PART IV

Lay Devotions

The devotional life of a layman is centred around the declaration of Psalm 119. 164, “Seven times a day do I praise thee”, at rising, at the third, sixth and ninth hours, at bedtime, at midnight and at cockcrow. This distribution corresponds approximately to the later “canonical hours”, but in Hippolytus’s day these prayers were still wholly private.

35

1. Following the general—especially Jewish—belief demanding ceremonial purification before approaching God, Hippolytus requires hand-washing (at least) at morning and midnight; the Canons extend this rule to all prayer. Tertullian (_On Prayer_ 13) recognizes the prevalence of the custom and says that Christians defended it by quoting Matthew 27. 24; he, however, regards it as pointless. Compare Mark 7. 1-15.

2. Hippolytus doubtless does not think it necessary to prescribe attendance at the Sunday eucharists, assuming that no true believer would willingly absent himself. Regular weekday eucharists were not yet customary, although they were held at times of special prayer and fasting;[223] compare 25. 2. So the only weekday meetings he presupposes are gatherings for prayer and instruction according to the synagogue pattern. Evidently the emphasis was laid on instruction, with the Bible as textbook, and those who could read were expected to follow the passages cited. 1 and 2 Clement give an idea of the content and style of the teaching, which would be given by instructors like those of 16. 1.

3. On occasion local meetings were visited and addressed by teachers of higher rank, who are described in terms reminiscent of the New Testament prophets.

36

1. Complete manuscript Bibles were very expensive, and few lay Christians could have owned one. But portions of Scripture were within the reach of all.

2-3. Hippolytus follows Mark 15. 25, not John 19. 14, here. He deduces the hours of the Jewish ceremonies from his typology; no definite hour is prescribed in the Old Testament,[224] while in the Temple the morning sacrifice was offered before sunrise and the showbread was changed (on the Sabbath) still earlier. He cites John 10. 14; 6. 50.

4. Mark 15. 33. Hippolytus adds that the darkness came in answer to (Christ’s[225]) prayer; possibly a conjecture of his own but more likely a “tradition”.

5. At the ninth hour, as soon as Christ died, he went to the lower world and released the spirits in prison, who rejoiced with a great thanksgiving. The belief was very widespread[226] but the other versions seem to miss the point.

6. John 19. 34. The darkness from the sixth to the ninth hour, followed by daylight until evening, made a “night” and a “day”; so the Son of Man by Easter morning had truly been “three days and three nights in the heart of the earth” (Matthew 12. 40). Compare Constitutions V, 14. 9-13.

9. On the custom of rising during the night for prayer, compare, e.g., Tertullian, _To his Wife_ II, 5. Hippolytus—rather more than Tertullian—insists that unbelievers should not witness Christian devotions.

10. John 13. 10 repeals the provisions of Leviticus 15. 16-18.

11. Despite the principle just enunciated Hippolytus cannot rid himself of a belief that a purification is needed; he compromises by declaring that a small ceremony will suffice. Compare chapter 37.

12. This quaint doctrine—which the other versions omit or alter—came from the authorities who gave Hippolytus the rest of his “tradition”. He mentions them here only, but in Irenaeus similar appeals to “the presbyters” are numerous.

13. Matthew 25. 6, 13 in an unusual text form.

14. Peter’s denial (Matthew 26. 74) is synchronized with the condemnation of Christ by the Sanhedrin.

37

The sign of the cross is performed after first breathing on the hand, so that it is wet with saliva. Belief in the power of spittle to repel evil spirits is widespread[227] and, despite Hippolytus’s disclaimer, lies behind the practice he advocates. His own interpretation of the ceremony is none the less ingenious; the mixture of moisture and breath[228] corresponds to the water and the Spirit in baptism and so makes the sign of the cross the “image” of baptism, accomplishing a sort of rebaptism[229] (36. 11). Only Latin A has the original; Latin B and the other versions do not understand the custom and replace “baptism” by “the Word”.

The interpretation of Exodus 12. 22 is in the style of Barnabas.

38 CONCLUSION

Hippolytus closes with a final adjuration to avoid all novelties; the way of peace consists solely in strict adherence to the past.

FOOTNOTES

[1]Luke 12. 13-16.

[2]For exceptions see, e.g., Romans 14. 14 (= Matthew 15. 11), 1 Corinthians 7. 10 (= Matthew 19. 9), 1 Clement 46. 8 (= Matthew 18. 6, in substance), 2 Clement 12. 2 (apocryphal).

