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Constitutions of the Holy Apostles
Introductory Notice to Constitutions of the Holy Apostles.
[2524] See the brief account prefixed to the version of the Teaching, p. 372, supra.
[2525] Neue Untersuchungen über die Constitut. u. Kanones der Ap., Tübingen, 1832. Hefele (Conciliengeschichte, i., Freiburg, 1855, 2d ed., 1873, Edinb. trans., 1871, p. 449) speaks of this as the best work on the subject.
[2526] [Needless to say that this seems to me utterly inconsistent with admitted facts.]
[2527] Schaff, The Teaching of the Twelve Apostles, New York, 1885, pp. 134, 135. Comp. Harnack on the Teaching in Texte und Untersuchungen, u. s. w., ii. pp. 246–268, Leipzig, 1884. Bishop Lightfoot (Epistles of St. Ignatius, London and Cambridge, 1885), differs from Harnack, who further discusses the topic in the Expositor, January, 1886.
[2528] Hefele, History of Councils, i. p. 460.
[2529] The Ethiopic form of these Canons has recently appeared in an English translation (Journal of Society of Biblical Literature and Exegesis, 1885, pp. 63–72). Professor George H. Schodde, Ph D., the translator, has made use of the edition of Winand Fell (Cologne, 1871) with a Latin version. The Canons in this form contain most of the matter given in the Edinburgh version from the Greek, and in the same order. But the number is only fifty-seven, in many cases several Greek canons being combined as one in the Ethiopic. Some modifications are found, but very little that differs materially from the Greek. This collection is not part of the Apostolical Church Order published by Tattam, Lagarde, Harnack, and others. Comp. Schaff, Teaching, pp. 237–247.
[2530] [However candid, even Hefele, unquestionably learned, has been enslaved to “Infallibility,” and was never a freeman.]
[2531] Christianity and Mankind, vol. ii. p. 405.
[2532] [Evidently the Teaching must now be substituted for the Epistle of Barnabas.—R.]
[2533] [So Harnack, most decidedly; but Bishop Lightfoot opposes this view.—R,]
[2534] [Bunsen’s magisterial views on many subjects are swept away by the recent work of Bishop Lightfoot on the Ignatian lierature.]
[2535] Christianity and Mankind, vol. ii. p. 418.
[2536] [A valuable work, apart from many of Dr. Chase’s personal ideas not generally received by critics.]
[2537] [On the titlepage of the Edinburgh edition is subjoined: “by Clement, bishop and citizen of Rome.”]
[2539] The reading of the V. mss. The others read, “Christ our God.”
[2541] “To whom” in V. mss., and “to God” is omitted.
[2546] Omitted in V. mss.
[2547] Omitted in V. mss.
[2548] Tob. iv. 16.
[2553] Omitted in V. mss.
[2555] The V. mss. add: “didst abstain from her, and didst not sin against her.”
[2557] Not in V. mss.
[2560] Josh. i. 8; Deut. vi. 7.
[2561] Omitted in V mss.
[2562] Omitted in V mss.
[2564] Omitted in V mss.
[2565] Prov. vii. 1, etc.
[2568] Prov. v. 11, etc.
Sec. III.—Commandments to Women.
[2570] “To whom be glory,” V. mss.
[2571] [The incorrect rendering of the LXX. is here cited, as given in the text.—R.]
[2572] Prov. xxxi. 10, etc.
[2574] [A.V., “Every wise woman buildeth her house.”—R.] Prov. xiv. 1.
[2578] Prov. xii. 4 in LXX.
Sec. I.—On Examining Candidates for the Episcopal Office.
[2584] The words in italics occur only in the V. mss.
[2585] The V. mss. read: “But if in a small parish one advanced in years is not to be found whom his neighbours testify to be worthy of the office of bishop, and wise enough to be appointed to it, and if there be a young man who has carried,” etc.
[2586] 1 Kings xii. (LXX.).
[2588] 2 Chron. xxiv. 1; 2 Kings xi. 3, 4.
[2592] From the V. mss.; Matt. v. 9.
[2594] 1 Tim. iii. 6; Luke xiv. 11.
[2598] Lev. xxi. 17, etc.
Sec. II.—On the Character and Teaching of the Bishop.
[2599] Prov. xv. 1 (LXX.).
[2603] Not in V. mss. Prov. xxiii. 21.
[2604] Prov. xxiii. 31 (LXX.). The word translated “pestle” has also been rendered “upper room,” and some suppose it corrupt.
[2605] Lev. xix. 15; Ex. xxiii. 3.
[2606] Deut. i. 17, xvi. 20.
[2612] Not in V. mss.
[2614] Not in V. mss.
[2616] Ezek. xxxiii. 7, etc.
[2617] Ezek. xxxiii. 2, etc.
[2618] Not in V. mss.
[2620] Ezek. ii. 7, iii. 11.
[2622] Not in V. mss.
[2623] Deut. vi. 4; Mark xii. 29.
[2624] Matt. xi., xiii.
Sec. III.—How the Bishop is to Treat the Innocent, the Guilty, and the Penitent.
[2627] This passage is not found in Scripture. Some compare Jas. i. 12 and Heb. xii. 8.
[2629] Deut. xvi. 20, i. 17.
[2630] Ex. xxiii. 7, LXX.
[2632] Deut. xxvii. 25, xvi. 19, xvii. 7.
[2644] Not in V. mss.
[2646] Not in V. mss.
[2658] A various reading gives: “Ham, one of his sons, who alone was found wicked, received punishment.”
[2661] One V. ms. reads: “those who are sick. ”
[2664] Ezek. xviii. 2, etc.
[2671] Gen. iv. 7, LXX.
[2672] [Num. xii. 14.—R.]
[2680] Hos. x. 13, LXX.
[2684] Job xiv. 4, LXX.
[2687] Ezek. xxxiv. 2, etc.
[2689] Ezek. xxxiii . 10.
[2692] Luke xv. 4, etc.
[2693] Luke v. 20; Matt. ix. 2; Mark v. 34.
[2694] Matt. ix. 12; Luke xix. 10.
[2696] Matt. xx. 25; Isa. xl. 11.
[2698] Prov. i. 16; Isa. lix. 7, 8; Ps. xxxvi. 1; Rom. iii. 15.
[2703] Jonah i. 17, and ii.
[2704] From “said” to “ever” is not in Scripture.
[2705] Taken from 2 Chron. xxiii. 3, LXX., instead of the reading of the mss. “Gebanai.”
[2706] Not in mss.
