PG 1 · cols. 1061–1156

Constitutiones apostolicae, Book VIII, with the notice of the Canones apostolici

Editors' preface

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ΒΙΒΛΙΟΝ ΟΓΔΟΟΝ.

BOOK EIGHT.

ΠΕΡΙ ΧΑΡΙΣΜΑΤΩΝ, ΚΑΙ ΧΕΙΡΟΤΟΝΙΩΝ, ΚΑΙ ΚΑΝΟΝΩΝ ΕΚΚΛΗΣΙΑΣΤΙΚΩΝ.

CONCERNING GIFTS, AND ORDINATIONS, AND ECCLESIASTICAL CANONS.

ΚΕΦΑΛΑΙΟΝ Αʹ.

CHAPTER I.

Τίνων χάριν ἐπιτελοῦνται αἱ τῶν σημείων δυνάμεις.

For whose sake the powers of signs are accomplished.

Τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ τὸ μέγα τῆς εὐσεβείας ἡμῖν παραδιδόντος μυστήριον, καὶ προσκαλουμένου Ἰουδαίους τε καὶ Ἕλληνας εἰς ἐπίγνωσιν τοῦ ἑνὸς καὶ μόνου ἀληθινοῦ Θεοῦ Πατρὸς αὐτοῦ, καθὼς αὐτός πού φησιν εὐχαριστῶν ἐπὶ τῇ σωτηρίᾳ τῶν πιστευσάντων· « Ἐφανέρωσά σου τὸ ὄνομα τοῖς ἀνθρώποις, τὸ ἔργον ὃ ἔδωκάς μοι, ἐτελείωσα· » καὶ περὶ ἡμῶν λέγοντος τῷ Πατρί· « Πάτερ ἅγιε, εἰ καὶ ὁ κόσμος σε οὐκ ἔγνω, ἀλλ' ἐγώ σε ἔγνων, καὶ οὗτοί σε ἔγνωσαν· » εἰκότως, ὡς ἂν τετελειωμένων ἡμῶν, φησὶ πᾶσιν ἅμα, περὶ τῶν ἐξ αὐτοῦ διὰ τοῦ Πνεύματος διδομένων χαρισμάτων· « Σημεῖα δὲ τοῖς πιστεύσασιν, ταῦτα παρακολουθήσει· ἐν τῷ ὀνόματί μου δαιμόνια ἐκβαλοῦσι· γλώσσαις καιναῖς λαλήσουσιν· ὄφεις ἀροῦσι· κἂν θανάσιμόν τι πίωσιν, οὐ μὴ αὐτοὺς βλάψει· ἐπὶ ἀῤῥώστους χεῖρας ἐπιθήσουσι, καὶ καλῶς ἕξουσι. » Τούτων τῶν χαρισμάτων πρότερον μὲν ἡμῖν δοθέντων τοῖς ἀποστόλοις, μέλλουσι τὸ Εὐαγγέλιον καταγγέλλειν πάσῃ τῇ κτίσει· ἔπειτα δὲ τοῖς δι' ἡμῶν πιστεύσασιν ἀναγκαίως χορηγουμένων· οὐκ εἰς τὴν τῶν ἐνεργούντων ὠφέλειαν, ἀλλ' εἰς τὴν τῶν ἀπίστων συγκατάθεσιν, ἵνα οὓς οὐκ ἔπεισεν ὁ λόγος, τούτους ἡ τῶν σημείων δυσωπήσῃ δύναμις· τὰ γὰρ σημεῖα οὐ τοῖς πιστοῖς ἡμῖν, ἀλλὰ τοῖς ἀπίστοις, Ἰουδαίων τε καὶ Ἑλλήνων· οὔτε γὰρ τὸ δαίμονας ἐκβάλλειν ἡμέτερον κέρδος, ἀλλὰ τῶν ἐνεργείᾳ Κυρίου καθαιρομένων· καθὼς αὐτός που παιδεύων ἡμᾶς ὁ Κύριος δείκνυσι λέγων· « Μὴ χαίρετε ὅτι τὰ πνεύματα ὑμῖν ὑπακούεται, ἀλλὰ χαίρετε ὅτι τὰ ὀνόματα ὑμῶν γέγραπται ἐν τῷ οὐρανῷ· » ἐπειδὴ τὸ μὲν αὐτοῦ δυνάμει γίνεται, τὸ δὲ ἡμετέρᾳ εὐνοίᾳ καὶ σπουδῇ, δῆλον ὅτι βοηθουμένοις ὑπ' αὐτοῦ. Οὐκ ἐπάναγκες οὖν πάντα πιστὸν δαίμονας ἐκβάλλειν, ἢ νεκροὺς ἀνιστᾷν, ἢ γλώσσαις λαλεῖν· ἀλλὰ τὸν ἀξιωθέντα χαρίσματος ἐπί τινι αἰτίᾳ χρησίμῃ, εἰς σωτηρίαν τῶν ἀπίστων, δυσωπουμένων πολλάκις οὐ τῇ τῶν λόγων ἀποδείξει, ἀλλὰ τῇ τῶν σημείων ἐνεργείᾳ, ἀξίων ὄντων σωτηρίας· οὐδὲ γὰρ πάντες οἱ ἀσεβεῖς ὑπὸ τῶν θαυμάτων ἐντρέπονται· καὶ τούτου μάρτυς

When our God and Saviour Jesus Christ was handing down to us the great mystery of godliness, and was calling both Jews and Greeks to the knowledge of the one and only true God, His Father, as He Himself somewhere says, giving thanks for the salvation of those who had believed: "I have manifested Thy name to men; the work which Thou gavest Me I have finished;" and saying of us to the Father: "Holy Father, even though the world has not known Thee, yet I have known Thee, and these have known Thee;" with good reason, as to us who had been made perfect, He says to all together, concerning the gifts given from Him through the Spirit: "And signs for those who have believed: these shall follow; in My name they shall cast out demons; they shall speak with new tongues; they shall take up serpents; and if they drink anything deadly, it shall not hurt them; they shall lay hands on the sick, and they shall be well." These gifts were first given to us the apostles, when we were about to proclaim the Gospel to the whole creation; and then were of necessity supplied to those who believed through us; not for the benefit of those who work them, but for the assent of the unbelievers, so that those whom the word did not persuade, the power of the signs might put to shame; for the signs are not for us the faithful, but for the unbelievers, both of the Jews and of the Greeks; for neither is the casting out of demons our gain, but that of those who are cleansed by the working of the Lord; as the Lord Himself somewhere, instructing us, shows, saying: "Do not rejoice that the spirits obey you, but rejoice that your names are written in heaven;" since the one comes about by His power, but the other by our good will and zeal, plainly as we are helped by Him. It is not therefore necessary that every believer cast out demons, or raise the dead, or speak with tongues; but he who has been deemed worthy of a gift for some useful cause, for the salvation of the unbelievers, who are often put to shame not by the demonstration of words but by the working of the signs, they being worthy of salvation; for not even all the ungodly are turned by the wonders; and of this the witness

Editors' notes and page, col. 1061

Footnotes

(printed under page 530)

Page

running head: 1061 CONSTITUTIONES APOSTOL⟨ ⟩ (head runs across the page; cut off at the image edge)
marginal letters: A ‹ΒΙΒΛΙΟΝ ΟΓΔΟΟΝ.›; B ‹τερ ἅγιε, εἰ καὶ ὁ κόσμος›; C ‹ἔπεισεν ὁ λόγος, τούτους›; D ‹ἀξίων ὄντων σωτηρίας›
old-edition numerals: (none)
other: Book VIII opens at the head of the column; no end of Book VII stands above the title, so no pointer. Column ends mid-sentence at a whole word (μάρτυς); text continues at col 1064. Foot-note calls (71)-(74) removed. Scripture is referenced only in the foot notes (I Tim. III, 16; Joan. XVII, 6, 4; Ibid. 11, 25; a further reference is cut off at the image edge), none inline, so none is set in source or English. The second 'αὐτός που' is printed without the accent on που (the first has πού); kept as printed. ἀνιστᾷν printed with iota subscript; kept. The breathing on the second Ἰουδαίων is indistinct in the type; set smooth. Foot of page: VARIORUM NOTAE (71)-(74), editors' apparatus, not set (belongs to the Latin column's notes).

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Editors' notes and page, col. 1062

Footnotes

(91) ‹anchor: Patris sui› · call in col 1062

I Tim. III, 16

1 Timothy 3:16.

(printed under page 530)

(92) ‹anchor: mihi, consummavi› · call in col 1062

Joan. XVII, 6, 4.

John 17:6, 4.

(printed under page 530)

(93) ‹anchor: et hi te cognoverunt› · call in col 1062

Ibid. 11, 25.

John 17:11, 25.

(printed under page 530)

(94) ‹anchor: et bene habebunt› · call in col 1062

Marc. XVI, 17, 18.

Mark 16:17, 18.

(94*) ‹anchor: scripta sunt in coelo› · call in col 1062 Luc. X, 20.

Luke 10:20.

(printed under page 530)

(71) ‹anchor: Τίνων χάριν› · call in col 1061 (Greek only)

Τίνων χάριν, etc. Habent gemini codd. : ὅτι τὰ χαρίσματα τῶν ἰαμάτων, καὶ τῶν λοιπῶν σημείων οὐχὶ δι' ὠφέλειαν τῶν ἐνεργούντων δίδοται, ἀλλὰ πρὸς πληροφορίαν τῶν ἀπίστων, καὶ ὅτι οὐκ ἀνάγκη πάντα πιστὸν σημεῖον ποιεῖν. CLER.

"For the sake of whom," etc. The twin codices have: "that the gifts of healings, and of the other signs, are given not for the benefit of those who work them, but for the full assurance of unbelievers; and that it is not necessary for every believer to work a sign." Clericus.

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(72) ‹anchor: Πατρὸς αὐτοῦ› · call in col 1061 (Greek only)

Πατρὸς αὐτοῦ. Desunt in altero cod., nec necessaria sunt, nam ὁ εἷς καὶ μόνος ἀληθινὸς Θεός ex sententia Arianorum solus est Pater Jesu Christi. ID.

"Of His Father." These words are wanting in the second codex, and they are not needed, for "the one and only true God," in the opinion of the Arians, is the Father of Jesus Christ alone. The same.

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(73) ‹anchor: οὗτοί σε ἔγνωσαν› · call in col 1061 (Greek only)

Καὶ οὗτοί σε ἔγνωσαν. Joannis XVII, 25: Καὶ οὗτοι ἔγνωσαν ὅτι σύ με ἀπέστειλας. Et hi cognoverunt quia tu me misisti. At enim Nonni Paraphrasis : Καὶ σὲ σοφὸς χορὸς οὗτος ἐμῶν δεδάηκεν ἑταίρων. Chrysostomus in Catena Joannis: Καὶ οὗτοι δέ σε ἔγνωσαν, ὅτι σύ με ἀπέστειλας, ubi in editionibus S. doctoris, σέ illud non comparet. COT.

"And these have known Thee." John 17:25: "And these have known that Thou hast sent Me." And these have known that Thou hast sent Me. Yet the Paraphrase of Nonnus has: "And Thee this wise company of My companions has come to know." Chrysostom in the Catena on John: "And these too have known Thee, that Thou hast sent Me," where in the editions of the holy doctor that "Thee" does not appear. Cotelerius.

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(74) ‹anchor: πολλάκις οὐ τῇ› · call in col 1061 (Greek only)

Τῇ. Alter cod. τὴν et postea ἀπόδειξιν ac τὴν ἐνέργειαν. Revera δυσωπέομαι accusativum regere apud bonos scriptores solet. Sed elegantiorum usum non semper sequitur hic scriptor. CLER.

"By the." The second codex has the accusative article, and afterwards "demonstration" and "the working" in the accusative. In truth the verb δυσωπέομαι usually governs the accusative in good writers. But this writer does not always follow the usage of the more polished. Clericus.

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Editors' prose

(Latin title lines at the head of col 1062, facing the Greek title of col 1061) LIBER OCTAVUS. DE CHARISMATIBUS, ET ORDINATIONIBUS, ET ECCLESIASTICIS CANONIBUS. CAPUT PRIMUM. Quare et propter quosnam edantur signa et miracula.

BOOK EIGHT. CONCERNING GIFTS, AND ORDINATIONS, AND ECCLESIASTICAL CANONS. CHAPTER I. Why and on whose account signs and miracles are wrought.

Footnotes

(scripture references and variants, as printed at the foot) · calls in col 1063 ⁹⁵ Isa. xxviii, 11; I Cor. XIV, 21. ⁹⁶ Deut. XVIII. ⁹⁷ Exod. VII, 4. ⁹⁸ Matth. XI, 5. ⁹⁹ II Tim. III, 8. ¹⁰⁰ al. Ἰαμβρής. Sic et alter Vind. ¹ l. Ignat. interpol. ad Magn. 11.

⁹⁵ Isa. 28:11; 1 Cor. 14:21. ⁹⁶ Deut. 18. ⁹⁷ Exod. 7:4. ⁹⁸ Matt. 11:5. ⁹⁹ 2 Tim. 3:8. ¹⁰⁰ Elsewhere "Jambres" (Ἰαμβρής). So too one of the two Vienna codices. ¹ Read (see) the interpolated Ignatius, To the Magnesians 11.

VARIORUM NOTAE. (printed under page 531)

(75) ‹anchor not visible in the foot image› · call in col 1063

Ἐμψυχουμένη. In altero cod. Vind. ψυχουμένη. CLER.

Being animated (ἐμψυχουμένη). In one of the two Vienna codices, ψυχουμένη. Clericus.

(printed under page 531)

(76) ‹anchor not visible in the foot image› · call in col 1063

Ἀνιστάμενοι. Idem : ἐγειρόμενοι, solemni synonymorum mistura. ID.

Rising up (ἀνιστάμενοι). The same codex: ἐγειρόμενοι ("being raised"), by the customary mingling of synonyms. The same.

(printed under page 531)

(77) ‹anchor not visible in the foot image› · call in col 1063

Ἰαννὴς καὶ Ἰαμβρής. Apud Niconem ms. in Pandecte serm. 43, ubi citat istum locum cum hoc titulo : Ἐκ τῶν διατάξεων τῶν ἁγίων ἀποστόλων, διὰ Κλήμεντος, περὶ χαρισμάτων, legitur Ἰαννῆς καὶ Ἰαμβρῆς. Magno certe cum discrimine, nomina magorum istorum efferunt scribuntque auctores, Hebraei, Graeci et Latini ; his fere modis ; Joanne, Janne et Mamre, Jamre. Ἰαννής, Ἰάννης, Ἰαννῆς, Ἰαννὶς, Ἰωάννης, Ἰάμνης et Ἰαμβρής, Ἰάμβρης, Ἰαμβρῆς, Ἰαμβρὶς, Μαμβρής iisdem accentibus, Μαμβρίς, apud Glycam Ζαμβρῆς inversa forte prima littera M, sicque mutata in Z. Jannes, Jamnes, Joannes, et Mambres, Jambres. Emendandum forsan initium conflictus Arnobii cum Serapione : Supervenientes Aegyptii, qui ut ostenderent se antiquorum provinciae suae magistrorum discipulos, Jannis videlicet et Mambris (non Jannes Mambres) quos memorat Apostolus famulo Dei Moseo quibusdam praestigiis restitisse, etc. COT.

Jannes and Jambres. In the manuscript Nicon, in the Pandect, discourse 43, where he cites this passage under the title "From the Constitutions of the holy apostles, through Clement, on spiritual gifts," the reading is Ἰαννῆς καὶ Ἰαμβρῆς. The authors, Hebrew, Greek and Latin, certainly pronounce and write the names of those magicians with great variety, in about these ways: Joanne, Janne and Mamre, Jamre. Ἰαννής, Ἰάννης, Ἰαννῆς, Ἰαννίς, Ἰωάννης, Ἰάμνης, and Ἰαμβρής, Ἰάμβρης, Ἰαμβρῆς, Ἰαμβρίς, Μαμβρής with the same accents, Μαμβρίς, and in Glycas Ζαμβρῆς, the first letter M having perhaps been turned over and so changed into Z. Jannes, Jamnes, Joannes, and Mambres, Jambres. Perhaps the opening of the Conflict of Arnobius with Serapion should be emended: "The Egyptians coming upon them, who, to show themselves disciples of the ancient masters of their province, namely of Jannes and Mambres" (Jannis et Mambris, not Jannes Mambres), "whom the Apostle records to have withstood Moses the servant of God with certain sorceries," etc. Cotelerius.

(printed under page 531)

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other: facing Latin version, not set

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αὐτὸς ὁ Θεὸς, ὡς ὅταν λέγῃ ἐν τῷ νόμῳ· « Ὅτι ἐν ἑτερογλώσσοις λαλήσω τῷ λαῷ τούτῳ, καὶ ἐν χείλεσιν ἑτέροις, καὶ οὐ μὴ πιστεύσωσιν. » Οὔτε γὰρ οἱ Αἰγύπτιοι ἐπίστευσαν τῷ Θεῷ, Μωϋσέως τοσαῦτα σημεῖα καὶ τέρατα πεποιηκότος· οὔτε τὰ πλήθη τῶν Ἰουδαίων τῷ ὡς Μωϋσεῖ Χριστῷ, πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν αὐτοῖς θεραπεύσαντι· καὶ οὔτε ἐκείνους ἐδυσώπησε ῥάβδος ἐμψυχουμένη εἰς ὄφιν, καὶ χεὶρ λευκαινομένη, καὶ Νεῖλος αἱματούμενος· οὔτε τούτους τυφλοὶ ἀναβλέποντες, καὶ χωλοὶ περιπατοῦντες, καὶ νεκροὶ ἀνιστάμενοι, καὶ τῷ μὲν ἀνθίσταντο Ἰαννὴς καὶ Μαμβρής· τῷ δὲ Ἄννας καὶ Καϊάφας· οὕτως οὐ πάντας δυσωπεῖ τὰ σημεῖα, ἀλλὰ μόνους τοὺς εὐγνώμονας, ὧν καὶ χάριν ⟨εὐ⟩δοκεῖ ὁ Θεὸς ἐπιτελεῖσθαι δυνάμεις, ὡς σοφὸς οἰκονόμος· οὐ τῇ τῶν ἀνθρώπων ἰσχύϊ, ἀλλὰ τῇ ἑαυτοῦ βουλήσει. Ταῦτα δέ φαμεν, ἐπὶ τὸ μὴ ἐπαίρεσθαι τοὺς λαβόντας χαρίσματα τοιάδε, κατὰ τῶν μὴ λαβόντων· χαρίσματα δὲ λέγομεν, τὰ διὰ τῶν σημείων· ἐπεὶ οὐκ ἔστιν ἄνθρωπος πιστεύσας διὰ Χριστοῦ εἰς τὸν Θεὸν, ὃς οὐκ εἴληφε χάρισμα πνευματικόν· αὐτό τε γὰρ τὸ ἀπαλλαγῆναι πολυθέου ἀσεβείας, καὶ πιστεῦσαι Θεῷ Πατρὶ διὰ Χριστοῦ, χάρισμά ἐστι Θεοῦ· τό τε ἀποῤῥίψαι τὸ Ἰουδαϊκὸν κάλυμμα, καὶ πιστεῦσαι ὅτι εὐδοκίᾳ Θεοῦ ὁ πρὸ αἰώνων Μονογενὴς, ἐν ὑστέρῳ καιρῷ ἐκ παρθένου γεγένηται, δίχα ὁμιλίας ἀνδρός· καὶ ὅτι ἐπολιτεύσατο ὡς ἄνθρωπος ἄνευ ἁμαρτίας, πληρώσας πᾶσαν δικαιοσύνην τὴν τοῦ νόμου· καὶ ὅτι συγχωρήσει Θεοῦ σταυρὸν ὑπέμεινεν, αἰσχύνης καταφρονήσας ὁ Θεὸς Λόγος· καὶ ὅτι ἀπέθανε, καὶ ἐτάφη, καὶ ἀνέστη διὰ τριῶν ἡμερῶν, καὶ μετὰ τὴν ἀνάστασιν τεσσαράκοντα ἡμέρας παραμείνας τοῖς ἀποστόλοις, καὶ πληρώσας πᾶσαν διάταξιν ἀνελήφθη ἐπ' ὄψεσιν αὐτῶν πρὸς τὸν ἀποστείλαντα αὐτὸν Θεὸν καὶ Πατέρα. Ὁ ταῦτα πιστεύσας, οὐχ ἁπλῶς, οὐδὲ ἀλόγως, ἀλλὰ κρίσει καὶ πληροφορίᾳ, χάρισμα εἴληφεν ἐκ Θεοῦ· ὡσαύτως δὲ καὶ ὁ πάσης αἱρέσεως ἀπαλλαγείς. Μὴ οὖν τις τῶν ποιούντων σημεῖα, καὶ τέρατα, κρινέτω τινὰ τῶν πιστῶν μὴ ἀξιωθέντα ἐνεργεῖν· διάφορα γάρ ἐστι τὰ τοῦ Θεοῦ χαρίσματα, παρ' αὐτοῦ διὰ Χριστοῦ διδόμενα· καὶ σὺ μὲν εἴληφας τοῦτο· ἐκεῖνος δὲ ἄλλο τι· ἢ γὰρ λόγον σοφίας, ἢ γνώσεως, ἢ διακρίσεως πνευμάτων, ἢ πρόγνωσιν τῶν μελλόντων, ἢ λόγον διδακτικὸν, ἢ ἀνεξικακίαν