[3]Especially in 2 Clement.

[4]Acts 15. 28-29.

[5]Romans 14, in particular.

[6]1 Corinthians 8. 8; 10. 25-26.

[7]Compare Revelation 2. 14, 20.

[8]Didache 13. 7, etc.

[9]Didache 13. 3, etc.

[10]So very emphatically in 1 Clement 40-41. But Clement does not argue for a detailed parallelism between the two ministries.

[11]Didache 3. 1-6 is an instance.

[12]The reason for this appears to be that at this period the Fourth Commandment was conceived to be wholly “ceremonial”, and to “keep the Sabbath” was regarded as Judaizing (Ignatius, _Magnesians_ 9. 1, etc.). The belief that in Christianity the Sabbath laws have been transferred to Sunday is of medieval origin.

[13]On these methods compare especially K. E. Kirk, _The Vision of God_ (London, 1931), pp. 119-124.

[14]As in Wisdom 14. 25-26.

[15]Romans 1. 29-31 is largely of Greek origin; 1 Timothy 3. 2-3 and Titus 3. 1-2 are wholly so.

[16]In 1 Clement 47. 6 the forty-five year old Corinthian church is called “ancient”.

[17]Jude 17, Revelation 21. 14, etc. The meaning in Ephesians 2. 20 is probably a little different.

[18]1 Clement 42. 4; 44. 1-2, etc.

[19]Even in the third century liturgical prayers were still normally extempore, and use of a fixed form was regarded as a weakness on the part of the officiant.

[20]Eusebius, _HE_, v, 24.

[21]See especially James Muilenburg, _The Literary Relations of the Epistle of Barnabas and the Teaching of the Twelve Apostles_, Marburg, 1929.

[22]39th Festal Letter (367), 7.

[23]The details of the Patristic testimony are best seen in J. R. Harris, _The Teaching of the Apostles_, Baltimore and London, 1887.

[24]_Die Didache_, Bonn; many editions.

[25]_Didascalia Apostolorum_, Oxford, 1929.

[26]Also known as Third Clement. Occasionally—and unfortunately—called the Apostolic Canons or the Roman Church Order.

[27]Paderborn, 1914. Dr Schermann’s theory of a very early date for the document is individualistic.

[28]Pp. 127-138, 233-244, 295-306.

[29]Often reprinted separately.

[30]But incorrectly.

[31]Pp. 34, 78, 40.

[32]Cooper and Maclean, p. 18.

[33]_HE_, VI, 20.

[34]_Vir. ill._ 61.

[35]His festival is on August 13.

[36]Not completely legible; reproductions are not always to be trusted.

[37]_Origenis Philosophumena_, Oxford. Books II-III are presumably still missing, although it has been argued that what is ordinarily called Book IV may contain them; Wendland, however, rejects this theory (p. xvi).

[38]Especially in his _Hippolytus and Callistus_, 1853.

[39]_St Clement of Rome_, II, pp. 317-477. First published in 1869; in the later editions the argument is slightly expanded but is otherwise unchanged.

[40]Jerome, _Vir. ill._ 61.

[41]Legge (II, p. 127) unfortunately revives Döllinger’s remarkable explanation of this occurrence: Callistus had lent the bank’s funds to the Jews and went to the synagogue to recover his depositors’ money. As if anyone would expect Jews to transact business on the Sabbath and at a synagogue service!

[42]Victor’s accession occurred about 189, and Commodus died in 192.

[43]The distinction between “martyr” and “confessor” was not yet developed.

[44]Or perhaps restored the privileges of the office to him; when and where Callistus was ordained is uncertain. Possibly he had the confessor’s ordination (p. 39).

[45]Hippolytus’s account of his controversy with Callistus is, in fact, so bitter that modern historians feel obliged to interpret it in the sense that will make the greatest allowance for the latter. Hence less than full justice is perhaps done nowadays to Hippolytus.

[46]The antithesis “In time or in eternity?” seems hardly to have been stated squarely until the beginnings of the Arian controversy.

[47]And Zephyrinus?

[48]Less probably after Zephyrinus’s death.

[49]Hebrews 6. 4-8, 10. 26-31, 12. 17.

[50]Except, perhaps, through martyrdom.

[51]Matthew 13. 30.

[52]Romans 14. 4.