[2707] Kings xx., xxi.; 2 Chron. xxxii., xxxiii.
[2714] Deut. xxv. 4; 1 Cor. ix. 9.
[2718] Num. xviii. 8, etc.
[2719] Num. xviii. 12, etc.
[2723] Inserted from V. mss.
[2726] The V. mss. read, “as the powers do to God,” which, Ültzen remarks, is an orthodox correction of an Arian opinion.
[2728] One V. ms. reads “priest.”
[2735] [Compare Teaching, chap. xiii. p. 381.—R.]
[2743] Capellius reads, “the law of Christ.”
[2748] One V. ms. reads “olives” instead of “wool.”
[2755] The V. mss. read: “Casting into the treasury whatever you can bestow.”
[2757] Deut. i. 16, xvi. 18.
Sec. V.—On Accusations, and the Treatment of Accusers.
[2762] Hist. Susanna.
[2764] The mss. read, “the accused.”
[2771] Prov. xiv. 29, LXX.
[2776] Deut. i. 17; Lev. xix. 15.
[2779] Deut. xxvii. 25, xvi. 19.
[2782] This sentence follows the passage from Isa. v. 23 in most mss. One V. ms. has the order adopted In the text.
[2783] Matt. vii. 2; Luke vi. 37.
[2790] 1 Cor. i. 10; Eph. iv. 4.
[2792] 1 Cor. vi. 1, etc.
[2794] Matt. xvii. 24, etc.
[2795] One V. ms. reads “God” instead of “Christ.”
[2798] [i.e., Saturday.]
[2803] Susanna 28.
[2809] Susanna 48.
[2813] Prov. xii. 28, LXX.
[2823] Isa. lvii. 19; Eph. ii. 17; 2 Tim. ii. 19.
[2824] One V. ms. inserts, “of the Holy Spirit and.”
[2828] “And adore him with one consent” is omitted in one V. ms.
Sec. VII.—On Assembling in the Church.
[2833] Deut. xxiii. 1. “And in the temple of God” is omitted in one V. ms.
[2834] One V. ms. inserts, “and pity thee: the Lord lift His countenance upon thee.”
[2835] Num. vi. 24, etc.
[2836] Ps. xxviii. 9; Acts xx. 28; 1 Pet. i. 19, ii. 9.
[2837] [Note all this as bearing upon the ceremonial of the Latin Mass, which reverses these primitive precepts in divers points.]
[2838] Luke iv. 24; John iv. 44 .
[2840] Matt. xxviii. 20. [Compare vol. i. pp. 185, 186, this series.]
[2842] Ezek. v. 7, xvi. 47.
[2844] One V. ms. inserts here, “and elsewhere through another.”
[2852] Vid. Acts xx. 28; Col. i. 15.
[2855] 1 Sam. xv. 23, LXX.
[2856] Lev. xix. 26; Deut. xviii. 10.
[2857] Jer. x. 2. [Slaves were bought to be baptized. Elucid., p. 425.]
[2858] Jer. x. 2. [Slaves were bought to be baptized. Elucid., p. 425.]
Sec. VIII.—On the Duty of Working for a Livelihood.
[2859] Prov. vi. 6, etc., LXX.
[2865] See his chapter (xvii.) Moyens employés par l’église affranchir les esclaves, Civilisation Européene, vol. i. p. 222, Paris, 1851.
[2866] The countrymen of Balmès, on the contrary, were the authors of the negro slavery of modern times.
[2867] History of European Morals, vol. ii. p. 84.
[2868] See also Elucidation XII. vol. v. p. 563.
[2869] Vid. 1 Tim. v. 9.
[2871] Not in one V. ms.
[2874] Luke ii. 36, etc.
[2882] Instead of “Lord,” one V. ms. reads “God.”
[2890] “On the Lord’s day” not in one V. ms.
[2892] Inserted from one V. ms.
[2893] Probably the reading should be, “they go round the houses of the rich.”
[2894] Isa. xxii. 13; 1 Cor. xv. 32
[2896] Judith ix. 1, etc.
[2898] Mark xii. 42; Luke xxi. 3, 44
[2903] [“The eternal fitness of things.”]
[2907] Instead of “holy,” one V. ms. reads “divine.”
[2908] Not in one V. ms.
[2909] Not in one V. ms.
[2911] Instead of “Christ,” one V. ms. reads “of God.”
[2913] Luke x. 5, 6; Matt. x. 12, 13.
[2918] Tob. iv. 16.
Sec. II.—On Deacons and Deaconesses, the Rest of the Clergy, and on Baptism.
[2919] [Compare Jas. v. 14.]
[2920] 1 Pet. ii. 9; 1 Tim. iii. 15.
[2921] The words from “upon whom” to the end of the chapter are omitted in one V. ms.
[2923] Vid Rom. vi. 3
[2924] Matt. vi. 9, etc.
[2925] Isa. liii. 11, LXX.
[2931] The portions in italics are not in one V. ms.
[2932] The portions in italics are not in one V. ms.
[2935] [The early Church had a constant struggle with professional paupers. This entire book is a valuable contribution to social ethics. The problems of to-day confronted the Church then. Few wiser counsels have been recorded.—R.]
[2936] Job xx. 18, LXX.; Prov. xi. 4.
[2937] Job xx. 15, LXX.
[2938] Eccles. ii. 25, LXX.; Ps. cxlv. 16; Zech. ix. 17, LXX.; Ps. civ. 14, 15.
[2939] One V. ms. reads, “Thus also did the Lord exhort His disciples, saying.”
[2940] The words in italics are not in one V. ms.
[2941] Matt. vi. 26, 31, 32.
[2942] One V. ms. reads, “with whom be glory to Him, with the Spirit.”
[2943] Ecclus. xxvi. 29
[2950] 2 Kings viii. [Offerings to God are privileges of saints.]
[2955] Prov. iii. 9., etc
Sec. II.—On Domestic and Social Life.
[2958] Prov. xxix. 17, xix. 18, xxiii. 14
[2960] Ecclus. xxx. 12
[2961] Ecclus. xxx. 11
[2962] See Eph. vi. 5; 1 Pet. ii. 18.
[2963] Col. iv. 1. See 1 Tim. vi. 2.
[2964] Eph. vi. 6; Col. iii. 22, 24.
[2965] See 1 Pet. ii. 13; Tit. iii. 1.
[2966] Rom. xiii. 1, 4, 7.
[2968] See 1 Cor. vii. 25.
[2971] [The absence of any marked ascetic tone in this passage is in sharp contrast with the pseudo-Clementine Epistles concerning virginity. See vol. viii.—R.]