God Himself, as when He says in the law: "For in other tongues will I speak to this people, and with other lips, and they will not believe." For neither did the Egyptians believe God, though Moses had worked so many signs and wonders; nor did the multitudes of the Jews believe Christ, Who was as Moses, though He healed every disease and every infirmity among them; and neither were the former put to shame by a rod made a living serpent, and a hand turned white, and the Nile turned to blood; nor the latter by the blind receiving sight, and the lame walking, and the dead rising; and the one was withstood by Jannes and Mambres, the other by Annas and Caiaphas. Thus the signs do not shame all, but only the well-disposed, for whose sake also God is pleased that mighty works be accomplished, as a wise steward; not by the strength of men, but by His own will. Now we say these things so that those who have received such gifts may not exalt themselves against those who have not received them; and by gifts we mean those that come through signs; since there is no man who has believed through Christ in God who has not received a spiritual gift. For the very fact of being delivered from the impiety of many gods, and of believing God the Father through Christ, is a gift of God; and so is the casting off of the Jewish veil, and the believing that by the good pleasure of God the Only-begotten, Who is before the ages, was in the last time born of a virgin, without intercourse of a man; and that He lived as a man without sin, fulfilling all the righteousness of the law; and that by God's permission God the Word endured the cross, despising the shame; and that He died, and was buried, and rose again after three days, and after the resurrection remained forty days with the apostles, and having fulfilled every ordinance was taken up before their eyes to the God and Father Who sent Him. He who has believed these things, not simply nor without reason, but with judgement and full assurance, has received a gift from God; and likewise also he who has been delivered from every heresy. Let not therefore any one of those who work signs and wonders judge any of the faithful who has not been counted worthy to work them; for the gifts of God are diverse, given by Him through Christ; and you have received this one, and that man some other: either a word of wisdom, or of knowledge, or of discernment of spirits, or foreknowledge of things to come, or a word of teaching, or patience under wrongs

Editors' notes and page, col. 1064

Page

running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA. (page head; column numbers 1063, 1064)
marginal letters: A ‹αὐτὸς ὁ Θεὸς, ὡς ὅταν›; B ‹κονόμος· οὐ τῇ τῶν ἀνθρώπων›; C ‹νης καταφρονήσας ὁ Θεὸς Λόγος›; D ‹γνωσιν τῶν μελλόντων›
old-edition numerals: (none)
other: On this page the Greek stands in the RIGHT column (1064) and the Latin in the left (1063). The column begins mid-sentence. Last word ἀνεξι|κακίαν is split at the column break and completed from the first line of col. 1065. An ink blot covers the first letters of ⟨εὐ⟩δοκεῖ beside margin letter B. The last ἢ of the column (before ἀνεξι-) is a damaged sort. Foot-note calls (75), (76), (77) and superscript 100 removed. UNSURE: accent of Μονογενής before the comma (read as acute); Μωϋσέως diaeresis. Scripture references stand only in the foot notes, so none is set. Pointer (Q2a): the Variorum notes (75)-(77) and the variant note 100 are called in THIS Greek column (anchors ἐμψυχουμένη, ἀνιστάμενοι, Μαμβρής, Ἰαννὴς); they are set once in n1063 and are not copied here. Noted for n1063, not written by Q2a: its entries give "call in col 1063" where the calls stand in col 1064, and its first scripture reference keeps a lower-case Roman numeral (xxviii).

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ἢ ἐγκράτειαν ἔννομον. Καὶ γὰρ καὶ Μωυσῆς ὁ τοῦ Θεοῦ ἄνθρωπος, ἐν Αἰγύπτῳ ἐπιτελῶν τὰ σημεῖα, οὐ κατεπήρθη τῶν ὁμοφύλων· καὶ θεὸς κληθεὶς, οὐκ ἠλαζονεύσατο μετὰ τοῦ ἰδίου προφήτου Ἀαρών. Ἀλλ' οὔτε ὁ τοῦ Ναυῆ Ἰησοῦς, ἡγησάμενος μετ' αὐτὸν τοῦ λαοῦ, κἂν τῷ πρὸς τοὺς Ἰεβουσίους πολέμῳ στήσας τὸν ἥλιον κατὰ Γαβαὼν, καὶ τὴν σελήνην κατὰ φάραγγα Αἰλὼν, διὰ τὸ μὴ αὐταρκεῖν πρὸς τὴν νίκην τὴν ἡμέραν, ἐπήρθη κατὰ τοῦ Φινεὲς, ἢ τοῦ Χαλέβ. Οὔτε Σαμουὴλ, τοσαῦτα παράδοξα ποιήσας, παρ' οὐδὲν ἡγήσατο τὸν θεοφιλῆ Δαβίδ· καί τοι ἀμφότεροι προφῆται· καὶ ὁ μὲν, ἀρχιερεὺς, ὁ δὲ, βασιλεύς. Καὶ ἑπτὰ χιλιάδων ὑπαρχουσῶν ἐν Ἰσραὴλ ἁγίων, τῶν μὴ καμψάντων γόνυ τῇ Βάαλ, μόνος Ἠλίας ἐν αὐτοῖς, καὶ ὁ τούτου μαθητὴς Ἐλισσαῖος θαυματοποιοὶ γεγένηνται· ἀλλ' οὔτε Ἠλίας τὸν οἰκονόμον Ἀβδιοὺ ἐξεμυκτήρισε, φοβούμενον μὲν τὸν Θεὸν, οὐ ποιοῦντα δὲ σημεῖα· οὔτε Ἐλισσαῖος τὸν ἑαυτοῦ μαθητὴν φρίττοντα τοὺς πολεμίους ὑπερεῖδεν. Ἀλλὰ γὰρ οὔτε Δανιὴλ ὁ σοφὸς, ῥυσθεὶς δεύτερον ἐκ στόματος λεόντων, οὔτε οἱ τρεῖς παῖδες ἐκ καμίνου πυρὸς, ἐξουδένωσαν τοὺς λοιποὺς τῶν ὁμοφύλων. Ἠπίσταντο γὰρ ὅτι οὐ τῇ οἰκείᾳ δυνάμει περιεγένοντο τῶν δεινῶν, ἀλλὰ τῇ τοῦ Θεοῦ ἰσχύϊ, καὶ σημεῖα ἐπετέλουν, καὶ τῶν δυσχερῶν ἀπηλλάττοντο. Οὐκοῦν μηδεὶς ὑμῶν ἐπαιρέσθω κατὰ τοῦ ἀδελφοῦ, κἂν προφήτης ᾖ, κἂν θαυματοποιός. Εἰ γὰρ δοθῇ μηκέτι εἶναί που ἄπιστον, περιττὴ λοιπὸν ἔσται πᾶσα σημείων ἐνέργεια. Τὸ μὲν γὰρ εἶναι εὐσεβῆ, ἐκ τῆς τοῦ τινος εὐνοίας· τὸ δὲ θαυματοποιεῖν, ἐκ τῆς τοῦ ἐνεργοῦντος δυνάμεως· ὧν τὸ μὲν πρῶτον ἡμᾶς αὐτοὺς ὁρᾷ, τὸ δὲ δεύτερον Θεὸν τὸν ἐνεργοῦντα, δι' ἃς προείπομεν αἰτίας. Οὐκοῦν μήτε βασιλεὺς ἐξουθενείτω τοὺς ὑπ' αὐτὸν στρατηγούς· μήτε ἄρχοντες τοὺς ὑπηκόους. Μὴ ὄντων γὰρ τῶν ἀρχομένων, περιττοὶ οἱ ἄρχοντες· καὶ μὴ ὄντων στρατηγῶν, οὐ στήσεται βασιλεία. Ἀλλὰ μηδὲ ἐπίσκοπος ἐπαιρέσθω κατὰ τῶν διακόνων, ἢ τῶν πρεσβυτέρων· μήτε μὴν οἱ πρεσβύτεροι κατὰ τοῦ λαοῦ· ἐξ ἀλλήλων γάρ ἐστιν ἡ σύστασις τοῦ συναθροίσματος. Οἵ τε γὰρ ἐπίσκοποι, καὶ οἱ πρεσβύτεροι, τινῶν εἰσιν ἱερεῖς· καὶ οἱ λαϊκοὶ, τινῶν εἰσι λαϊκοί· καὶ τὸ μὲν εἶναι Χριστιανὸν, ἐφ' ἡμῖν· τὸ δὲ ἀπόστολον, ἢ ἐπίσκοπον, ἢ ἄλλο τι, οὐκ ἐφ' ἡμῖν, ἀλλ' ἐπὶ τῷ διδόντι Θεῷ τὰ χαρίσματα. Ταῦτα μὲν οὖν ἐπὶ τοσοῦτον εἰρήσθω διὰ τοὺς ἀξιωθέντας χαρισμάτων ἢ ἀξιωμάτων.

or lawful continence. For indeed Moses, the man of God, when he was accomplishing the signs in Egypt, did not exalt himself against his own kinsmen; and though called a god, he did not vaunt himself against his own prophet Aaron. Nor yet did Jesus the son of Nave, who led the people after him, although in the war against the Jebusites he made the sun stand still over Gabaon and the moon over the valley of Ailon, because the day did not suffice for the victory, exalt himself against Phinees or Caleb. Nor did Samuel, who did so many marvellous things, hold David the beloved of God as of no account; and yet both were prophets, and the one a high priest, the other a king. And though there were seven thousand holy men in Israel who had not bent the knee to Baal, Elias alone among them, and his disciple Elisha, became workers of wonders; yet neither did Elias mock the steward Abdias, who feared God indeed but worked no signs, nor did Elisha look down on his own disciple when he trembled at the enemy. Nor indeed did Daniel the wise, delivered a second time from the mouth of lions, nor the three children delivered from the furnace of fire, set at nought the rest of their kinsmen. For they knew that it was not by their own power that they overcame those terrors, but that by the strength of God they both accomplished signs and were delivered from hardships. Let none of you therefore exalt himself against his brother, though he be a prophet, though he be a worker of wonders. For if it be granted that there is no longer any unbeliever anywhere, all working of signs will thereafter be superfluous. For to be godly comes from a man's own good disposition, but to work wonders from the power of Him Who works them; of which the first regards ourselves, and the second God Who works, for the reasons we have already stated. Therefore let neither a king set at nought the generals under him, nor rulers their subjects. For if there are none who are ruled, rulers are superfluous; and if there are no generals, the kingdom will not stand. But neither let a bishop exalt himself against the deacons or the presbyters, nor yet the presbyters against the people; for the constitution of the assembly is from one another. For the bishops and the presbyters are priests of certain persons, and the laymen are laymen of certain persons; and to be a Christian is in our own power, but to be an apostle, or a bishop, or anything else, is not in our power, but in that of God Who gives the gifts. Let so much, then, be said on account of those who have been counted worthy of gifts or of dignities.

ΚΕΦΑΛΑΙΟΝ Βʹ.

CHAPTER II.

Περὶ τῶν ἐπισκόπων καὶ πρεσβυτέρων ἀναξίων.

Concerning unworthy bishops and presbyters.

Ἐκεῖνο δὲ προστίθεμεν τῷ λόγῳ, ὅτι οὔτε πᾶς ὁ προφητεύων

And this we add to our discourse, that neither is every one who prophesies

Editors' notes and page, col. 1065

Footnotes

(scripture references, as printed at the foot) · calls in col 1066 ² I Cor. XII, 8. ³ Exod. VII, 1. ⁴ Jos. X. ⁵⁻⁶ III Reg. XIX, 18; Rom. XI, 4. ⁷ IV Reg. VI. ⁸ Dan. VI, xiv, iii.

² 1 Cor. 12:8. ³ Exod. 7:1. ⁴ Josh. 10. ⁵⁻⁶ 3 Kings (1 Kings) 19:18; Rom. 11:4. ⁷ 4 Kings (2 Kings) 6. ⁸ Dan. 6, 14, 3.

VARIORUM NOTAE. (printed under page 532)

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running head: CONSTITUTIONES APOSTOLICAE. — LIB. VIII. (page head; column numbers 1065, 1066)
marginal letters: A ‹κακίαν, ἢ ἐγκράτειαν ἔννομον›; B ‹σαῖος θαυματοποιοὶ γεγένηνται›; C ‹ματοποιεῖν, ἐκ τῆς τοῦ ἐνεργοῦντος›; D ‹Θεῷ τὰ χαρίσματα. Ταῦτα μὲν›
old-edition numerals: (none)
other: The column's first printed letters are κακίαν, the end of ἀνεξι|κακίαν, which is set whole at the end of col. 1064; this file begins at the next word. Last word προ|φητεύων is split at the column break and completed from the first line of the next Greek column (1068; the Greek stands on the right of that page). Foot-note calls (78), (79) removed. Under the end of chapter I three lines of the facing LATIN run full width across both columns; they are not Greek and are not set. Scripture references stand only in the foot notes, so none is set.

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Editors' notes and page, col. 1066

Footnotes

(78) ‹anchor not visible in the foot image› · call in col 1066

Καὶ ὁ μὲν, ἀρχιερεύς. Super celebri quaestione, fueritne Samuel summus pontifex, sacerdos tantum, an levita merus, multa a multis scripta sunt, quae proferre nihil est necesse. COT.

And the one, a high priest. On the celebrated question whether Samuel was high priest, a priest only, or a mere Levite, many things have been written by many, which there is no need to bring forward. Cotelerius.

(printed under page 532)

(79) ‹De episcopis et presbyteris indignis› · call in col 1066

Περὶ τῶν, etc. Uterque Vind. codex : Ὅτι οὐ πάντως πᾶς ὁ προφητεύων ἢ δαίμονας ἐκβάλλων εὐσεβής. CLER.

Concerning the, etc. Both Vienna codices: "That not everyone who prophesies or casts out demons is necessarily godly." Clericus.

(printed under page 532)

Footnotes

(scripture references and variants, as printed at the foot) · calls in col 1067 ⁹ Laudat Anastasius, quaest. 20. ¹⁰ Num. XXIII, xxiv. ¹¹ Anast. καὶ Σαοὺλ, καί. ¹² Joan. XI, 51. ¹³ Anas. μέτεστιν. ¹⁴ l. Pseudo-Ignat. ad Philipp. 4. ¹⁵ aliter in Anast. ¹⁶ Citatur ab Anastasio, quaest. 16, et ab auctore Oper. imperf. in Matth. ad Matth. XXV, 18. ¹⁷ Anastasius inserit ἔτι. ¹⁸ Anast. Σαμέας. ¹⁹ al. Ἰσραήλ. ²⁰ Jerem. xxviii, xxix. ²¹ Num. XXV, xxxi. ²² Anast. Σαοὺλ καὶ Καϊάφας αὐτοφονευταὶ γεγόνασι. ²³ Anast. quaest. 20. ²⁴ Act. XIX, 14. ²⁵ Mal. I, 6. ²⁶ Jer. XXIX, 22. ²⁷ Jac. IV, 6; I Petr. V, 5. ²⁸ Act. XV, 32; xxi, 10. ²⁹ Exod. XV, 20.

⁹ Anastasius cites it, question 20. ¹⁰ Num. 23, 24. ¹¹ Anastasius: "and Saul, and." ¹² John 11:51. ¹³ Anastasius: μέτεστιν. ¹⁴ Read (see) Pseudo-Ignatius, To the Philippians 4. ¹⁵ Otherwise in Anastasius. ¹⁶ It is cited by Anastasius, question 16, and by the author of the Opus imperfectum in Matthaeum on Matt. 25:18. ¹⁷ Anastasius inserts ἔτι ("still"). ¹⁸ Anastasius: Σαμέας. ¹⁹ Elsewhere "Israel." ²⁰ Jer. 28, 29. ²¹ Num. 25, 31. ²² Anastasius: "Saul and Caiaphas became their own slayers." ²³ Anastasius, question 20. ²⁴ Acts 19:14. ²⁵ Mal. 1:6. ²⁶ Jer. 29:22. ²⁷ James 4:6; 1 Pet. 5:5 (the numeral before "Petr." is unclear in the scan). ²⁸ Acts 15:32; 21:10. ²⁹ Exod. 15:20.

VARIORUM NOTAE. (printed under page 533)

(80) ‹anchor not visible in the foot image› · call in col 1067

Οὐ καλύπτουσι διὰ τῆς προφητείας τὴν ἑαυτῶν ἀσέβειαν. Pari modo Anastasii quaestiones manu descriptae, ac typis mandatae, οὐκ ἀποκαλύπτουσι διὰ τῆς προφητείας αὐτῶν εὐσέβειαν. COT.

They do not cover their own impiety by their prophesying. In like manner the Questions of Anastasius, both in manuscript and in print: "they do not reveal piety by their prophesying." Cotelerius.

(printed under page 533)

(81) ‹anchor not visible in the foot image› · call in col 1067

Οὔτε ἐπίσκοπος, etc. Hunc locum indicat magis quam citat auctor Operis imperfecti in Matthaeum, relatus in testimoniis veterum. Quid porro frequentius apud omnis generis scriptores, quam eos qui indigne in aliqua vivunt dignitate, nomine honorifico privare? Nonne solemus flagitiosum hominem negare hominem esse? similiterque loquimur de malis Christianis, aut monachis, aut clericis, etc. Athanasius : Οἱ παρ' αὐτοῖς κατάσκοποι, οὐ γὰρ ἐπίσκοποι. Et alibi : Κακοήθεις κατασκόπους· οὐ γὰρ ἄν τις ἐπισκόπους εἴποι. Hieronymus : Non omnes episcopi, episcopi sunt, interpositisque nonnullis : Non facit ecclesiastica dignitas Christianum. Ac eadem ratione, ut innumeros omittam, negatur a Nilo sacerdos esse, qui pro sacerdotis dignitate non vivit. ID.

Neither a bishop, etc. The author of the Opus imperfectum in Matthaeum, reported among the testimonies of the ancients, points to this passage rather than cites it. And what is more frequent among writers of every kind than to strip of the title of honour those who live unworthily in some dignity? Are we not accustomed to deny that a scandalous man is a man? And we speak in the same way of bad Christians, or monks, or clerics, etc. Athanasius: "The spies (κατάσκοποι) among them, for they are not bishops (ἐπίσκοποι)." And elsewhere: "Malicious spies; for no one would call them bishops." Jerome: "Not all bishops are bishops," and, after some words between: "Ecclesiastical dignity does not make a Christian." And on the same reasoning, to pass over countless others, Nilus denies that he is a priest who does not live in keeping with a priest's dignity. The same.

(printed under page 533)

(82) ‹anchor not visible in the foot image› · call in col 1067

Ὡς Ἀνανίας καὶ Σαμαίας ἐν Ἱερουσαλήμ. Ita Anastasius in ms. Regiis 200, 938, 1789. At in 1107 et 2206 : Ὡς Ἀνανίας καὶ Σαμαίας vel Σαμέας ἐν Ἰσραήλ. Apud Niconem scriptorem ineditum Πανδέκτου serm. 41 : Σαμαίας ἐν Ἰσραὴλ, καὶ Σεδεκίας, καὶ Ἀχίας, καὶ οἱ ἐν Βαβυλῶνι ψευδοπροφῆται. Et vero Samaeas cum caeteris Babylonem abductus, illic populum Israeliticum falsis prophetiis vanaque spe lactabat. ID.

As Ananias and Samaias in Jerusalem. So Anastasius in the Royal manuscripts 200, 938, 1789. But in 1107 and 2206: "As Ananias and Samaias" (or Sameas) "in Israel." In Nicon, an unpublished writer, Pandect, discourse 41: "Samaias in Israel, and Sedekias, and Achias, and the false prophets in Babylon." And indeed Samaeas, carried off to Babylon with the rest, was there beguiling the people of Israel with false prophecies and empty hope. The same.

