precisely 8princely07 renders 1 taken from the ,septuagint version of ,psalm #ea4 #ab 7#ej4 #ad74 ,the ,epitome's abbreviation in this passage avoids suggesting that until a definite moment the ,son did not possess the ,spirit 7,connolly1 p4 #aea74 ,the unabbreviated text is practically only a combination of ,matthew #c4 #af and ,john #bj4 #bb1 but the result is so definitely anti-modalistic that it is probably the work of ,hippolytus2 the language is over-precise for a prayer4 #e4 8,thou who knowest the hearts of all0 is from ,acts #a4 #bd1 but such exact ,scriptural language is more characteristic of the fourth century than the third4 ,while the emphasis is on the bishop's offering the 8gifts01 his prayers for his flock are certainly not excluded as part of his high-priestly ministry 7,hebrews #g4 #be1 etc474 #f4 ,the 8odour of sweet savour0 is the offering of a holy life1 as in ,romans #ab4 #a4 #g4 ,the doxology is that given in the ,epitome and presupposed in the ,canons and ,testament1 with the substitution of 8through whom0 7so the other sources7 for 8with whom0 7a peculiarity of the ,epitomist74 ,after 8honour0 the ,latin and ,ethiopic insert 8to the ,father and the ,son04 8,servant0 as a liturgical title for ,christ comes from ,acts #d4 #bg1 #cj2 the later versions naturally substitute 8,son04 ,the ,sahidic and the ,arabic omit the consecration prayer entirely1 presumably because it did not accord with local use4 ,the ,canons paraphrase ,hippolytus's form slightly2 the ,constitutions and the ,testament enlarge it greatly4 ,for the sake of comparison ,sarapion's prayer may be given3 ,thou who didst send the ,lord ,jesus for the gain of the whole world1 thou who didst through him choose the apostles1 thou who generation by generation didst ordain holy bishops1 ,o ,god of truth1 make this bishop also a living bishop1 worthy 787 of the succession of the holy apostles1 and give to him grace and divine ,spirit1 that thou didst freely give to all thine own servants and prophets and patriarchs3 make him to be worthy to shepherd thy flock1 and let him still continue unblamably and unoffendingly in the bishopric4 ,it will be observed that here the references to the ,old ,testament are almost non-existent and that there is no mention of high-priestly functions4 #d-f ,,the ,,eucharist ,fundamental for any comprehension of the first liturgical history of the eucharist is the fact that among ,jews a 8blessing0 of food is without exception a 8thanksgiving02 a ,jew never says 8,bless this food01 but always 8,blessed be ,god04 ,so in the ,new ,testament1 when such a blessing is in question1 and are used without distinction2 compare1 e4g41 ,mark #h4 #f-g4 ,the various ,jewish blessings in their oldest literary forms are collected in the ,mishnah tractate ,berakhoth2#aff this was finally compiled in the third century1 but most of its contents are much earlier2 note in chapter #h the account of the pre-,christian controversy between the schools of ,hillel and ,shammai4 ,the form of all the blessings is the same2 after the opening words of praise the worshipper recites the particular act of ,god for which thanksgiving is due4 ,so over bread the formula is3 ,blessed be thou1 ,o ,god1 ,king of the universe1 who hast brought forth bread from the ground2 and over wine3 ,blessed be thou1 ,o ,god1 ,king of the universe1 who hast created the fruit of the vine4 ,there is no real reason to doubt that these were the words used by ,christ at the ,last ,supper when he 8gave thanks02 ,mark #ad4 #be takes up the blessing used over the cup4 ,to eat without thanksgiving was a sin1 and he who did so at least violated ,god's law commanding thankfulness4 ,but most ,jews would also have held that unblessed food is unfit for consumption1 and that pronouncing the benediction removes this quasi-uncleanness1 i4e41 8hallows0 it3 8,nothing is to be rejected1 if it be received with thanksgiving2 for it is sanctified through the word of ,god#afg and prayer04#afh ,in other words1 the act of thanksgiving was construed as having a consecratory effect1 potent even for ordinary food and therefore especially potent for sacred food4 ,so ,st ,paul writes in #a ,corinthians #aj4 #af3 8,the cup of thanksgiving over which we give thanks1 is it not a communion of the blood of ,christ80 ,in ,hippolytus the same conception appears unambiguously in #ba4 #f and #bc1 but it also underlies his use of 8thanksgiving0 in #d4 #b and #aj4 #d4 ,accordingly1 since at the ,christians' greatest liturgical service the essential formula was a solemn thanksgiving1 the service itself and food consecrated at the service both came to be called simply 8,the ,thanksgiving0 or 7in ,greek7 8,the ,eucharist04#afi ,and--certainly in the second century1 since ,hippolytus gives the formula--the eucharistic prayer was prefaced by the invitatory1 8,let us make our thanksgiving to the ,lord01 and this in turn by the appropriate words1 8,lift up your hearts04 ,since extempore prayer was still largely practised 7#d71 the contents of the ,christian thanksgivings naturally varied widely1 but it would appear inevitable that at first1 in accord with ,christ's example1 ,god's provision of food for men was the normal topic3 the beautiful prayer in the ,didache is formed on this model1 which ,hippolytus follows closely in chapters #e-f4 ,but the thought of food in the bread and wine was overshadowed by the thought of redemption1 and even in the ,didache the earthly species only typify the salvation wrought in ,christ4 ,in chapter #d of ,hippolytus the 8table0 form of the blessing is abandoned altogether for the praise of ,christ's redeeming works1 and the same is true of practically all later liturgies4 ,as is entirely natural1 ,hippolytus's thanksgiving concludes with reciting the work of ,christ most vividly in mind at the moment3 his institution of the rite that the church was engaged in celebrating4#agj ,the evidence of the later liturgies shows us that the purely ,christian objects of thanksgiving in ,hippolytus were by no means the only ones for which ,god was blessed2 thanks could be given with entire appropriateness to the ,father for any of ,his benefits from creation on4 ,for such prayers ,jewish synagogue formulas provided models that were freely utilized2 compare1 e4g41 ,constitutions ,,vii1 #cc-ch4 ,these thanksgivings often included 7,,vii1 #ce1 #c7 or culminated in the hymn of ,isaiah #f4 #c 78,sanctus071 and in this way this hymn passed into the ,christian eucharistic prayers1 to become an all but universal feature in them4 ,in the liturgy in the ,constitutions it stands at a place that shows its origin1 at the close of the 7,jewish7 thanksgivings for ,old ,testament benefits 7,,viii1 #ab1 #bg7 and before the 7,christian7 thanksgivings for ,christ's incarnate acts4 ,after the completion of the thanksgiving 7#d4 #aj7 ,hippolytus makes certain additions4 #d4 #aa declares that in performing the rite the church remembers ,christ according to his command3 this is the germ of what in the later liturgies is known as the 8anamnesis04 ,and the offering is formally presented to ,god2 this likewise reoccurs regularly and is called the 8oblation04 ,either or both of these features could have been used in any eucharistic prayer from the earliest time4 #d4 #ab1 however1 shows a later concept4 ,in the age of ,hippolytus the consecratory effect of thanksgiving was growing unfamiliar1 and a special petition was thought needful in order that the bread and wine might truly be made 8a communion0 of the body and blood of ,christ4 ,the liturgy's thought is simple3 if earthly food is truly to become 8spiritual0 food1#aga ,god must send upon it the ,spirit4 ,the prayer is phrased accordingly1 and is the first known instance of what is technically known as the 8invocation01 universal in ,eastern liturgies1 although absent from the present ,roman4 ,but the testimony of ,irenaeus shows that in the late second century at ,rome the invocation was regarded as the truly consecratory formula1#agb and ,hippolytus continues ,irenaeus' tradition4 ,hippolytus's use of the invocation shows that only bread and wine are offered to ,god at the oblation4 ,for his doctrine of communion see on #bc4 #a4 #d #b4 8,all the presbytery0 join with the bishop in offering the gifts2 the 8concelebration0 of a later terminology4 ,the custom is derived from a time when the local monarchical episcopate was not yet established and the presbyters were normal officiants at worship4#agc ,they act in their corporate capacity2 compare on chapter #h4 #d4 ,if #aa is construed strictly1 the 8we0 of this prayer should be 8we1 the bishop and presbyters04 ,but the plural pronoun originally--and probably in ,hippolytus's opinion also--meant 8all we ,christians in this congregation02 compare #d4 #ab1 8your sacrifice0 in ,didache #ad and the explicit language in ,justin1 ,dialogue #aaf-aag4 8,messenger of thy counsel0 is from the ,septuagint of ,isaiah #i4 #f2 it recurs in ,hippolytus's ,daniel commentary 7,,iii1 #i1 #f7 and is used here as an anti-modalist term4 #e4 ,this whole sentence is anti-modalist4 #f4 ,as in #c4 #d the language is more theological than liturgic4 #g4 ,christ's hands were spread out in appeal 7,isaiah #fe4 #b1 ,lamentations #a4 #ag74 #h4 ,the 8boundary post0 is the ,cross1 dividing the realms of life and death4 #i4 ,the terms in ,christ's words regarding the bread and the cup are given liturgical balance by introducing 1 8which is broken01 after 8body02 this addition found its way into many manuscripts of #a ,corinthians #aa4 #bd4 #aj4 ,the terseness of this phrase is effective4 ,in the ,latin translator's 8commemorationem facitis0 the indicative is certainly a mistake1#agd while his 8perform a memorial0 may be merely a ,latinistic simplification of 8do this in memory of me02 the ,pseudo-,ambrosian ,de ,sacramentis has similarly 8commemorationem facietis0 and the present ,roman liturgy 8memoriam facietis04 ,by what follows the phrase here means 8recall to our mind04 #aa4 ,to 8death0 in #a ,corinthians #aa4 #bf 8resurrection0 has been added2 later liturgies at this point expand freely4 ,later liturgical development also connected 8memory0 and 8offer0 closely1 pleading ,christ's death before the ,father4 #ab4 ,the prayer for unity echoes the habitual ,jewish prayers for the return of all ,israel to ,palestine2 compare the ,didache4 #ac4 ,compare on #c4 #g4 ,in this prayer as a whole the accumulation of phrases in #e-f is largely due to ,hippolytus1 who may likewise be responsible for parts of #g-h4 ,but1 even as it stands1 it is noteworthy for its sobriety and directness1 both characteristic of the later ,roman liturgy until ,gallican floridity affected it4 ,the liturgical influence of this prayer has been incalculable4 ,it is the basis of the liturgy in the ,constitutions1 through which it determined the form and in part