Sec. I.—Concerning the Martyrs.
[2973] Matt. xxv. 34, etc. Portions of the passage from Matthew are omitted in one V. ms.; and the conclusions beginning with “Then shall they also,” is entirely omitted. [The citation is quite accurate; Matt. xxv. 46 is divided, doubtless for the sake of emphasis, and slightly modified.—R.]
[2975] Vid. Luke vi. 22, 23.
[2979] Matt. x. 23, 17; John xvi. 33.
[2981] Matt. x. 33; Luke ix. 26.
[2982] Matt. x. 37, Matt. xvi. 26.
[2984] Job xxxv. 7, 8. One V. ms. reads “piety,” instead of “wickedness,” in the last sentence.
[2986] Matt. xxvi. 41. [See De Fuga, vol. iv. p. 119.]
[2995] Ezek. xxxvii. 11, etc.
[3002] The part within parentheses is not in one of the V. mss.
[3009] Dan. iii., vi
[3010] [Compare pp. 256, 257, supra.]
[3011] Orac. Sibyl., , l. iv. in fin. [See p. 324, supra.]
[3016] In fin. Job in LXX.
[3018] The words from “Wherefore also” to “possible with God” are omitted in one V. ms., and noticed as spurious in the other.
[3028] Matt. ix. 2, etc.
[3029] Mark iii. 1, etc.
[3030] John ix. 1, etc.
[3031] Matt. xiv. 17, etc.
[3032] John ii. 3, etc.
[3033] Matt. xvii. 24, etc.
[3039] Isa. lvii. 1, LXX.
Sec. II.—All Association with Idols is to Be Avoided.
[3057] Matt. v. 34, xxiii. 16.
Sec. III.—On Feast Days and Fast Days.
[3060] Matt. xxvi. 21, 22; John xiii. 21, etc.
[3062] The words from “And they took” to “house of the potter” are wanting in one V. ms. The other reads “field” of the potter, instead of “house.”
[3064] John xvi. 32; Matt. xxvi. 31.
[3068] “Not far,” the reading of the V. mss. The others read: “And being separated from us, He prayed earnestly.”
[3069] I.uke xxii. 42; Matt. xxvi. 39, 42.
[3070] Luke xxii. 47; Matt. xxvi. 47.
[3072] Luke xxiii. 14; John xviii. 38.
[3081] Zech. xiv. 7. The V. mss. read: “On that day there will not be light, but there will be cold and frost for one day.”
[3082] The words from “All which things” to “mystical good things” are omitted in one V. ms.
[3083] Luke xxiii. 39, etc.
[3088] Mark xvi. 9; John xx. 11, etc.; Luke xxiv. 18; Mark xvi. 14
[3093] The words from “A thousand” to “of the prosperous” are not in the V. mss.
[3098] One V. ms. omits “ages,” and the other “begotten of Him.”
[3099] Isa. vii. 14; Matt. i. 23
[3100] Isa. ix. 6 [Justin Martyr, p. 236, n. 8, vol. i., this series.]
[3110] Matt. xxi. 28, etc.
[3117] This italicized passage does not occur in the mss., but is taken from Epiphanius. It is believed to be genuine, in which case what follows must be regarded as the work of the interpolator. [See Epiphanius, tom. iv. p. 29, ed. Oehler, 1861.]
[3118] Matt. ix. 15; Mark ii. 20; Luke v. 35.
[3121] John xix. 15, 6, 12.
[3129] Zech. xii. 10; John xix. 37.
[3130] The words “and their wives apart” are not in one V. ms.
[3132] Bar. iii. 35-37.
[3146] One V. ms. inserts: “Rejoice greatly, O daughter of Zion.”
[3152] Ex. xxxiv. 28; 1 Kings xix. 8; Dan. x. 2, 3.
[3155] Esth. iv. 16; Judith viii. 6
[3165] Num. xvi. 13, xii. 2, xvi. 3.
[3168] The words from “and affronted” to “by his holiness” are not in one V. ms.
[3169] The words from “who had” to “Egyptians” are not in one V. ms.
Sec. II.—History and Doctrines of Heresies.
[3187] See Ecclus. xxiv. 25.
[3196] Zech. iii. 2, etc.
[3199] [Either an ignorant error or a peculiar use of a technical word (p. 383, supra) to signify a missionary. See the note, book viii. sec. 3, cap. 17, infra.]
[3200] [Were sent, rather. See Acts viii. 14.]
[3202] “The devil:” this reading is adopted from the V. mss.
[3203] The V. mss. insert here: “Simon, therefore, being moved by the devil, brought the money.”
[3204] Acts viii. 20, etc.
[3206] [2 Cor. xi. 13. See p. 457, infra.]
Sec. III.—The Heresies Attacked by the Apostles.
[3212] Ps. cix. 8; Acts i. 20. [The name common to apostles and elders.]
[3216] Acts x. 13, etc.
[3219] Acts xi. 15, x. 34-35, 45, xv. 9-1010
[3221] Acts xv. 13, etc.
[3222] [Compare Elucidation III. vol. v. p. 411, this series.]
[3223] Acts xv. 23, etc.
[3225] Matt. vii. 15, xxiv. 24.
[3227] One V. ms. reads as follows: “And our Lord Jesus Christ, and the most holy Spirit.”
[3230] The words from “for she is the partner” to “made her” are omitted in one V. ms.
[3234] Ecclus. xxv. 26
[3237] Hos. iv. 6. [Compare vol. v. p. 565, this series.]
[3240] Ecclus. v. 7; Prov. xxvii. 1, iii. 28.
[3242] 1 Tim. iii. 2, 12; Tit. i. 6.
[3243] [See Elucidation XIII. vol. v. p. 160, this series.]
[3244] Lev. xxi. 7, 14; 1 Tim. v. 9.
[3248] Vid. Cant. ii. 15.
[3253] Vid Isa. lvii. 21
[3258] Isa. viii. 20, LXX.
[3262] Matt. viii. 4; Mark i. 44.
[3277] One V. ms. reads: “Thus also said the Lord to us His disciples.”
[3284] Isa. i. 11, etc.
[3303] Ps. cxiii. 3; Mal. i. 11
[3307] Bar. iv. 4.
[3311] Deut. xxvii. 26; Gal. iii. 10
[3312] Deut. xii. [See on Liturgies, infra.]
[3315] Matt. xix. 4; Gen. i. 28.
[3319] Lev. xx. 10; Deut. xxii. 22
[3321] Prov. xix. 13, LXX.