(printed under page 533)

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other: facing Latin version, not set

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ὅσιος· οὔτε πᾶς ὁ δαίμονας ἐλαύνων, ἅγιος. Καὶ γὰρ καὶ Βαλαὰμ ὁ τοῦ Βεὼρ ὁ μάντις προεφήτευσεν, δυσσεβὴς ὤν· καὶ Καϊάφας, ὁ ψευδώνυμος ἀρχιερεύς· πολλὰ δὲ καὶ ὁ διάβολος προλέγει, καὶ οἱ ἀμφ' αὐτὸν δαίμονες· καὶ οὐ παρὰ τοῦτο μὲν ἔστιν αὐτοῖς εὐσεβείας σπινθήρ· ἀγνοίᾳ γάρ εἰσι πεπιεσμένοι δι' ἑκούσιον μοχθηρίαν. Δῆλον οὖν ὅτι οἱ ἀσεβεῖς κἂν προφητεύωσιν, οὐ καλύπτουσι διὰ τῆς προφητείας τὴν ἑαυτῶν ἀσέβειαν· οὐδὲ οἱ δαίμονας ἐλαύνοντες, ἐκ τῆς τούτων ὑποχωρήσεως ὁσιωθήσονται· ἀλλήλους γὰρ ἀπατῶσι· καθάπερ οἱ τὰς παιδιὰς γέλωτος ἕνεκα ἐπιδεικνύμενοι· καὶ τοὺς προσανέχοντας αὐτοῖς, ἀπολλύουσιν. Οὔτε δὲ βασιλεὺς δυσσεβὴς, ἔτι βασιλεὺς ὑπάρχει, ἀλλὰ τύραννος· οὔτε ἐπίσκοπος ἀγνοίᾳ ἢ κακονοίᾳ πεπιεσμένος, ἐπίσκοπός ἐστιν, ἀλλὰ ψευδώνυμος, οὐ παρὰ Θεοῦ, ἀλλὰ παρὰ ἀνθρώπων προβληθείς· ὡς Ἀνανίας, καὶ Σαμαίας ἐν Ἱερουσαλὴμ, καὶ Σεδεκίας καὶ Ἀχίας οἱ ἐν Βαβυλῶνι ψευδοπροφῆται. Ἀλλὰ καὶ Βαλαὰμ ὁ μάντις τιμωρίαν ἔτισε διαφθείρας τὸν Ἰσραὴλ ἐν τῷ Βεελφεγώρ· καὶ Καϊάφας ὕστερον αὐτοφονευτὴς ἑαυτοῦ ἐγένετο· καὶ οἱ υἱοὶ Σκευᾶ ἐπιχειροῦντες δαίμονας ἐλαύνειν, ὑπ' αὐτῶν τραυματίαι γενόμενοι, ἔφυγον ἀπρεπῶς· καὶ οἱ βασιλεῖς τοῦ Ἰσραὴλ, καὶ τοῦ Ἰούδα ἀσεβήσαντες, παντοίας τιμωρίας ἔτισαν. Δῆλον οὖν ὡς καὶ οἱ ψευδώνυμοι ἐπίσκοποι, καὶ πρεσβύτεροι, οὐκ ἐκφεύξονται τὴν παρὰ Θεοῦ δίκην· ῥηθήσεται γὰρ αὐτοῖς καὶ νῦν· « Ὑμεῖς οἱ ἱερεῖς, οἱ φαυλίζοντές μου τὸ ὄνομα· παραδώσω ὑμᾶς εἰς σφαγήν· ὡς Σεδεκίαν, καὶ Ἀχίαν, οὓς ἀπετηγάνισε βασιλεὺς Βαβυλῶνος, » ὥς φησιν Ἱερεμίας ὁ προφήτης. Ταῦτα δέ φαμεν, οὐ τὰς ἀληθεῖς προφητείας ἐξουθενοῦντες, ἴσμεν γὰρ αὐτὰς κατ' ἐπίπνοιαν Θεοῦ ἐν τοῖς ὁσίοις ἐνεργεῖσθαι, ἀλλὰ τὸ θράσος τῶν ἀλαζονευομένων καταστέλλοντες· καὶ προστιθέντες ἐκεῖνο, ὅτι τῶν τοιούτων Θεὸς περιαιρεῖ τὴν χάριν· « Ὑπερηφάνοις γὰρ ὁ Θεὸς ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσι χάριν. » Σίλας μὲν οὖν καὶ Ἄγαβος ἐφ' ἡμῶν προφητεύσαντες, οὐ παρεξέτειναν ἑαυτοὺς τοῖς ἀποστόλοις, οὐδὲ ὑπερέβησαν τὰ ἑαυτῶν μέτρα, καί τοι

is devout, nor is every one who drives out demons holy. For indeed Balaam the son of Beor, the soothsayer, prophesied, though he was ungodly; and so did Caiaphas, the falsely named high priest; and the devil also foretells many things, and the demons about him; and yet not on that account is there in them a spark of godliness, for they are weighed down by ignorance through wilful wickedness. It is plain therefore that the impious, even if they prophesy, do not cover their own impiety by their prophecy; nor will those who drive out demons be made holy by the withdrawal of these; for they deceive one another, like those who put on shows for the sake of laughter, and they destroy those who give heed to them. Nor is an ungodly king any longer a king, but a tyrant; nor is a bishop weighed down by ignorance or ill will a bishop, but falsely so named, put forward not by God but by men; as were Ananias and Samaias in Jerusalem, and Sedekias and Achias the false prophets in Babylon. But Balaam the soothsayer also paid the penalty for having corrupted Israel at Beelphegor; and Caiaphas afterwards became his own murderer; and the sons of Sceva, attempting to drive out demons, were wounded by them and fled in disgrace; and the kings of Israel and of Judah who acted impiously paid penalties of every kind. It is plain therefore that the falsely named bishops and presbyters too will not escape the judgement that comes from God; for it will be said to them even now: "You priests, who make light of My name: I will deliver you to slaughter, like Sedekias and Achias, whom the king of Babylon roasted," as Jeremias the prophet says. Now we say these things not as setting at nought true prophecies, for we know that they are wrought in the devout by the inspiration of God, but to put down the boldness of the boastful; and adding this, that from such men God takes away His grace: "For God resists the proud, but gives grace to the humble." Silas, then, and Agabus, who prophesied in our time, did not put themselves on a level with the apostles, nor overstep their own measure, although

Editors' notes and page, col. 1068

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running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA. (page head; column numbers 1067, 1068)
marginal letters: A ‹φητεύων, ὅσιος· οὔτε πᾶς›; B ‹ἀλλὰ ψευδώνυμος, οὐ παρὰ Θεοῦ›; C ‹γήν· ὡς Σεδεκίαν, καὶ Ἀχίαν›; D (stands beside the foot notes, not beside the text)
old-edition numerals: (none)
other: On this page the Greek stands in the RIGHT column (1068), the Latin in the left (1067). The column's first printed letters are φητεύων, the end of προ|φητεύων, set whole at the end of col. 1065; this file begins at the next word. Column ends mid-sentence. Foot-note calls (80), (81), (82) and superscript numerals 11–22 removed. Damaged sorts read from context: the ο of Δῆλον (second occurrence, looks like ε), τὸ before ὄνομα, the closing guillemet after Βαβυλῶνος. Scripture references stand only in the foot notes, so none is set. Pointer (Q8a, 2026-10-10): the foot notes of page 533 (notes 9–29 and the Variorum notes (80)-(82)) are set once in n1067 and are not copied here. Called in THIS Greek column are the variant notes 11, 13, 15, 17, 18, 19, 22 (anchors ὤν·, ἔστιν, Δῆλον, πεπιεσμένος, Σαμαίας, Ἱερουσαλὴμ, καὶ before Καϊάφας ὕστερον) and the Variorum notes (80), (81), (82) (anchors ἀσέβειαν, ἐπίσκοπος, Ἀνανίας). Noted for n1067, not written by Q8a: its entries (80)-(82) give "call in col 1067" where the calls stand in col 1068, its head line gives all of 9–29 as called in col 1067, and several of its Roman numerals stay lower-case (xxiv, xxviii, xxix, xxxi, xxi).

PG 1:1069

θεοφιλεῖς ὄντες. Προεφήτευσαν δὲ καὶ γυναῖκες· τὸ μὲν παλαιὸν Μαριὰμ ἡ Μωϋσέως καὶ Ἀαρὼν ἀδελφή· μετὰ δὲ ταύτην Δεββόῤῥα· καὶ μετὰ ταύτας, Ὀλδὰ καὶ Ἰουδὴθ, ἡ μὲν ἐπὶ Ἰωσίου, ἡ δὲ ἐπὶ Δαρείου. Καὶ ἡ μήτηρ δὲ τοῦ Κυρίου προεφήτευσε, καὶ Ἐλισάβετ ἡ συγγενὴς αὐτῆς, καὶ Ἄννα· καὶ ἐφ' ἡμῶν αἱ Φιλίππου θυγατέρες. Ἀλλ' οὐκ ἐπήρθησαν κατὰ τῶν ἀνδρῶν αὗται, ἀλλ' ἐφύλαξαν τὰ οἰκεῖα μέτρα. Οὐκοῦν καὶ ἐν ὑμῖν κἂν ἀνήρ τις ᾖ, κἂν γυνὴ, καὶ τύχῃ τοιαύτης τινὸς χάριτος, ταπεινοφρονείτω, ἵνα ἐπ' αὐτῷ εὐδοκῇ ὁ Θεός· « Ἐπὶ τίνα γὰρ, φησὶν, ἐπιβλέψω, ἀλλ' ἢ ἐπὶ τὸν ταπεινὸν καὶ ἡσύχιον, καὶ τρέμοντά μου τοὺς λόγους; »

being beloved of God. And women also prophesied: of old, Mariam the sister of Moses and Aaron; and after her Debbora; and after these Olda and Judith, the one under Josias, the other under Darius. And the mother of the Lord also prophesied, and Elisabeth her kinswoman, and Anna; and in our time the daughters of Philip. Yet these did not exalt themselves against the men, but kept their own measure. Therefore among you also, whether it be a man or a woman who obtains some such grace, let that person be humble-minded, that God may be well pleased with him: "For upon whom," He says, "shall I look, but upon him who is humble and quiet, and trembles at My words?"

ΚΕΦΑΛΑΙΟΝ Γʹ.

CHAPTER III.

Ὅτι τὸ διατάσσεσθαι τὰ ἐν ταῖς ἐκκλησίαις ἐπιτελούμενα κορυφαιότατόν ἐστι.

That to set in order the things performed in the churches is of the very highest importance.

Τὰ μὲν οὖν πρῶτα τοῦ λόγου ἐξεθέμεθα, περὶ τῶν χαρισμάτων, ὅσαπερ ὁ Θεὸς κατ' ἰδίαν βούλησιν παρέσχεν ἀνθρώποις· καὶ ὅπως τῶν ψευδῆ ἐπιχειρούντων λέγειν, ἢ ἀλλοτρίῳ πνεύματι κινουμένων, ἤλεγξε τὸν τρόπον· καὶ ὅτι πονηροῖς πολλάκις ἀπεχαρίσατο ὁ Θεὸς πρός τε προφητείαν καὶ τερατοποιίαν. Νυνὶ δὲ ἐπὶ τὸ κορυφαιότατον τῆς ἐκκλησιαστικῆς διατυπώσεως ὁ λόγος ἡμᾶς ἐπείγει· ὅπως καὶ ταύτην παρ' ἡμῶν μαθόντες τὴν διάταξιν, οἱ ταχθέντες δι' ἡμῶν γνώμῃ Χριστοῦ ἐπίσκοποι, πάντα κατὰ τὰς παραδοθείσας ἡμῖν ἐντολὰς ποιῆσθε· εἰδότες ὅτι ὁ ἡμῶν ἀκούων, Χριστοῦ ἀκούει· ὁ δὲ Χριστοῦ ἀκούων, τοῦ Θεοῦ αὐτοῦ καὶ Πατρὸς ἀκούει· ᾧ ἡ δόξα εἰς τοὺς αἰῶνας. Ἀμήν.

The first part of our discourse, then, we have set forth, concerning the gifts, as many as God by His own will has bestowed on men; and how He has exposed the manner of those who attempt to speak falsehoods, or who are moved by an alien spirit; and that God has often granted favour to wicked men for both prophecy and the working of wonders. But now our discourse presses us on to the chief point of the ecclesiastical order; so that you, the bishops appointed through us by the mind of Christ, having learned this ordinance also from us, may do all things according to the commandments delivered to us; knowing that he who hears us hears Christ, and he who hears Christ hears His God and Father; to Whom be the glory unto the ages. Amen.

ΚΕΦΑΛΑΙΟΝ Δʹ.

CHAPTER IV.

Περὶ χειροτονιῶν.

Concerning ordinations.

Ἅμα τοίνυν ὑπάρχοντες ἡμεῖς οἱ δεκαδύο τοῦ Κυρίου ἀπόστολοι τάσδε τὰς θείας ἡμῶν ἐντελλόμεθα διατάξεις περὶ παντὸς ἐκκλησιαστικοῦ τύπου, συμπαρόντων ἡμῖν καὶ τοῦ τῆς ἐκλογῆς σκεύους Παύλου τοῦ συναποστόλου ἡμῶν, καὶ Ἰακώβου τοῦ ἐπισκόπου, καὶ τῶν λοιπῶν πρεσβυτέρων, καὶ τῶν ἑπτὰ διακόνων· πρῶτος οὖν ἐγώ φημι Πέτρος, ἐπίσκοπον χειροτονεῖσθαι ὡς ἐν τοῖς προλαβοῦσιν ἅμα πάντες διεταξάμεθα, ἐν πᾶσιν ἄμεμπτον, ἀριστίνδην ὑπὸ παντὸς τοῦ λαοῦ ἐκλελεγμένον. Οὗ ὀνομασθέντος

We, therefore, the twelve apostles of the Lord, being together, give you in charge these our divine constitutions concerning every ecclesiastical form, there being present with us also Paul, the vessel of election, our fellow apostle, and James the bishop, and the rest of the presbyters, and the seven deacons. First, then, I Peter say that a bishop is to be ordained, as we all together appointed in what went before, one blameless in all things, chosen for his merit by the whole people. And when he has been named

Editors' notes and page, col. 1069

Footnotes

(scripture references and variants, as printed at the foot) · calls in col 1070 ³⁰ Judic. IV, 4. ³⁰* IV Reg. XXII, 14. ³¹ Judith. VIII. ³² Luc. I, ii. ³³ Act. XXI, 9. ³⁴ Isa. lxvi, 2. ³⁵ al. ἀπεχρήσατο. Sic et alter Vind. ³⁶ usus est. ³⁷ Luc. X, 16.

³⁰ Judges 4:4. ³⁰* 4 Kings (2 Kings) 22:14. ³¹ Judith 8. ³² Luke 1, 2. ³³ Acts 21:9. ³⁴ Isa. 66:2. ³⁵ Elsewhere ἀπεχρήσατο. So too one of the two Vienna codices. ³⁶ "he used." ³⁷ Luke 10:16.

VARIORUM NOTAE. (printed under page 534)

Page

running head: CONSTITUTIONES APOSTOLICAE. — LIB. VIII. (page head; column numbers 1069, 1070)
marginal letters: A ‹θεοφιλεῖς ὄντες. Προεφήτευσαν›; B ‹Ὅτι τὸ διατάσσεσθαι› (beside the chapter III title); C ‹αἰῶνας. Ἀμήν.›; D (stands beside the foot notes, not beside the text)
old-edition numerals: (none)
other: Column begins and ends mid-sentence; last word ὀνομασθέντος is whole. Foot-note calls (83)–(88) and superscript 35 removed. UNSURE: the point after ἡσύχιον looks like a full stop on the page (probably a broken comma; set as comma); breathing of αὗται; ἡμῶν after θείας (read ἡμῶν; the English "give you in charge" supplies the indirect object from the sense). ἀπεχαρίσατο is printed in the text (foot note gives al. ἀπεχρήσατο). Scripture references stand only in the foot notes, so none is set.

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Editors' notes and page, col. 1070

Footnotes

(83) ‹anchor not visible in the foot image› · call in col 1070

Ἐπὶ Δαρείου. Huc specialiter, in difficili multumque ac varie agitata quaestione chronologica, pertinet ingens error Cedreni, ubi de Judithae temporibus ac historia, quod Cambyses Cyri filius Darius etiam appellatus fuerit. Ideo quippe ita confinxisse videtur, ut sententiam apostolici Constitutoris conciliaret cum Julii Africani opinione. Eusebius : Καμβύσην τινές φασι εἶναι Ναβουχοδονόσορ δεύτερον, τὸν κατὰ Ὀλοφέρνην καὶ τὴν Ἰουδίθ. Ὥσπερ Ἀφρικανός. Eademque Georgius Syncellus ; ex quibus emaculabis Suidam in voce Ἰουδίθ, ad hunc modum : Ἰούλιος δὲ Ἀφρικανὸς λέγει, ὅτι Ναβουχοδονόσορ ὁ Καμβύσης (vel ὁ καὶ Καμβύσης) (male vulgo ὁ Καμβύσου) ἀναιρεῖται ὑπ' αὐτῆς. Atque ita veteres codices Regii. COT.

Under Darius. To this point in particular, in a chronological question that is difficult and has been much and variously debated, belongs the huge error of Cedrenus, where he treats of the times and history of Judith: that Cambyses the son of Cyrus was also called Darius. For he seems to have invented this in order to reconcile the statement of the apostolic Constitutor with the opinion of Julius Africanus. Eusebius: "Some say that Cambyses is the second Nabuchodonosor, the one of the time of Holofernes and Judith. So Africanus." And George Syncellus says the same; from these you will clear the blemish from Suidas under the word "Judith," in this way: "Julius Africanus says that Nabuchodonosor who is Cambyses" (or "who is also Cambyses"; the common reading "the son of Cambyses" is wrong) "is slain by her." And so the old Royal codices. Cotelerius.

(printed under page 534)

(84) ‹anchor not visible in the foot image› · call in col 1070

Ὅτι, etc. Deest inscriptio tota in utroque Vindob. CLER.

That, etc. The whole heading is wanting in both Vienna codices. Clericus.

(printed under page 534)

(85) ‹anchor not visible in the foot image› · call in col 1070

Ἀπεχρήσατο. Sic melius legas, vertasque : Abusus est Deus ad prophetiam, etc. Est enim veluti abusus, pravis instrumentis ad rem bonam uti. Verbum enim ἀποχράομαι non tantum cum accusativo, sed et cum dativo conjungitur. ID.

Made full use of (ἀπεχρήσατο). So you would better read, and translate: "God made a by-use of … for prophecy," etc. For it is a kind of by-use to employ bad instruments for a good end. For the verb ἀποχράομαι is joined not only with the accusative but also with the dative. The same.

(printed under page 534)

(86) ‹τὰς θείας ἡμῶν› · call in col 1070

Τὰς θείας ἡμῶν. Aliter ὑμῖν. COT.

These divine … of ours. Otherwise "to you" (ὑμῖν). Cotelerius.

(printed under page 534)

(87) ‹ἐγώ φημι Πέτρος› · call in col 1070

Πρῶτος, etc. Sic in altero cod. Vind. inchoatur caput : Πέτρος ὁ τῶν ἀποστόλων πρόκριτος ἐκήρυξε τὸ Εὐαγγέλιον Πόντῳ, Γαλατίᾳ, Καππαδοκίᾳ, Ἀσίᾳ, Βιθυνίᾳ, καὶ τελευταῖον ἐν Ῥώμῃ ἐν ᾗ καὶ ἐσταυρώθη ὑπὸ πραιφέκτου βασιλεύοντος Νέρωνος, εἰς ἣν καὶ θάπτεται. CL.

First, etc. In one of the two Vienna codices the chapter begins thus: "Peter, the foremost of the apostles, preached the Gospel in Pontus, Galatia, Cappadocia, Asia, Bithynia, and last in Rome, where he was also crucified by the prefect in the reign of Nero, and where he is also buried." Clericus.

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(88) ‹ἄμεμπτον, ἀριστίνδην› · call in col 1070

Ἀριστίνδην. Deest in altero cod. Vind. ID.

According to merit (ἀριστίνδην). It is wanting in one of the two Vienna codices. The same.

(printed under page 534)

Footnotes

(scripture reference, as printed at the foot) · call in col 1071 ³⁸ Matth. XVIII, 16.

³⁸ Matt. 18:16.