the wording of the great ,eastern liturgies1 ,st ,james1#age ,st ,basil and ,st ,chrysostom4 ,in the other ,eastern rites its influence is usually perceptible1 though less fundamental1 while in the ,ethiopic church it is still used almost unchanged4 ,in the ,west1 however1 later eucharistic conceptions led to a different type of liturgy4 ,hippolytus gives only the vital part of the ceremony1 which otherwise was presumably much as it is described in ,justin1 ,apology #fg4 ,but perhaps at a consecration service the opening lessons and instruction were omitted4 #e-f ,this blessing at the eucharist of food other than the bread and wine is a remnant of the primitive custom when the rite included a meal2 in ,hippolytus's day1 presumably1 the cheese and olives were eaten at the service and part of the oil was sipped1 the remainder being reserved for anointing the sick4#agf ,perhaps only ,hippolytus's exaggerated reverence for the past preserved the usage1 which at any rate soon disappeared4 ,none of the other versions of his treatise retain chapter #f1 for which the ,canons#agg substitute a blessing of first-fruits4 ,in the ,testament the oil is blessed solely for the sick1#agh and this is probably the conception in the ,ethiopic and the ,canons4 ,the ,sahidic and ,arabic replace all of #d-f with a note that the bishop should follow 8the 7local7 custom04 ,the usual ,old ,testament background to these prayers need hardly be pointed out4 ,the prayer at the blessing of the oil has real affinities with the prayer still used in the ,roman church for blessing the 8oil of the sick0 at the bishop's ,maundy ,thursday eucharist4 #f #b4 ,this ingeniously worded prayer has no parallel4 #c4 ,compare ,zechariah #d4 #ab4 #d4 ,compare the ,jewish use of fixed initial clauses in benedictions4 #h ,,presbyters 8,presbyter0 is a technical term in ,judaism1 which early ,christianity took over4#agi ,the ,jewish conceptions at the beginning of the ,christian era are best seen in the ,mishnah tractate ,sanhedrin3#ahj the presbyters1 in virtue of their divinely instituted office 7,exodus #bd4 #i71 preserved1 interpreted and applied the received tradition of ,god's revelation1 and so were the divinely appointed rulers of ,israel4 ,in consequence1 every ,jewish community1 even the smallest1 had its presbytery1#aha which exercised all local governmental functions4 ,when a vacancy occurred1 the presbytery elected a new member2 if he had served as a presbyter elsewhere1 he was simply caused to 8take his seat02 if not1 the presbytery ordained him by the imposition of hands4 ,individual presbyters had no authority1 which was possessed solely by the body as a whole2 this principle was maintained so rigorously that there were not even regular presiding officers4#ahb ,if a priest was elected as a presbyter1 he was ordained like anyone else4#ahc ,the same seems to have been true of the ,rabbis#ahd before ,a4,d4 #gj2 after that year they took over what was left of the presbyters' duties and were always ordained4 ,it must be borne in mind that the ,jewish presbyters were community officers1 not cult officials4 ,they could determine how worship should be conducted1 but as presbyters they had no special share in conducting it3 this was the equal privilege of all male ,israelites4#ahe ,in particular1 while the presbyters1 among their other duties1 administered the affairs of the local synagogue1 to define them as 8elders of the synagogue0 is totally to misunderstand them4 ,the introduction of the presbyterial system into ,christianity offers a complicated problem1 into which it is unnecessary to enter here4 ,it is enough to note that in the ,new ,testament when the office is fully developed--as in ,acts and the ,pastoral ,epistles--the ,jewish analogies are evident4 ,in ,hippolytus's ordination prayer the ,jewish origin is explicitly recognized2 so much so that the institution of the office is attributed to ,moses1 whose seventy elders possessed the same gifts and functions as their ,christian namesakes4 ,accordingly the essential duties of a presbyter are simply to 8sustain and govern01#ahf and no other specific gifts are prayed for4 ,so it is really conceivable that ,hippolytus's formula reproduces the substance of a ,jewish ordination prayer4 ,in ,christianity1 however1 the most important service was a feast in which the whole community joined1 while in ,judaism the 7numerous7 sacral meals were held by each family separately4#ahg ,hence the ,christian presbyters could be called on for duties unlike those of the ,jewish officials2 as the leaders of the community they might well appear as the leaders of the community's feast4 ,and in fact1 as the 8charismatic0 prophets1 teachers1 etc41 gradually disappeared1 the presbyters became the normal officiants at the eucharist4#ahh ,so it was only a question of time until they acquired sacerdotal titles2 compare #i4 #b in our treatise4 ,the introduction of the local monarchical episcopate transformed the presbytery from the ruling body into a mere council of advice for the bishop1 and so reduced radically the importance of its members4 ,they had a voice in disciplinary affairs1 and they clung tenaciously to their share in offering the eucharist and in the ordination of a new member to their ranks4 ,otherwise during the late second and third centuries their duties#ahi might be little more than honorary1 and in most communities#aij the presbyters probably devoted their weekdays to secular occupations2 in contrast to the bishop and the deacons4 #a4 ,in #a ,timothy #d4 #ad1 as in ,judaism1 ordination is by the presbytery4 ,a different conception appears in #b ,timothy #a4 #f1 and harmonization of the two produced ordination by the bishop and the presbytery1 the practice still maintained in the ,roman and ,anglican ,communions4 ,for ,hippolytus's theory compare #i4 #d-h4 #b4 ,the verbs 8sustain and govern0 are the cognates of the nouns translated 8helps1 governments0 in #a ,corinthians #ab4 #bh4 ,but in #a ,corinthians two offices are meant4 #c4 ,compare ,exodus #bd4 #i-aa4 ,that these elders were 8filled with the ,spirit0 is from ,numbers #aa4 #be1 but the specific mention of this in an ordination prayer seems ,christian rather than ,jewish4 #d4 ,the bishop here includes himself with the presbytery1 perhaps a survival of a form used in pre-episcopal days4 ,in the ,ethiopic this prayer is reproduced almost unchanged4 ,the ,epitome has3 ,almighty lord1 who through ,christ hast created all things and through him hast foreseen all things2 look even now upon thy holy church1 and give it increase1 and multiply its rulers1 and grant them might to labour with word and work for the building up of thy people4 ,and now look upon this thy servant1 who by the voice and judgment of all the clergy is chosen for the presbytery1 and fill him with the ,spirit of grace and counsel1 that he may sustain and govern thy people with a pure heart--as thou didst look upon thy chosen people and didst command ,moses that he should choose presbyters1 whom thou didst fill with the ,spirit--that he1 being filled with powers of healing and words of teaching in meekness1 may diligently instruct this thy people with a pure mind and a willing soul1 and may blamelessly complete the ministrations for thy people4 ,through thy ,christ1 with whom be to thee glory and worship1 with the ,holy ,spirit1 world without end4 ,amen4 ,this prayer is evidently ,hippolytus's1 somewhat enlarged and slightly revised1 and the only real difference is that the bishop no longer associates himself with the presbytery4 ,the ,constitutions merely expand the ,epitome's prayer still further with a recital of ,god's attributes4 ,in the ,testament there is an independent expansion of ,hippolytus's form1 but again without significant variations4 ,sarapion has still another paraphrase1 but one equally centred about the presbyter's teaching office4 ,the ,sahidic and the ,arabic1 however1 provide that the prayer used for the consecration of a bishop shall also be used at the ordination of a presbyter4 ,with this the ,canons agree1 reading3 8,when a presbyter is ordained1 let all things take place for him as take place for the bishop1 with the exception of the word #8bishop'4 ,the bishop is in every regard like the presbyter1 apart from the throne and the ordination1 for to the latter no power to ordain is given04 ,this evidence is in accord with the well-known fact that the introduction of the monarchical episcopate came later in ,egypt than elsewhere4 #i ,,deacons ,the development of the diaconate in the first century is extremely obscure1 but in the ,pastoral ,epistles and #a ,clement 8presbyters0 are divided into 8bishops and deacons0--in these works the three terms are never used together--indicating specializations within the presbyterate4 ,some presbyters were especially concerned in 8overseeing0 the community and others with 8serving0 it--particularly in charitable works2 compare the 8governments0 and 8helps0 in #a ,corinthians #ab4 #bh4 ,when monarchical episcopacy was introduced1 the now more or less supernumerary 8overseers0 were less important than the 8servers01 who became the personal assistants of the bishops4 ,the respective status in the third century is set forth in ,didascalia1 chapter #i 7 ,constitutions ,,ii1 #bf1 #d-g73 8,let the bishop 444 be honoured by you as ,god4444 ,the deacon is with you as a type of ,christ1 so let him be loved by you4 ,let the deaconess be honoured by you as a type of the ,holy ,spirit4 ,let the presbyters be looked on by you as a type of the apostles04 #a4 ,the reference is apparently to chapter #b1 with no explanation how choice by the people is reconciled with #c4 #f4 ,the ,sahidic1 the ,testament and the ,canons agree with the ,latin1 but the ,arabic1 ,ethiopic and the ,constitutions speak only of the bishop4 ,but the close relations between the bishop and the deacons would seem to make his freedom of choice necessary4 ,does the absence of any provision for election in chapter #h indicate that the presbyters were still chosen by the presbytery8 #b-d4 ,any 7surviving87 remnant of the conception of deacons as 8serving presbyters0 is dismissed summarily4 #e-h4 ,hippolytus is attempting to reconcile a ceremonial survival of the days when presbyters ordained with the doctrine that ordination is the prerogative of bishops4 ,the result is incoherent2 if a presbyter has no power to 8give01 what is said of the 8common and like ,spirit0 is pointless4 ,and1 although the passage appears intact 7or expanded7 in the other versions1 #g-h read like a later addition4 ,but perhaps these are a theory of ,hippolytus's1 glossed on a traditional phrase4 #aj-ab4 ,the original text of this passage is very uncertain4 ,the ,latin breaks off with 8offere01 and the following words in the ,ethiopic and the ,testament stress what in ,hippolytus is