[3327] Lev. xviii. 19; Ezek. xviii. 6.
[3328] [But if this be otherwise done, it may be well to compare Lactantius as to a question of actual crime. See p. 190, n. 1, supra.]
[3330] Prov. v. 18, etc.
Sec. VI.—Conclusion of the Work.
[3335] Wisd. iii. 1.
[3336] Ex. iii. 6; Luke xx. 38.
[3339] Ex. xiii. 19; Josh. xxiv. 32.
[3342] One V. ms. reads: “to Him be worship, and majesty, and glory, along with the Father and the co-eternal Spirit, for ever and ever. Amen.”
Sec. I.—On the Two Ways,—The Way of Life and the Way of Death.
[3343] [See pp. 377, etc., supra]
[3349] [See Teaching, i. 1.—R.]
[3350] [Teaching, i. 1.—R.]
[3351] The Greek words properly mean: “Introduced was the way of death; not of that death which exists according to the mind of God, but that which has arisen from the plots of the adversary.”
[3352] [The larger half of chap. i., Teaching, is found in the first half of this chapter; but the matter peculiar to each is of about the same extent.—R.]
[3353] Deut. vi. 5; Mark xii. 32
[3355] Tob. iv. 15.
[3357] Luke vi. 32; Matt. v. 46, 47.
[3360] Matt. v. 39; Luke vi. 29
[3363] Matt. v. 40; Luke vi. 29.
[3370] [Ex. xx. 13 Five brief precepts, of which this is the first, are common to Teaching, ii. 2, and the rest of this chapter.—R.]
[3379] Matt. xxvii. 5; Acts i. 18.
[3381] [Seven brief clauses of Teaching, ii. 2, 3, are found in this chapter.—R.]
[3383] Ex. xxi. 23., LXX.
[3387] [Chap. iv. also contains seven clauses found in Teaching (ii. 3–6), while chap. v. has but five and a verbal resemblance; chap. ii. of the Teaching is, however, almost entirely given in these passages.—R.]
[3388] Prov. xii. 28., LXX.
[3391] Matt. xii. 36; Lev. xix. 11.
[3396] Deut. i. 17; Lev. xix. 17
[3400] 1 Sam. xvii., xviii
[3401] 2 Sam. iii., xx
[3402] [Chaps. vi.-viii. contain passages parallel to nearly one-half of chap. iii., Teaching, and in the same order.—R.]
[3405] Lev. xix. 26, 31; Deut. xviii. 10, 11.
[3408] Num. xii. 3; Ps. cxxxi. 1.
[3410] Prov. xiv. 29., LXX.
[3415] Prov. xiii. 17., LXX.
[3416] The words from “for he that walketh” to “be known” are omitted in one V. ms.
[3419] [Chaps. ix.-xvii. contain nearly every clause of Teaching, chap. iv., in the same order, and with every appearance of a designed enlargement of that passage.—R.]
[3423] 1 Kings xviii., xxi., xxii.; 2 Sam. xii.; Matt. xiv.
[3425] Ecclus. iv. 31.
[3426] Prov. xvi. 6; Dan. iv. 27.
[3434] [For the remarkable agreement of this chapter with Teaching, chap. v., see the latter; comp. also Barnabas, xx.—R.]
[3435] [Chaps. xix.-xxi. have few parallels with the Teaching.—R.]
Sec. II.—On the Formation of the Character of Believers, and on Giving of Thanks to God.
[3443] Eccles. ii. 25, LXX.
[3444] The words from “Wise Ezra” to “sorrowful” are not in one V. ms.
[3447] [Comp., with this chapter, Teaching, chap. vii.—R.]
[3449] Matt. iii., iv.
[3450] [Comp. the few but remarkable resemblances of Teaching, chap. viii., with chaps. xxiii., xxiv., here.—R.]
[3452] Matt. vi. 9,. etc.
[3455] [See the eucharistic prayer in Teaching, chap. ix. The correspondences and divergences are alike interesting.—R.]
[3457] 1 Cor. xi. 59.[See Elucidation I. p. 382, supra.]
[3458] [Comp. Teaching, chap. x.—R.]
[3459] [“Maran atha,” as in Teaching.—R.]
[3460] 1 Cor. xvi. 22; Matt. xxi. 9; Mark xi. 10 [Comp. John xii. 13.—R.]
[3461] [Comp. Teaching, chap. xi., where, however, only a few phrases correspond. R.]
[3462] [This sentence is found in Teaching, chap. xii.—R.]
[3463] [Part of this sentence has a parallel in Teaching, chap. xiii., but there is an obvious difference of circumstances. Chap. xxix. presents more parallel passages.—R.]
[3466] [The resemblance to Teaching, chap. xiv., is marked.—R.]
[3468] [Comp. text and notes, Teaching, chap. xv.—R.]
[3470] [This clause is found verbatim in Teaching, chap. xvi. There is a resemblance also, in order of topics, from this point down to the phrase “above the clouds;” see chap. xxxii. No further correspondences appear.—R.]
[3471] Luke xii. 35, 37; Mark xiii. 35.
[3473] Isa. xi. 4; Matt. xxiv.
[3475] [Zech. xiv. 5.—R.]
[3479] A conjecture of Cotelerius is adopted. The mss. read “nourishment” instead of “joy.”
[3480] Gen. xiii. 16, xxii. 17.
[3482] Gen. xvii. 7, xxviii. 15, xlviii. 4.
[3487] [i.e., “the wonderful Numberer;” Eng., marg.]
[3488] Dan. viii. 13. [Not according to Heb. nor LXX. as now.]
[3493] One V. ms. reads, “with whom.”
[3494] Prov. viii. 22, LXX.
[3495] Lev. xxiii., xxv.
[3496] [Vol. vi. p. 149, note 8, this series.]
[3497] [Justin Martyr, vol. i. p. 186, this series.]
[3506] Judg. vi., viii.
[3507] Judg. xiii., xv., xvi.
[3508] Judg. xi., iv.
[3511] 1 Kings iii., viii.
[3515] 2 Kings xx., xix. [Curiously enough, the chronological order, according to the best recent authorities, is that indicated above; the sickness (2 Kings xx.) preceded the invasion of Sennacherib (chap. xix.). Monumental evidence confirms this view.—R.]
[3517] 2 Chron. xxxv. Cotelerius conjectures “in his Passover,” instead of “in Phassa.” [A very probable textual emendation.—R.]
[3524] 1 Macc. i.,. etc.
[3525] One V. ms. reads, “with Christ and the Holy Spirit.”