[53]His most violent treatise—the Philosophumena—was perhaps omitted, but time has so defaced the list that we cannot be certain. The Apostolic Tradition, however, was duly listed, and it certainly contains polemic enough.

[54]_Theologische Literaturzeitung_, 1920, col. 225.

[55]Compare the Epitomist’s “The Constitutions of the Holy Apostles through Hippolytus”.

[56]London.

[57]Leipzig (_Texte und Untersuchungen_, VI, 4).

[58]Hippolytus’s work is printed on pp. 101-121; reprinted in Connolly (pp. 175 ff.), and in part in the fifth edition of Duchesne’s _Christian Worship_, London, 1919.

[59]II, pp. 97-119.

[60]The notes are systematized and amplified in the latter’s _Ancient Church Orders_.

[61]_Unbekannte Fragmente altchristlichen Gemeindeordnungen_, Berlin Academy.

[62]_Über die pseudoapostolischen Kirchenordnungen_, Strassburg.

[63]Facsimiles in Hauler.

[64]Compare p. 60.

[65]The oldest (Sahidic) is dated _ca._ 1005.

[66]Details in Horner.

[67]More logical and so secondary.

[68]This seems easier than Schwartz’s theory (p. 7) of a _later_ Sahidic text enlarged from the original Greek.

[69]The former cautiously.

[70]It lacks chapter 6.

[71]Epitome 4.

[72]Possibly “in those places”; so Horner interprets the Ethiopic.

[73]And Ethiopic. The Greek has “through thy beloved Son Jesus Christ thou gavest to thy holy apostles”.

[74]So the Greek, not the Latin.

[75]Latin and Ethiopic (MSS), “Father, who knowest the heart”; perhaps better.

[76]Not in the Epitome but in the Latin, Ethiopic, Constitutions, Testament and Canons.

[77]The doxologies suffer probably more than any other phrases by transmission. The translation given follows no text precisely but represents what seems to be the most likely original form.

[78]The indicative, “ye perform”, of the Latin is a misrendering of the (ambiguous) original Greek.

[79]On the doxology compare note on 3. 7.

[80]The Latin might also be rendered “Not with ordinary words but with similar power”. But the Ethiopic confirms the above translation.

[81]Literally “Cause that from thy sweetness there may not recede this fruit of the olive”.

[82]An Ethiopic section (Statute 5) generally printed here (7) is not by Hippolytus; compare pp. 30-31.

[83]Reading “presbyteri” for “presbyteris”.

[84]Testament “in holiness to thy holy place”; Ethiopic “in thy holy of holies”.

[85]Testament “from the inheritance of thy high-priesthood”.

[86]Testament adds “and purely and holily”.

[87]Testament “high and exalted office”. The Ethiopic manuscripts differ considerably in their renderings of “he may ... office”; Horner’s _a_ reads “having served the degrees of ordination he may obtain the exalted priesthood”. But only _a_ reads “priesthood”.

[88]Doxology conformed to preceding; that in the Testament is rather different.

[89]With the Sahidic agree almost exactly the Arabic, the Testament and the Canons. The Ethiopic has been edited from a different view point.

[90]These words seem clearly implied by the context; Hippolytus has now concluded the discussion of ordinations proper.

[91]Ethiopic and Arabic omit this “not”, making the passage senseless.

[92]The Ethiopic makes the sense of the original clear.

[93]In the Sahidic the readers and subdeacons precede the widows.

[94]So the Ethiopic and Arabic. Sahidic reads “nor does she conduct _liturgia_”.

[95]Compare last note.

[96]Epitome 13.

[97]The Sahidic misjoins “new” with “faith”.

[98]The Ethiopic adds “or if a woman has a husband”.

[99]Following the variant Sahidic reading in Horner, p. 436.

[100]The Constitutions show that the Sahidic is right against the other evidence (“let his master’s permission be gained”).

[101]The Constitutions (32. 3) have preserved the original here, which the Sahidic renders freely.

[102]The Sahidic, against the other evidence, adds “according to the law”.

[103]The Sahidic amplifies.

[104]Supplied to give the obvious sense.

[105]The Ethiopic shows that this is the sense; the Sahidic has misunderstood the use of “authority”.

[106]Literally “nor cause him to swear”.

[107]“Male harlot”?

[108]This Sahidic list has been interpreted from the list in Constitutions 32. 11.

[109]So the Sahidic and the Testament. The Ethiopic and Arabic have “shall exact an oath from each one of them”.