VARIORUM NOTAE. (printed under page 535)

(89) ‹Κυριακῇ› · call in col 1072

Ἐν ἡμέρᾳ Κυριακῇ. In tritis et vulgatis non est immorandum. Itaque proponam solummodo corruptum canonem concilii Caesaraugustani tertii, ut emendem. Legitur : In sanctum et satis venerabile concilium residentibus nuntiatum est nobis, eo quod aliqui pontifices regulam veritatis praetermittentes, ecclesias quae a fidelibus pia devotione construuntur, extra diebus Dominicis consecrent. Si ergo cum quisque nostrum mortalium ad sacerdotale promovetur officium, nullatenus patimur ut in reliquis diebus, nisi tantum Dominicis festivitatibus, ii qui honoris digni habentur officio, in ordine praeficiantur ecclesiastico, quanto magis ut deificata sancta templa, quae ab hominibus fidelibus censentur honorificanda, sine diebus Dominicis perhibeantur consecranda? cujusque non talium praesumptiones pontificum, non solum sanctorum Patrum cohiberemur prohibere sententiam, sed propria deliberatione censemus, ut nulli penitus pontificum, in quibuscunque provinciis constitutis, amodo liceat, praeter certis diebus Dominicis, ecclesias sanctas consecrare. Scribi debet : Cujusque nos talium praesumptiones pontificum, non solum sanctorum Patrum cohibemur prohibere sententia; sed propria deliberatione censemus, ut nulli penitus, etc. COT.

On the Lord's day. There is no need to linger over what is well worn and commonly known. So I shall set out only a corrupt canon of the third council of Saragossa, in order to emend it. It reads: "As we sat in the holy and most venerable council it was reported to us that some bishops, passing over the rule of truth, consecrate churches, which are built by the faithful with pious devotion, outside the Lord's days. If therefore, when any one of us mortals is promoted to the priestly office, we in no way allow that those who are held worthy of the office of honour be set in the ecclesiastical order on other days, but only on the Lord's-day feasts, how much more that the hallowed holy temples, which are judged by faithful men to be worthy of honour, should be declared for consecration apart from the Lord's days?" [then, as corruptly printed:] "cujusque non talium praesumptiones pontificum, non solum sanctorum Patrum cohiberemur prohibere sententiam, but by our own deliberation we decree that it be allowed to none at all of the bishops, in whatever provinces they are placed, from now on to consecrate holy churches except on fixed Lord's days." It ought to be written: "Wherefore we are bound to forbid the presumptions of such bishops not only by the sentence of the holy Fathers; but by our own deliberation we decree that to none at all," etc. Cotelerius.

(printed under page 535)

(90) ‹anchor not visible in the foot image› · call in col 1072

Ταύτης. Alter cod. τοῦ Θεοῦ. CL.

Of this (ταύτης). One of the two codices: "of God." Clericus.

(printed under page 535)

(91) ‹πνευμάτων› · call in col 1072

Καὶ πάντων τῶν ἁγίων καὶ λειτουργικῶν πνευμάτων. Etenim, juxta sententiam SS. Patrum, angelis plenae sunt ecclesiae, praesertim tempore divini officii, et in solemnitatibus : quos inter principem obtinent locum angeli praesides ac patroni ecclesiarum, angeli altaribus assistentes atque praesidentes. Insigniter Tertullianus De pudicitia, cap. 14 : Lusit igitur et de suo spiritu et de Ecclesiae Angelo, etc. Origenes homil. 11, in Numeros: Offerunt et angeli primitias, unusquisque credo gentis suae, et rursum unusquisque Ecclesiae suae, et reliqua, quae lege, si vacat; homil. 20 : Secundum ea quae Joannes in Apocalypsi scribit, unicuique Ecclesiae generaliter angelus praeest. Homilia 13 in Lucam binos episcopos singulis ecclesiis praeponit, visibilem ac invisibilem, hominem atque angelum. Mitto alia loca, alios auctores. Adjungo duntaxat gemella Basilii et Palladii : illius, epist. 191 : Καὶ ὁ ἄγγελος ὁ τῆς ἐκκλησίας ἔφορος συναπῆλθεν ὑμῖν; hujus, in Vita Chrysostomi : Egressus est cum illo angelus quoque ecclesiae. Jam de angelis altarium, praeter Pratum spirituale cap. 4, testatur S. Epiphanius haeresi 25, cap. 3, hisce verbis : Ἀπὸ τῆς τοῦ ἁγίου Ἰωάννου Ἀποκαλύψεως, ὃς γράφων μιᾷ τῶν Ἐκκλησιῶν ἐκ προσώπου Κυρίου, τουτέστι τῷ ἐπισκόπῳ τῷ ἐκεῖσε κατασταθέντι, σὺν τῇ δυνάμει τοῦ ἁγίου ἀγγέλου τοῦ ἐπὶ τοῦ θυσιαστηρίου, φησίν. Et sancti Joannis Apocalypsi; qui ad unam ecclesiarum ex Domini persona scribens, id est, ad episcopum illic constitutum, cum angeli sancti virtute qui est super altare, ait : De templo Hierosolymitano ista B. Hilarii sunt in Matthaeum canone ult. : Velum templi scinditur ; quia exinde populus est divisus in partes, et veli honor cum custodia angeli protegentis aufertur. Auctoris vero sermonis 3, in Dominicam Ascensionem, apud Chrysostomum, tom. VI : Ἄγγελος ἐξήλατο τεταραγμένος ἐκ τοῦ ναοῦ, περιεσχισμένου τοῦ καταπετάσματος τοῦ οἴκου. Angelus e templo, conscisso velo aedis, territus exsiluit. ID.

And of all the holy and ministering spirits. For, according to the judgement of the holy Fathers, the churches are full of angels, especially at the time of the divine office and on solemnities; among whom the chief place is held by the angels who preside over and protect the churches, and the angels who stand by and preside over the altars. Notably Tertullian, On Modesty, ch. 14: "He played therefore both upon his own spirit and upon the Angel of the Church," etc. Origen, homily 11 on Numbers: "The angels too offer first-fruits, each one, I believe, of his own nation, and again each one of his own Church," and the rest, which read if you have leisure; homily 20: "According to what John writes in the Apocalypse, an angel is in general set over each Church." Homily 13 on Luke sets two bishops over each church, a visible and an invisible, a man and an angel. I pass over other places and other authors. I add only the twin sayings of Basil and Palladius: the former, letter 191: "And the angel who is overseer of the church departed together with you"; the latter, in the Life of Chrysostom: "The angel of the church too went out with him." Now of the angels of the altars, besides the Spiritual Meadow, ch. 4, St. Epiphanius bears witness in heresy 25, ch. 3, in these words: "From the Apocalypse of holy John, who, writing to one of the Churches in the person of the Lord, that is, to the bishop appointed there, together with the power of the holy angel who is over the altar, says." And from the Apocalypse of holy John; who, writing to one of the churches in the person of the Lord, that is, to the bishop appointed there, with the power of the holy angel who is over the altar, says: Of the temple of Jerusalem there are these words of blessed Hilary on Matthew, last canon: "The veil of the temple is rent; because from then on the people was divided into parties, and the honour of the veil is taken away together with the guardianship of the protecting angel." And of the author of sermon 3 on the Lord's Ascension, in Chrysostom, vol. VI: "An angel leapt out in alarm from the temple, when the veil of the house was rent asunder." An angel leapt out in terror from the temple, the veil of the house being rent. The same.

(printed under page 535)

(92) ‹σύνθημα› · call in col 1072

Σύνθημα. In praeclara illa Synesii episcopi epistola 67 : Σύνθημα τῆς χειροτονίας. Semel autem lectorem scire velim, a me de multis ritibus ideo pauca vel nihil adnotari, quia per homines doctos praeventus, eorum scripta compilare nequaquam sustineo. COT.

Token (σύνθημα). In that splendid letter 67 of the bishop Synesius: "the token of the ordination." And I would have the reader know once for all that on many rites I note little or nothing for this reason, that, forestalled by learned men, I cannot bring myself to plunder their writings. Cotelerius.

(printed under page 535)

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other: facing Latin version, not set. Q8a (2026-10-10): the calls (89)-(92) stand in the Greek column 1072, none in this Latin column, whose only call is 38; the entries above now say so, and the notes stay here, set once for the page. The call (90) was not visible in the images read; it is placed in col 1072 because the Latin column, visible whole, carries no (90).

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καὶ ἀρέσαντος, συνελθὼν ὁ λαὸς ἅμα τῷ πρεσβυτερίῳ καὶ τοῖς παροῦσιν ἐπισκόποις. ἐν ἡμέρᾳ Κυριακῇ, συνευδοκείτω. Ὁ δὲ πρόκριτος τῶν λοιπῶν, ἐρωτάτω πρεσβυτέριον καὶ τὸν λαὸν, εἰ αὐτός ἐστιν, ὃν αἰτοῦνται εἰς ἄρχοντα, καὶ ἐπινευσάντων, προσεπερωτάτω εἰ μαρτυρεῖται ὑπὸ πάντων ἄξιος εἶναι τῆς μεγάλης ταύτης καὶ λαμπρᾶς ἡγεμονίας, εἰ τὰ κατὰ τὴν εἰς Θεὸν αὐτῷ εὐσέβειαν κατώρθωται, εἰ τὰ πρὸς ἀνθρώπους δίκαια πεφύλακται, εἰ τὰ κατὰ τὸν οἶκον αὐτοῦ καλῶς ᾠκονόμηται, εἰ τὰ κατὰ τὸν βίον ἀνεπιλήπτως. Καὶ πάντων ἅμα κατὰ ἀλήθειαν, ἀλλ' οὐ κατὰ πρόληψιν μαρτυρησάντων τοιοῦτον αὐτὸν εἶναι, ὡς ἐπὶ δικαστῇ Θεῷ καὶ Χριστῷ, παρόντος δηλαδὴ καὶ τοῦ ἁγίου Πνεύματος, καὶ πάντων τῶν ἁγίων καὶ λειτουργικῶν πνευμάτων, ἐκ τρίτου πάλιν πυθέσθωσαν, εἰ ἄξιός ἐστιν ἀληθῶς τῆς λειτουργίας· ἵνα ἐπὶ στόματος δύο ἢ τριῶν μαρτύρων σταθῇ πᾶν ῥῆμα· καὶ συνθεμένων αὐτῶν ἐκ τρίτου ἄξιον εἶναι, ἀπαιτείσθωσαν οἱ πάντες σύνθημα· καὶ δόντες προθύμως, ἀκουέσθωσαν· καὶ σιωπῆς γενομένης, εἷς τῶν πρώτων ἐπισκόπων ἅμα καὶ δυσὶν ἑτέροις, πλησίον τοῦ θυσιαστηρίου ἑστὼς, τῶν λοιπῶν ἐπισκόπων καὶ πρεσβυτέρων σιωπῇ προσευχομένων, τῶν δὲ διακόνων τὰ θεῖα Εὐαγγέλια ἐπὶ τῆς τοῦ χειροτονουμένου κεφαλῆς ἀνεπτυγμένα κατεχόντων, λεγέτω πρὸς Θεόν·

and has been approved, let the people, having come together with the presbytery and the bishops who are present, on the Lord's day, give their joint consent. And let the one who is foremost among the rest ask the presbytery and the people whether this is the man whom they request for a ruler; and when they have signified assent, let him ask further whether he is witnessed by all to be worthy of this great and illustrious governance, whether the things pertaining to his piety towards God have been rightly accomplished, whether the things that are just towards men have been observed, whether the affairs of his household have been well ordered, whether the things of his life are without reproach. And when all together have borne witness according to truth, and not according to prejudice, that he is such a man, as before God the judge and Christ, the Holy Spirit also evidently being present, and all the holy and ministering spirits, let them inquire again a third time whether he is truly worthy of the ministry, so that at the mouth of two or three witnesses every word may be established (Matt. 18:16); and when they have agreed a third time that he is worthy, let a token of assent be required of them all; and when they have given it readily, let them be heard. And when silence has been made, let one of the first bishops, together with two others, standing near the altar, while the remaining bishops and presbyters pray in silence, and the deacons hold the divine Gospels opened upon the head of the one being ordained, say to God:

Editors' notes and page, col. 1072

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running head: S I ROM. PONT. OPERA DUBIA. 1072 (left part of the head lies over the facing column, outside the crop)
marginal letters: A ‹καὶ ἀρέσαντος, συνελθὼν›; B ‹πνευμάτων (91), ἐκ τρίτου›; C and D stand beside the foot notes, not the text
old-edition numerals: (none)
other: on this page the Greek stands in the right (even) column, 1072, and is set here; the facing Latin is to its left. Foot notes (calls 89-92, VARIORUM NOTAE) left out. A stray broken-type mark stands between ἐστιν and its comma. The scripture reference in the English is supplied; none is printed in the Greek column.

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ΚΕΦΑΛΑΙΟΝ Εʹ. Ἐπίκλησις ἐπὶ χειροτονίας ἐπισκόπων.

CHAPTER V. Invocation at the ordination of bishops.

Ὁ ὢν, Δέσποτα, Κύριε, ὁ Θεὸς, ὁ παντοκράτωρ, ὁ μόνος ἀγέννητος, καὶ ἀβασίλευτος· ὁ ἀεὶ ὢν, καὶ πρὸ τῶν αἰώνων ὑπάρχων· ὁ παντὶ ἀνενδεὴς, καὶ πάσης αἰτίας καὶ γενέσεως κρείττων· ὁ μόνος ἀληθινὸς, ὁ μόνος σοφός· ὁ ὢν μόνος Ὕψιστος· ὁ τῇ φύσει ἀόρατος· οὗ ἡ γνῶσις ἄναρχος· ὁ μόνος ἀγαθὸς, καὶ ἀσύγκριτος, ὁ τὰ πάντα εἰδὼς πρὶν γενέσεως αὐτῶν· ὁ τῶν κρυπτῶν γνώστης· ὁ ἀπρόσιτος· ὁ ἀδέσποτος· ὁ Θεὸς καὶ Πατὴρ τοῦ μονογενοῦς Υἱοῦ σου, τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν· ὁ δημιουργὸς τῶν ὅλων δι' αὐτοῦ· ὁ προνοητὴς, ὁ κηδεμών· ὁ Πατὴρ τῶν οἰκτιρμῶν, καὶ Θεὸς πάσης παρακλήσεως· ὁ ἐν ὑψηλοῖς κατοικῶν, καὶ τὰ ταπεινὰ ἐφορῶν. Σὺ ὁ δοὺς ὅρους Ἐκκλησίας, διὰ τῆς ἐνσάρκου παρουσίας τοῦ Χριστοῦ σου, ὑπὸ μάρτυρι τῷ Παρακλήτῳ, διὰ τῶν σῶν ἀποστόλων, καὶ ἡμῶν τῶν χάριτι σῇ παρεστώτων ἐπισκόπων· ὁ προορίσας ἐξ ἀρχῆς ἱερεῖς εἰς ἐπιστασίαν λαοῦ σου, Ἄβελ ἐν πρώτοις, Σὴθ, καὶ Ἐνὼς, καὶ Ἐνὼχ, καὶ Νῶε, καὶ Μελχισεδὲκ, καὶ Ἰώβ· ὁ ἀναδείξας Ἀβραὰμ καὶ τοὺς λοιποὺς πατριάρχας σὺν τοῖς πιστοῖς σου θεράπουσιν Μωϋσεῖ καὶ Ἀαρὼν, καὶ Ἐλεαζάρῳ καὶ Φινεές· ὁ ἐξ αὐτῶν προχειρισάμενος ἄρχοντας, καὶ ἱερεῖς ἐν τῇ σκηνῇ τοῦ μαρτυρίου· ὁ τὸν Σαμουὴλ ἐκλεξάμενος εἰς ἱερέα καὶ προφήτην· τῷ ἁγιάσματί σου ἀλειτούργητον μὴ ἐγκαταλιπών· ὁ εὐδοκήσας ἐν οἷς ᾑρετίσω δοξασθῆναι. Αὐτὸς καὶ νῦν μεσιτείᾳ τοῦ Χριστοῦ σου, δι' ἡμῶν ἐπίχεε τὴν δύναμιν τοῦ ἡγεμονικοῦ σου Πνεύματος, ὅπερ διακονεῖται τῷ ἠγαπημένῳ σου Παιδὶ Ἰησοῦ Χριστῷ, ὅπερ ἐδωρήσατο γνώμῃ σου τοῖς ἁγίοις ἀποστόλοις σου τοῦ αἰωνίου Θεοῦ. Δὸς ἐν τῷ ὀνόματί σου, καρδιογνῶστα Θεὲ, ἐπὶ τὸν δοῦλόν σου τόνδε, ὃν ἐξελέξω εἰς ἐπίσκοπον, ποιμαίνειν τὴν ἁγίαν σου ποίμνην, καὶ ἀρχιερατεύειν σοι, ἀμέμπτως λειτουργοῦντα νυκτὸς καὶ ἡμέρας, καὶ ἐξιλασκόμενόν σου τὸ πρόσωπον, ἐπισυναγαγεῖν τὸν ἀριθμὸν τῶν σωζομένων, καὶ προσφέρειν σοι τὰ δῶρα τῆς ἁγίας σου Ἐκκλησίας. Δὸς αὐτῷ, Δέσποτα παντόκρατορ, διὰ τοῦ Χριστοῦ σου, τὴν μετουσίαν τοῦ ἁγίου Πνεύματος· ὥστε ἔχειν ἐξουσίαν ἀφιέναι ἁμαρτίας κατὰ τὴν ἐντολήν σου, διδόναι κλήρους κατὰ τὸ πρόσταγμά σου, λύειν δὲ πάντα σύνδεσμον κατὰ τὴν ἐξουσίαν ἣν ἔδωκας τοῖς ἀποστόλοις· εὐαρεστεῖν δέ σοι ἐν πραότητι, καὶ καθαρᾷ καρδίᾳ, ἀτρέπτως, ἀμέμπτως, ἀνεγκλήτως, προσφέροντά σοι καθαρὰν καὶ ἀναίμακτον θυσίαν, ἣν διὰ Χριστοῦ διετάξω τὸ μυστήριον τῆς Καινῆς Διαθήκης, εἰς ὀσμὴν εὐωδίας, διὰ τοῦ ἁγίου Παιδός σου Ἰησοῦ Χριστοῦ τοῦ Θεοῦ καὶ Σωτῆρος

Thou Who art, Master, Lord, God, the Almighty, the only unbegotten and subject to no king; Who always art, and dost exist before the ages; Who art in need of nothing in any respect, and art superior to every cause and origin; the only true, the only wise; Who alone art Most High; Who art by nature invisible; Whose knowledge is without beginning; the only good and incomparable, Who knowest all things before they come to be; the knower of hidden things; the unapproachable; Who hast no master; the God and Father of Thine only-begotten Son, our God and Saviour; the maker of the universe through Him; the provider, the guardian; the Father of mercies and God of all consolation; Who dwellest in the heights and lookest upon the things that are lowly. Thou Who hast given rules to the Church, through the coming of Thy Christ in the flesh, with the Paraclete as witness, through Thine apostles and through us the bishops who by Thy grace stand here; Who from the beginning didst foreordain priests for the oversight of Thy people, Abel among the first, Seth, and Enos, and Enoch, and Noah, and Melchizedek, and Job; Who didst appoint Abraham and the other patriarchs, together with Thy faithful servants Moses and Aaron, and Eleazar and Phinehas; Who from among them didst choose rulers and priests in the tabernacle of the testimony; Who didst choose Samuel for priest and prophet; Who didst not leave Thy sanctuary without ministry; Who wast well pleased to be glorified in those whom Thou didst choose. Do Thou Thyself now also, by the mediation of Thy Christ, pour out through us the power of Thy governing Spirit, which ministers to Thy beloved Servant Jesus Christ, which He bestowed, by Thy will, upon Thy holy apostles, Thou the eternal God. Grant in Thy name, O God Who knowest the heart, upon this Thy servant, whom Thou hast chosen for a bishop, that he may shepherd Thy holy flock and serve Thee as high priest, ministering blamelessly by night and by day, and, propitiating Thy countenance, may gather together the number of those who are being saved, and offer to Thee the gifts of Thy holy Church. Grant him, Master Almighty, through Thy Christ, the participation of the Holy Spirit, so that he may have authority to remit sins according to Thy commandment, to assign lots according to Thine ordinance, and to loose every bond according to the authority which Thou gavest to the apostles; and that he may be well pleasing to Thee in meekness and a pure heart, unchangeably, blamelessly, irreproachably, offering to Thee a pure and bloodless sacrifice, which through Christ Thou didst appoint, the mystery of the New Covenant, for an odour of sweet fragrance, through Thy holy Servant Jesus Christ, our God and Saviour

Editors' notes and page, col. 1073

Footnotes

(scripture references and variants, as printed at the foot) · calls in col 1074 ³⁹ f. πάντη. ⁴⁰ Dan. XIII, 42. ⁴¹ II Cor. I, 3. ⁴² Psal. CXII, 5. ⁴³ f. τὸ ἁγίασμα. Sic et alter Vind. ⁴³* Matth. XVIII, 18.

³⁹ Perhaps πάντη ("in every way"). ⁴⁰ Dan. 13:42. ⁴¹ 2 Cor. 1:3. ⁴² Ps. 112:5. ⁴³ Perhaps τὸ ἁγίασμα ("the sanctuary," accusative). So too one of the two Vienna codices. ⁴³* Matt. 18:18.