Sec. III.—On the Instruction of Catechumens, and Their Initiation into Baptism.
[3530] [Compare Justin Martyr, vol. i. p. 183, this series.]
[3531] One V. ms. has “Son” instead of “God.” Cotelerius remarks that this change was made in the interests of orthodoxy; for the expression “only begotten God” had become common with the Arians. [Comp. John i. 18., where the most weighty ancient authorities read μονογενὴς θεός instead of ὁ μονογενὴς υιός; see Revised Version, margins in loco.—R.]
[3532] [Compare vol. ii. p. 535 and vol. iii. p. 31.]
[3534] One V. ms. reads, “with whom glory be to Thee, along with the Holy Spirit.”
Sec. IV.—Enumeration Ordained by Apostles.
[3535] [An incidental proof of the early origin of this compilation is furnished by the clear distinction it makes between James the son of Alphæus and James the brother of our Lord. The theory of Jerome, which identifies them, was later.—R.]
[3537] [Noteworthy, and to be recalled hereafter. See vol. iii. p. 258.]
[3539] [Comp. Col. iv. 16, 17., whence this is probably derived.—R.]
[3541] [Philem. 10.—R.]
[3542] [Comp. 2 Tim. iv. 10.—R.]
[3545] One V. ms. gives a more orthodox form to this prayer: “O Lord, only begotten Son, and Holy Spirit, Lord God, the Lamb of God, the Son of the Father, who takest away the sins of the world, receive our prayer. Thou who sittest at the right hand of the Father, have mercy upon us, for Thou only art holy; Thou only art Christ, Jesus Christ, to the glory of God the Father. Amen.”
[3547] One V. ms. omits “the God and;” then reads, “to Father, Son, and Holy Ghost.”
[3548] Luke ii. 29., etc.
[3549] One V. ms. reads, “with whom.”
[3550] Beginning p. 479, infra.
Sec. I.—On the Diversity of Spiritual Gifts.
[3551] The words “one and only” are omitted in the Syriac and Coptic.
[3552] One V. ms. omits “His Father.” The Syriac amd Coptic have “the only Father.”
[3556] The Coptic reads “our God.”
[3558] Isa. xxviii. 11; 1 Cor. xiv. 21.
[3560] Deut. xviii. 15, etc.
[3563] Instead of “Christ,” the Coptic reads, “through His Holy Son.”
[3564] The Coptic reads, “and in Christ and the Holy Spirit.”
[3565] The Coptic reads, “and His only begotten Son, who was with the Father and the life-giving Holy Spirit before all the ages.”
[3566] The Coptic reads, “spotless virgin.”
[3570] 1 Kings xix. 18; Rom. xi. 4.
[3574] John xi. 51. [See on the Sibyllina, passim.]
[3581] Acts xi. 28 Acts xv. 32, Acts xxi. 10
[3585] Judith viii..
[3588] [The compiler has forgotten that few of these had husbands, at least at the time when they are reported to have prophesied.—R.]
Sec. II.—Election and Ordination of Bishops: Form of Service on Sundays.
[3590] We have adopted the reading of one V. ms., ἀπεχαρήσατο. It means more than is in the text—that God used the wicked in a way in which they would not be naturally used; lit., “abused,” or “misused.” The other mss. and the Coptic read ἀπεχαρίσατο, “gave His gifts to the wicked for prophecy.” Whiston has tried to make sense by giving a new meaning to ἀπεχαρίσατο, “taking away His grace from the wicked.”
[3592] The Coptic and one V. ms. omit from the commencement of the chapter to “deacons.” The V. ms. has: “Peter, the chief of the apostles, proclaimed the Gospel to Pontus, Galatia, Cappadocia, Asia, Bithynia, and finally in Rome, where he was crucified by the prefect in the reign of Nero, and where also he is buried.”
[3593] From this to the end of ch. xxvi., only small portions of what is now in the received text occur in the Coptic version. The Oxford ms. is also deficient. It has only a portion of the fifth, nothing of ch. vi. to xvi., and only a single sentence in ch. xxii. The portions in Coptic are printed in italics.
[3594] Omitted in one V. ms.
[3596] The Coptic has, “let the bishop pray for him.”
[3599] One V. ms. reads, “with whom.”
[3600] The Coptic inserts, “let the holy Gospels be read.”
[3601] The Coptic reads “Gospel” instead of “Law.”
[3602] One V. ms. has the following note: “Andrew the brother of Peter preaches the Gospel to the Scythians, Sogdiani, and Thracians, who on account of preaching Christ is crowned with the martyrdom of the cross by Ægæa the proconsul, and was buried in Patræ. Afterwards he was removed to Constantinople by the Emperor Constantine.”
[3603] The Oxford ms. has this chapter in an abbreviated form as in the parallel columns.
[3604] 2 Cor. vii. 1, 2Cor. vi. 16; Ps. cxxi. 8.
[3605] One V. ms. has προβολεύς, “the sender forth,” or “producer,” instead of “God.”
[3607] Mark v. 9; Zech. iii. 2.
[3608] Matt. xii. 29; Luke x. 19.
[3609] Job xl. 24, LXX.
[3611] Ps. cvi. 9; Isa. li. 10; Ps. xcvii. 5; Isa. lxiv. 1, Ps. cxvii. 2, viii. , xcvii. 4, civ. 32; Nah. i. 4, 3; Job ix. 8, LXX.
[3612] [Comp. note 1, p. 477, book vii. chap. xliii.—R.]
[3620] The V. mss. read, “restore them to their former position, and give then the joy,” etc.
[3622] The V. mss. add, “in their footsteps, but may be deemed worthy to be admitted,” etc.
[3623] Ezek. xviii. and Ezek. xxxiii.
[3624] Jonah iii.; 1 Tim. ii. 4.
[3626] [Ps. cxxx. 3, 4.—R.]
[3627] [This is “James, the Lord’s brother;” Gal. i. 19. An incidental proof of the Eastern and Ante-Nicene origin of book viii. also.—R.]
[3629] The V. mss. insert, “whom Thou hast selected out of myriads.”
[3633] The meaning in Coptic seems to be uncertain.
[3634] The Coptic reads, “sub-deacons.”
[3635] One V. ms. gives the following note: “James the son of Zebedee, brother of John, preached the Gospel in Judea, was slain with the sword by Herod the tetrarch, and lies in Cæsarea.”
[3636] [N.B.—No non-communicating attendance permitted.]