[110]Obscure, but apparently original. The Ethiopic and Arabic have “for it is not possible for an alien to be baptized”; the Testament “for the vile and alien spirit abides in him”.

[111]Sahidic “and”.

[112]Supplied for clarity.

[113]The Sahidic and Ethiopic have “to the bishop or presbyter”; the Arabic has “to the bishop”.

[114]Or the sense may be that the presbyter, the candidate and the deacon all stand naked in the water; in the above translation “the candidates” was supplied for “them” and the following “them” was substituted for “him”.

In the Sahidic, Ethiopic and Arabic the deacon causes the candidate to repeat a rather elaborate creed: the Sahidic form is: “I believe in the only true God, the Father Almighty, and His only-begotten Son, Jesus Christ our Lord and Saviour, and in [the] Holy Ghost, the life-giver to the universe, the Trinity in one substance, one Godhead, one Lordship, one Kingdom, one faith, one baptism in the Catholic apostolic holy church. Amen”.

The Canons agree practically with the Testament.

[115]This question is omitted in the Sahidic, Ethiopic and Arabic, but it is found in the Canons.

[116]The Canons add at this point: ‘Every time he says at the baptism: “I baptize thee in the name of the Father and of the Son and of [the] Holy Ghost, the Trinity in unity”’. None of the other sources have anything corresponding.

[117]Jungklaus includes this paragraph in the preceding chapter.

[118]Here the doxology is given as it stands in the Latin. But compare the earlier doxologies.

[119]The Latin adds “In Greek _antitypum_”.

[120]The Latin adds “In Greek _similitudinem_”.

[121]Evidently omitted by accident.

[122]Vienna fragment.

[123]An Ethiopic section generally printed here (24) is not in the other versions and is irrelevant to the context; it will be found on p. 58.

[124]The apparent sense.

[125]Or, “this bread is ‘blessed bread’; it is not ‘the bread of the thanksgiving’, as is the Body of the Lord”. The Sahidic translator probably did not understand the original Greek exactly.

[126]The Latin adds, “What in Greek is called an _apoforetum_”.

[127]The apparent sense.

[128]Literally “make haste”.

[129]Literally “make the blessing”.

[130]Sahidic “that we all should be sober and that the heathen may envy us”. The Ethiopic adds a long section that has no parallel in other sources; see p. 58.

[131]Literally, “on account of the lot that falls”. Perhaps: “because of his (their?) duties”?

[132]Friday, Saturday and Sunday after midnight.

[133]So the Latin and the Testament. The Sahidic, Ethiopic and Arabic have “before the proper time to eat”.

[134]The texts have “when he has learned the truth”; the above, however, seems to be the meaning.

[135]31-32 are omitted here; they will be found on p. 60.

[136]Literally “let everyone choose for himself to go to that place”.

[137]Sahidic “for”.

[138]The apparent sense.

[139]Literally “be the last”.

[140]Literally “things thou thinkest not”.

[141]Literally “breaks forth”; the Latin (31. 3) has “blooms”.

[142]Interpreting the Sahidic (“that thou mayest know how”) by the Testament (“that is like to”).

[143]Interpreting the ambiguous Latin with the Sahidic.

[144]Latin B, which is followed by the Oriental versions, is translated above. Latin A (compare p. 60) reads: “But seek always modestly to sign thy forehead; for this sign of his Passion is manifested against the devil if it be made from faith; not as pleasing men, but knowingly offering it as a breastplate. For the adversary, seeing the power of the spirit coming from the heart in the publicly formed image of baptism, is put to flight, thou not yielding, but breathing at him. And this was that [sign formed] when Moses, as a type, put the blood of the lamb slain at the Passover on the lintel and anointed the two side-posts, signifying the faith which now we have in the perfect Lamb”.

[145]Latin B and the Oriental versions have “the Word”. But “baptism” is needed for the sense.

[146]In chapter 38 the two Latin texts are in virtual agreement.

[147]A gesture of respect.

[148]Literally “the sealing”. Perhaps all food sent to the sick is meant; but the passage is far from clear.

[149]Literally “count”.

[150]The apparent sense.

[151]The Ethiopic manuscripts vary in the form of the doxology.

[152]In Ethiopic use the Hallelujah Psalms are 104-106, 134-135, 145-150.

[153]Compare 26. 5-6.

