[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”.
УКАЗАТЕЛИ
A. БИБЛЕЙСКИЕ ЦИТАТЫ У ИППОЛИТА
B. БИБЛЕЙСКИЕ ССЫЛКИ В ПРЕДИСЛОВИИ И ПРИМЕЧАНИЯХ
C. СВЯТООТЕЧЕСКИЕ ССЫЛКИ В ПРЕДИСЛОВИИ И ПРИМЕЧАНИЯХ
D. ДРЕВНИЕ И СОВРЕМЕННЫЕ ИМЕНА, СОЧИНЕНИЯ И ПРЕДМЕТЫ
A. БИБЛЕЙСКИЕ ЦИТАТЫ У ИППОЛИТА
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. БИБЛЕЙСКИЕ ССЫЛКИ В ПРЕДИСЛОВИИ И ПРИМЕЧАНИЯХ
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. СВЯТООТЕЧЕСКИЕ ССЫЛКИ В ПРЕДИСЛОВИИ И ПРИМЕЧАНИЯХ
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. 4-5 72 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. 10-12 102 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. ДРЕВНИЕ И СОВРЕМЕННЫЕ ИМЕНА, СОЧИНЕНИЯ И ПРЕДМЕТЫ
A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
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
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