[3637] The Coptic adds, “over the oblation, that the Holy Spirit may descend upon it, making the bread the body of Christ, and the cup the blood of Christ; and prayers being ended.” It then goes on with the words in italics in ch. xiii.
[3638] The common text has, “before all the people,” omitted by one V. ms.
[3640] Col. i. 15; Isa. ix. 6, LXX.
[3641] Gen. i.; 4 Esd. xvi. 60; Ps. civ. 2.
[3647] Ecclus. xlix. 16.
[3651] Gen. xix.; Wisd. x. 6; Ps. cvii. 34
[3653] Gen. xlvi. 27, LXX.
[3655] See Isa. viii. 20, LXX.
[3656] Josh. iii. 10, etc.
[3661] Isa. vi. 3; Rom. i. 25.
[3665] Matt. xxvi.; Mark xiv.; Luke xxii.
[3670] This is not a fair translation of the Greek which, as the text stands, does not make sense. One V. ms. reads, “Let us beseech in behalf of one another.”
[3672] Luke ii. 14; Matt. xxi. 9.
[3673] The Coptic adds, “the rest of the clergy in their order.”
[3674] The Coptic has, “and let them sing psalms during the distribution, until the whole congregation has received it.”
[3675] The Coptic has, “let all the women receive it also.”
[3676] The Coptic, “these His holy and immortal mysteries, which are numbered in heaven.”
[3677] The Coptic has, “the Lord.”
[3680] The Coptic adds: “And let the presbyters and deacons watch the few fragments that are left, that they may perceive that there is nothing superfluous; lest they fall into the great judgment, like the sons of Aaron and Eli, whom the Holy Spirit destroyed, because they did not refrain from despising the sacrifice of the Lord: how much more those who despise the body and blood of the Lord, thinking that to be merely material food which they receive, and not spiritual!”
[3681] The Coptic inserts, “when they have been blessed.”
Sec. III.—Ordination and Duties of the Clergy.
[3682] One V. ms. has this note: “John the evangelist, the brother of James, was banished by Domitian to the island of Patmos, and there composed the Gospel according to him. He died a natural death, in the third year of Trajan’s reign, in Ephesus. His remains were sought, but have not been found.”
[3683] The Coptic adds: “While you pray, he is ordained; and thou shalt ordain the deacon also according to this constitution alone.”
[3685] One V. ms. has the following note: “Philip having proclaimed the life-giving word to the Asiatic diocese, has been buried in Hierapolis of Phrygia along with his daughters, having been crowned with martyrdom in the reign of the Emperor Domitian. Philip, who has the daughters, is one of the seven; it was he also who baptized the eunuch.”
[3686] Acts vi. and Acts vii..
[3687] One V. ms. has the following note: “Bartholomew preached the Gospel according to Matthew to the Indians, who also has been buried in India.”
[3688] Ex. xv. 20; Judg. iv. 4; Luke ii. 36; 2 Kings xxii. 14.
[3690] One V ms. has the following note: “Thomas preached to the Parthians, Medes, Persians, Germans, Hyrcanians, Bactrians, Bardians, who also, having been a martyr, lies in Edessa of Osdroene.”
[3691] The words “for you the bishops” are omitted in the Oxford ms.
[3692] [See vol. v. Elucidation XIV. p. 417.]
[3693] Num. iii.; 1 Chron. vi.
[3694] The Oxford ms. has no part of this chapter. It reads: “A reader is appointed when the bishop gives him a book; for there is no imposition of hands.”
[3696] The Coptic reads, “let him be ordained.”
[3699] The two V. mss. have the following note: “Thaddæus, also called Lebbæus, and who was surnamed Judas the Zealot, preached the truth to the Edessenes and the people of Mesopotamia when Abgarus ruled over Edessa, and has been buried in Berytus of Phoenicia.”
[3700] Judith xvi. 21, 23
[3701] Luke ii. 36, etc.
[3702] The Coptic has, “let him be ordained.”
[3703] Ch. xxvii., xxviii., xxx.-xxxiv., and ch. xlii.-xlvii., occur in Syriac and Coptic, as well as in the Greek mss.
[3704] One V. ms. has the following note: “Simon the Canaanite, preacher of the truth, is crowned with martyrdom in Judea in the reign of Domitian.”
[3705] The words from “concerning” to “constitution” are omitted in the Oxford ms., in Syriac, and Coptic.
Sec. IV.—Certain Prayers and Laws.
[3706] This chapter is not found in the Coptic and Syriac. One V. ms. has the following note: “Matthew (probably a mistake for Matthias) taught the doctrines of Christ in Judea, and was one of the seventy disciples. After the ascension of Christ he was numbered with the twelve apostles, instead of Judas, who was the betrayer. He lies in Jerusalem.”
[3708] The Oxford ms. reads: “I the same, Simon the Canaanite, make a constitution.”
[3709] “Deacons” omitted in Oxford ms. and in Coptic.
[3710] “Two,” Oxford ms.
[3711] “One,” Oxford ms.
[3712] One V. ms. has the following instead of the title: “Paul, the teacher of the Gentiles, having proclaimed the Gospel of Christ to the Gentiles from Jerusalem even to Illyricum, was cut off in Rome while teaching the truth, by Nero and King Agrippa, being beheaded, and has been buried in Rome itself.”
[3713] [Note this uniform testimony of antiquity against theatricals in all forms ]
[3714] [Purveyors to the play-house.]
[3716] [Compare vol. v. p. 130, note 1.]
[3718] Eph. vi.; Col. iv.; Philem.
[3719] The Coptic adds, “the holy mother of God.”
[3720] [Compare vol. iii. pp. 164, 352.]
[3721] One V. ms., Coptic, and Syriac omit “first.”
[3722] The Syriac and Coptic add: “and His side being wounded, blood and water came forth.”
[3723] Matt. xviii. 20. [A token that much of these constitutions is truly primitive.]
[3724] 2 Cor. vi. 14. [Compare p. 483, supra: Energumens?]
[3725] The words from “I, James” to “ordain thus” are omitted in the V. mss., and the following words are given instead in the two V. mss.: “James, the brother of the Lord, has been killed with stones (the other ms. reads, ‘with sticks’) by the Jews in Jerusalem on account of the doctrines of Christ.” Ch. xxxv.-xli. are omitted in the Oxford ms., and in Syriac and Coptic.
[3726] “Before all” is omitted in one V. ms.
[3727] One V. ms. reads “sender forth” instead of “Lord.”
[3729] One V. ms. reads “with” instead of “in.”
[3733] One V. ms. reads, “with whom,” and “with the Holy Spirit.”