[154]The restoration of sections 30-31 is conjectural.

[155]In this last sentence the (unintelligible) Latin has been corrected by the Sahidic.

[156]P. 35.

[157]Although not in discarding chapters 33-34 also.

[158]Pp. 77-83.

[159]See below.

[160]Acts 20. 28, etc.

[161]Romans 12. 1, 1 Peter 2. 5.

[162]Hebrews 13. 15, Revelation 8. 3.

[163]Philippians 4. 18, Hebrews 13. 16.

[164]1 Corinthians 11. 21.

[165]Compare p. 68.

[166]Many editions and translations; the best in English is A. L. Williams’ edition in the S.P.C.K. series of _Translations of Ancient Documents_, London, 1921.

[167]Genesis 1. 31.

[168]1 Timothy 4. 4-5.

[169]Ignatius, _Smyrnaeans_ 7. 1, etc., and Didache 9. 1, 5, are the earliest instances.

[170]It should be needless to remark that this recital of the institution is merely part of the historical narrative, and is wholly devoid of other implications. It was in no way thought necessary for the rite; compare the Didache and for later liturgies see, e.g., Cooper and Maclean, pp. 170-172.

[171]1 Corinthians 10. 3, John 6. 63.

[172]IV, 18, 4-5; I, 13, 2. Incidentally, Irenaeus teaches an invocation of the Logos, not the Spirit.

[173]1 Clement 44. 4, Didache 15. 1.

[174]Possibly a copyist’s error, misreading “facietis”. The Greek was of course ποιεῖτε.

[175]Through its use in St James it supplied the model for the Scottish and American Prayer Books.

[176]Mark 6. 13, James 5. 14.

[177]Compare Constitutions VIII, 30.

[178]Compare _ibid._, 29.

[179]The search for Greek antecedents has not been fruitful.

[180]English edition by H. Danby (S.P.C.K., 1919).

[181]πρεσβυτέριον or συνέδριον; the latter word passed into Aramaic as _sanhedrin_.

[182]In Jerusalem, however, the high priest presided as the religious head of Israel.

[183]In Judaism priesthood came by birth, not by ordination. The office had little dignity.

[184]A Rabbi’s authority was that of his personal learning. Very few presbyters could have been Rabbis, except in Jerusalem.

[185]The temple worship entered little into the outlook of most Jews. Outside the temple priests had almost no functions.

[186]“Adjuvet et gubernet”; in Greek (Constitutions VIII, 16, 4, Epitome VI, 2) ἀντιλαµβάνεσθαι καὶ κυβερνᾶν.

[187]Certain meals held by religious societies of Jews were only a specialized form of family devotions.

[188]Didache 15. 1.

[189]Best studied in the Didascalia.

[190]In very large churches conditions were different.

[191]Possibly implied in Constitutions VIII, 46, however.

[192]Most explicitly in Horner’s _a_.

[193]In Hermas “martyrs” (the word used) includes confessors. The Vision, of course, purports to describe a scene in heaven, but it naturally reflects the earthly status.

[194]In Rome _ca._ 250 there were only forty-six presbyters (Eusebius VI, 43, 11); evidently confessors were not included.

[195]E.g., Eusebius VI, 43, 6, where confessorship is called “the highest honour”.

[196]Yet the fact that the section goes on to threaten confessors who made clerical claims shows a different tradition existed.

[197]Eusebius VI, 43, 11.

[198]Eusebius, _l.c._ The other minor orders were doorkeepers, readers and acolytes. All are still extant in the Roman Catholic church, although now only as stages through which candidates for the priesthood pass; the same is virtually true of the subdiaconate and diaconate also.

[199]Acts 2. 41, 8. 38, 16. 33.

[200]In this passage “he sighed” should be rendered “he breathed”.

[201]Compare Justin, _Dialogue_ 116 f.

[202]Compare Sarapion.

[203]Leviticus 15. 5, etc.

[204]Contrast the reading of the Canons given in 19. 18.

[205]The trine formula in Matthew 28. 19 is textually insecure.

[206]Epistle 70 (69). 2.

[207]1 Corinthians 12. 13, etc., John 3. 5.

[208]Popular Christian terminology was not so hesitant.

[209]Baptism.

[210]Exodus 3. 8, etc.

[211]But the Testament has no words of administration for the wine.

[212]Due, presumably, to combining this section with the preceding. The Canons add eternal life and the eucharist.