a minor and not characteristic function of the deacons 7#d4 #b71 while their chief duties are ignored4 ,moreover1 neither the ,constitutions1 the ,canons nor ,sarapion have anything corresponding2 all three--in widely different terms--petition for 8faithfulness0 and 8wisdom02 all three1 incidentally1 quote ,acts #f4 ,it is worth noting that none of the sources call the deacons 8,levites02 this title#aia appears to come in a later age when--through the change from local to diocesan episcopacy--the deacons became the assistants of the presbyters4 ,the ,ethiopic#aib and the ,constitutions speak of the diaconate as a preparation for the presbyterate3 this conception belongs to the fourth1 not the third1 century4 #aj ,,confessors #a4 ,a true confessor is1 ipso facto1 a presbyter4 ,this declaration--which other conceptions have altered in the ,ethiopic and the ,constitutions--follows logically from the original definition of a presbyter's duties3 since his primary function is to bear witness to the truth1 and since no witness can be more impressively borne than when in danger of death1 a confessor proves that he has the ,spirit of the presbyterate4 ,hence ordination would be otiose4 ,a still earlier theory is that set forth in ,hermas1 ,visions ,,iii1 i1 where the correct ranks of those who occupy the 8bench0 7of the clergy7 is given as 8confessors1#aic prophets1 presbyters01 as three distinct orders2 in ,hippolytus the prophets disappear and the confessors are merged with the 8regular0 presbyters4 ,in the third century1 as confessors multiplied1 observance of this rule would have overloaded the presbyterate to an impracticable degree1#aid although in the small community of ,hippolytus the difficulty would not be felt and the traditional practice could be maintained inviolate4 ,but elsewhere the modification in ,constitutions ,,viii1 #bc was no doubt widely accepted3 the office of a confessor was one of great dignity1#aie but it did not include its holder among the clergy4#aif ,the ,ethiopic compromises3 a confessor is not yet a presbyter1 but can claim episcopal ordination to the presbyterate as a right4 #b4 ,hippolytus treats these 8minor0 confessors as the ,constitutions treat the true confessors4 ,the other sources 7except the ,constitutions7 deal with them more generously4 ,in the ,ethiopic they can claim ordination to the diaconate1 in the ,arabic and the ,canons to the presbyterate1 in the ,sahidic to any office of which they are worthy2 compare the ,testament4 ,the ,canons have a curious provision for a confessor who is a slave 7and therefore incapable of receiving ordination72 such a one is 8a presbyter for the congregation01 even though he does not receive 8the insignia of the presbyterate04 ,,conclusion ,,of ,,ordinal #c4 8,at every ordination the eucharist must be offered40 #d4 ,compare ,justin1 ,apology #fg1 where the 8president0 offers prayers 8according to his ability0 7 71 and ,tertullian1 ,apology #cj3 8we pray 444 without a monitor1 for our prayers are from the heart04 ,but extempore prayer in no way excludes frequent use of traditional formulas4 #aa-ae ,,minor ,,orders ,in the major orders an endowment of the ,spirit is sought by the imposition of hands2 in the minor orders persons are officially admitted to the exercise of gifts that they already possess4 #aa #b-c4 ,the eventual source is #a ,timothy #e4 #a-af4 #d-e4 ,in #a ,timothy the widows engage both in prayer 7verse #e7 and in active work 7verse #aj74 ,in the ,didascalia and ,constitutions these duties are divided3 prayer is the sole task of the 8widows01 while those to whom the active work is committed are called 8deaconesses04 ,the latter1 except that they have no part in the liturgy1 correspond in all respects to the deacons1 and so naturally receive an ordination1 while the 8widows0 are merely 8named04 ,so1 before the distinction was established1 ordination of 7all87 widows was presumably fairly usual2 otherwise the vigour of ,hippolytus's protest is difficult to explain4 ,in ,rome1 unlike ,syria1 active church work by women was discountenanced and the deaconesses did not make their appearance4 ,on the general subject of women's work the ,didascalia is a mine of information4 #ab ,men who could read easily and clearly from a manuscript were not too common1 so that the reader had a position of some dignity4 ,the ,constitutions1 in fact1 make a major order of the office and the prayer 7,,viii1 #bb7 beseeches 8the prophetic ,spirit01 suggesting that readers were expected to give some exposition and teaching4 ,both the ,constitutions and the ,testament treat readership as a step toward higher advancement4 ,in the ,sahidic the reader is given ,st ,paul's ,epistles2 ,schwartz 7p4 #cb7 thinks this is original4 #ac ,for the development of the status of virgins in the church reference must be made to the special literature4 ,hippolytus1 in marked contrast to the ,testament1 dismisses the subject very briefly and refers to virgins again only in #be4 #a1 although this brevity of treatment in a law book does not prove lack of practical interest in the subject4 ,as the 8purpose0 was publicly announced1 it corresponded to the later formal vow4 #ad ,the account in ,acts #f was generally interpreted as limiting the number of deacons in any place to seven1 far too few for effective service in large churches4 ,so each deacon was given an assistant to 8serve0 him2 compare chapter #cj4 ,but even this was inadequate in very large communities1 and at ,rome ca4 #bej the seven deacons and their subdeacons were further assisted by forty-two acolytes 78followers074#aig ,the subdiaconate eventually became a major order and it is so treated in the ,constitutions and the ,testament4 #ae ,the gift of healing 7#a ,corinthians #ab4 #bh1 etc47 was the only one of the primitive charismatic gifts to survive into the third century in its original form1 and in ,hippolytus its purely charismatic nature is still recognized2 not only is there no ordination but the healer is not even 8named04 ,but healers in the specialized form of 8exorcists0 form a minor order in ,rome a generation later4#aih ,one of their most important functions was to assist in preparing catechumens for baptism2 compare #bj4 #c4 ,,part ,,ii ,baptism #af-bj ,,catechumens ,in the apostolic age converts were accepted with little question and were baptized immediately on profession of faith2#aii the missionary zeal of the new religion1 heightened by the expectation of the end of the world1 sought only to compel men to come in4 ,naturally this enthusiasm was always tempered with common sense--no teacher could have baptized every applicant--but the doors were opened wide1 and the ,new ,testament gives no hint of any formal training before reception4 ,the hope that defects would be made up by ,christian grace was doubtless fulfilled to a surprising degree1 but it was also often grievously disappointed3 men were admitted into ,christianity who neither understood its teachings nor desired to follow them1 and it was from this class that ,gnosticism and other vagaries drew their recruits4 ,the account in ,acts #h4 #ah-bd is typical4 ,the result was a violent reaction that made entry into the church extremely difficult1 and no one was permitted baptism until he had passed through a long and searching probation called the 8catechumenate04 ,as it appears fully developed in the early third century1 it must reach far back into the second or perhaps even into the first4 #af #a4 8,hearers0 is perhaps used here in its later technical sense as a title for catechumens in their first stage4 ,in ,hippolytus the 8word0 that they are permitted to hear does not include the ,gospel 7#bj4 #b72 elsewhere they were allowed to remain at the ,sunday service until all the liturgical lessons had been read and the sermon had been preached4 ,the 8teachers0 were those employed in the instruction of the catechumens2 they were not necessarily clerics 7#ai4 #a7 and did not form a special class4 #b-bd4 ,the reason for most of these rules is self-evident4 #ac4 ,greek education included much time spent on ,homer1 whose mythology the ,christians naturally regarded as unedifying4 ,but the permission given to schoolmasters to continue their calling in case of necessity shows that no one took the ,homeric deities very seriously4 #ag4 ,in many cases soldiers were utilized only for police duty1 but ,christian soldiers were always in danger of being given tasks inconsistent with their religion4 ,hippolytus probably does not consider the rather infrequent possibility of soldiers being sent to defend the frontiers against barbarians4 ,the 8oath0 invoked heathen deities4 #ah4 ,judges and military officers were constantly called on to pronounce and inflict capital punishment4 ,they were also inextricably involved in the support of emperor-worship4 #ai4 ,a man who was already a soldier could be accepted under the conditions of #ag4 ,but no believer was permitted voluntarily to expose himself to such temptations4 #bc4 ,since the woman in such a case had no power to alter her condition1 ,hippolytus's rule is sensible and humane4 #bd4 ,men1 who could control their conduct1 were granted no such concession4 #be4 ,a remnant of the older charismatic teaching2 ,compare #ch4 #d4 ,it is conjoined somewhat oddly with these detailed legalistic prescriptions2 the right to judge spiritually may be exercised only where the law is not explicit4 ,and only the clergy exercise the gift4 #ag ,a three years catechumenate has parallels in later practice1 but it represents about the maximum4 #ah #a4 ,separation of catechumens from believers and men from women was carried out rigorously throughout the ,patristic age4 #c-d4 ,contrast #bb4 #f4 ,the kiss of peace marked the close of the service that preceded the eucharist 7e4g41 ,constitutions ,,viii1 #aa1 #i74 #e4 #a ,corinthians #aa4 #aj4 #ai #a4 ,the imposition of hands was partly in blessing1 partly in exorcism 7#bj4 #c74 ,in later days the first of these impositions was regarded as the formal admission to the catechumenate4 #b4 ,a universal ,patristic teaching4 #bj #b4 ,hippolytus knows only two classes of catechumens1 the hearers and those 8set apart04 ,subsequently the latter were called 8elect01 8competent0 or 8enlightened01 and an intermediate class 78kneelers07 was introduced4 ,hippolytus says nothing about the duration of this last stage1 but four to six or more weeks is later common4 #c4 ,exorcism before baptism was universally practised and has survived in some form or other in practically all the traditional baptismal liturgies4 ,it lacks ,new ,testament precedent1 but is based on the dualism found in ,john #ad4 #cj1 etc41 according to which this world--and so all its unregenerate inhabitants--is under the sway of ,satan and his angels4 ,in ,hippolytus's community the exorcisms were presumably performed by the