[3734] [They are “at rest.” Yet this prayer, and wherefore? See St. Augustine, Confessions (ed. Migne), p. 765, Nebridius.]
[3735] Matt. xxii. 32; Wisd. iii. 1.
[3736] “With whom,” one V. ms.
[3739] The Syriac and a Greek marginal reading give “the thirtieth.”
[3740] Deut. xxxiv. 8. [Comp. Aug., Confess. (ed. Migne), p. 778.]
[3741] [The “month’s mind” was anciently of this sort, with no reference to purgatorial penalties. “Credo jam feceris quod rogo.”—Aug.]
[3742] The Syriac and the Oxford ms. read “God” instead of “Lord.”
[3745] Prov. xxxi. 4, LXX.
[3746] The Syriac, the Coptic, and the Oxford ms. add, “the bishops.” The Coptic omits “the deacons.”
[3747] The Coptic adds, “Jesus Christ and the Holy Spirit.”
[3748] Prov. xxiii.; Ecclus. xxxi. 25-31; Eph. v. 18; Prov. xxvi. 9.
[3750] [A token of the early origin of what is genuine in these interpolated Constitutions.]
Sec. V.—All the Apostles Urge the Observance of the Order of the Church.
[3753] Luke x. 16; Matt. x. 40; John xiii. 20.
[3756] Num. xvi.; 2 Chron. xxvi.
[3757] Num. xii. 7, 8; Ex. xxxiii. 11, 17
[3761] 1 Cor. xiv. 33. [See p. 500, note 6, infra.]
[3762] Acts ix. 5. [See Acts xxvi. 14, where the clause is genuine. In Acts ix. 5 it is a later interpolation of the Vulgate and Erasmus.—R.]
[3763] The Coptic adds, “the Son of God, and true God.”
[3764] Ex. xxviii. and Ex. xxix.
[3765] The Coptic adds “God.”
[3767] One V. ms. has the following note: “That he who baptized the Ethiopian eunuch was not the Apostle Philip, but one of those who were chosen along with St. Stephen to be deacons, and who also had four daughters, as says Luke in the Acts.” [See pp. 452, 492, supra.]
[3768] Acts viii. and Acts ix.
The Ecclesiastical Canons of the Same Holy Apostles.
[3769] [The brief notes on these canons have been mainly derived from the text and notes appended to Hefele’s History of Christian Councils, vol. i. pp. 450–492, Edinburgh translations.—R.]
[3770] [Comp. Apostolic Constitutions, iii. 20, viii. 4, 27, on these two canons.—R.]
[3771] [This canon, and the two following ones, which explain it, point to some early heretical customs The Apostolic Constitutions furnish no exact parallel. Canon 4 was joined with 3 in the Greek text. Dionysius divided them: hence a variation in number exists from this point.—R.]
[3772] [Dionysius omits aut diaconus.—R.]
[3773] Comp. Apostolic Constitutions, ii. 6.—R.]
[3774] This points to a discussion in the third century.—R.]
[3775] [Canons 9–16 agree with those of the Council of Antioch, a.d. 341; but there is a difference of opinion on the question of priority.]
[3776] Dionysius Exiguus translates “communicans,” in which case the Greek reading must be δεκτός, or, “who can be received.”
[3777] [Canons 17, 18, 20, agree with Apostolic Constitutions, vi.. 17, ii. 6.—R.]
[3778] [After Origen. Comp. Melito, vol. viii., this series.]
[3779] [Canons 21–24 agree with the first of the Nicene Council (Hefele, Christian Councils, i. pp. 375, 376). Some hold that canon to refer to these, others find in the enlarged application of Canon 24 a proof of the later date of this collection.—R.]
[3780] Nah. i. 9. [Canons 25, 26, are referred to by Basil the Great (Ad Amphilochium, iii.). In the Greek collection 26 is joined with 25.—R.]
[3781] [Apostolic Constitutions, vi. 17.—R.]
[3782] 1 Pet. ii. 23. [This canon seems of late origin, probably from Synod of Constantinople, a.d. 394.—R.]
[3783] [The closing clause points to a comparatively late date, as do the contents of Canon 31.—R.]
[3784] [Canons 32–41 also agree with those of Antioch; see note on Canon 9. Some of the regulations have, however, an earlier date: whether they existed in this form before that time, is open to discussion.—R .]
[3785] [This canon is divided by most editors of the Greek text; forming, in their enumeration, Canons 38 and 39.—R.]
[3786] [Hefele and others regard Canons 42–44 as among the most ancient of this collection, and of unknown origin.—R.]
[3787] [The substance of this canon is very ancient, Hefele thinks; but Drey derives it from Canons 9, 33, 34, of the Synod of Laodicea, about a.d. 363.—R.]
[3788] 2 Cor. vi. 5. [Drey regards this as very ancient; but Hefele derives it and the following one from the Apostolic Constitutions, vi. 15.—R.]
[3789] [Very ancient, of unknown origin; repeated in canons of Elvira and Arles.—R.]
[3790] From Apostolic Constitutions, vi. 11, 26.—R]
[3791] [This canon, the last of those in the collection of Dionysius, is regarded as among the most recent. Of unknown origin.—R.] At the end of this canon, in the collection of John of Antioch, the following words are added: “Let him that is baptized be taught that the Father was not crucified, nor endured to be born of man, nor indeed that the Holy Spirit became man, or even endured suffering, for He was not made flesh; but the only begotten Son ransomed the world from the wrath which lay upon it: for He became man through His love of man, having fashioned a body for Himself from a virgin. For Wisdom built a house for herself as a Creator; but He willingly endured the cross, and rescued the world from the wrath that lies on it, namely, those who are baptized into the name of the Father, and the Son, and the Holy Spirit. But let those who do not thus baptize be suspended, as being ignorant of the mystery of piety.” The same collection gives the following as Canon 51: “He who says that the Father suffered is more impious than the Jews, nailing along with Christ the Father also. He who denies that the only begotten Son was made flesh for us, and endured the cross, fights with God, and is an enemy of the saints. He that names the Holy Spirit Father or Son, is ignorant and foolish; for the Son is Creator along with the Father, and has the same throne, and is Lawgiver along with Him, and Judge, and the cause of the resurrection; and the Holy Spirit is the same in substance: for the Godhead has three Persons, the same in substance. For in our day Simon the magician gave forth his doctrines, drawing the speechless, delusive, unstable, and wicked spirit to himself, and babbling that there is one God with three names, and sometimes erasing the passion and birth of Christ. Do you, then, most beloved ones, baptize into one Father, and Son, and the Holy Spirit as third, according to the will of the Lord, and our constitution made in the spirit.”