[213]E.g., Constitutions VII, 45, 1. Compare the position of the Prayer in the Didache.

[214]Mark 6. 30-44; 8. 1-10 and parallels.

[215]Compare 1 Corinthians 11. 20-21.

[216]_Romans_ 7. 3; compare _Smyrnaeans_ 7. 1. In _Smyrnaeans_ 8. 1-2 the words are perhaps distinguished.

[217]1 Corinthians 11. 20.

[218]Since the benedictions used over eucharistic bread and wine and agape bread and wine (if wine was to be had) may have been identical, early Christians may often have been in doubt as to the meaning of a meal.

[219]P. 68.

[220]Literally “steadfast”.

[221]Riedel misses the meaning of _ksms_.

[222]Compare Tertullian, _On Prayer_ 18-19 for exaggerations of the same thought.

[223]The “stations” of Tertullian, _On Prayer_ 19.

[224]Exodus 29. 39; 25. 30.

[225]So explicitly in the Ethiopic.

[226]1 Peter 3. 19.

[227]E.g., Galatians 4. 14.

[228]Impurity can also be blown away; compare 20. 8 and (e.g.) Tertullian (_l.c._).

[229]Connolly (p. 104) prefers to say that the ceremony “is in some sense an integral part of the one and original baptism”.

INDEXES

A. BIBLICAL CITATIONS BY HIPPOLYTUS B. BIBLICAL REFERENCES IN INTRODUCTION AND NOTES C. PATRISTIC REFERENCES IN INTRODUCTION AND NOTES D. ANCIENT AND MODERN NAMES, WRITINGS AND SUBJECTS

A. BIBLICAL CITATIONS BY HIPPOLYTUS

Exodus 12. 22 _page_ 57 25. 30 55 29. 39 55 Numbers 9. 11 53 Matthew 5. 13 51 25. 6 56 25. 13 56 John 6. 50 55 10. 14 55 13. 10 55 Acts 1. 24 67 1 Corinthians 11. 10 43 11. 24-26 36 Revelation 2. 17 49

B. BIBLICAL REFERENCES IN INTRODUCTION AND NOTES

Genesis 1. 31 69 2. 7 89 Exodus 3. 8 95 12. 22 106 24. 9 75 24. 9-11 78 25. 30 104 29. 39 104 Leviticus 15. 5 91 15. 16-18 105 Numbers 9. 11 102 11. 25 78 Deuteronomy 18. 4 101 1 Samuel 16. 13 90 Psalm 51. 12 67 119. 164 103 Canticles 2. 1 102 Isaiah 6. 3 71 7. 15 95 9. 6 72 65. 2 72 Lamentations 1. 17 72 Zechariah 4. 12 75 Wisdom 14. 25-26 5 Matthew 3. 16 67 12. 40 105 13. 30 23 15. 11 2 18. 6 2 19. 9 2 25. 6 105 25. 13 105 26. 74 105 27. 24 104 28. 19 92 Mark 6. 13 74, 91 6. 30-44 97 7. 1-15 104 7. 34 89 8. 1-10 97 8. 6-7 68 14. 25 69 15. 25 104 15. 33 105 16. 18 61 Luke 3. 7 92 12. 13-16 2 22. 19-20 95 John 3. 5 93 6 97 6. 50 105 6. 63 71 10. 14 105 13. 10 89, 105 14. 30 88 19. 14 104 19. 34 105 20. 22 67 Acts 1. 24 67 2. 41 85 4. 27-30 67 6 81, 87 6. 1-3 97 6. 2 63 8. 17 93 8. 18-24 86 8. 38 85 15. 28-29 2, 3 16. 33 85 19. 6 93 20. 28 64 22. 16 92 Romans 1. 29-31 5 8. 15 96 10. 9 92 12. 1 65, 67 14. 14 2, 23 1 Corinthians 6. 11 92 7. 10 2 8. 8 3 10. 2 92 10. 3 71 10. 16 69 10. 25-26 3 11. 4 5 11. 10 88 11. 20-21 65, 97-98, 100 11. 24-26 73 11. 33 98 12. 13 93 12. 28 78, 85 Galatians 4. 6 96 4. 14 106 Ephesians 2. 20 7 Philippians 4. 18 65 1 Timothy 3. 2-7 64 3. 2-3 5 4. 4-5 69 4. 14 77 5. 1-16 83 2 Timothy 1. 6 77 Titus 3. 1-2 5 3. 5 93 Hebrews 6. 4-8 22 7. 25 67 10. 26-31 22 12. 17 22 13. 15-16 65 James 5. 14 74, 91 1 Peter 2. 5 65 2. 9 90 3. 19 105 Jude 12 98 17 7 Revelation 1. 6 90 2. 14 3 2. 17 95 2. 20 3 5. 10 90 8. 3 65 21. 14 7