teachers1 as he does not recognize exorcists as a separate class 7compare on chapter #ae74 #d4 ,the text of the last clause is so uncertain that the meaning of the whole is dubious4 ,the ,testament1 however1 asserts that the episcopal exorcism is bound to make an unworthy candidate betray himself1 and there is no reason to doubt that ,hippolytus believed the same4 #e4 ,the final selection and instruction took place on the ,thursday before ,easter4 8,bathing0 was done in a public bath-house1 with a supplementary 8washing0 at home2 compare ,john #ac4 #aj4 #f4 ,most religions1 as well as ,judaism1 regarded a menstruous woman as unclean4 #g4 ,all believers fasted on ,good ,friday 7#bi4 #a72 for the catechumens the fast was probably thought to be purifying4 #h4 ,the ,testament gives a lengthy form for this last pre-baptismal exorcism4 ,popular belief in the life-giving power of breath 7,genesis #b4 #g1 etc47 was very widespread2 compare #cf4 #aa4 ,mark #g4 #cd may have been specially in mind4#bjj ,the 8seal0 was the sign of the cross4 ,compare chapter #cg4 #i4 ,no further opportunity was given to contract defilement4 #aj4 ,this direction1 misunderstood in the ,arabic and ,ethiopic1 is explained by #bc4 #a-b4 ,those about to be baptized brought with them as their first ,christian 8offering0 the bread1 wine1 milk and honey needed for the baptismal eucharist4 ,the ,testament reduces this offering to one loaf from each of them4 ,the rule should not be explained from chapter #cb1 which is not by ,hippolytus4 #ba ,,the ,,baptismal ,,ceremony #a4 ,hippolytus gives no form for the blessing of the water1 but the ,constitutions 7,,vii1 #dc7 direct an elaborate thanksgiving1 concluding with the words 8,sanctify this water and give it grace and power01 etc4 ,clement of ,alexandria 7,pedagogue ,i1 vi 7#ej1 #d77 appears to presuppose a petition for the descent of the ,logos into the font4 #b4 ,the superior sanctity of 8living0 water is a common belief1 and the ,testament and the ,canons allow no other for baptism4 ,compare ,didache #g4 #a4 #c4 ,every non-,jew in the ,graeco-,roman world was so accustomed to the public baths that the baptismal usage would not suggest the slightest impropriety4 #e4 ,to ,hippolytus the ornaments as 8alien0 carry contagion4 ,the ,jews have a similar prohibition for women bathing after ceremonial impurity1 but the reason given is that complete contact with the water is prevented4 #f4 ,the first mention of anointing in connection with baptism is in ,tertullian1 ,on ,baptism #g 7ca4 #bje74 ,he explains the practice as derived from the ,old ,testament anointing of priests1 and in view of #a ,peter #b4 #i and ,revelation #a4 #f2 #e4 #ajbja this may well express the original meaning of the ceremony4 ,or it may have been thought to convey the gift of the ,spirit1 as in #a ,samuel #af4 #ac1 or may rest on more general conceptions of anointing as consecration1 or may even be somehow connected with the title 8,christ0 7 8,the ,anointed ,one074 ,but1 whatever the origin1 unction after baptism is found practically everywhere in ,christendom after the third century4 ,in ,hippolytus the blessing is still a thanksgiving and the oil is named accordingly4 ,in the ,constitutions 7,,vii1 #dd7 the formula is petitionary1#bjb and the oil is called 8mystical04 ,the common later title for this oil--to which other substances1 such as balsam1 are often added--is 8chrism04 ,the ,latin formula for blessing it still includes a solemn thanksgiving4 #g4 ,the anointing before baptism is derived from the ancient belief in the curative powers of oil1 from which its use in religious healing 7,mark #f4 #ac1 ,james #e4 #ad7 was developed4 ,to ,hippolytus this oil aids in the final and supreme exorcism1 and it is exorcised1 not blessed1 and derives its name from its purpose4 ,in later ,latin usage it is called 8oil of the catechumens04 ,the ,constitutions note 7,,vii1 #bb1 #c7 that if the oils are lacking 8the water is sufficient04 ,and this was the universal belief4 #i4 ,some form of renunciation of ,satan is a feature in all traditional baptismal liturgies4 #aj4 ,cyril of ,jerusalem 7,catechetical ,lectures #bj1 #c7 says that this anointing is performed 8from the very hairs of your head to your feet04 ,by #bb4 #b ,hippolytus has probably the same conception4 #aa4 ,the pronouns are ambiguous and confusing1 but the sense seems to be that the presbyter who performs the actual baptism stands on the bank of the stream 7or the edge of the font71 while the deacon stands in the water with the candidate1 to instruct and assist him4 #ab-ah4 ,in the ,jewish rites that require complete immersion 7the baptism of a proselyte1 the cleansing of a woman1 etc47 the ceremony is performed entirely by the person concerned in the presence of a proper witness2 i4e41 such a rite is simply an extension of the ,old ,testament prescriptions#bjc that certain impurities must be removed by bathing4 ,early ,christianity shared this conception1 and in ,new ,testament ,greek the middle voice is used for the act of baptism in ,acts #bb4 #af1 #a ,corinthians #f4 #aa2 #aj4 #b2 compare the reading of ,d and ,old ,latin manuscripts in ,luke #c4 #g1 8to be baptized in his presence04 ,in ,hippolytus the presbyter acts to the extent of laying his hand on the candidate's head1 but he uses no baptismal formula4#bjd ,in the ,jewish rites the person after immersion utters a benediction2 in ,hippolytus each immersion is preceded by a declaration of belief4 ,in the apostolic church this declaration certainly had the form 8,jesus is ,lord0 7,romans #aj4 #i1 etc47 and there was only one immersion4 ,the additional confessions of the ,father and the ,spirit appear in ,didache #g4 #a1bje and each was presumably accompanied by the corresponding immersion that ,hippolytus directs4 ,each of these three confessions was then further expanded1 so producing the various baptismal creeds4 ,the one in use at ,rome in the early fourth century--the basis of the later 8,apostles' ,creed0--can be reconstructed accurately from ,rufinus' ,exposition1 and agrees closely with the form in the ,latin version of ,hippolytus1 the only significant addition being 8and the forgiveness of sins0 near the close4 ,this clause1 in fact1 seems to be due eventually to ,hippolytus's arch-enemy1 ,callistus1 to express a doctrine that the former abhorred4 ,on the other hand1 there is some evidence that the official ,roman creed ca4 #bjj did not contain 8and the holy church01 on which ,hippolytus lays stress 7#f4 #d2 #bc4 #aj72 this clause may be his own addition to protest--against ,callistus--that the 8holy0 church should not contain sinners4 ,later ,roman ,christianity adopted both phrases with no feeling of incongruity2 compare ,cyprian's 8forgiveness of sins through the holy church04#bjf #ai4 ,this anointing1 like the former1 presumably covered the whole body4 #bj4 ,in the later ,patristic church at this point the newly baptized put on white garments1 which they wore for seven days4 #bb ,,confirmation ,hippolytus contributes little to clarifying the difficult subject of confirmation4 ,in ,acts #h4 #ag and #ai4 #f the rite conveys the gift of the ,spirit1 but ,hippolytus's prayer1 which cites ,titus #c4 #e1 follows the ,pauline-,johannine#bjg doctrine in attributing this gift to baptism1 in accord with the special immersion after confessing the ,spirit4 ,so only grace for service is besought4 ,but1 as in ,acts1 the essential ceremony is the imposition of hands1 so that the anointing and the sign of the cross are only supplementary rites4 ,curiously enough1 however1 only the anointing was preserved in both the ,latin and the ,orthodox ,eastern churches4 ,for the use of the ,lord's ,prayer after baptism see on #bc4 #ad4 #bc ,,the ,,baptismal ,,eucharist ,compare the distinction between the baptismal and the regular eucharist in ,justin1 ,apology #fe and #fg and in ,didache #i-aj and #ad4 #a4 ,the conception of consecration by thanksgiving is stated so baldly that the ,latin 78gratias agat panem quidem in exemplum07 is wholly unidiomatic1 but in all probability the prayer normally included an invocation like that in #d4 #ab4 ,here1 in place of the 8spiritual food0 language in #d4 #ab1 the result of the consecration is expressed in the terms of the institution4 ,yet ,hippolytus appears to shrink a little from calling the species absolutely the body and blood of ,christ3 the bread is the 8image0 77 of the body and the cup the 8likeness0 77 of the blood4 ,the former word is used in the same way by ,cyril of ,jerusalem 7#bc1 #bj2 as an adjective7 and the latter by ,sarapion in his first oblation before the words of institution2 compare 8figura0 in ,tertullian1 ,against ,marcion ,,iii1 #ai and ,,iv1 #dj1 and the prayer in the ,constitutions 7,,viii1 #ab1 #ci7 that the species may be made to 8appear0 77 as the body and blood4 ,none of this language1 however1 is 8symbolic0 in the modern sense2 whatever unlikeness theologians#bjh might feel existed between the symbols and the things signified was overshadowed by the realistic connection that existed between them4 ,but in the earlier ,patristic period the deeper nature of this connection was left unexplored4 #b4 ,tertullian 7chaplet #c1 ,against ,marcion ,i1 #ad7 and ,clement of ,alexandria 7,pedagogue ,i1 vi 7#de1 #a77 bear contemporary testimony to the custom of giving new ,christians milk and honey1 so the rite must have been widespread4 ,it is not in the ,constitutions or the ,testament1 but the other sources have it4 ,and the #bdth canon of the ,third ,council of ,carthage 7#cig7 reads3 8,the first-fruits1 namely milk and honey1 which are offered on a most solemn day for the mystery of infants1#bji although offered on the altar should have a blessing of their own1 that they may be distinguished from the sacrament of the ,lord's body and blood04 ,clement of ,alexandria1 like ,hippolytus1 cites the ,old ,testament prophecies of the promised land1#baj so the meaning of the rite was to assure the participants of a share in salvation4 ,but ,hippolytus adds a further explanation of his own2 the milk represents ,christ's flesh and the honey his gentleness4 ,the ,canons--possibly with a misrecollection of ,isaiah #g4 #ae--;interpret the food as proper for the newly born4 #c4 ,the purpose of the water is to extend the baptismal washing into the inner man2 a somewhat pedantic ceremony that reappears only in the ,ethiopic1 although the ,testament applies the theory to the water in the mixed eucharistic chalice4 #e4 ,this is the earliest known formula for eucharistic administration4 #g-aa4 ,what is most curious about these directions is that the sacramental wine is not distinguished in administration from the other two cups2 the other versions correct this4#baa ,perhaps in this ceremony there has survived something of the tradition in the earliest text of ,luke #bb4 #ai-bj1 where the whole emphasis is laid on the bread4 ,the little four-clause creed is interesting4 #ab4 ,an admirable little summary of ,christian duty4 #ac4 ,hippolytus 7compare ,i4 #a7 refers to some earlier work or works of his own1 possibly ,concerning ,god and the ,resurrection1 whose title is listed on his statue4 #ad4 ,by the 8white stone0 7,revelation #b4 #ag7 evidently something very concrete is implied4 ,this cannot be any part of the creed1 which is recited while baptism is in progress1 and so the ,testament's explanation of the secret as the doctrine of the resurrection#bab is excluded4 ,the only other possibility would appear to be the ,lord's ,prayer1 on which ,hippolytus is strangely silent4 ,christians of this age regarded the ,prayer as having an almost magical efficacy4 ,it was1 moreover1 allowed to none but the baptized and was first uttered by ,christians immediately after their baptism1#bac a custom which in the light of ,romans #h4 #ae and ,galatians #d4 #f may actually go back to apostolic times4 ,,part ,,iii ,church ,laws #be4 ,fasting is here conceived to intensify prayer's efficacy4 ,the widows and virgins were especially dedicated to the work of intercession4 ,the other versions have 8pray in the church01 but the ,greek gives a more primitive impression4 ,the bishop1 on account of the nature of his duties1 was not permitted to vow a fast to last for any set time2 he might1 of course1 abstain from food informally if he wished4 ,good ,friday and ,holy ,saturday 7chapter #bi7 were the only fixed fast-days1 but special fasts for all might be directed on any special occasion4 #bf ,,the ,,agape ,the agape1 or 8love-feast01 was a ,christian meal of a definitely religious character4 ,since both ,tertullian 7,apology #ci7 and ,clement of ,alexandria 7,pedagogue ,,ii1 i 7#d-g77 speak of it as an established ,christian custom1 its origin must lie far behind the third century1 and the importance and liturgical colouring given by the ,evangelists to the accounts of the feedings of the multitudes#bad are explicable only as reflecting deep first-century interest in the rite4 ,its origin in ,christianity1 consequently1 must be primitive1 while the ,gospels indicate that in the apostolic church it was regarded as a continuation of the 7many7 meals shared by ,christ and his disciples4 ,the emphasis on the numbers who were satisfied by the bread and fish1 taken together with ,acts #f4 #a-cbae and the later history of the agape1 show that a primary purpose of these meals was to provide food for the needy3 it is presumably from this aim that the name 8love-feast0 was derived4 ,and the ,gospel accounts indicate that in the agapes ,christ was felt to be acting as head of his household3 that he was in some manner present4 ,the agape and the eucharist1 consequently1 were closely associated2 in #a ,john #f the feeding of the multitudes leads into the elaborate eucharistic discourse4 ,so ,ignatius uses 8eucharist0 and 8agape0 as synonyms1#baf while 8,the ,lord's ,supper01 the term employed by ,st ,paul#bag and later writers generally for the eucharist1 is ,hippolytus's title here for the agape4 ,the confusion was due to the fact that in the first century the eucharist was generally celebrated in conjunction with an agape2 indeed1 in #a ,corinthians #aa it is clear that the ,corinthians were stressing the banquet elements of their common meals so strongly that their eucharistic aspect had been forgotten4#bah ,hence in ,jude #ab the 8love-feasts0 are most naturally understood to be the combined agape-eucharists4 ,during the second century the rites were separated1 the eucharist being transferred to the morning1 while the agape normally remained as an evening meal1 although it could of course be held at any hour4 ,but ,hippolytus preserves remnants of the old association2 as regards the eucharist the oil1 cheese and olives of chapters #e-f1 as regards the agape the title 8,lord's ,supper0 and details of the ceremonial4 ,according to ,hippolytus's description the agapes are meals given by individuals in their own homes2 the host provides the food and invites the guests1 who in return are expected to pray for him4 ,each person breaks his own bread and 8offers0 his own cup2 this is in accord with the rule in ,berakhoth vi4 #f for the less solemn meals among the ,jews3 8,if men sit for a meal1 each shall pronounce the blessing for himself2 but if they recline1 one shall pronounce the blessing for them all04 ,this procedure1 moreover1 appears to throw light on the account in #a ,corinthians #aa1 where the church is blamed because 8each taketh before other his own supper0 7verse #ba7 and the remedy prescribed is 8wait for one another0 7verse #cc72 it is difficult to see how the ,corinthian disorders could have arisen if there were a single officiant4 ,in ,hippolytus orderliness is procured by the presence of a cleric--preferably the bishop1 although a deacon will suffice--who presides over the supper and begins it by blessing and distributing a loaf specially named2 this ceremony is superadded to a ritual otherwise complete in itself1 and appears to be a local ,roman custom4 #a-b4 ,in the earliest ,christianity 8blessing0 and 8thanksgiving0 were indistinguishable1#bai but to ,hippolytus they are no longer always synonyms2 perhaps the 8blessing0 was accomplished by signing with the cross1 as in the ,canons4 ,after blessing1 the bishop breaks the loaf1 eats a portion himself1 and distributes the remainder to all the baptized members of the company3 a procedure exactly like that of the eucharist4 ,in the earlier combined service1 in fact1 this bread would have been actually eucharistic1 for which after the separation 8blessed0 bread was substituted to enable the traditional agape ceremonial to continue with a minimum of external change4 ,the final separation must have been comparatively recent1 for ,hippolytus feels obliged to emphasize the difference between the two rites2 in later times there was no danger of confusion1 and his translators consequently do not seem to have grasped his point4 #b4 ,the breaking of each one's bread would be accompanied by a proper benediction4 #c4 ,roughly parallel is ,berakhoth vi4 #f3 8,if wine is brought during a meal1 each one must pronounce the blessing for himself04 #d4 ,for the distinction between 8blessing0 and 8exorcism0 of objects1 compare #ba4 #f-g4 ,the ,arabic and ,ethiopic substitute 8blessed bread01 even for the catechumens4 ,whether the catechumens also broke their 8own0 bread is left uncertain4 8,offer0 is here a mere synonym for 8give thanks01 a usage not found in the other versions4 #e4 ,perhaps the catechumens stood during the agape2 perhaps they ate at a separate table4 #f4 ,each blessing at an agape must include a prayer for the host1 who is thus repaid for his bounty4 ,for 8offer0 the other versions substitute 8eat01 spoiling the force4 #g4 ,from #a ,corinthians #aa4 #ba to the final abolition of the agapes in ,christianity 7in the eighth century87 there were constant complaints of disorderly conduct at these meals2 ,clement of ,alexandria 7l4c47 for this reason objects to their name4 ,hippolytus cites ,matthew #e4 #ac4 #h4 is simply 8that which is carried away0 and is used in its etymological sense2 other meanings1 such as the associated 8a gift given to dinner guests01 are immaterial here4 ,the 8apoforetum0 began like the regular agape with the distribution of the blessed bread and 7presumably7 with public benedictions over bread and wine1 but the rest of the meal was eaten at each one's home4 #i4 ,the ,gospel accounts of the miraculous feedings lay similar stress on gathering up the fragments4 #aj4 ,the complete dominance of the meal by the bishop would seem to make the above warnings against disorder needless2 as ,hippolytus pictures it an agape would have been the reverse of hilarious4 #aa-ab4 ,compare ,ignatius1 ,smyrnaeans #h4 #a3 8,let that be counted a genuine#bbj eucharist that is held by the bishop or by someone to whom he gives permission02 for the last clause as regards the agapes ,hippolytus simply substitutes 8or one of the clergy04 ,in later theory only a priest can 8bless01 and any formula that can be pronounced validly by a deacon can be pronounced just as 8validly01 although perhaps not 8licitly01 by a layman4 ,but this distinction between 8valid0 and 8licit0 would not have been drawn by ,ignatius or ,hippolytus2 what a ,christian cannot do licitly he cannot do at all4 ,evidently ,hippolytus regards the blessed bread as of the essence of the agape4 ,the ,testament agrees in general with ,hippolytus4 ,in the ,canons the agape becomes a memorial feast 77 for the dead4 ,it is forbidden on ,sunday4 ,the participants first make their communions and then meet for the meal4 ,the bread distributed is 8exorcised02#bba explained as signed with the cross4 ,the presence of a cleric--normally a presbyter--while desirable does not seem to be quite essential4 #bg ,the widows were special objects of the church's charity1 but precautions had to be taken lest even they became disorderly4 ,the 8existing conditions0 may refer to persecutions1 but the phrase is more simply understood of the donor's inability to entertain a large party in his own home2 compare the apoforetum4 #bh ,hippolytus1 like ,didache #ac4 #c1 regards the law of ,deuteronomy #ah4 #d as binding on ,christians2 he says nothing1 however1 of an obligation to tithe4 ,the ,jewish background of his prayer is evident2 compare particularly ,berakhoth vi4 #b 8through whose word all things come to pass01 and ,rabbi ,jehudah's formula in vi4 #a 8who hast created divers fruits04 ,the only ,christian touch is at the end1 and the rest of the prayer may have been taken bodily from a ,jewish source4 ,the reasons for the distinctions in #f-g are probably irrecoverable1 but vegetables of the gourd family were favoured food among ascetics of the gnostic type4 ,perhaps ,canticles #b4 #a gave the lily and the rose their privileged status4 ,in ,hippolytus's day these first-fruits constituted the chief source of support for the clergy4 ,a writer--probably ,hippolytus himself--in ,eusebius ,v1 #bh4 #aj-ab speaks with detestation of the payment of money salaries by heretics to their leaders4 #bi ,on ,good ,friday and ,holy ,saturday all ,christians were expected to fast according to their ability2 a meritorious act whose credit would be lost if terminated too soon4#bbb ,if neglected through ignorance it could be made up later1 but not between ,easter and ,pentecost1 when all fasting was everywhere forbidden to orthodox ,christians4 ,it may be observed that ,hippolytus's conception of the repeal of the 8ancient law0 extends only to the particular date set by ,numbers #i4 #aa2 otherwise it is still fully binding4 ,compare ,didache #h4 #a4 ,this fast1 it should be noted1 is directed only before the ,easter communion2 