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Constitutions of the Holy Apostles
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Introductory Notice to Constitutions of the Holy Apostles.
[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.]
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