VARIORUM NOTAE. (printed under page 536)

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running head: 1073 CONSTITUTIONES APOSTOLICA[E] (rest of the head lies over the facing column, outside the crop)
marginal letters: A ‹ΚΕΦΑΛΑΙΟΝ Εʹ.›; B ‹ὅρους Ἐκκλησίας, διὰ τῆς ἐνσάρκου›; C ‹δι' ἡμῶν ἐπίχεε τὴν δύναμιν›; D ‹τὴν ἐξουσίαν ἣν ἔδωκας›
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other: the column ends mid-sentence at Σωτῆρος; "our" in the last English words anticipates the pronoun that opens the next column. Superscript note numerals (39-43*) and the call (93) left out, with the foot notes. πραότητι is printed without iota subscript. The type is slightly damaged at εἰδὼς and at the second σου of δοῦλόν σου; both words are legible. No editors' prose in this column.

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Editors' notes and page, col. 1074

Footnotes

(93) ‹διδόναι κλήρους› · call in col 1074

Διδόναι κλήρους. Primitus de sorte ac sortitione usurpata vox κλῆρος, postea ad multa quae sortito obtingebant, significationem suam extendit; ad dignitatem, locum, numerum, ordinem, possessionem, aliaque. Atque hic κλῆροι sunt, vel speciatim ordines et gradus clericorum; vel generatim loca Christianorum, inter clericos, laicos; stantes, lapsos; virgines, viduas, etc. COT.

To give lots (κλήρους). The word κλῆρος, used at first of the lot and of casting lots, afterwards extended its meaning to many things that fell to one by lot: to dignity, place, number, rank, possession, and others. And here the κλῆροι are either, specifically, the orders and degrees of the clergy; or, generally, the places of Christians, among clerics and laity; those standing and the lapsed; virgins, widows, etc. Cotelerius. (The scan's "de sorte" could also be read "ae sorte"; "de" is set.)

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Footnotes

VARIORUM NOTAE. (printed under page 537)

(94) ‹anchor not visible in the foot image› · call in col 1075

Δι' οὗ. Μεθ' οὗ καὶ σοί, pro solemni mutatione doxologiae Arianicae. CL.

Through whom. "With whom, to Thee also," in keeping with the customary alteration of the Arian doxology. Clericus.

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Αἰώνων. Additur etiam Ἀμήν. ID.

Of ages. "Amen" is also added. The same.

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Ἀμήν. Concilium Toletanum iv, can. 4 : Unus ex episcopis senioribus surgens, orationem palam fundat ad Dominum, cunctis adhuc in terra jacentibus. Finita autem oratione, et responso ab omnibus Amen, etc. Legenda Hincmari Epistola ad Adventium. COT.

Amen. The fourth council of Toledo, canon 4: "Let one of the senior bishops rise and pour out a prayer aloud to the Lord, while all are still lying on the ground. And when the prayer is finished, and Amen has been answered by all," etc. Hincmar's Letter to Adventius should be read. Cotelerius.

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Εἷς τῶν ἐπισκόπων ἀναφερέτω, etc. Aliquatenus similia continent ordinationes presbyterorum Graecae, et episcoporum ac presbyterorum Latinae. Lege Fulberti epistolam 2, quae est ad Finardum ; ac si in ms. codicem illius Patris incideris, vide in isto loco depravato : Ad hoc episcopi responsum, cum ego familiaritatis ausu studiosus perquirerem, num idem mysterium supplere potuisset panis a presbytero quotidiana celebratione sacratus, uti in eo passionis Dominicae et resuscitati corporis et manifestati discipulis speciem, satisfuisset nobis, Perpende, ait, etc.; vide, inquam, scriptum ne sit pro satisfuisset, satisfecit, uti suspicor emendandum. Sed et absque ms. fidenter ita constitue ac restitue Epistolae finem : Haec pauca de multis, quae repetita memoria, et multo ex tempore dissuta licet, recitasse ad praesens sufficiat, dum ego codicem de ejusmodi exemplaribus a Romano scrinio prolatum perlegam. Vobis facile est de paucis multa cogitare, aut certe quod irrationabiliter factum videtur, sanioris consilii ratione corrigere. ID.

Let one of the bishops offer up, etc. The Greek ordinations of presbyters, and the Latin ones of bishops and presbyters, contain things in some measure similar. Read Fulbert's letter 2, which is to Finardus; and if you should come upon a manuscript codex of that Father, look at this corrupt passage: "At this reply of the bishop, when I, emboldened by familiarity, eagerly inquired whether bread consecrated by a presbyter at the daily celebration could have supplied the same mystery, so that in it [we might have] the likeness of the Lord's passion and of the body raised up and shown to the disciples, satisfuisset nobis, 'Weigh,' he says," etc.; look, I say, whether "satisfecit" ("he satisfied us") is not written in place of "satisfuisset," as I suspect it should be emended. And even without a manuscript, confidently settle and restore the end of the Letter thus: "Let it suffice for the present to have recited these few things out of many, though recalled from memory and unstitched by long lapse of time, until I read through the codex of such exemplars brought out from the Roman archive. It is easy for you to think out many things from a few, or at least to correct by the reasoning of sounder counsel what seems to have been done unreasonably." The same.

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Ἡ χάρις τοῦ Κυρίου, etc. Ita etiam Liturgiae. Ex Apostolo, II Corinth. xiii, 13. In Ordinationibus : Εἰρηνεύει τὸν ἀπόστολον, aut εἰς τὸν ἀπόστολον. Δίδωσιν εἰρήνην εἰς τὸν ἀπόστολον, de hujusmodi salutatione. ID.

The grace of the Lord, etc. So too the Liturgies. From the Apostle, 2 Cor. 13:13. In the Ordinations: "He gives the peace at the Apostle," or "for the Apostle." "He gives peace for the Apostle," of a greeting of this kind. The same.

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Προσλαλησάτω τῷ λαῷ λόγους παρακλήσεως. Rituale Cophtitarum in Ordinatione sacerdotis : Et juramento praestito osculetur altare, episcopum, et praesentes. Deinde explanet aliquid de mysteriis. Huic primo novi antistitis sermoni nomen Enthronistici dari potest ex Liberato cap. 19 Breviarii : Fertur, inquit, expositio ejus, Severi Antiocheni, quae ab eo dicta est in Inthronismo; sicut Enthronisticas epistolas memorat Evagrius lib. iv, cap. 4, agens de eodem Severo. Adi ad Socratem lib. ii, cap. 43 ; et lib. vii, cap. 29. ID.

Let him address to the people words of exhortation. The Ritual of the Copts, in the Ordination of a priest: "And having taken the oath let him kiss the altar, the bishop, and those present. Then let him explain something about the mysteries." To this first sermon of the new prelate the name "Enthronistic" may be given, from Liberatus, ch. 19 of the Breviarium: "There is extant," he says, "his exposition," that of Severus of Antioch, "which was delivered by him at the Enthronement"; just as Evagrius mentions Enthronistic letters in book IV, ch. 4, treating of the same Severus. Go to Socrates, book II, ch. 43; and book VII, ch. 29. The same.

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Ἀνδρέας. Additur hic, in altero Vindob. codice, hoc scholium : Ἀνδρέας ὁ ἀδελφὸς Πέτρου κηρύττει τὸ Εὐαγγέλιον Σκύθαις, Σογδιανοῖς, Θρᾳξὶν, ὃς διὰ τὸ Χριστοῦ κήρυγμα σταυρῷ τελειοῦται ὑπὸ Αἰγαία, τοῦ ἀνθυπάτου, καὶ ἐτάφη ἐν Πάτραις, ὕστερον δὲ μετετέθη ἐν Κωνσταντίνου πόλει ὑπὸ Κωνσταντίνου αὐτοκράτορος. Vide Abdiae Babylonici Act. apost., lib iii. CLER.

Andrew. Here, in one of the two Vienna codices, this scholium is added: "Andrew the brother of Peter preaches the Gospel to the Scythians, Sogdians, Thracians; who for the preaching of Christ is perfected on a cross under Aegeas the proconsul, and was buried at Patras, and later was translated to the city of Constantine by the emperor Constantine." See Abdias of Babylon, Acts of the Apostles, book III. Clericus.

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Ὁ διάκονος ἐφ' ὑψηλοῦ, etc. Et cap. 12 : Ἵν' εὐθὺς ὁ διάκονος λέγῃ· Μή τις τῶν κατηχουμένων· Μή τις τῶν ἀκροωμένων· Μή τις τῶν ἀπίστων· Μή τις τῶν ἑτεροδόξων. Apud Chrysostomum Homilia de filio prodigo : Τῶν λειτουργῶν τῆς θείας ἱερουργίας, ἐν τῇ ἐκκλησίᾳ περιτρεχόντων καὶ βοώντων· Μή τις τῶν κατηχουμένων, etc., supra ad cap. 54, lib. ii. Vox autem ἀκροώμενοι, ex usu scriptorum ecclesiasticorum, significat tum omnes eos quibus placebat verbum Dei lectum vel praedicatum in ecclesia audire, nec licebat mysteriis interesse : tum catechumenos generatim sumptos pro omnibus iis qui Christianam religionem ambiebant, etsi nomen Ecclesiae nondum dedissent ; tum catechumenos proprie dictos, ad quos missa catechumenorum pertinebat ; tum denique poenitentes in auditione, quae est secunda poenitentiae statio, positos. Sed hic in primo sensu acceperim : quemadmodum et canone Laodiceno 5, a Graecis interpretatoribus non intellecto : Περὶ τοῦ μὴ δεῖν τὰς χειροτονίας ἐπὶ παρουσίᾳ ἀκροωμένων γίνεσθαι. Quod non oporteat ordinationes sub conspectu audientium celebrari. Ἀκροωμένους etiam concilii Nicaeni non intellexit Rufinus, suaque versione alios in fraudem egit. Caeterum Latinis auditores et audientes sunt catechumeni, sive perfectiores sive imperfectiores, juxta illud tractatus de non rebaptizandis semel tinctis, quem Rigaltus in Observationibus ad S. Cyprianum edidit, p. 136 : Vel audiens, aut audire incipiens. COT.

The deacon, from a high place, etc. And ch. 12: "That the deacon may at once say: Let none of the catechumens, none of the hearers, none of the unbelievers, none of the heterodox [remain]." In Chrysostom, Homily on the prodigal son: "The ministers of the divine sacred rite running about in the church and crying: Let none of the catechumens," etc.; see above on ch. 54, book II. Now the word ἀκροώμενοι ("hearers"), in the usage of ecclesiastical writers, means, first, all those who were pleased to hear the word of God read or preached in church and were not allowed to be present at the mysteries; next, catechumens taken generally, for all who were seeking the Christian religion even though they had not yet given in their name to the Church; next, catechumens properly so called, to whom the mass of the catechumens belonged; and lastly, penitents placed in "hearing," which is the second station of penance. But here I would take it in the first sense; as also in canon 5 of Laodicea, not understood by the Greek interpreters: "That ordinations ought not to take place in the presence of hearers." That ordinations ought not to be celebrated in the sight of the hearers. The "hearers" of the council of Nicaea, too, Rufinus did not understand, and by his version led others astray. For the rest, among the Latins "auditores" and "audientes" are catechumens, whether more advanced or less, according to that phrase of the treatise on not rebaptizing those once dipped, which Rigaltius published in his Observations on St. Cyprian, p. 136: "Either a hearer, or one beginning to hear." Cotelerius.

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Ἡ θεία λειτουργία, etc. Proclus De divina (continues)

The divine liturgy, etc. Proclus, On the divine (continues)

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ἡμῶν· δι' οὗ σοι δόξα, τιμὴ καὶ σέβας, ἐν ἁγίῳ Πνεύματι, νῦν, καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Καὶ ταῦτα ἐπευξαμένου, οἱ λοιποὶ ἱερεῖς ἐπιλεγέτωσαν, Ἀμήν· καὶ σὺν αὐτοῖς ἅπας ὁ λαός. Καὶ μετὰ τὴν προσευχὴν, εἷς τῶν ἐπισκόπων ἀναφερέτω τὴν θυσίαν ἐπὶ τῶν χειρῶν τοῦ χειροτονηθέντος· καὶ τῇ ἕωθεν ἐνθρονιζέσθω εἰς τὸν αὐτῷ διαφέροντα τόπον παρὰ τῶν λοιπῶν ἐπισκόπων, πάντων αὐτὸν φιλησάντων τῷ ἐν Κυρίῳ φιλήματι. Καὶ μετὰ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν, τῶν τε ἐπιστολῶν ἡμῶν καὶ τῶν πράξεων καὶ τῶν εὐαγγελίων, ἀσπασάσθω ὁ χειροτονηθεὶς τὴν ἐκκλησίαν, λέγων· Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἡ ἀγάπη τοῦ Θεοῦ καὶ Πατρὸς, καὶ ἡ κοινωνία τοῦ ἁγίου Πνεύματος, μετὰ πάντων ὑμῶν· καὶ πάντες ἀποκρινέσθωσαν· Καὶ μετὰ τοῦ πνεύματός σου. Καὶ μετὰ τὴν πρόσρησιν, προσλαλησάτω τῷ λαῷ λόγους παρακλήσεως. Καὶ πληρώσαντος αὐτοῦ τὸν τῆς διδασκαλίας λόγον, φημὶ ἐγὼ Ἀνδρέας ὁ ἀδελφὸς Πέτρου, ἀναστάντων ἁπάντων, ὁ διάκονος, ἐφ' ὑψηλοῦ τινος ἀνελθὼν, κηρυττέτω· « Μή τις τῶν ἀκροωμένων· Μή τις τῶν ἀπίστων. » Καὶ ἡσυχίας γενομένης, λεγέτω·

through Whom to Thee be glory, honour and worship, in the Holy Spirit, now and always and unto the ages of ages. And when he has prayed these things, let the rest of the priests add, Amen; and together with them all the people. And after the prayer, let one of the bishops lift up the sacrifice upon the hands of the one who has been ordained; and at dawn let him be enthroned in the place that belongs to him by the rest of the bishops, all of them kissing him with the kiss in the Lord. And after the reading of the law and the prophets, and of our epistles and of the acts and of the gospels, let the one who has been ordained greet the church, saying: The grace of our Lord Jesus Christ, the love of God the Father, and the communion of the Holy Spirit be with you all (2 Cor. 13:13); and let all answer: And with your spirit. And after the greeting, let him address to the people words of exhortation. And when he has completed the word of teaching, I, Andrew the brother of Peter, say: when all have risen, let the deacon, having gone up on some high place, proclaim: "Let none of the hearers, let none of the unbelievers [remain]." And when quiet has been made, let him say:

ΚΕΦΑΛΑΙΟΝ Ϛʹ. Ἡ θεία λειτουργία, ἐν ᾗ προσφώνησις ὑπὲρ τῶν κατηχουμένων.

CHAPTER VI. The divine liturgy, in which is the bidding prayer for the catechumens.

Εὔξασθε, οἱ κατηχούμενοι. Καὶ πάντες οἱ πιστοὶ

Pray, you catechumens. And let all the faithful

Editors' notes and page, col. 1076

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running head: [CLEMENTI]S I ROM. PONT. OPERA DUBIA. 1076 (left part of the head lies over the facing column, outside the crop)
marginal letters: A ‹ἡμῶν· δι' οὗ (94) σοι δόξα›; B ‹ὑμῶν· καὶ πάντες ἀποκρινέσθωσαν›; C and D stand beside the foot notes, not the text
old-edition numerals: (none)
other: on this page the Greek stands in the right (even) column, 1076. The last two lines of the first paragraph (from ἁπάντων to λεγέτω·) are printed full width across both columns and are set here once; their left-hand half was read from the images of column 1075. The column begins mid-sentence and ends mid-sentence at πιστοὶ. UNSURE: the accent of Καὶ in Καὶ μετὰ τὴν προσευχὴν looks like a circumflex in the scan (damaged type?); set as grave. The line-end hyphen of ἐπισκό-πων (before πάντων αὐτὸν) is not printed; the word is joined. Foot-note calls (94)-(100), (1), (2) left out, with the foot notes. The scripture reference in the English is supplied; none is printed in the Greek column.

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κατὰ διάνοιαν ὑπὲρ αὐτῶν προσευχέσθωσαν, λέγοντες· Κύριε ἐλέησον. Διακονείτω δὲ ὑπὲρ αὐτῶν, λέγων· Ὑπὲρ τῶν κατηχουμένων πάντες τὸν Θεὸν παρακαλέσωμεν, ἵνα ὁ ἀγαθὸς, φιλάνθρωπος, εὐμενῶς εἰσακούσῃ τῶν δεήσεων αὐτῶν καὶ τῶν παρακλήσεων, καὶ προσδεξάμενος αὐτῶν τὴν ἱκεσίαν ἀντιλάβηται αὐτῶν, καὶ δῷ αὐτοῖς τὰ αἰτήματα τῶν καρδιῶν αὐτῶν πρὸς τὸ συμφέρον, ἀποκαλύψῃ αὐτοῖς τὸ Εὐαγγέλιον τοῦ Χριστοῦ αὐτοῦ, φωτίσῃ αὐτοὺς καὶ συνετίσῃ, παιδεύσῃ αὐτοὺς τὴν θεογνωσίαν, διδάξῃ αὐτοὺς τὰ προστάγματα αὐτοῦ καὶ τὰ δικαιώματα, ἐγκαταφυτεύσῃ ἐν αὐτοῖς τὸν ἁγνὸν αὐτοῦ καὶ σωτήριον φόβον, διανοίξῃ τὰ ὦτα τῶν καρδιῶν αὐτῶν πρὸς τὸ ἐν τῷ νόμῳ αὐτοῦ καταγίνεσθαι ἡμέρας καὶ νυκτὸς, βεβαιώσῃ δὲ αὐτοὺς ἐν τῇ εὐσεβείᾳ, ἑνώσῃ καὶ ἐγκαταριθμήσῃ αὐτοὺς τῷ ἁγίῳ αὐτοῦ ποιμνίῳ, καταξιώσας αὐτοὺς τοῦ λουτροῦ τῆς παλιγγενεσίας, τοῦ ἐνδύματος τῆς ἀφθαρσίας, τῆς ὄντως ζωῆς, ῥύσηται δὲ αὐτοὺς ἀπὸ πάσης ἀσεβείας, καὶ μὴ δῷ τόπον τῷ ἀλλοτρίῳ κατ' αὐτῶν, καθαρίσῃ δὲ αὐτοὺς ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος, ἐνοικήσῃ τε ἐν αὐτοῖς καὶ ἐμπεριπατήσῃ διὰ τοῦ Χριστοῦ αὐτοῦ, εὐλογήσῃ τὰς εἰσόδους αὐτῶν καὶ τὰς ἐξόδους, καὶ κατευθύνῃ αὐτοῖς τὰ προκείμενα εἰς τὸ συμφέρον. Ἔτι ἐκτενῶς ὑπὲρ αὐτῶν ἱκετεύσωμεν, ἵνα ἀφέσεως τυχόντες τῶν πλημμελημάτων διὰ τῆς μυήσεως, ἀξιωθῶσι τῶν ἁγίων μυστηρίων, καὶ τῆς μετὰ τῶν ἁγίων διαμονῆς. Ἐγείρεσθε, οἱ κατηχούμενοι. Τὴν εἰρήνην τοῦ Θεοῦ διὰ τοῦ Χριστοῦ αὐτοῦ αἰτήσασθε, εἰρηνικὴν ἡμέραν καὶ ἀναμάρτητον καὶ πάντα τὸν χρόνον τῆς ζωῆς ὑμῶν, χριστιανὰ ὑμῶν τὰ τέλη, ἵλεων καὶ εὐμενῆ τὸν Θεὸν, ἄφεσιν πλημμελημάτων, ἑαυτοὺς τῷ μόνῳ ἀγεννήτῳ Θεῷ διὰ τοῦ Χριστοῦ αὐτοῦ παράθεσθε. Κλίνατε, καὶ εὐλογεῖσθε. Ἐφ' ἑκάστῳ δὲ τούτων ὧν ὁ διάκονος προσφωνεῖ, ὡς προείπομεν, λεγέτω ὁ λαός· Κύριε, ἐλέησον· καὶ πρὸ πάντων τὰ παιδία. Κλινόντων δὲ αὐτῶν τὰς κεφαλὰς, εὐλογείτω

pray for them with attentive mind, saying: Lord, have mercy. And let him do the deacon's office for them, saying: For the catechumens let us all beseech God, that He Who is good, the lover of mankind, may graciously hearken to their supplications and entreaties, and, having accepted their petition, may come to their help, and grant them the requests of their hearts for what is expedient; that He may reveal to them the Gospel of His Christ, enlighten them and give them understanding, instruct them in the knowledge of God, teach them His ordinances and His judgements, implant in them His pure and saving fear, open the ears of their hearts to be occupied in His law day and night, and confirm them in piety, unite them to and number them with His holy flock, counting them worthy of the washing of regeneration, of the garment of incorruption, of the life that truly is; and that He may deliver them from all impiety, and give no place to the adversary against them, and cleanse them from every defilement of flesh and spirit, and dwell in them and walk among them through His Christ, bless their comings in and their goings out, and direct what lies before them to what is expedient. Let us further earnestly make supplication for them, that, having obtained remission of their offences through initiation, they may be counted worthy of the holy mysteries and of abiding with the saints. Rise up, you catechumens. Ask for the peace of God through His Christ, for a day peaceful and free from sin, and so for all the time of your life, for your ends to be Christian, for God to be merciful and gracious, for remission of offences; commend yourselves to the only unbegotten God through His Christ. Bow down, and receive the blessing. And at each of these things which the deacon bids, as we said before, let the people say: Lord, have mercy; and before all, the children. And as they bow their heads, let

Editors' notes and page, col. 1077

Footnotes

(scripture references and testimonies, as printed at the foot) · calls in col 1078 ⁴⁴ Citat Nicetas Serronius. Vide Vet. test. ⁴⁵ II Cor. VII, 1. ⁴⁶ II Cor. VI, 16. ⁴⁷ Psal. CXX, 8.