later writers1 like the ,testament1 treat the breach of a fast 7from midnight1 generally7 before any communion as a mortal sin4 ,compare1 further1 chapter #cb4 #cj ,hippolytus presupposes a congregation still small enough to enable the bishop to visit the sick personally1 but large enough to make his visit a great event to the sick person4 #cc ,this daily session of the presbyters was the ,christian 8sanhedrin01 to which individuals brought their problems and controversies for 8instruction04 ,at these gatherings1 in addition1 the clergy received assignments for their duties of that day2 in these latter the deacons were more important than the presbyters and their absence a more serious fault4 #cd ,callistus is commemorated by the ,roman catacombs that still bear his name2 probably dissatisfaction with his rival's regulations led ,hippolytus to treat this rather specialized subject4 ,the other versions miss the point of the 8tiles0--on which compare ,connolly1 pp4 #aaf-aai--;and adapt the rules to local burial customs2 the ,testament1 for instance1 discusses embalming4 ,,part ,,iv ,lay ,devotions ,the devotional life of a layman is centred around the declaration of ,psalm #aai4 #afd1 8,seven times a day do ,i praise thee01 at rising1 at the third1 sixth and ninth hours1 at bedtime1 at midnight and at cockcrow4 ,this distribution corresponds approximately to the later 8canonical hours01 but in ,hippolytus's day these prayers were still wholly private4 #ce #a4 ,following the general--especially ,jewish--belief demanding ceremonial purification before approaching ,god1 ,hippolytus requires hand-washing 7at least7 at morning and midnight2 the ,canons extend this rule to all prayer4 ,tertullian 7,on ,prayer #ac7 recognizes the prevalence of the custom and says that ,christians defended it by quoting ,matthew #bg4 #bd2 he1 however1 regards it as pointless4 ,compare ,mark #g4 #a-ae4 #b4 ,hippolytus doubtless does not think it necessary to prescribe attendance at the ,sunday eucharists1 assuming that no true believer would willingly absent himself4 ,regular weekday eucharists were not yet customary1 although they were held at times of special prayer and fasting2#bbc compare #be4 #b4 ,so the only weekday meetings he presupposes are gatherings for prayer and instruction according to the synagogue pattern4 ,evidently the emphasis was laid on instruction1 with the ,bible as textbook1 and those who could read were expected to follow the passages cited4 #a and #b ,clement give an idea of the content and style of the teaching1 which would be given by instructors like those of #af4 #a4 #c4 ,on occasion local meetings were visited and addressed by teachers of higher rank1 who are described in terms reminiscent of the ,new ,testament prophets4 #cf #a4 ,complete manuscript ,bibles were very expensive1 and few lay ,christians could have owned one4 ,but portions of ,scripture were within the reach of all4 #b-c4 ,hippolytus follows ,mark #ae4 #be1 not ,john #ai4 #ad1 here4 ,he deduces the hours of the ,jewish ceremonies from his typology2 no definite hour is prescribed in the ,old ,testament1#bbd while in the ,temple the morning sacrifice was offered before sunrise and the showbread was changed 7on the ,sabbath7 still earlier4 ,he cites ,john #aj4 #ad2 #f4 #ej4 #d4 ,mark #ae4 #cc4 ,hippolytus adds that the darkness came in answer to 7,christ's#bbe7 prayer2 possibly a conjecture of his own but more likely a 8tradition04 #e4 ,at the ninth hour1 as soon as ,christ died1 he went to the lower world and released the spirits in prison1 who rejoiced with a great thanksgiving4 ,the belief was very widespread#bbf but the other versions seem to miss the point4 #f4 ,john #ai4 #cd4 ,the darkness from the sixth to the ninth hour1 followed by daylight until evening1 made a 8night0 and a 8day02 so the ,son of ,man by ,easter morning had truly been 8three days and three nights in the heart of the earth0 7,matthew #ab4 #dj74 ,compare ,constitutions ,v1 #ad4 #i-ac4 #i4 ,on the custom of rising during the night for prayer1 compare1 e4g41 ,tertullian1 ,to his ,wife ,,ii1 #e4 ,hippolytus--rather more than ,tertullian--insists that unbelievers should not witness ,christian devotions4 #aj4 ,john #ac4 #aj repeals the provisions of ,leviticus #ae4 #af-ah4 #aa4 ,despite the principle just enunciated ,hippolytus cannot rid himself of a belief that a purification is needed2 he compromises by declaring that a small ceremony will suffice4 ,compare chapter #cg4 #ab4 ,this quaint doctrine--which the other versions omit or alter--came from the authorities who gave ,hippolytus the rest of his 8tradition04 ,he mentions them here only1 but in ,irenaeus similar appeals to 8the presbyters0 are numerous4 #ac4 ,matthew #be4 #f1 #ac in an unusual text form4 #ad4 ,peter's denial 7,matthew #bf4 #gd7 is synchronized with the condemnation of ,christ by the ,sanhedrin4 #cg ,the sign of the cross is performed after first breathing on the hand1 so that it is wet with saliva4 ,belief in the power of spittle to repel evil spirits is widespread#bbg and1 despite ,hippolytus's disclaimer1 lies behind the practice he advocates4 ,his own interpretation of the ceremony is none the less ingenious2 the mixture of moisture and breath#bbh corresponds to the water and the ,spirit in baptism and so makes the sign of the cross the 8image0 of baptism1 accomplishing a sort of rebaptism#bbi 7#cf4 #aa74 ,only ,latin ,a has the original2 ,latin ,b and the other versions do not understand the custom and replace 8baptism0 by 8the ,word04 ,the interpretation of ,exodus #ab4 #bb is in the style of ,barnabas4 #ch ,,conclusion ,hippolytus closes with a final adjuration to avoid all novelties2 the way of peace consists solely in strict adherence to the past4 ,,footnotes #a,luke #ab4 #ac-af4 #b;,for exceptions see1 e4g41 ,romans #ad4 #ad 7 ,matthew #ae4 #aa71 #a ,corinthians #g4 #aj 7 ,matthew #ai4 #i71 #a ,clement #df4 #h 7 ,matthew #ah4 #f1 in substance71 #b ,clement #ab4 #b 7apocryphal74 #c;,especially in #b ,clement4 #d;,acts #ae4 #bh-bi4 #e,romans #ad1 in particular4 #fa ,corinthians #h4 #h2 #aj4 #be-bf4 #g;,compare ,revelation #b4 #ad1 #bj4 #h;,didache #ac4 #g1 etc4 #i;,didache #ac4 #c1 etc4 #aj,so very emphatically in #a ,clement #dj-da4 ,but ,clement does not argue for a detailed parallelism between the two ministries4 #aa;,didache #c4 #a-f is an instance4 #ab,the reason for this appears to be that at this period the ,fourth ,commandment was conceived to be wholly 8ceremonial01 and to 8keep the ,sabbath0 was regarded as ,judaizing 7,ignatius1 ,magnesians #i4 #a1 etc474 ,the belief that in ,christianity the ,sabbath laws have been transferred to ,sunday is of medieval origin4 #ac,on these methods compare especially ,k4 ,e4 ,kirk1 ,the ,vision of ,god 7,london1 #aica71 pp4 #aai-abd4 #ad;,as in ,wisdom #ad4 #be-bf4 #ae,romans #a4 #bi-ca is largely of ,greek origin2 #a ,timothy #c4 #b-c and ,titus #c4 #a-b are wholly so4 #af;,in #a ,clement #dg4 #f the forty-five year old ,corinthian church is called 8ancient04 #ag;,jude #ag1 ,revelation #ba4 #ad1 etc4 ,the meaning in ,ephesians #b4 #bj is probably a little different4 #aha ,clement #db4 #d2 #dd4 #a-b1 etc4 #ai;,even in the third century liturgical prayers were still normally extempore1 and use of a fixed form was regarded as a weakness on the part of the officiant4 #bj;,eusebius1 ,,he1 v1 #bd4 #ba,see especially ,james ,muilenburg1 ,the ,literary ,relations of the ,epistle of ,barnabas and the ,teaching of the ,twelve ,apostles1 ,marburg1 #aibi4 #bbcith ,festal ,letter 7#cfg71 #g4 #bc,the details of the ,patristic testimony are best seen in ,j4 ,r4 ,harris1 ,the ,teaching of the ,apostles1 ,baltimore and ,london1 #ahhg4 #bd;,die ,didache1 ,bonn2 many editions4 #be;,didascalia ,apostolorum1 ,oxford1 #aibi4 #bf;,also known as ,third ,clement4 ,occasionally--and unfortunately--called the ,apostolic ,canons or the ,roman ,church ,order4 #bg,paderborn1 #aiad4 ,dr ,schermann's theory of a very early date for the document is individualistic4 #bh,pp4 #abg-ach1 #bcc-bdd1 #bie-cjf4 #bi,often reprinted separately4 #cj;,but incorrectly4 #ca,pp4 #cd1 #gh1 #dj4 #cb;,cooper and ,maclean1 p4 #ah4 #cc;,,he1 ,,vi1 #bj4 #cd,vir4 ill4 #fa4 #ce;,his festival is on ,august #ac4 #cf,not completely legible2 reproductions are not always to be trusted4 #cg,origenis ,philosophumena1 ,oxford4 ,books ,,ii-,,iii are presumably still missing1 although it has been argued that what is ordinarily called ,book ,,iv may contain them2 ,wendland1 however1 rejects this theory 7p4 xvi74 #ch;,especially in his ,hippolytus and ,callistus1 #ahec4 #ci,st ,clement of ,rome1 ,,ii1 pp4 #cag-dgg4 ,first published in #ahfi2 in the later editions the argument is slightly expanded but is otherwise unchanged4 #dj;,jerome1 ,vir4 ill4 #fa4 #da,legge 7,,ii1 p4 #abg7 unfortunately revives ,dllinger's remarkable explanation of this occurrence3 ,callistus had lent the bank's funds to the ,jews and went to the synagogue to recover his depositors' money4 ,as if anyone would expect ,jews to transact business on the ,sabbath and at a synagogue service6 #db,victor's accession occurred about #ahi1 and ,commodus died in #aib4 #dc,the distinction between 8martyr0 and 8confessor0 was not yet developed4 #dd,or perhaps restored the privileges of the office to him2 when and where ,callistus was ordained is uncertain4 ,possibly he had the confessor's ordination 7p4 #ci74 #de;,hippolytus's account of his controversy with ,callistus is1 in fact1 so bitter that modern historians feel obliged to interpret it in the sense that will make the greatest allowance for the latter4 ,hence less than full justice is perhaps done nowadays to ,hippolytus4 #df,the antithesis 8,in time or in eternity80 seems hardly to have been stated squarely until the beginnings of the ,arian controversy4 #dg;,and ,zephyrinus8 #dh,less probably after ,zephyrinus's death4 #di;,hebrews #f4 #d-h1 #aj4 #bf-ca1 #ab4 #ag4 #ej;,except1 perhaps1 through martyrdom4 #ea,matthew #ac4 #cj4 #eb,romans #ad4 #d4 #ec;,his most violent treatise--the ,philosophumena--was perhaps omitted1 but time has so defaced the list that we cannot be certain4 ,the ,apostolic ,tradition1 however1 was duly listed1 and it certainly contains polemic enough4 #ed,theologische ,literaturzeitung1 #aibj1 col4 #bbe4 #ee;,compare the ,epitomist's 8,the ,constitutions of the ,holy ,apostles through ,hippolytus04 #ef,london4 #eg,leipzig 7,texte und ,untersuchungen1 ,,vi1 #d74 #eh;,hippolytus's work is printed on pp4 #aja-aba2 reprinted in ,connolly 7pp4 #age ff471 and in part in the fifth edition of ,duchesne's ,christian ,worship1 ,london1 #aiai4 #ei;,,ii1 pp4 #ig-aai4 #fj,the notes are systematized and amplified in the latter's ,ancient ,church ,orders4 #fa,unbekannte ,fragmente altchristlichen ,gemeindeordnungen1 ,berlin ,academy4 #fb;ber die pseudoapostolischen ,kirchenordnungen1 ,strassburg4 #fc;,facsimiles in ,hauler4 #fd;,compare p4 #fj4 #fe,the oldest 7,sahidic7 is dated ca4 #ajje4 #ff;,details in ,horner4 #fg,more logical and so secondary4 #fh,this seems easier than ,schwartz's theory 7p4 #g7 of a later ,sahidic text enlarged from the original ,greek4 #fi,the former cautiously4 #gj;,it lacks chapter #f4 #ga;,epitome #d4 #gb,possibly 8in those places02 so ,horner interprets the ,ethiopic4 #gc;,and ,ethiopic4 ,the ,greek has 8through thy beloved ,son ,jesus ,christ thou gavest to thy holy apostles04 #gd,so the ,greek1 not the ,latin4 #ge,latin and ,ethiopic 7,,mss71 8,father1 who knowest the heart02 perhaps better4 #gf,not in the ,epitome but in the ,latin1 ,ethiopic1 ,constitutions1 ,testament and ,canons4 #gg,the doxologies suffer probably more than any other phrases by transmission4 ,the translation given follows no text precisely but represents what seems to be the most likely original form4 #gh,the indicative1 8ye perform01 of the ,latin is a misrendering of the 7ambiguous7 original ,greek4 #gi,on the doxology compare note on #c4 #g4 #hj,the ,latin might also be rendered 8,not with ordinary words but with similar power04 ,but the ,ethiopic confirms the above translation4 #ha,literally 8,cause that from thy sweetness there may not recede this fruit of the olive04 #hb;,an ,ethiopic section 7,statute #e7 generally printed here 7#g7 is not by ,hippolytus2 compare pp4 #cj-ca4 #hc,reading 8presbyteri0 for 8presbyteris04 #hd,testament 8in holiness to thy holy place02 ,ethiopic 8in thy holy of holies04 #he,testament 8from the inheritance of thy high-priesthood04 #hf,testament adds 8and purely and holily04 #hg,testament 8high and exalted office04 ,the ,ethiopic manuscripts differ considerably in their renderings of 8he may 444 office02 ,horner's a reads 8having served the degrees of ordination he may obtain the exalted priesthood04 ,but only a reads 8priesthood04 #hh;,doxology conformed to preceding2 that in the ,testament is rather different4 #hi,with the ,sahidic agree almost exactly the ,arabic1 the ,testament and the ,canons4 ,the ,ethiopic has been edited from a different view point4 #ij,these words seem clearly implied by the context2 ,hippolytus has now concluded the discussion of ordinations proper4 #ia;,ethiopic and ,arabic omit this 8not01 making the passage senseless4 #ib,the ,ethiopic makes the sense of the original clear4 #ic;,in the ,sahidic the readers and subdeacons precede the widows4 #id,so the ,ethiopic and ,arabic4 ,sahidic reads 8nor does she conduct liturgia04 #ie;,compare last note4 #if;,epitome #ac4 #ig,the ,sahidic misjoins 8new0 with 8faith04 #ih,the ,ethiopic adds 8or if a woman has a husband04 #ii;,following the variant ,sahidic reading in ,horner1 p4 #dcf4 #ajj,the ,constitutions show that the ,sahidic is right against the other evidence 78let his master's permission be gained074 #aja,the ,constitutions 7#cb4 #c7 have preserved the original here1 which the ,sahidic renders freely4 #ajb,the ,sahidic1 against the other evidence1 adds 8according to the law04 #ajc,the ,sahidic amplifies4 #ajd,supplied to give the obvious sense4 #aje,the ,ethiopic shows that this is the sense2 the ,sahidic has misunderstood the use of 8authority04 #ajf,literally 8nor cause him to swear04 #ajg8,male harlot08 #ajh,this ,sahidic list has been interpreted from the list in ,constitutions #cb4 #aa4 #aji,so the ,sahidic and the ,testament4 ,the ,ethiopic and ,arabic have 8shall exact an oath from each one of them04 #aaj,obscure1 but apparently original4 ,the ,ethiopic and ,arabic have 8for it is not possible for an alien to be baptized02 the ,testament 8for the vile and alien spirit abides in him04 #aaa,sahidic 8and04 #aab,supplied for clarity4 #aac,the ,sahidic and ,ethiopic have 8to the bishop or presbyter02 the ,arabic has 8to the bishop04 #aad,or the sense may be that the presbyter1 the candidate and the deacon all stand naked in the water2 in the above translation 8the candidates0 was supplied for 8them0 and the following 8them0 was substituted for 8him04 ,in the ,sahidic1 ,ethiopic and ,arabic the deacon causes the candidate to repeat a rather elaborate creed3 the ,sahidic form is3 8,i believe in the only true ,god1 the ,father ,almighty1 and ,his only-begotten ,son1 ,jesus ,christ our ,lord and ,saviour1 and in the ,holy ,ghost1 the life-giver to the universe1 the ,trinity in one substance1 one ,godhead1 one ,lordship1 one ,kingdom1 one faith1 one baptism in the ,catholic apostolic holy church4 ,amen04 ,the ,canons agree practically with the ,testament4 #aae,this question is omitted in the ,sahidic1 ,ethiopic and ,arabic1 but it is found in the ,canons4 #aaf,the ,canons add at this point3 #8,every time he says at the baptism3 8,i baptize thee in the name of the ,father and of the ,son and of the ,holy ,ghost1 the ,trinity in unity0'4 ,none of the other sources have anything corresponding4 #aag;,jungklaus includes this paragraph in the preceding chapter4 #aah;,here the doxology is given as it stands in the ,latin4 ,but compare the earlier doxologies4 #aai,the ,latin adds 8,in ,greek antitypum04 #abj,the ,latin adds 8,in ,greek similitudinem04 #aba;,evidently omitted by accident4 #abb,vienna fragment4 #abc;,an ,ethiopic section generally printed here 7#bd7 is not in the other versions and is irrelevant to the context2 it will be found on p4 #eh4 #abd,the apparent sense4 #abe,or1 8this bread is #8blessed bread'2 it is not #8the bread of the thanksgiving'1 as is the ,body of the ,lord04 ,the ,sahidic translator probably did not understand the original ,greek exactly4 #abf,the ,latin adds1 8,what in ,greek is called an apoforetum04 #abg,the apparent sense4 #abh,literally 8make haste04 #abi,literally 8make the blessing04 #acj,sahidic 8that we all should be sober and that the heathen may envy us04 ,the ,ethiopic adds a long section that has no parallel in other sources2 see p4 #eh4 #aca,literally1 8on account of the lot that falls04 ,perhaps3 8because of his 7their87 duties08 #acb;,friday1 ,saturday and ,sunday after midnight4 #acc,so the ,latin and the ,testament4 ,the ,sahidic1 ,ethiopic and ,arabic have 8before the proper time to eat04 #acd,the texts have 8when he has learned the truth02 the above1 however1 seems to be the meaning4 #aceca-cb are omitted here2 they will be found on p4 #fj4 #acf,literally 8let everyone choose for himself to go to that place04 #acg,sahidic 8for04 #ach,the apparent sense4 #aci,literally 8be the last04 #adj,literally 8things thou thinkest not04 #ada,literally 8breaks forth02 the ,latin 7#ca4 #c7 has 8blooms04 #adb;,interpreting the ,sahidic 78that thou mayest know how07 by the ,testament 78that is like to074 #adc;,interpreting the ambiguous ,latin with the ,sahidic4 #add,latin ,b1 which is followed by the ,oriental versions1 is translated above4 ,latin ,a 7compare p4 #fj7 reads3 8,but seek always modestly to sign thy forehead2 for this sign of his ,passion is manifested against the devil if it be made from faith2 not as pleasing men1 but knowingly offering it as a breastplate4 ,for the adversary1 seeing the power of the spirit coming from the heart in the publicly formed image of baptism1 is put to flight1 thou not yielding1 but breathing at him4 ,and this was that sign formed when ,moses1 as a type1 put the blood of the lamb slain at the ,passover on the lintel and anointed the two side-posts1 signifying the faith which now we have in the perfect ,lamb04 #ade,latin ,b and the ,oriental versions have 8the ,word04 ,but 8baptism0 is needed for the sense4 #adf;,in chapter #ch the two ,latin texts are in virtual agreement4 #adg;,a gesture of respect4 #adh,literally 8the sealing04 ,perhaps all food sent to the sick is meant2 but the passage is far from clear4 #adi,literally 8count04 #aej,the apparent sense4 #aea,the ,ethiopic manuscripts vary in the form of the doxology4 #aeb;,in ,ethiopic use the ,hallelujah ,psalms are #ajd-ajf1 #acd-ace1 #ade-aej4 #aec;,compare #bf4 #e-f4 #aed,the restoration of sections #cj-ca is conjectural4 #aee;,in this last sentence the 7unintelligible7 ,latin has been corrected by the ,sahidic4 #aef,p4 #ce4 #aeg;,although not in discarding chapters #cc-cd also4 #aeh,pp4 #gg-hc4 #aei,see below4 #afj;,acts #bj4 #bh1 etc4 #afa,romans #ab4 #a1 #a ,peter #b4 #e4 #afb;,hebrews #ac4 #ae1 ,revelation #h4 #c4 #afc,philippians #d4 #ah1 ,hebrews #ac4 #af4 #afda ,corinthians #aa4 #ba4 #afe;,compare p4 #fh4 #aff,many editions and translations2 the best in ,english is ,a4 ,l4 ,williams' edition in the ,s4,p4,c4,k4 series of ,translations of ,ancient ,documents1 ,london1 #aiba4 #afg;,genesis #a4 #ca4 #afha ,timothy #d4 #d-e4 #afi;,ignatius1 ,smyrnaeans #g4 #a1 etc41 and ,didache #i4 #a1 #e1 are the earliest instances4 #agj;,it should be needless to remark that this recital of the institution is merely part of the historical narrative1 and is wholly devoid of other implications4 ,it was in no way thought necessary for the rite2 compare the ,didache and for later liturgies see1 e4g41 ,cooper and ,maclean1 pp4 #agj-agb4 #agaa ,corinthians #aj4 #c1 ,john #f4 #fc4 #agb;,,iv1 #ah1 #d-e2 ,i1 #ac1 #b4 ,incidentally1 ,irenaeus teaches an invocation of the ,logos1 not the ,spirit4 #agca ,clement #dd4 #d1 ,didache #ae4 #a4 #agd,possibly a copyist's error1 misreading 8facietis04 ,the ,greek was of course 4 #age,through its use in ,st ,james it supplied the model for the ,scottish and ,american ,prayer ,books4 #agf,mark #f4 #ac1 ,james #e4 #ad4 #agg;,compare ,constitutions ,,viii1 #cj4 #agh;,compare ibid41 #bi4 #agi,the search for ,greek antecedents has not been fruitful4 #ahj;,english edition by ,h4 ,danby 7,s4,p4,c4,k41 #aiai74 #aha or 2 the latter word passed into ,aramaic as sanhedrin4 #ahb;,in ,jerusalem1 however1 the high priest presided as the religious head of ,israel4 #ahc;,in ,judaism priesthood came by birth1 not by ordination4 ,the office had little dignity4 #ahd;,a ,rabbi's authority was that of his personal learning4 ,very few presbyters could have been ,rabbis1 except in ,jerusalem4 #ahe,the temple worship entered little into the outlook of most ,jews4 ,outside the temple priests had almost no functions4 #ahf8;,adjuvet et gubernet02 in ,greek 7,constitutions ,,viii1 #af1 #d1 ,epitome ,,vi1 #b7 4 #ahg;,certain meals held by religious societies of ,jews were only a specialized form of family devotions4 #ahh;,didache #ae4 #a4 #ahi;,best studied in the ,didascalia4 #aij;,in very large churches conditions were different4 #aia,possibly implied in ,constitutions ,,viii1 #df1 however4 #aib,most explicitly in ,horner's a4 #aic;,in ,hermas 8martyrs0 7the word used7 includes confessors4 ,the ,vision1 of course1 purports to describe a scene in heaven1 but it naturally reflects the earthly status4 #aid;,in ,rome ca4 #bej there were only forty-six presbyters 7,eusebius ,,vi1 #dc1 #aa72 evidently confessors were not included4 #aie;,e4g41 ,eusebius ,,vi1 #dc1 #f1 where confessorship is called 8the highest honour04 #aif,yet the fact that the section goes on to threaten confessors who made clerical claims shows a different tradition existed4 #aig;,eusebius ,,vi1 #dc1 #aa4 #aih;,eusebius1 l4c4 ,the other minor orders were doorkeepers1 readers and acolytes4 ,all are still extant in the ,roman ,catholic church1 although now only as stages through which candidates for the priesthood pass2 the same is virtually true of the subdiaconate and diaconate also4 #aii;,acts #b4 #da1 #h4 #ch1 #af4 #cc4 #bjj;,in this passage 8he sighed0 should be rendered 8he breathed04 #bja;,compare ,justin1 ,dialogue #aaf f4 #bjb;,compare ,sarapion4 #bjc,leviticus #ae4 #e1 etc4 #bjd;,contrast the reading of the ,canons given in #ai4 #ah4 #bje,the trine formula in ,matthew #bh4 #ai is textually insecure4 #bjf;,epistle #gj 7#fi74 #b4 #bjga ,corinthians #ab4 #ac1 etc41 ,john #c4 #e4 #bjh,popular ,christian terminology was not so hesitant4 #bji;,baptism4 #baj;,exodus #c4 #h1 etc4 #baa;,but the ,testament has no words of administration for the wine4 #bab;,due1 presumably1 to combining this section with the preceding4 ,the ,canons add eternal life and the eucharist4 #bac;,e4g41 ,constitutions ,,vii1 #de1 #a4 ,compare the position of the ,prayer in the ,didache4 #bad,mark #f4 #cj-dd2 #h4 #a-aj and parallels4 #bae;,compare #a ,corinthians #aa4 #bj-ba4 #baf,romans #g4 #c2 compare ,smyrnaeans #g4 #a4 ,in ,smyrnaeans #h4 #a-b the words are perhaps distinguished4 #baga ,corinthians #aa4 #bj4 #bah,since the benedictions used over eucharistic bread and wine and agape bread and wine 7if wine was to be had7 may have been identical1 early ,christians may often have been in doubt as to the meaning of a meal4 #bai,p4 #fh4 #bbj,literally 8steadfast04 #bba,riedel misses the meaning of ksms4 #bbb;,compare ,tertullian1 ,on ,prayer #ah-ai for exaggerations of the same thought4 #bbc,the 8stations0 of ,tertullian1 ,on ,prayer #ai4 #bbd;,exodus #bi4 #ci2 #be4 #cj4 #bbe,so explicitly in the ,ethiopic4 #bbfa ,peter #c4 #ai4 #bbg;,e4g41 ,galatians #d4 #ad4 #bbh;,impurity can also be blown away2 compare #bj4 #h and 7e4g47 ,tertullian 7l4c474 #bbi;,connolly 7p4 #ajd7 prefers to say that the ceremony 8is in some sense an integral part of the one and original baptism04 ,,indexes ,a4 ,,biblical ,,citations ,,by ,,hippolytus ,b4 ,,biblical ,,references ,,in ,,introduction ,,and ,,notes ,c4 ,,patristic ,,references ,,in ,,introduction ,,and ,,notes ,d4 ,,ancient ,,and ,,modern ,,names1 ,,writings ,,and ,,subjects ,a4 ,,biblical ,,citations ,,by ,,hippolytus ,exodus #ab4 #bb page #eg #be4 #cj #ee #bi4 #ci #ee ,numbers #i4 #aa #ec ,matthew #e4 #ac #ea #be4 #f #ef #be4 #ac #ef ,john #f4 #ej #ee #aj4 #ad #ee #ac4 #aj #ee ,acts #a4 #bd #fg #a ,corinthians #aa4 #aj #dc #aa4 #bd-bf #cf ,revelation #b4 #ag #di ,b4 ,,biblical ,,references ,,in ,,introduction ,,and ,,notes ,genesis #a4 #ca #fi #b4 #g #hi ,exodus #c4 #h #ie #ab4 #bb #ajf #bd4 #i #ge #bd4 #i-aa #gh #be4 #cj #ajd #bi4 #ci #ajd ,leviticus #ae4 #e #ia #ae4 #af-ah #aje ,numbers #i4 #aa #ajb #aa4 #be #gh ,deuteronomy #ah4 #d #aja #a ,samuel #af4 #ac #ij ,psalm #ea4 #ab #fg #aai4 #afd #ajc ,canticles #b4 #a #ajb ,isaiah #f4 #c #ga #g4 #ae #ie #i4 #f #gb #fe4 #b #gb ,lamentations #a4 #ag #gb ,zechariah #d4 #ab #ge ,wisdom #ad4 #be-bf #e ,matthew #c4 #af #fg #ab4 #dj #aje #ac4 #cj #bc #ae4 #aa #b #ah4 #f #b #ai4 #i #b #be4 #f #aje #be4 #ac #aje #bf4 #gd #aje #bg4 #bd #ajd #bh4 #ai #ib ,mark #f4 #ac #gd1 #ia #f4 #cj-dd #ig #g4 #a-ae #ajd #g4 #cd #hi #h4 #a-aj #ig #h4 #f-g #fh #ad4 #be #fi #ae4 #be #ajd #ae4 #cc #aje #af4 #ah #fa ,luke #c4 #g #ib #ab4 #ac-af #b #bb4 #ai-bj #ie ,john #c4 #e #ic #f #ig #f4 #ej #aje #f4 #fc #ga #aj4 #ad #aje #ac4 #aj #hi1 #aje #ad4 #cj #hh #ai4 #ad #ajd #ai4 #cd #aje #bj4 #bb #fg ,acts #a4 #bd #fg #b4 #da #he #d4 #bg-cj #fg #f #ha1 #hg #f4 #a-c #ig #f4 #b #fc #h4 #ag #ic #h4 #ah-bd #hf #h4 #ch #he #ae4 #bh-bi #b1 #c #af4 #cc #he #ai4 #f #ic #bj4 #bh #fd #bb4 #af #ib ,romans #a4 #bi-ca #e #h4 #ae #if #aj4 #i #ib #ab4 #a #fe1 #fg #ad4 #ad #b1 #bc #a ,corinthians #f4 #aa #ib #g4 #aj #b #h4 #h #c #aj4 #b #ib #aj4 #c #ga #aj4 #af #fi #aj4 #be-bf #c #aa4 #d #e #aa4 #aj #hh #aa4 #bj-ba #fe1 #ig-ih1 #ajj #aa4 #bd-bf #gc #aa4 #cc #ih #ab4 #ac #ic #ab4 #bh #gh1 #he ,galatians #d4 #f #if #d4 #ad #ajf ,ephesians #b4 #bj #g ,philippians #d4 #ah #fe #a ,timothy #c4 #b-g #fd #c4 #b-c #e #d4 #d-e #fi #d4 #ad #gg #e4 #a-af #hc #b ,timothy #a4 #f #gg ,titus #c4 #a-b #e #c4 #e #ic ,hebrews #f4 #d-h #bb #g4 #be #fg #aj4 #bf-ca #bb #ab4 #ag #bb #ac4 #ae-af #fe ,james #e4 #ad #gd1 #ia #a ,peter #b4 #e #fe #b4 #i #ij #c4 #ai #aje ,jude #ab #ih #ag #g ,revelation #a4 #f #ij #b4 #ad #c #b4 #ag #ie #b4 #bj #c #e4 #aj #ij #h4 #c #fe #ba4 #ad #g ,c4 ,,patristic ,,references ,,in ,,introduction ,,and ,,notes #a ,clement #dj-da #d #db4 #d #g #dd4 #a-b #g #dd4 #d #gb #df4 #h #b #dg4f #g #b ,clement #ab4 #b #b ,ignatius ,magnesians #i4 #a #e ,romans #g4 #c #ig ,philadelphians #d #fd ,smyrnaeans #g4 #a #gj1 #ig #h4 #a-b #ig1 #ajj ,hermas ,vision ,,iii1 i #ha ,didache #c4 #a-f #e #g4 #a #ij1 #ib #h4 #a #ajb #h4 #b #if #i-aj #ic #i4 #a #gj #i4 #e #gj #ac4 #c #c1 #fd1 #aja #ac4 #g #c #ad #gb1 #ic #ad4 #a-b #ff #ae4 #a #fd1 #gb1 #gg ,justin ,apology #fe #ic #fg #gd1 #hc1 #ic ,dialogue #aaf f4 #ij ,irenaeus ,i1 #ac4 #b #gb ,,iv1 #ah4 #gb #d-e ,hippolytus ,daniel commentary iii1 #i4 #f #gb ,philosophumena ,proem4 #fc ,proem4 #f #fd i1 #bc4 #d #fc ix1 #g #ah ff41 #fd f4 ,clement of ,alexandria ,pedagogue ,i1 #de4 #a #id #ej4 #d #ij ,,ii1 #d-g #ig1 #ajj ,tertullian ,apology #cj #hc #ci #if ,baptism #g #ij #ag #fd ,chaplet #c #id ,exhortation to chastity #g #fd #aa #fd ,marcion ,i1 #ad #id ,,iii1 #ai #id ,,iv1 #dj #id ,on prayer #ac #ajd #ah-ai #ajb #ai #ajd ,to his ,wife ,,ii1 #e #fa1 #aje ,cyprian ,epistle #gj4 #b #ic ,eusebius ,history ,v1 #bd #h ,v1 #bh4 #ajb #aj-ab ,,vi1 #bj #af ,,vi1 #dc4 #f #hb ,,vi1 #dc4 #aa #hb1 #he ,athanasius ,festal ,letter #ci #aj ,cyril of ,jerusalem ,catechetical ,lectures #bj4 #c #ia #bc4 #bj #id ,jerome ,vir4 ill4 #fa #af1 #ah ,sarapion #ab #ha #ac #gi #ad #fh ,mishnah ,berakhoth vi1 #a-b #aja #a #fh1 #fi #f #ih f4 ,d4 ,,ancient ,,and ,,modern ,,names1 ,,writings ,,and ,,subjects ,a ,absolution1 #bb f41 #fd f4 ,achelis1 #bg ,acolytes1 #he ,agape1 #ej f41 #ei1 #fe1 #if ff4 ,anamnesis1 #ga1 #gc ,apophoretum1 #ea1 #ajj f4 ,apostolic ,canons1 #ac ,apostolic ,church ,order1 #aa ,apostolic ,constitutions1 #ab ,b ,baptism ,eucharist1 #dh f41 #hi1 #ic ff4 ,formula1 #dg1 #ib ,image1 #eg1 #ajf ,liturgy1 #de ff41 #ij ff4 ,baptism in blood1 #dd ,bathing1 #dd ,bible reading1 #ed1 #ajd ,bishops ,at agape1 #ej f41 #ei1 #ih ff4 ,at baptism1 #dd ff41 #hh ff4 ,at eucharist1 #ce ff41 #dh f41 #eh1 #gb1 #gg1 #ic ff41 #ajj f4 ,consecration1 #cd1 #ff ff4 ,election1 #cc1 #fc ,fasting1 #ej ,office1 #fd ,blessings1 #fh ff41 #ih ff4 ,blessings of persons1 #dc1 #hh ,burial1 #ec1 #ajc ,c ,callistus1 #ah ff41 #fc1 #ajc ,canons of ,hippolytus1 #ae ,carthage1 ,third ,council1 #id ,catechumens1 #dc ff41 #ej f41 #ef1 #he ff4 ,charismata1 #da1 #dc1 #ed1 #eg1 #he1 #hg1 #ajd ,cheese1 #cg1 #gd f4 ,chrism1 #ia ,christology1 #bj ff41 #fc1 #fg1 #gb ,commodus1 #ai ,common ,prayer1 #gd ,concelebration1 #gb ,confessors1 #ci1 #ha f4 ,confirmation1 #dg f41 #ic ,connolly1 #aa1 #bg f41 #cj1 #fa1 #fc1 #fg1 #ajc1 #ajf ,converts accepted1 #da ff41 #hf f4 ,cooper1 ,j41 #ae1 #bh ,coxe1 ,a4 ,c41 #ah ,creed1 #df1 #ib f41 #ie ,d ,deacons ,at agape1 #ea1 #eh1 #ih1 #ajj ,at baptism1 #de f41 #ia f4 ,at eucharist1 #ci1 #dh f41 #eh1 #hj ,office1 #ch1 #ec1 #eh1 #gi f41 #ajc ,ordination1 #ch1 #hj f4 ,deaconesses1 #hj1 #hc f4 ,de ,sacramentis1 #gc ,didache1 #i ,didascalia1 #aj ,dllinger1 #ag1 #ai ,doxologies1 #fg ,duchesne1 #bg ,e ,epitome1 #ac ,eucharist ,administration1 #ie ,anamnesis1 #ga1 #gc ,as sacrifice1 #fe f41 #ga1 #gc ,at baptism1 #dh f41 #hi1 #ic ff4 ,at ordinations1 #ci f41 #hc ,celebrant1 #gb1 #ih1 #ajj ,consecration1 #dh1 #fi ff41 #ic ff4 ,fasting communion1 #eb f41 #fj1 #ajb ,invocation1 #ga f4 ,liturgy1 #ce1 #dj1 #dh1 #eh1 #fh ff4 ,name1 #gj ,relation to agape1 #ig ff4 ,evening service1 #eh f4 ,exorcism1 #dd1 #ej1 #hh f41 #ia1 #ii1 #aja ,extempore prayer1 #dj1 #gj ,f ,fasting1 #dd1 #ej1 #eb f41 #hi1 #if1 #ajb ,fasting communion1 #eb f41 #fj1 #ajb ,first-fruits1 #eb1 #ff1 #gd1 #aja f4 ,flowers1 #eb1 #ajb ,funk1 #ac f41 #af1 #bh ,g ,gnosticism1 #hf1 #ajb ,goltz1 #bh ,gronov1 #ag ,h ,harnack1 #bf ,harris1 ,j4 ,r41 #aj ,hauler1 #bg ,head-covering1 #dc ,healers1 #da1 #he ,hearers1 #da1 #hf ,holy ,week1 #dd f41 #eb f41 #hi1 #if1 #ajb ,honey1 #dh1 #hi1 #id f4 ,horner1 #ab1 #bg1 #bi1 #cd ,hours of prayers1 #ed ff41 #ajc ff4 ,i ,image of baptism1 #eg1 #ajf ,invocation1 #ga f4 ,isidore of ,seville1 #bh ,j ,jungklaus1 #bh1 #cj1 #cb1 #dg1 #fa ,k ,kirk1 ,k4 ,e41 #e ,kiss of peace1 #ce1 #dc1 #dh1 #hh ,l ,lagarde1 #bg ,legge1 ,f41 #ai ,levites1 #ha ,lietzmann1 #aj ,lightfoot1 #ah ,lord's ,prayer1 #ic1 #if ,lord's ,supper1 #ej f4 ,ludolf1 #bg ,m ,maclean1 #ae1 #bh ,macmahon1 ,j4 ,h41 #ah ,marriage1 #da1 #ee1 #aje ,maximinus1 #bd ,menstruation1 #dd1 #hi ,milk1 #dh1 #hi1 #id f4 ,miller1 ,b4 ,e41 #ag ,minor orders1 #dj f41 #hc ff4 ,modalism1 #bj ff41 #fc1 #fg1 #gb ,moses1 #cg1 #eg1 #gf ,muilenberg1 #i ,o ,of ,gifts1 #ab1 #be1 #cc ,oil1 #cf1 #de ff41 #gd f4 ,olives1 #cg1 #gd ,p ,pentecost1 #ec1 #ajb ,pius ,,iv1 #ag ,pontianus1 #bd ,prayer1 #ed ff41 #ajc ff4 ,presbyters ,at agape1 #ea1 #ajj ,at baptism1 #de ff41 #ij ff4 ,at eucharist1 #ce1 #di1 #eh1 #gb1 #gg ,fasting1 #ej ,office1 #ec1 #eh1 #ge ff41 #hj f41 #ajc ,ordination1 #cg1 #ge ff4 ,ordination power1 #ch1 #ff1 #gg ff41 #hj ,priesthood1 #cd1 #ch f41 #ec1 #fd1 #gg ,r ,rabbis1 #gf ,readers1 #dj1 #hd ,reserved sacrament1 #fj f4 ,riedel1 #ae1 #aja ,rufinus1 #ib ,s ,sabellius1 #ba ,sacrifices1 #fe f4 ,sanctus1 #ga ,sarapion1 #ae ,schermann1 #aa ,schoolmasters1 #db1 #hg ,schwartz1 #bh1 #cj1 #fa ,sick1 #ec1 #eh1 #gd1 #ajb ,sign of the cross1 #de1 #dh1 #ee ff41 #hi1 #ii1 #aja1 #ajf ,soldiers1 #db1 #hg ,spittle1 #ef1 #ajf ,stoicism1 #e ,subdeacons1 #da1 #ec1 #hd ,t ,tattam1 #bg ,testament of ,our ,lord1 #ad ,tithes1 #c1 #aja ,u ,unction1 #cf f41 #de ff41 #ij ff4 ,urbanus1 #bd ,v ,victor1 #ai ,virgins1 #dj1 #ej1 #ei1 #hd1 #if ,w ,washing1 #ed f41 #ajc f4 ,water1 ,baptismal1 #de1 #ij ,water1 ,eucharistic1 #dh f41 #ie ,weekday services1 #ed1 #ajd ,wendland1 #ag ,widows1 #dj1 #dd1 #ej1 #ea1 #eh1 #hc f41 #if1 #aja ,williams1 ,a4 ,l41 #fh ,women1 #dj1 #dc f41 #hg f4 ,wordsworth1 ,john1 #af ,z ,zephyrinus1 #ah ff41 #fc ,transcriber's ,notes --,retained publication information from the printed edition3 this e,book is public-domain in the country of publication4 --,silently corrected a few palpable typos4 --,moved verse_/sentence numbers from the right margin to the beginning of the sentence4 --,in the text versions only1 text in italics is delimited by underscores4