C. PATRISTIC REFERENCES IN INTRODUCTION AND NOTES

1 Clement 40-41 4 42. 4 7 44. 1-2 7 44. 4 72 46. 8 2 47.6 7 2 Clement 12. 2 2 Ignatius _Magnesians_ 9. 1 5 _Romans_ 7. 3 97 _Philadelphians_ 4 64 _Smyrnaeans_ 7. 1 70, 97 8. 1-2 97, 100 Hermas _Vision_ III, i 81 Didache 3. 1-6 5 7. 1 90, 92 8. 1 102 8. 2 96 9-10 93 9. 1 70 9. 5 70 13. 3 3, 64, 101 13. 7 3 14 72, 93 14. 1-2 66 15. 1 64, 72, 77 Justin _Apology_ 65 93 67 74, 83, 93 _Dialogue_ 116 f. 90 Irenaeus I, 13. 2 72 IV, 18. 72 4-5 Hippolytus Daniel commentary iii, 9. 6 72 Philosophumena Proem. 63 Proem. 6 64 i, 23. 4 63 ix, 7 18 ff., 64 f. Clement of Alexandria _Pedagogue_ I, 45. 1 94 50. 4 90 II, 4-7 97, 100 Tertullian _Apology_ 30 83 39 96 _Baptism_ 7 90 17 64 _Chaplet_ 3 94 _Exhortation to chastity_ 7 64 11 64 _Marcion_ I, 14 94 III, 19 94 IV, 40 94 _On prayer_ 13 104 18-19 102 19 104 _To his Wife_ II, 5 61, 105 Cyprian Epistle 70. 2 93 Eusebius _History_ V, 24 8 V, 28. 102 10-12 VI, 20 16 VI, 43. 6 82 VI, 43. 11 82, 85 Athanasius Festal Letter 39 10 Cyril of Jerusalem _Catechetical Lectures_ 20. 3 91 23. 20 94 Jerome _Vir. ill._ 61 16, 18 Sarapion 12 81 13 79 14 68 Mishnah Berakhoth vi, 1-2 101 1 68, 69 6 98 f.

D. ANCIENT AND MODERN NAMES, WRITINGS AND SUBJECTS

A Absolution, 22 f., 64 f. Achelis, 27 Acolytes, 85 Agape, 50 f., 59, 65, 96 ff. Anamnesis, 71, 73 Apophoretum, 51, 100 f. Apostolic Canons, 13 Apostolic Church Order, 11 Apostolic Constitutions, 12

B Baptism Eucharist, 48 f., 89, 93 ff. Formula, 47, 92 Image, 57, 106 Liturgy, 45 ff., 90 ff. Baptism in blood, 44 Bathing, 44 Bible reading, 54, 104 Bishops At agape, 50 f., 59, 98 ff. At baptism, 44 ff., 88 ff. At eucharist, 35 ff., 48 f., 58, 72, 77, 93 ff., 100 f. Consecration, 34, 66 ff. Election, 33, 63 Fasting, 50 Office, 64 Blessings, 68 ff., 98 ff. Blessings of persons, 43, 88 Burial, 53, 103

C Callistus, 18 ff., 63, 103 Canons of Hippolytus, 15 Carthage, Third Council, 94 Catechumens, 43 ff., 50 f., 56, 85 ff. Charismata, 41, 43, 54, 57, 85, 87, 104 Cheese, 37, 74 f. Chrism, 91 Christology, 20 ff., 63, 67, 72 Commodus, 19 Common Prayer, 74 Concelebration, 72 Confessors, 39, 81 f. Confirmation, 47 f., 93 Connolly, 11, 27 f., 30, 61, 63, 67, 103, 106 Converts accepted, 41 ff., 86 f. Cooper, J., 15, 28 Coxe, A. C., 18 Creed, 46, 92 f., 95