[3794] [Canons 51–53 are from the Apostolic Constitutions: the first from vi. 8, 10, 26; the second from ii. 12, 13; the third from v. 20.—R.]
[3797] [Canons 54–57 are of unknown origin; the first is deemed ancient, while the conduct forbidden in the others points to a more recent date. Drey thinks the distinctions of the clergy also point to a later date.—R.]
[3799] [Canon 58 is supposed to refer to the absence of bishops at the imperial city, which prevailed in the middle of the fourth century.—R.]
[3800] [Canon 59 resembles the twenty-fifth canon of Synod of Antioch; see on Canon 9.—R.]
[3801] [Of doubtful origin, but resembling Apostolic Constitutions vi. 16, though probably of later date.—R.]
[3802] [Canons 61, 62, are of unknown origin.—R.]
[3804] [Canon 63 is regarded as very ancient.—R.]
[3805] [Canon 64 is numbered as 66 In Hefele’s edition, being preceded by Canons 65 and 66 as given above. It is from Apostolic Constitutions, v. 20.—R.]
[3806] [Canon 65 is from Apostolic Constitutions, ii. 61.—R.]
[3807] [Of unknown but probably late origin.—R.]
[3808] [Drey makes this one of the most recent canons of the collection.—R.]
[3809] [Of unknown origin, probably recent.—R.]
[3810] [Drey considers Canon 69 to be very ancient, but also intimates that it and Canon 70 were taken from the pseudo-Ignatian Epistle to the Philippians; see the same, chap. xiii., latter half, vol. i. p. 119, of this series.—R.]
[3811] [With Canons 70, 71, compare Synod of Elvira (a.d. 305 or 306), Canons 49, 50, in Hefele, vol. i. pp. 158, 159. Drey, however, derives them from Canons 37–39 of Laodicea (a.d. 363).—R.]
[3812] Lev. v. 16. [It is argued from the theft forbidden that this canon is more recent; its origin is unknown.—R.]
[3813] [The wealth here implied points to a comparatively late origin; Hefele assigns it to the second half of the third century, but Drey gives a later date.—R.]
[3814] [Hefele thinks both this and the following canon to be later than the Nicæan Council. Drey, however, derives Canon 74 from the council at Chalcedon (a.d. 451), a view opposed by both Bickell and Hefele.—R.]
[3815] Deut xix. 15. [According to Drey this canon is from the Council of Constantinople (sixth canon), in a.d. 381.—R.]
[3816] [Drey derives this from Canon 23, Synod of Antioch, a.d. 341.—R.]
[3817] [Hefele: “The Canons 77–79, inclusive, belong to the first three centuries of the Church; their origin is unknown.”—R.]
[3818] [Comp. Apostolic Constitutions, viii. 32, p. 495, from which this may have been taken.—R.]
[3819] [Drey regards Canon 80 as an imitation of the second canon of Nicæa, which is, however, much fuller; comp. Hefele, i. p. 377. On the principle, comp. 1 Tim. iii. 6 and similar passages.—R.]
[3820] Can. iv. prius.
[3822] [The contents of this canon point to a late date. Drey regards it as an abridgment of the third canon of Chalcedon (a.d. 451).—R.]
[3823] [Of unknown origin and date.—R.]
[3824] Matt. xxii. 21. [This also Drey traces to the Council of Chalcedon, a.d. 451 (Canon 7); but Hefele opposes this view here, as in the case of the other canons (30, 67, 74, 81) which Drey derives from that source.—R.]
[3825] [Or rather, “the emperor” (βασιλἐα having that sense). Hefele refers this to the time of the Arian struggle, when the emperors were involved in ecclesiastical controversies.—R.]
[3826] [Hefele: “This is probably the least ancient canon in the whole collection.” With this opinion there is general concurrence, since the mention of the Constitutions among the canonical books indicates the hand of the last compiler of that collection of writings. Whoever he was, he was not Clement of Rome.—R.]
[3827] 1 Tim. II. 1. Compare (ποιεῖσθαι) the Greek here with that of the LXX. in Ex. xxix. 36, 38, 39, 41; also Ex. x. 25, and so throughout the Old Testament. Note also Eph. v. 19 and Col. iii. 16; and the kiss, 1 Cor. xvi. 20.
[3828] 1 Cor. xi. 23. To me there is great significance in the fact that the Apostle received this as an original Gospel from the Lord Himself. Truly (2 Cor. xi. 5) he was not “a whit behind,” even that chief Apostle who reclined in the bosom of the Great High Priest and adorable Lamb of God as He instituted the feast.
[3829] Matt. vi. 9. For this we have the important testimony of Gregory the Great, as preserved to his day: that the Apostles (SS. Peter and Paul must have been primarily in his mind, of course) delivered no other “custom” to the churches (i.e., as essential) than the words of Institution and the Lord’s Prayer. He says:—“Orationem Dominicam, mox post precem, dicimus, quia mos Apostolorum erat, ad ipsam solummodo orationem oblationis hostiam consecrare.”—Epist. ad Joann. Episc. Syrac., lib. ix. Ep. xii., Opp., tom. id. p. 958, ed. Migne. Now, for the sense of post precem in the above, we have Justin Martyr for a primitive witness of Roman usage. He speaks of the words of Institution expressly (vol. i. cap. lxvi. p. 185) as “the Prayer of the Logos” (δι΄ ἐυχῆς Λόγου), in the use of which he makes the essential act of the Oblation to consist. Liturgic fulness may or may not require more, but the essentials are thus simple. So far, the Roman Missal to this day sustains the words of Gregory. It is overloaded with ceremonial, but does not include the noble features on which the Greeks lay so great stress: i.e., the conjoint Oblation and Invocation. See 1 Pet. ii. 5.
[3830] 1 Cor. xi. 5, 6. Here men are equally enjoined not to follow the Jewish rite of covering their heads in prayer.
[3832] See the Greek in Hammond, p. 3, and the learned Introduction, p. lxx.
[3833] Hammond, Introduction, p. lxix.
[3834] See translation, p. 489, supra.
[3835] See translation, vol. i. (Fragment xxxvii.) p. 574, this series.
[3836] For purposes of comparison on many points connected with this inquiry, see the Fragment of an Ancient East-Syrian Liturgy in Hammond’s Appendix, published separately, Oxford, 1879.
[3837] Concerning Pfaff, see p. 536, infra, and vol. i. p. 574, note 5, this series.
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