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_.