⁴⁴ Nicetas of Serrae cites it. See the Testimonies of the ancients. ⁴⁵ 2 Cor. 7:1. ⁴⁶ 2 Cor. 6:16. ⁴⁷ Ps. 120:8.

VARIORUM NOTAE. (printed under page 538)

Page

running head: 1077 CONSTITUTIONES APOSTOLIC[AE] (rest of the head lies over the facing column, outside the crop)
marginal letters: A ‹κατὰ διάνοιαν ὑπὲρ αὐτῶν›; B ‹ριθμήσῃ αὐτοὺς τῷ ἁγίῳ›; C ‹νον τῆς ζωῆς ὑμῶν›; D stands beside the foot notes, not the text
old-edition numerals: (none)
other: the column begins mid-sentence and ends mid-sentence at εὐλογείτω (its subject follows in the next column, so the English breaks at "let"). Foot-note calls (3)-(6) and the superscript note numerals left out, with the foot notes. No editors' prose in this column. Pointer (Q8a, 2026-10-10): the Variorum notes of page 538 (the end of (2), and (3)-(6)) are set once in n1078 and are not copied here; the calls (3)-(6) stand in THIS Greek column (anchors πάντες, ἀφθαρσίας, εἰρηνικὴν, παιδία). The notes 44–47 above are called only in the Latin column 1078 (no superscript numeral stands in this Greek column) and by the unit rule belong under n1078; they are left here because n1078 does not carry them. Noted for n1078, not written by Q8a: its entries (3)-(6) give "call in col 1078" where the calls stand in col 1077.

PG 1:1078

Editors' notes and page, col. 1078

Footnotes

(2) ‹continued from under page 537; anchor there› · call in col 1075

missa : Πολλοὶ μέν τινες καὶ ἄλλοι τῶν τοὺς ἱεροὺς ἀποστόλους διαδεξαμένων θεῖοι ποιμένες καὶ διδάσκαλοι τῆς Ἐκκλησίας, τὴν τῆς μυστικῆς λειτουργίας ἔκθεσιν ἐγγράφως καταλιπόντες, τῇ Ἐκκλησίᾳ παραδεδώκασιν· ἐξ ὧν δὲ πρῶτοι οὗτοι καὶ διαπρύσιοι τυγχάνουσιν, ὅ τε μακάριος Κλήμης, ὁ τοῦ κορυφαίου τῶν ἀποστόλων μαθητὴς καὶ διάδοχος, αὐτῷ τῶν ἱερῶν ἀποστόλων ὑπαγορευσάντων, etc. Multi quidem et alii divini Ecclesiae pastores et doctores qui sacris successerunt apostolis, mysticae missae expositionem scriptis demandantes tradiderunt Ecclesiae : quorum primi iique praeclarissimi sunt hi : beatus nimirum Clemens, principis apostolorum discipulus et successor, qui sacris apostolis ei dictantibus, illam edidit, etc. Similiaque Nicolaus Methonensis. At cardinalis Bessarion, scribens de sacramento eucharistiae, profitetur liturgiam Clementis inter apocrypha commemorari solere. Et vero quia monitore nemo indiget de conferendis inter se variis liturgiis, suadebo tantum ut in hoc capite adeatur Chrysostomus homil. 2, in II ad Corinthios, cum Augustino epist. 107 et 119, necnon Basilius ep. 241, ubi κηρύγματα ἐκκλησιαστικά nuncupat, quae hic et alibi dicuntur προσφωνήσεις. COT. — Ἡ θεία λειτουργία ἐν ᾗ. Desunt haec in cod. Vind. CLER.

(continued) mass: "Many others too of the divine shepherds and teachers of the Church who succeeded the holy apostles left the exposition of the mystical liturgy in writing and handed it down to the Church; and of these the first and most renowned are the blessed Clement, the disciple and successor of the chief of the apostles, the holy apostles dictating to him," etc. [Latin version of the same:] "Many other divine pastors and teachers of the Church also, who succeeded the holy apostles, committed an exposition of the mystical mass to writing and handed it down to the Church: of whom the first, and the most illustrious, are these: namely the blessed Clement, disciple and successor of the prince of the apostles, who published it at the dictation of the holy apostles," etc. Nicholas of Methone says the like. But Cardinal Bessarion, writing on the sacrament of the Eucharist, declares that the liturgy of Clement is commonly reckoned among the apocrypha. And indeed, since no one needs prompting to compare the various liturgies with one another, I will only advise that on this chapter Chrysostom be consulted, homily 2 on 2 Corinthians, together with Augustine, letters 107 and 119, and also Basil, letter 241, where he calls "ecclesiastical proclamations" (κηρύγματα ἐκκλησιαστικά) what are here and elsewhere called "bidding prayers" (προσφωνήσεις). Cotelerius. — "The divine liturgy in which" (Ἡ θεία λειτουργία ἐν ᾗ). These words are wanting in the Vienna codex. Clericus. (Added by Q1 from the foot images of page 538; the note opens under page 537, col 1075. UNSURE: the accent of ἐκκλησιαστικά before nuncupat, acute or grave, at this resolution; acute is set.)

(printed under page 538)

(3) ‹anchor not visible in the foot image› · call in col 1078

Πάντες. Addit cod. Vind. ἐκτενῶς. ID.

All. The Vienna codex adds "earnestly" (ἐκτενῶς). The same.

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(4) ‹anchor not visible in the foot image› · call in col 1078

Τοῦ ἐνδύματος τῆς ἀφθαρσίας. Hinc Gregorium Nazianzenum accepisse suum ἔνδυμα ἀφθαρσίας orat. 42, pag. 685, adnotat Nicetas : an vere, dubito : potuit enim habere ab aliis liturgiis; verbi gratia ab illa apud Chrysostomum homil. 2, in II ad Corinthios. En Graeca Nicetae e codicibus Regiis : Εἴληπται δὲ τὸ ἔνδυμα τῆς ἀφθαρσίας, ἀπὸ τῆς ὀκταβίβλου τῆς διὰ Κλήμεντος· Ἵνα γὰρ, φησὶ, καταξιώσῃ αὐτοὺς τοῦ λουτροῦ τῆς παλιγγενεσίας, τοῦ ἐνδύματος τῆς ἀφθαρσίας. Idem Theologi explanator ad orat. 40, n. 4, sic loquitur : Ἀφθαρσίας δὲ ἔνδυμα, κατὰ τὰς ἀποστολικὰς διατάξεις, ὡς τῆς αἰσχύνης συγκάλυμμα. Συγκαλύπτων γὰρ ταύτην, ἀφθαρσίας ἐνδύει, διὰ τὸ ἀποφαίνειν τὴν ψυχὴν ἄφθαρτον ἀπὸ ἁμαρτίας, καὶ καθαρὰν ὡς τὸ ἀπαρχῆς. COT.

Of the garment of incorruption. Nicetas notes that Gregory Nazianzen took his "garment of incorruption," oration 42, p. 685, from here: whether truly, I doubt; for he could have had it from other liturgies, for example from the one in Chrysostom, homily 2 on 2 Corinthians. Here is the Greek of Nicetas from the Royal codices: "The 'garment of incorruption' is taken from the eight-book work that comes through Clement: 'For that he may,' it says, 'count them worthy of the washing of regeneration, of the garment of incorruption.'" The same expositor of the Theologian, on oration 40, n. 4, speaks thus: "And a garment of incorruption, according to the Apostolic Constitutions, as being the covering of shame. For covering this, he clothes with incorruption, because it renders the soul incorrupt from sin, and pure as at the beginning." Cotelerius.

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(5) ‹εἰρηνικὴν› · call in col 1078

Εἰρηνικήν. Addit cod. Vind. τήν, non male. CLER.

Peaceful. The Vienna codex adds the article τήν, not badly. Clericus.

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(6) ‹τὰ παιδία› · call in col 1078

Τὰ παιδία. Vel pueri omnes : quemadmodum apud Basilium, Homilia in famem et siccitatem, itemque Chrysostomum homil. 72 in Matthaeum, vel pueri sacrae symphoniae; de quibus multi docuerunt, quique in Euchologio R. P. virique doctissi- (continues)

The children. Either all the boys, as in Basil, Homily on famine and drought, and likewise Chrysostom, homily 72 on Matthew; or the boys of the sacred choir, about whom many have given instruction, and who in the Euchologion of the Reverend Father and most learned man (continues)

(printed under page 538)

Footnotes

(scripture references and parallels, as printed at the foot) · calls in col 1079 ⁴⁸ Psal. L, 12. ⁴⁹ Marc. V, 9. ⁵⁰ Zach. III, 2. ⁵¹ l. Ignat. interpol. ad Smyrn. 7. ⁵² Matth. XII, 29. ⁵³ Luc. X, 19. ⁵⁴ Job XL, 24 apud LXX. ⁵⁵ Luc. X, 18. ⁵⁶ Pseudo-Ignat. ad Philipp. X, 4, 9; XI, XII. ⁵⁷ Psal. CV, 9; Isa. LI, 10. ⁵⁸ Psal. XCVI, 5; Isa. LXIV, 1. ⁵⁹ Psal. CXVI, 2. ⁶⁰ Psal. VIII, 3. ⁶¹ Psal. XCVI, 8. ⁶² Psal. CIII, 32.

⁴⁸ Ps. 50:12. ⁴⁹ Mark 5:9. ⁵⁰ Zech. 3:2. ⁵¹ Read (see) the interpolated Ignatius, To the Smyrnaeans 7. ⁵² Matt. 12:29. ⁵³ Luke 10:19. ⁵⁴ Job 40:24 in the Septuagint. ⁵⁵ Luke 10:18. ⁵⁶ Pseudo-Ignatius, To the Philippians 10, 4, 9; 11, 12. ⁵⁷ Ps. 105:9; Isa. 51:10. ⁵⁸ Ps. 96:5; Isa. 64:1. ⁵⁹ Ps. 116:2. ⁶⁰ Ps. 8:3. ⁶¹ Ps. 96:8. ⁶² Ps. 103:32.

VARIORUM NOTAE. (printed under page 539)

(6) ‹continued from under page 538; anchor there› · call in col 1077

mi Jacobi Goar., p. 359, appellantur ὀρφανοί, procul dubio quod e pupillis ac destitutis Ecclesiaeque eleemosyna indigentibus assumi solerent. COT.

(continued) James Goar, p. 359, are called "orphans" (ὀρφανοί), no doubt because they used to be taken from among wards and the destitute and those in need of the Church's alms. Cotelerius. (Added by Q9, 2026-10-10, from the foot image of page 539; the note opens under page 538 and is entry (6) in n1078, whose last, broken word doctissi- is completed by the mi printed here.)

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(7) ‹Θεὸς› · call in col 1080

Ὁ Θεός. In cod. Vind. praefigitur : Κεφ. ς', χειροθεσία τῶν κατηχουμένων, additurque minutioribus litteris : τῆς ἁγίας ἀναφορᾶς τοῦ ἁγίου ἀποστόλου Ἀνδρέου. CLER.

O God. In the Vienna codex there is prefixed: "Ch. 6, laying of hands on the catechumens," and there is added in smaller letters: "of the holy anaphora of the holy apostle Andrew." Clericus.

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(8) ‹anchor not visible in the foot image› · call in col 1080

Τοῦ Παρακλήτου. Additur in cod. Vind. προβολεύς et omittitur Θεός : nam Filius et Spiritus sanctus dicebantur προβολαὶ Πατρός. Vide Dion. Petavii opus De Trinitate, tom. II; Dogm. theol., lib. V, c. VII, 7, 8, 9; et lib. VIII, c. X, 5.

Of the Paraclete. In the Vienna codex "producer" (προβολεύς) is added and "God" is omitted: for the Son and the Holy Spirit used to be called "productions (προβολαί) of the Father." See Dionysius Petavius's work On the Trinity, vol. II; Dogmata theologica, book V, ch. 7, 7, 8, 9; and book VIII, ch. 10, 5.

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(9) ‹λεγέτω· Εὔξασθε› · call in col 1080

Additur hic in cod. Vind. Κεφ. ζ'. Προσφώνησις ὑπὲρ τῶν ἐνεργουμένων. CLER.

Here in the Vienna codex is added: "Ch. 7. Bidding prayer for the energumens." Clericus.

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(10) ‹τοὺς αὐτοῦ ἱκέτας› · call in col 1080

Ἱκέτας. Alter cod. οἰκέτας, servos domesticos. ID.

Suppliants (ἱκέτας). One of the two codices: οἰκέτας, "household servants." The same.

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(11) ‹ΚΕΦΑΛΑΙΟΝ Ζʹ› · call in col 1080

In utroque codice hoc caput inscribitur Χειροθεσία ἐπὶ τῶν ἐνεργουμένων. ID.

In both codices this chapter is headed "Laying of hands upon the energumens." The same.

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(12) ‹τοὺς ποταμοὺς αὐτοὺς› · call in col 1080

Αὐτούς. Deest in cod. Vind. ID.

Them (αὐτούς). It is wanting in the Vienna codex. The same.

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Page

other: facing Latin version, not set
other: on this page the Latin stands in the left (odd) column and the Greek in the right, 1080. The last four lines of the Greek section before CAPUT VII run full width across both columns; they are set once under the Greek column, 1080.
other: Latin title in this column (unit rule: Latin title lines go to the Latin column's notes): CAPUT VII. Oratio pro energumenis.
other: Q9 (2026-10-10): the calls (7)-(12) stand in the Greek column 1080, not in this Latin column (none is printed in the Latin); the entries above now say so. The superscript calls 48-62 do stand in this column. The end of Variorum note (6), printed at the head of the notes under this page, was not set anywhere and is added above. Anchors (7) and (9) supplied from the column and foot images; the call of (8) was not seen.

PG 1:1080

αὐτοὺς ὁ χειροτονηθεὶς ἐπίσκοπος εὐλογίαν τοιάνδε· Ὁ Θεὸς ὁ παντοκράτωρ, ὁ ἀγέννητος καὶ ἀπρόσιτος, ὁ μόνος ἀληθινὸς Θεὸς, ὁ Θεὸς καὶ Πατὴρ τοῦ Χριστοῦ σου τοῦ μονογενοῦς Υἱοῦ σου, ὁ Θεὸς τοῦ Παρακλήτου, καὶ τῶν ὅλων Κύριος· ὁ διὰ Χριστοῦ διδασκάλους τοὺς μαθητὰς ἐπιστήσας πρὸς μάθησιν τῆς εὐσεβείας· αὐτὸς καὶ νῦν ἔπιδε ἐπὶ τοὺς δούλους σου, τοὺς κατηχουμένους τὸ Εὐαγγέλιον τοῦ Χριστοῦ σου· καὶ δὸς αὐτοῖς καρδίαν καινὴν, καὶ Πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῖς ἐγκάτοις αὐτῶν, πρὸς τὸ εἰδέναι καὶ ποιεῖν τὸ θέλημά σου, ἐν καρδίᾳ πλήρει καὶ ψυχῇ θελούσῃ· καταξίωσον αὐτοὺς τῆς ἁγίας μυήσεως, καὶ ἕνωσον αὐτοὺς τῇ ἁγίᾳ σου Ἐκκλησίᾳ, καὶ μετόχους ποίησον τῶν θείων μυστηρίων, διὰ Χριστοῦ, τῆς ἐλπίδος ἡμῶν, τοῦ ὑπὲρ αὐτῶν ἀποθανόντος· δι' οὗ σοι δόξα καὶ τὸ σέβας, ἐν ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας. Ἀμήν. Καὶ μετὰ τοῦτο ὁ διάκονος λεγέτω· Προέλθετε, οἱ κατηχούμενοι, ἐν εἰρήνῃ· καὶ μετὰ τὸ ἐξελθεῖν αὐτοὺς, λεγέτω· Εὔξασθε, οἱ ἐνεργούμενοι ὑπὸ πνευμάτων ἀκαθάρτων. Ἐκτενῶς πάντες ὑπὲρ αὐτῶν δεηθῶμεν· ὅπως ὁ φιλάνθρωπος Θεὸς, διὰ Χριστοῦ ἐπιτιμήσῃ τοῖς ἀκαθάρτοις καὶ πονηροῖς πνεύμασι, καὶ ῥύσηται τοὺς αὐτοῦ ἱκέτας ἀπὸ τῆς τοῦ ἀλλοτρίου καταδυναστείας· ὁ ἐπιτιμήσας τῷ λεγεῶνι τῶν δαιμόνων, καὶ τῷ ἀρχεκάκῳ διαβόλῳ, ἐπιτιμήσῃ αὐτὸς καὶ νῦν τοῖς ἀποστάταις τῆς εὐσεβείας, καὶ ῥύσηται τὰ ἑαυτοῦ πλάσματα ἀπὸ τῆς ἐνεργείας αὐτοῦ, καὶ καθαρίσῃ αὐτὰ ἃ μετὰ πολλῆς σοφίας ἐποίησεν. Ἔτι ἐκτενῶς ὑπὲρ αὐτῶν δεηθῶμεν. Σῶσον καὶ ἀνάστησον αὐτοὺς ὁ Θεὸς, ἐν τῇ δυνάμει σου. Κλίνατε, οἱ ἐνεργούμενοι, καὶ εὐλογεῖσθε. Καὶ ὁ ἐπίσκοπος ἐπευχέσθω, λέγων·

the bishop who has been ordained bless them with a blessing such as this: O God the Almighty, the unbegotten and unapproachable, the only true God, the God and Father of Thy Christ, Thine only-begotten Son, the God of the Paraclete, and Lord of the universe; Who through Christ didst set the disciples as teachers for the learning of piety; do Thou Thyself now also look upon Thy servants, who are being instructed in the Gospel of Thy Christ; and give them a new heart, and renew a right Spirit in their inward parts, that they may know and do Thy will with a full heart and a willing soul; count them worthy of the holy initiation, and unite them to Thy holy Church, and make them partakers of the divine mysteries, through Christ, our hope, Who died for them; through Whom to Thee be glory and worship, in the Holy Spirit, unto the ages. Amen. And after this let the deacon say: Go forth, you catechumens, in peace; and after they have gone out, let him say: Pray, you who are troubled by unclean spirits. Let us all earnestly make supplication for them, that God, the lover of mankind, may through Christ rebuke the unclean and evil spirits, and deliver His suppliants from the domination of the adversary; that He Who rebuked the legion of demons, and the devil, the author of evil, may Himself now also rebuke the apostates from piety, and deliver His own creatures from his working, and cleanse those whom He made with great wisdom. Let us further earnestly make supplication for them. Save them and raise them up, O God, in Thy power. Bow down, you who are troubled, and receive the blessing. And let the bishop pray over them, saying:

ΚΕΦΑΛΑΙΟΝ Ζʹ. Ὑπὲρ τῶν ἐνεργουμένων.

CHAPTER VII. For those who are troubled [by spirits].