D Deacons At agape, 51, 58, 98, 100 At baptism, 45 f., 91 f. At eucharist, 39, 48 f., 58, 80 Office, 38, 53, 58, 79 f., 103 Ordination, 38, 80 f. Deaconesses, 80, 83 f. De Sacramentis, 73 Didache, 9 Didascalia, 10 Döllinger, 17, 19 Doxologies, 67 Duchesne, 27

E Epitome, 13 Eucharist Administration, 95 Anamnesis, 71, 73 As sacrifice, 65 f., 71, 73 At baptism, 48 f., 89, 93 ff. At ordinations, 39 f., 83 Celebrant, 72, 98, 100 Consecration, 48, 69 ff., 93 ff. Fasting communion, 52 f., 60, 102 Invocation, 71 f. Liturgy, 35, 40, 48, 58, 68 ff. Name, 70 Relation to agape, 97 ff. Evening service, 58 f. Exorcism, 44, 50, 88 f., 91, 99, 101 Extempore prayer, 40, 70

F Fasting, 44, 50, 52 f., 89, 96, 102 Fasting communion, 52 f., 60, 102 First-fruits, 52, 66, 74, 101 f. Flowers, 52, 102 Funk, 13 f., 16, 28

G Gnosticism, 86, 102 Goltz, 28 Gronov, 17

H Harnack, 26 Harris, J. R., 10 Hauler, 27 Head-covering, 43 Healers, 41, 85 Hearers, 41, 86 Holy Week, 44 f., 52 f., 89, 96, 102 Honey, 48, 89, 94 f. Horner, 12, 27, 29, 34 Hours of prayers, 54 ff., 103 ff.

I Image of baptism, 57, 106 Invocation, 71 f. Isidore of Seville, 28

J Jungklaus, 28, 30, 32, 47, 61

K Kirk, K. E., 5 Kiss of peace, 35, 43, 48, 88

L Lagarde, 27 Legge, F., 19 Levites, 81 Lietzmann, 10 Lightfoot, 18 Lord’s Prayer, 93, 96 Lord’s Supper, 50 f. Ludolf, 27

M Maclean, 15, 28 Macmahon, J. H., 18 Marriage, 41, 55, 105 Maximinus, 24 Menstruation, 44, 89 Milk, 48, 89, 94 f. Miller, B. E., 17 Minor orders, 40 f., 83 ff. Modalism, 20 ff., 63, 67, 72 Moses, 37, 57, 76 Muilenberg, 9

O _Of Gifts_, 12, 25, 33 Oil, 36, 45 ff., 74 f. Olives, 37, 74

P Pentecost, 53, 102 Pius IV, 17 Pontianus, 24 Prayer, 54 ff., 103 ff. Presbyters At agape, 51, 100 At baptism, 45 ff., 90 ff. At eucharist, 35, 49, 58, 72, 77 Fasting, 50 Office, 53, 58, 75 ff., 80 f., 103 Ordination, 37, 75 ff. Ordination power, 38, 66, 77 ff., 80 Priesthood, 34, 38 f., 53, 64, 77

R Rabbis, 76 Readers, 40, 84 Reserved sacrament, 60 f. Riedel, 15, 101 Rufinus, 92

S Sabellius, 21 Sacrifices, 65 f. Sanctus, 71 Sarapion, 15 Schermann, 11 Schoolmasters, 42, 87 Schwartz, 28, 30, 61 Sick, 53, 58, 74, 102 Sign of the cross, 45, 48, 55 ff., 89, 99, 101, 106 Soldiers, 42, 87 Spittle, 56, 106 Stoicism, 5 Subdeacons, 41, 53, 84

T Tattam, 27 Testament of Our Lord, 14 Tithes, 3, 101

U Unction, 36 f., 45 ff., 90 ff. Urbanus, 24

V Victor, 19 Virgins, 40, 50, 59, 84, 96

W Washing, 54 f., 103 f. Water, Baptismal, 45, 90 Water, Eucharistic, 48 f., 95 Weekday services, 54, 104 Wendland, 17 Widows, 40, 44, 50, 51, 58, 83 f., 96, 101 Williams, A. L., 68 Women, 40, 43 f., 87 f. Wordsworth, John, 16

Z Zephyrinus, 18 ff., 63

Transcriber’s Notes

--Retained publication information from the printed edition: this eBook is public-domain in the country of publication.

--Silently corrected a few palpable typos.

--Moved verse/sentence numbers from the right margin to the beginning of the sentence.

--In the text versions only, text in italics is delimited by _underscores_.