Ὁ τὸν ἰσχυρὸν δήσας, καὶ πάντα τὰ σκεύη αὐτοῦ διαρπάσας· ὁ δοὺς ἡμῖν ἐξουσίαν ἐπάνω ὄφεων καὶ σκορπίων πατεῖν, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ· ὁ τὸν ἀνθρωποκτόνον ὄφιν, δεσμώτην παραδοὺς ἡμῖν, ὡς στρουθίον παιδίοις· ὃν πάντα φρίττει καὶ τρέμει, ἀπὸ προσώπου δυνάμεώς σου· ὁ ῥήξας αὐτὸν ὡς ἀστραπὴν ἐξ οὐρανοῦ εἰς γῆν, οὐ τοπικῷ ῥήγματι, ἀλλὰ ἀπὸ τιμῆς εἰς ἀτιμίαν, δι' ἑκούσιον αὐτοῦ κακόνοιαν· οὗ τὸ βλέμμα ξηραίνει ἀβύσσους, καὶ ἡ ἀπειλὴ τήκει ὄρη, καὶ ἡ ἀλήθεια μένει εἰς τὸν αἰῶνα· ὃν αἰνεῖ τὰ νήπια, καὶ εὐλογεῖ τὰ θηλάζοντα· ὃν ὑμνοῦσι καὶ προσκυνοῦσιν ἄγγελοι· ὁ ἐπιβλέπων ἐπὶ τὴν γῆν, καὶ ποιῶν αὐτὴν τρέμειν· ὁ ἁπτόμενος τῶν ὀρέων, καὶ καπνίζονται· ὁ ἀπειλῶν θάλασσαν, καὶ ξηραίνων αὐτὴν, καὶ πάντας τοὺς ποταμοὺς αὐτοὺς ἐξερημῶν,

Thou Who didst bind the strong one and plunder all his goods; Who gavest us authority to tread upon serpents and scorpions, and over all the power of the enemy; Who didst deliver the man-slaying serpent bound to us, as a sparrow to little children; at whom all things shudder and tremble before the face of Thy power; Who didst cast him down as lightning from heaven to earth, not by a fall in place, but from honour to dishonour, because of his voluntary ill will; Whose glance dries up the deeps, and Whose threat melts mountains, and Whose truth abides for ever; Whom infants praise and sucklings bless; Whom angels hymn and adore; Who lookest upon the earth and makest it tremble; Who touchest the mountains, and they smoke; Who dost threaten the sea and dry it up, and make desolate all the rivers themselves,

Editors' notes and page, col. 1080

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running head: [CLEMENT]IS I ROM. PONT. OPERA DUBIA. 1080 (left part of the head lies over the facing column, outside the crop)
marginal letters: A ‹αὐτοὺς ὁ χειροτονηθεὶς ἐπίσκοπος›; B ‹δόξα καὶ τὸ σέβας›; C ‹ΚΕΦΑΛΑΙΟΝ Ζʹ›; D ‹καὶ καπνίζονται· ὁ ἀπειλῶν›
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οὗ νεφέλαι, κονιορτὸς τῶν ποδῶν· ὁ περιπατῶν ἐπὶ θαλάσσης, ὡς ἐπ' ἐδάφους· μονογενὲς Θεὲ, μεγάλου Πατρὸς Υἱέ· ἐπιτίμησον τοῖς πονηροῖς πνεύμασι, καὶ ῥῦσαι τὰ ἔργα τῶν χειρῶν σου ἐκ τῆς τοῦ ἀλλοτρίου πνεύματος ἐνεργείας· ὅτι σοι δόξα, τιμὴ καὶ σέβας, καὶ διὰ σοῦ τῷ σῷ Πατρὶ, ἐν ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας. Ἀμήν. Καὶ ὁ διάκονος λεγέτω· Προέλθετε οἱ ἐνεργούμενοι· καὶ μετ' αὐτοὺς, προσφωνείτω· Εὔξασθε, οἱ φωτιζόμενοι. Ἐκτενῶς οἱ πιστοὶ πάντες ὑπὲρ αὐτῶν παρακαλέσωμεν, ὅπως ὁ Κύριος καταξιώσῃ αὐτοὺς μυηθέντας εἰς τὸν τοῦ Χριστοῦ θάνατον συναναστῆναι αὐτῷ, καὶ μετόχους γενέσθαι τῆς βασιλείας αὐτοῦ, καὶ κοινωνοὺς τῶν μυστηρίων αὐτοῦ, ἑνώσῃ καὶ συγκαταλέξῃ αὐτοὺς μετὰ τῶν σωζομένων ἐν τῇ ἁγίᾳ αὐτοῦ Ἐκκλησίᾳ. Σῶσον καὶ ἀνάστησον αὐτοὺς ἐν τῇ σῇ χάριτι. Κατασφραγισάμενοι τῷ Θεῷ διὰ τοῦ Χριστοῦ αὐτοῦ, κλίναντες εὐλογείσθωσαν παρὰ τοῦ ἐπισκόπου τήνδε τὴν εὐλογίαν·

Whose clouds are the dust of Thy feet; Who walkest upon the sea as upon firm ground; only-begotten God, Son of the great Father: rebuke the evil spirits, and deliver the works of Thy hands from the working of the alien spirit; for to Thee be glory, honour and worship, and through Thee to Thy Father, in the Holy Spirit, unto the ages. Amen. And let the deacon say: Go forth, you who are troubled; and after them let him bid: Pray, you who are being enlightened. Let all of us the faithful earnestly beseech for them, that the Lord may count them worthy, having been initiated into the death of Christ, to rise together with Him, and to become partakers of His kingdom and sharers in His mysteries; that He may unite them to and enrol them with those who are being saved in His holy Church. Save them and raise them up in Thy grace. Having sealed themselves to God through His Christ, let them bow down and be blessed by the bishop with this blessing:

ΚΕΦΑΛΑΙΟΝ Ηʹ. Ὑπὲρ τῶν βαπτιζομένων.

CHAPTER VIII. For those who are being baptized.

Ὁ προειπὼν διὰ τῶν ἁγίων σου προφητῶν τοῖς μυουμένοις· « Λούσασθε, καθαροὶ γίνεσθε. » Καὶ διὰ τοῦ Χριστοῦ νομοθετήσας τὴν πνευματικὴν ἀναγέννησιν· αὐτὸς καὶ νῦν ἔπιδε ἐπὶ τοὺς βαπτιζομένους, καὶ εὐλόγησον αὐτοὺς. καὶ ἁγίασον, καὶ παρασκεύασον ἀξίους γενέσθαι τῆς πνευματικῆς σου δωρεᾶς, καὶ τῆς ἀληθινῆς υἱοθεσίας, τῶν πνευματικῶν σου μυστηρίων, τῆς μετὰ τῶν σωζομένων ἐπισυναγωγῆς, διὰ Χριστοῦ τοῦ Σωτῆρος ἡμῶν· δι' οὗ σοι δόξα, τιμὴ καὶ σέβας, ἐν ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας. Ἀμήν. Καὶ λεγέτω ὁ διάκονος· Προέλθετε οἱ φωτιζόμενοι. Καὶ μετὰ τοῦτο κηρυττέτω· Εὔξασθε οἱ ἐν τῇ μετανοίᾳ. Ἐκτενῶς πάντες ὑπὲρ τῶν ἐν μετανοίᾳ ἀδελφῶν παρακαλέσωμεν· ὅπως ὁ φιλοικτίρμων Θεὸς ὑποδείξῃ αὐτοῖς ὁδὸν μετανοίας· προσδέξηται αὐτῶν τὴν παλινῳδίαν καὶ τὴν ἐξομολόγησιν, καὶ

Thou Who didst say beforehand through Thy holy prophets to those being initiated: "Wash yourselves, become clean" (Isa. 1:16), and Who through Christ didst ordain by law the spiritual regeneration: do Thou Thyself now also look upon those who are being baptized, and bless them, and sanctify them, and prepare them to become worthy of Thy spiritual gift, and of the true adoption, of Thy spiritual mysteries, of being gathered together with those who are being saved, through Christ our Saviour; through Whom to Thee be glory, honour and worship, in the Holy Spirit, unto the ages. Amen. And let the deacon say: Go forth, you who are being enlightened. And after this let him proclaim: Pray, you who are in penitence. Let us all earnestly beseech for the brethren who are in penitence, that God, the lover of compassion, may show them the way of repentance; that He may accept their recantation and their confession, and

Editors' notes and page, col. 1081

Footnotes

(scripture references, as printed at the foot) · calls in col 1082 ⁶³ Nah. I, 4, 3; Job ix, 8, apud LXX. ⁶⁴ Isa. i, 16.

⁶³ Nahum 1:4, 3; Job 9:8, in the Septuagint. ⁶⁴ Isa. 1:16.

VARIORUM NOTAE. (printed under page 540)

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running head: 1081 CONSTITUTIONES APOSTOLIC[AE] (rest of the head lies over the facing column, outside the crop)
marginal letters: A ‹μῶν, οὗ νεφέλαι, κονιορτὸς›; B ‹σον (16) καὶ ἀνάστησον›; C ‹Χριστοῦ τοῦ Σωτῆρος ἡμῶν›; D stands beside the foot notes, not the text
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Editors' notes and page, col. 1082

Footnotes

(13) ‹anchor not visible in the foot image› · call in col 1082

Προέλθετε Cod. Vind. προσέλθετε accedite. ID.

Go forth (προέλθετε). The Vienna codex: προσέλθετε, "draw near." The same.

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Εὔξασθε. Fit initium hic cap. ix, quod inscribitur προσφώνησις τῶν φωτιζομένων. CLER.

Pray. Here ch. 9 begins, which is headed "Bidding prayer of those being enlightened." Clericus.

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Οἱ φωτιζόμενοι. Distinguuntur apud Cyrillum Hierosolymitanum φωτιζόμενοι a κατηχουμένοις, et νεοφωτίστοις, et πιστοῖς, appellanturque etiam, οἱ τῷ βαπτίσματι προσερχόμενοι, qui ad baptismum accedunt. Interprete vero Zonara ad canonem Trullanum 78, sunt οἱ πρὸς τὸ φώτισμα ἑτοιμαζόμενοι, qui ad illuminationem et baptismum se praeparant. In Euchologio autem, sive Rituali Graecorum, p. 195, 196, 343, 344, φωτιζόμενοι dicuntur, οἱ πρὸς τὸ φώτισμα, οἱ πρὸς τὸ βάπτισμα εὐτρεπιζόμενοι, qui ad illuminationem, qui ad sanctum baptisma se disponunt; insuperque assignatur tempus istius eorum officii, nempe ἀπὸ τῆς τετάρτης τῆς μεσονηστίμου. Respondent Graecorum φωτιζομένοις Latinorum Competentes. COT.

Those being enlightened. In Cyril of Jerusalem the φωτιζόμενοι are distinguished from the catechumens, and from the newly enlightened, and from the faithful, and they are also called "those who approach baptism," who draw near to baptism. On the interpretation of Zonaras, on Trullan canon 78, they are "those making ready for enlightenment," who are preparing themselves for enlightenment and baptism. And in the Euchologion, or Ritual of the Greeks, pp. 195, 196, 343, 344, those are called φωτιζόμενοι who "are being made ready for the enlightenment, for the baptism," who are disposing themselves for enlightenment, for holy baptism; and in addition the time of that office of theirs is assigned, namely "from the Wednesday of Mid-Lent." To the φωτιζόμενοι of the Greeks correspond the Competentes of the Latins. Cotelerius.

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Σῶσον. Praefiguntur haec in cod. Vind. : ἔτι ἐκτενῶς ὑπὲρ αὐτῶν δεηθῶμεν. CLER.

Save. These words are prefixed in the Vienna codex: "Let us still earnestly beseech for them." Clericus.

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Ὑπέρ. In utroque : χειροθεσία ἐπὶ τῶν, etc.

For. In both: "Laying of hands upon the," etc.

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(18) ‹οἱ ἐν τῇ μετανοίᾳ› · call in col 1082

Εὔξασθε. In iisdem hic est cap. 11 inscriptum : Προσφώνησις ὑπὲρ τῶν ἐν μετανοίᾳ. CLER. — Inter sexcenta ritus longe celeberrimi testimonia, succurrunt duo depravata leviter, quae corrigere operae pretium fuerit. Theodori Balsamonis alterum ad canonem Laodicenum 19 : Κατηχούμενοι μὲν λέγονται, οἱ πρὸς τὸ βάπτισμα ἑτοιμαζόμενοι, ἐν μετανοίᾳ δέ εἰσιν, οἱ διά τινα ἁμαρτήματα ἐπιτιμηθέντες πιστοὶ, οἱ ἀξιούμενοι καὶ τῆς ἁγίας μεταλήψεως ; alterum Nicephori Callisti lib. xii, cap 28 : Ἢ νηστείαις καὶ ἀγρυπνίαις, καὶ πυκναῖς προσευχαῖς τε καὶ μετανοίαις, ἢ ἀλουσίαις καὶ ἀποχαῖς τρυφῶν. Ego priori loco legerim per modicam trajectionem : Οἱ διά τινα ἁμαρτήματα ἐπιτιμηθέντες· καὶ πιστοὶ, οἱ ἀξιούμενοι τῆς ἁγίας μεταλήψεως. Poenitentes vero sunt, quibus propter peccata poena injuncta est : at fideles, qui sancta communione digni habentur; vel ut in lib. Reg. 2431 : Ἐπιτιμηθέντες· πιστοὶ, οἱ ἀξιώμενοι καὶ τῆς ἁγίας μεταλήψεως, posteriori autem scripserim : καὶ ἀποχαῖς τροφῶν, ut respondeat ἐδεσμάτων ἀποχῇ apud Sozomenum lib. vii, cap. 16, quo loci Epiphanius Scholasticus invenerat forte, ἐποχῇ ; vertit enim ; suspensione ciborum. COT.

Pray. In the same codices ch. 11 is here, headed "Bidding prayer for those in penance." Clericus. — Among the countless testimonies to this most celebrated rite, two occur that are slightly corrupt, which it will be worth while to correct. One is Theodore Balsamon's, on canon 19 of Laodicea: "Those are called catechumens who are making ready for baptism, and those are in penance who have been put under penalty for certain sins, the faithful, who are also admitted to the holy communion"; the other is Nicephorus Callistus's, book XII, ch. 28: "Either by fastings and vigils, and frequent prayers and prostrations, or by going unwashed and by abstinences from luxuries." In the former place I would read, with a small transposition: "Those who have been put under penalty for certain sins; and the faithful are those admitted to the holy communion." And penitents are those on whom a penalty has been laid for sins; but the faithful, those who are held worthy of holy communion; or, as in the Royal book 2431: "put under penalty; the faithful, those admitted also to the holy communion." In the latter I would write "and by abstinences from foods" (τροφῶν), so that it answers to "abstinence (ἀποχῇ) from foods" in Sozomen, book VII, ch. 16, where Epiphanius Scholasticus had perhaps found ἐποχῇ; for he translates "by suspension of foods." Cotelerius.

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(19) ‹ἐν μετανοίᾳ ἀδελφῶν› · call in col 1082

Ἀδελφῶν. Addit. cod. Vind. ἡμῶν. CLER.

Brethren. The Vienna codex adds "our." Clericus.

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Footnotes

(scripture references, as printed at the foot) · calls in col 1083 ⁶⁵ Rom. XVI, 20. ⁶⁶ Col. II, 13, 14. ⁶⁷ II Cor. VII, 1. ⁶⁸ Prov. XX, 9. ⁶⁹ Luc. XV, 7. ⁷⁰ Psal. L, 14.

⁶⁵ Rom. 16:20. ⁶⁶ Col. 2:13, 14. ⁶⁷ 2 Cor. 7:1. ⁶⁸ Prov. 20:9. ⁶⁹ Luke 15:7. ⁷⁰ Ps. 50:14.

VARIORUM NOTAE. (printed under page 541)

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Αὐτοῖς. Uterque codex : αὐτοὺς εἰς τὴν προτέραν ἀξίαν καὶ ἀποδώσῃ αὐτοῖς τήν : eos in pristinam dignitatem, et reddat iis, etc. Quae praetermissa a librariis, propter voculas αὐτούς et αὐτοῖς, quibus erant interposita. CLER.

To them. Both codices: "them to their former dignity, and restore to them the": them to their former dignity, and restore to them, etc. These words were passed over by the copyists because of the little words αὐτούς and αὐτοῖς, between which they stood. Clericus.

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Σαλευθῶσι. Addunt iidem τὰ διαβήματα αὐτῶν, ἀλλὰ καταξιωθῶσιν ; ne labantur gressus eorum, sed digni fiant qui sint participes, etc. Quae omissa propter similem terminationem verborum σαλευθῶσι et ἀξιωθῶσι. ID.

Be shaken. The same codices add "their steps, but that they may be counted worthy"; lest their steps slip, but that they may become worthy to be partakers, etc. These were omitted because of the like ending of the words σαλευθῶσι and ἀξιωθῶσι. The same.

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(22) ‹Impositio manuum› · call in col 1083

Χειροθεσία. Partim quia orationi, ut cum manuum impositione conjungi solitae, nomen impositionis manuum aliquando datur, ex Matth. XIX, 13, 15, in concilio Milevitano ii, can. 12 ; apud Augustinum lib. iii De baptismo contra Donatistas cap. 16 ; et juxta Leonem epist 92, cap. 2. Unde Clemens Alexandrinus, p. 801, l. i : Εὐχαὶ χειρῶν, et p. 793, c. 1, B : Ἐν τῇ χειροθεσίᾳ λέγουσιν ἐπὶ τέλους· εἰς λύτρωσιν ἀγγελικήν. Eusebius Hist. libro i, cap. ult. : Εὐχάς τε διὰ χειρός (quod est Nicephoro, εὐχῇ τε ἅμα καὶ τῇ ἁφῇ, non male) ; et lib vii, cap 2 : Τῇ διὰ χειρῶν ἐπιθέσεως εὐχῇ, ubi in Nicephoro, τῇ διὰ χειρὸς εὐχῇ, in Rufino quemadmodum loco superiori, manus impositione. Augustinus vero De peccatorum meritis et remissione cap. 26, lib. ii : orationem manus impositionis. Partim quia in benedictione manus imponebatur. Genes. xlviii, 14, 15, Marc. X, 16 : τὴν χειροθεσίαν ἐπ' εὐλογίας, ait Tarasius patriarcha actione i, synodi 7, qua de re videnda praecipue epistola 59 S. Augustini : notarique debet istud citati Clementis cap. 11, Paedagogi 3, p. 248 : Τίνι γὰρ ὁ πρεσβύτερος ἐπιτίθησι χεῖρα ; τίνα δὲ εὐλογήσει ; οὐ τὴν γυναῖκα τὴν κεκοσμημένην, ἀλλὰ τὰς ἀλλοτρίας τρίχας, καὶ τὴν αὐτῶν ἄλλην κεφαλήν. Partim denique ob notissimam consuetudinem, poenitentibus manus imponendi in missa ante celebrationem mysteriorum. Lege infra cap. 37, 38, 39, et supra lib vii, cap 44. Exstat hujusmodi Oratio manus impositionis, seu Oratio : manus impositio, ad poenitentiam pertinens, ex Romano poenitentiali, apud Halitgarium ; sed corrupta, atque restituenda sic ope Antiquorum poenitentialium Joannis Morini, pag. 70, col. 2 : Domine sancte, Pater omnipotens, aeterne Deus, qui per Jesum Christum Filium tuum Dominum nostrum vulnera nostra curare dignatus es, te supplices rogamus et petimus nos humiles tui sacerdotes, ut precibus nostris aurem tuae petitionis inclinare digneris, remittasque omnia crimina, et peccata universa condones, desque huic famulo tuo pro suppliciis veniam, pro moerore laetitiam, pro morte vitam. Ipse a spe coelestis apicis devolutus est : et de tua misericordia confidens, ad bonam pacem (vel ad bonum pacis sive ad bona paciferi) praemii tui, atque coelestia (vel adque coelestia dona) pervenire mereatur, ad vitam aeternam. Per Dominum. COT.

Laying on of hands. Partly because the name "imposition of hands" is sometimes given to the prayer, as being usually joined with the laying on of hands, from Matt. 19:13, 15, in the second council of Milevis, canon 12; in Augustine, book III On Baptism against the Donatists, ch. 16; and according to Leo, letter 92, ch. 2. Hence Clement of Alexandria, p. 801, line 1: "prayers of hands," and p. 793, col. 1, B: "In the laying on of hands they say at the end: 'unto angelic redemption.'" Eusebius, History, book I, last chapter: "and prayers by the hand" (which in Nicephorus is "by prayer together with touch," not badly); and book VII, ch. 2: "by the prayer with the laying on of hands," where Nicephorus has "by the prayer through the hand," and Rufinus, as in the earlier place, "by imposition of the hand." And Augustine, On the Merits and Remission of Sins, ch. 26, book II: "the prayer of the imposition of the hand." Partly because in blessing the hand was laid on: Gen. 48:14, 15; Mark 10:16; "the laying on of hands for blessing," says the patriarch Tarasius in session 1 of the seventh synod, on which matter letter 59 of St. Augustine should especially be seen; and this of the Clement already cited should be noted, ch. 11 of Paedagogus 3, p. 248: "For on whom does the presbyter lay his hand? Whom will he bless? Not the woman who is adorned, but another's hair, and another head that goes with it." Partly, lastly, on account of the very well-known custom of laying hands on the penitents at mass before the celebration of the mysteries. Read below chs. 37, 38, 39, and above book VII, ch. 44. There is extant a "Prayer of the imposition of the hand" of this kind, or "Prayer: imposition of the hand," pertaining to penance, from the Roman Penitential, in Halitgar; but corrupt, and to be restored as follows with the help of John Morinus's Ancient Penitentials, p. 70, col. 2: "Holy Lord, almighty Father, eternal God, who through Jesus Christ Thy Son our Lord hast deigned to heal our wounds, we Thy humble priests as suppliants ask and beseech Thee that Thou wouldst deign to incline the ear of Thy [mercy] to our prayers, and remit all crimes and pardon all sins, and give to this Thy servant pardon for punishments, joy for sorrow, life for death. He has fallen from the hope of the heavenly height: and, trusting in Thy mercy, may he deserve to attain to the good peace" (or "to the good of peace," or "to the good things of the peace-bringer") "of Thy reward, and to heavenly things" (or "and to the heavenly gifts"), "unto eternal life. Through the Lord." Cotelerius. (In the Clement quotation the words read here as "καὶ τὴν αὐτῶν" are smudged in the scan and set with reserve.)

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« συντρίψῃ τὸν Σατανᾶν ὑπὸ τοὺς πόδας αὐτῶν ἐν τάχει, » καὶ λυτρώσηται αὐτοὺς ἀπὸ τῆς παγίδος τοῦ διαβόλου καὶ τῆς ἐπηρείας τῶν δαιμόνων, καὶ ἐξέληται αὐτοὺς ἀπὸ παντὸς ἀθεμίτου λόγου, καὶ πάσης ἀτόπου πράξεως, καὶ πονηρᾶς ἐννοίας· συγχωρήσῃ δὲ αὐτοῖς πάντα τὰ παραπτώματα αὐτῶν, τά τε ἑκούσια, καὶ τὰ ἀκούσια, καὶ ἐξαλείψῃ τὸ κατ' αὐτῶν χειρόγραφον, καὶ ἐγγράψηται αὐτοὺς ἐν βίβλῳ ζωῆς· καθάρῃ δὲ αὐτοὺς ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος, καὶ ἑνώσῃ αὐτοὺς ἀποκαταστήσας εἰς τὴν ἁγίαν αὐτοῦ ποίμνην. Ὅτι αὐτὸς γινώσκει τὸ πλάσμα ἡμῶν. Ὅτι « τίς καυχήσεται ἁγνὴν ἔχειν καρδίαν; ἢ τίς παῤῥησιάσεται καθαρὸς εἶναι ἀπὸ ἁμαρτίας; » πάντες γάρ ἐσμεν ἐν ἐπιτιμίοις. Ἔτι ὑπὲρ αὐτῶν ἐκτενέστερον δεηθῶμεν· ὅτι « χαρὰ γίνεται ἐν οὐρανῷ ἐπὶ ἑνὶ ἁμαρτωλῷ μετανοοῦντι, » ὅπως ἀποστραφέντες πᾶν ἔργον ἀθέμιτον, προσοικειωθῶσι πάσῃ πράξει ἀγαθῇ· ἵνα ὁ φιλάνθρωπος Θεὸς ᾗ τάχος εὐμενῶς προσδεξάμενος αὐτῶν τὰς λιτὰς, ἀποκαταστήσῃ αὐτοῖς ἀγαλλίασιν τοῦ σωτηρίου, καὶ πνεύματι ἡγεμονικῷ στηρίξῃ αὐτοὺς, ἵνα μηκέτι σαλευθῶσι, κοινωνοὶ γενέσθαι τῶν ἁγίων αὐτοῦ ἱερῶν, καὶ μέτοχοι τῶν θείων μυστηρίων· ἵνα ἄξιοι ἀποφανθέντες τῆς υἱοθεσίας, τύχωσι τῆς αἰωνίας ζωῆς. Ἔτι ἐκτενῶς πάντες ὑπὲρ αὐτῶν εἴπωμεν· Κύριε ἐλέησον. Σῶσον αὐτοὺς ὁ Θεὸς, καὶ ἀνάστησον τῷ ἐλέει σου. Ἀναστάντες τῷ Θεῷ διὰ τοῦ Χριστοῦ αὐτοῦ, κλίνατε καὶ εὐλογεῖσθε. Ἐπευχέσθω οὖν ὁ ἐπίσκοπος τοιάδε·

"may crush Satan under their feet speedily," and may ransom them from the snare of the devil and from the abuse of the demons, and may deliver them from every unlawful word, and every unseemly deed, and wicked thought; and may forgive them all their transgressions, both the voluntary and the involuntary, and may blot out the handwriting that is against them, and may inscribe them in the book of life; and may cleanse them from every defilement of flesh and spirit, and may unite them, restoring them to His holy flock. For He knows our frame. For "who will boast that he has a pure heart? or who will speak confidently that he is clean from sin?" for we are all under penalties. Let us yet more earnestly entreat on their behalf, because "there is joy in heaven over one sinner repenting," that, having turned away from every unlawful work, they may be joined closely to every good deed; so that God, the lover of mankind, with all speed graciously receiving their supplications, may restore to them the exultation of salvation, and may establish them with a governing spirit, that they may no longer be shaken, to become sharers in His holy sacred rites, and partakers of the divine mysteries; so that, being shown worthy of the adoption as sons, they may obtain eternal life. Let us all yet earnestly say on their behalf: Lord, have mercy. Save them, O God, and raise them up by Thy mercy. Having risen up to God through His Christ, bow down and be blessed. Let the bishop therefore pray over them in this manner:

ΚΕΦΑΛΑΙΟΝ Θʹ.

CHAPTER IX.

Χειροθεσία, καὶ εὐχὴ ὑπὲρ τῶν ἐν μετανοίᾳ.

Imposition of hands, and prayer for those in penitence.

Παντόκρατορ Θεὲ αἰώνιε, Δέσποτα τῶν ὅλων, κτίστα καὶ πρύτανι τῶν πάντων· ὁ τὸν ἄνθρωπον κόσμου

Almighty, eternal God, Master of the universe, Creator and Ruler of all things; Who man, as the world's

Editors' notes and page, col. 1084

Page

running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 1084
marginal letters: A ‹« συντρίψῃ τὸν Σατανᾶν›; B ‹ἐπὶ ἑνὶ ἁμαρτωλῷ›; C ‹Χειροθεσία (22), καὶ εὐχὴ›; D (none beside the Greek; D stands in the foot notes)
old-edition numerals: (none)
other: column begins and ends mid-sentence; the sentence runs on in col. 1085 (the Greek continues on the next page, not in 1087), where its object and verb stand ("the world's | ornament didst show forth"). Foot-note calls (20), (21), (22) removed. Scripture references stand only in the foot apparatus (Rom. XVI, 20; Col. II, 13, 14; II Cor. VII, 1; Prov. XX, 9; Luc. XV, 7; Psal. L, 14), not in the text.

PG 1:1085

κόσμον ἀναδείξας διὰ Χριστοῦ, καὶ νόμον δοὺς αὐτῷ ἔμφυτον καὶ γραπτὸν, πρὸς τὸ ζῇν αὐτὸν ἐνθέσμως, ὡς λογικόν· καὶ ἁμαρτόντι ὑποθήκην δοὺς πρὸς μετάνοιαν τὴν σαυτοῦ ἀγαθότητα· ἔπιδε ἐπὶ τοὺς κεκλικότας σοι αὐχένα ψυχῆς καὶ σώματος· ὅτι οὐ βούλει τὸν θάνατον τοῦ ἁμαρτωλοῦ, ἀλλὰ τὴν μετάνοιαν, ὥστε ἀποστρέψαι αὐτὸν ἀπὸ τῆς ὁδοῦ αὐτοῦ τῆς πονηρᾶς, καὶ ζῇν. Ὁ Νινευϊτῶν προσδεξάμενος τὴν μετάνοιαν· ὁ θέλων πάντας ἀνθρώπους σωθῆναι, καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν· ὁ τὸν υἱὸν προσδεξάμενος, τὸν καταφαγόντα τὸν βίον αὐτοῦ ἀσώτως, πατρικοῖς σπλάγχνοις, διὰ τὴν μετάνοιαν· αὐτὸς καὶ νῦν πρόσδεξαι τῶν ἱκετῶν σου τὴν μετάγνωσιν· ὅτι οὐκ ἔστιν ὃς οὐχ ἁμαρτήσεταί σοι· « Ἐὰν γὰρ ἀνομίας παρατηρήσῃ, Κύριε, Κύριε, τίς ὑποστήσεται; ὅτι παρὰ σοὶ ὁ ἱλασμός ἐστι· » καὶ ἀποκατάστησον αὐτοὺς τῇ ἁγίᾳ σου Ἐκκλησίᾳ, ἐν τῇ προτέρᾳ ἀξίᾳ καὶ τιμῇ, διὰ τοῦ Χριστοῦ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν· δι' οὗ σοι δόξα καὶ προσκύνησις, ἐν τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας. Ἀμήν. Καὶ ὁ διάκονος λεγέτω· Ἀπολύεσθε οἱ ἐν μετανοίᾳ. Καὶ προστιθέτω· Μήτις τῶν μὴ δυναμένων προελθέτω· ὅσοι πιστοὶ, κλίνωμεν γόνυ· δεηθῶμεν τοῦ Θεοῦ διὰ τοῦ Χριστοῦ αὐτοῦ. Πάντες συντόνως τὸν Θεὸν διὰ τοῦ Χριστοῦ αὐτοῦ παρακαλέσωμεν.

an ornament didst show forth through Christ, and didst give him a law implanted and written, that he might live lawfully, as a rational being; and to him when he had sinned didst give Thine own goodness as a pledge for repentance: look upon those who have bowed to Thee the neck of soul and body; for Thou dost not will the death of the sinner, but his repentance, so that he may turn back from his wicked way, and live. Thou Who didst accept the repentance of the Ninevites; Who dost will that all men be saved, and come to the knowledge of truth; Who didst receive the son, who had devoured his living prodigally, with a father's compassion, on account of his repentance: do Thou Thyself now also accept the change of mind of Thy suppliants; for there is no one who will not sin against Thee: "For if Thou shouldst mark iniquities, O Lord, Lord, who shall stand? for with Thee is the propitiation"; and restore them to Thy holy Church, in their former dignity and honour, through the Christ, our God and Saviour; through Whom to Thee be glory and worship, in the Holy Spirit, unto the ages. Amen. And let the deacon say: Depart, you who are in penitence. And let him add: Let none of those who are not able come forward; as many as are faithful, let us bend the knee; let us entreat God through His Christ. Let us all intently call upon God through His Christ.

ΚΕΦΑΛΑΙΟΝ Ιʹ.

CHAPTER X.

Προσφώνησις ὑπὲρ τῶν πιστῶν.

Bidding prayer for the faithful.

Ὑπὲρ τῆς εἰρήνης καὶ τῆς εὐσταθείας τοῦ κόσμου καὶ τῶν ἁγίων Ἐκκλησιῶν δεηθῶμεν, ὅπως ὁ τῶν ὅλων Θεὸς ἀΐδιον καὶ ἀναφαίρετον τὴν ἑαυτοῦ εἰρήνην ἡμῖν παράσχοιτο, ἵνα ἐν πληροφορίᾳ τῆς κατ' εὐσέβειαν ἀρετῆς διατελοῦντας ἡμᾶς συντηρήσῃ· ὑπὲρ τῆς ἁγίας καθολικῆς καὶ ἀποστολικῆς Ἐκκλησίας τῆς ἀπὸ περάτων ἕως περάτων δεηθῶμεν· ὅπως ὁ Κύριος ἄσειστον αὐτὴν καὶ ἀκλυδώνιστον διαφυλάξῃ καὶ διατηρήσῃ μέχρι τῆς συντελείας τοῦ αἰῶνος, τεθεμελιωμένην ἐπὶ τὴν πέτραν. Καὶ ὑπὲρ τῆς ἐνθάδε ἁγίας παροικίας δεηθῶμεν· ὅπως καταξιώσῃ ἡμᾶς ὁ τῶν ὅλων Κύριος ἀνενδότως τὴν ἐπουράνιον αὐτοῦ ἐλπίδα μεταδιώκειν, καὶ ἀδιάλειπτον αὐτῷ τῆς δεήσεως ἀποδιδόναι τὴν ὀφειλήν. Ὑπὲρ πάσης ἐπισκοπῆς τῆς ὑπὸ τὸν οὐρανὸν τῶν ὀρθοτομούντων τὸν λόγον τῆς σῆς ἀληθείας δεηθῶμεν· καὶ ὑπὲρ τοῦ ἐπισκόπου ἡμῶν Ἰακώβου καὶ τῶν παροικιῶν αὐτοῦ δεηθῶμεν·

For the peace and the good estate of the world and of the holy Churches let us pray, that the God of the universe may grant us His own peace, everlasting and not to be taken away, so that He may preserve us continuing in the fullness of the virtue that accords with piety; for the holy catholic and apostolic Church which is from the ends to the ends [of the earth] let us pray, that the Lord may guard and keep it unshaken and untossed by waves until the consummation of the age, founded upon the rock. And for the holy parish here let us pray, that the Lord of the universe may count us worthy to pursue unyieldingly His heavenly hope, and to render to Him unceasingly the debt of prayer. For every episcopate under heaven of those who rightly divide the word of Thy truth let us pray; and for our bishop James and his parishes let us pray;

Editors' notes and page, col. 1085

Footnotes

(scripture references, as printed at the foot) · calls in col 1086 ⁷¹ Ezech. XVIII et xxxiii. ⁷² Jon. III. ⁷³ I Tim. II, 4. ⁷⁴ Luc. XV. ⁷⁵ III Reg. VIII, 46. ⁷⁶ Psal. CXXIX, 3.

⁷¹ Ezek. 18 and 33. ⁷² Jonah 3. ⁷³ 1 Tim. 2:4. ⁷⁴ Luke 15. ⁷⁵ 3 Kings (1 Kings) 8:46. ⁷⁶ Ps. 129:3.

VARIORUM NOTAE. (printed under page 542)

Page

running head: 1085 CONSTITUTIONES APOSTOLICAE. — LIB. VIII.
marginal letters: A ‹κόσμον ἀναδείξας διὰ Χριστοῦ›; B ‹παρατηρήσῃ, Κύριε, Κύριε / παρὰ σοὶ ὁ ἱλασμός›; C ‹ὅλων Θεὸς ἀΐδιον›; D (none beside the Greek; D stands in the foot notes)
old-edition numerals: (none)
other: column begins mid-sentence (continuing κόσμου from col. 1084: "the world's ornament") and ends mid-sentence at a raised point. Foot-note calls (23), (24), (25) removed. Scripture references stand only in the foot apparatus (Ezech. XVIII et XXXIII; Jon. III; I Tim. II, 4; Psal. CXXIX, 3), not in the text. Only the left part of the running head is visible in this column's images.

PG 1:1086

Editors' notes and page, col. 1086

Footnotes

(23) ‹anchor not visible in the foot image› · call in col 1086

Μή τις τῶν μὴ δυναμένων προελθέτω. Interpres Bovius legisse videtur προσελθέτω. Nullus, inquit, ex prohibitis accedat. Quae scriptio nequaquam est aspernanda. Lib. ii, cap. 57 : φυλαττέσθωσαν δὲ αἱ θύραι, μή τις ἄπιστος εἰσέλθοι, ἢ ἀμύητος; et lib hoc ult., cap. 11 : Οἱ δὲ διάκονοι ἱστάσθωσαν εἰς τὰς τῶν ἀνδρῶν θύρας, καὶ οἱ ὑποδιάκονοι εἰς τὰς τῶν γυναικῶν· ὅπως μή τις ἐξέλθοι. Lege can. apost. 9, et supra ad ii, 54. COT.

Let none of those who are not permitted come forward. The translator Bovius seems to have read προσελθέτω ("draw near"). "Let none," he says, "of those forbidden approach." This reading is by no means to be scorned. Book II, ch. 57: "And let the doors be guarded, lest any unbeliever or uninitiated person come in"; and in this last book, ch. 11: "And let the deacons stand at the men's doors, and the subdeacons at the women's, that no one go out." Read apostolic canon 9, and above on II, 54. Cotelerius.

(printed under page 542)

(24) ‹anchor not visible in the foot image› · call in col 1086

Ὅσοι πιστοί. Non solum diaconi et subdiaconi ita edicunt : quod observatum multis ; sed etiam lectores, in Euchologio Allatiano, apud Morinum De ordinationibus Graecorum, p. 106. ID.

As many as are faithful. Not only deacons and subdeacons make this proclamation, as many have observed, but also readers, in the Euchologion of Allatius, in Morinus, On the Ordinations of the Greeks, p. 106. The same.

(printed under page 542)

(25) ‹παροικιῶν αὐτοῦ δεηθῶμεν› · call in col 1086

Ὑπὲρ τοῦ ἐπισκόπου ἡμῶν Ἰακώβου, etc. Per occasionem corrigo Simeonem Thessalonicensem cap. 6 libri De sacris ordinationibus : Καὶ τῶν βασιλέων μνησθεὶς, ὡς ἐκδίκων τῆς Ἐκκλησίας, καὶ τοῦ ἀρχιεπισκόπου, ὡς ποιμαίνοντος ἐν Χριστῷ, etc., ubi doctissimus Morinus edidit, ὡς πηνὴν ὄντος ἐν Χριστῷ ; vertitque, imperatorum quoque meminit, ut Ecclesiae defensorum ; et archiepiscopi, ut in Christo pauperis, legendo πένητος. Quod autem hic oratur pro senectute episcopi, cernere etiam est apud Chrysostomum homil. 2 De prophetarum obscuritate, tom. III. ID.

For our bishop James, etc. I take the occasion to correct Simeon of Thessalonica, ch. 6 of the book On Sacred Ordinations: "And having made mention of the emperors, as defenders of the Church, and of the archbishop, as shepherding in Christ," etc., where the most learned Morinus printed ὡς πηνὴν ὄντος ἐν Χριστῷ, and translated: "he also makes mention of the emperors, as defenders of the Church; and of the archbishop, as a poor man in Christ," reading πένητος. And that prayer is here made for the bishop's old age may also be seen in Chrysostom, homily 2 On the Obscurity of the Prophets, vol. III. The same.

(printed under page 542)

Footnotes

(scripture references, as printed at the foot) · calls in col 1087 ⁷⁷ Matth. XIX, 29. ⁷⁸ Psal. CXL, 9.

⁷⁷ Matt. 19:29. ⁷⁸ Ps. 140:9.

VARIORUM NOTAE. (printed under page 543)

(26) ‹anchor not visible in the foot image› · call in col 1087

Εὐοδίου. Ms. Vind. Ἀννιανοῦ. CLER.

Evodius. The Vienna manuscript: "Annianus." Clericus.

(printed under page 543)

(27) ‹καθ' ἡμῶν ὀργήν› · call in col 1087

Ὀργήν. Addit cod. Vind. δεηθῶμεν. ID.

Wrath. The Vienna codex adds "let us pray." The same.

(printed under page 543)

(28) ‹ὁ Κύριος τηρήσῃ› · call in col 1087

Τηρήσῃ. Διατηρήσῃ. Cod. Vind. ID.

May keep (τηρήσῃ). "May preserve" (διατηρήσῃ), the Vienna codex. The same.

(printed under page 543)

(29) ‹Ἐπευχέσθω δὲ› · call in col 1087

Δέ. Οὖν cod. Vind. rectius. ID.

And (δέ). The Vienna codex has "therefore" (οὖν), more correctly. The same.

(printed under page 543)

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other: facing Latin version, not set
other: Latin title at the foot of the column, as printed: CAPUT XI. Invocatio pro fidelibus. (added by Q1)

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ὑπὲρ τοῦ ἐπισκόπου ἡμῶν Κλήμεντος καὶ τῶν παροικιῶν αὐτοῦ δεηθῶμεν· ὑπὲρ τοῦ ἐπισκόπου ἡμῶν Εὐοδίου καὶ τῶν παροικιῶν αὐτοῦ δεηθῶμεν· ὅπως ὁ οἰκτίρμων Θεὸς χαρίσηται αὐτοὺς ταῖς ἁγίαις αὐτοῦ Ἐκκλησίαις σώους, ἐντίμους, μακροημερεύοντας· καὶ τίμιον αὐτοῖς τὸ γῆρας παράσχηται ἐν εὐσεβείᾳ καὶ δικαιοσύνῃ· καὶ ὑπὲρ τῶν πρεσβυτέρων ἡμῶν δεηθῶμεν· ὅπως ὁ Κύριος ῥύσηται αὐτοὺς ἀπὸ παντὸς ἀτόπου καὶ πονηροῦ πράγματος, καὶ σῶον καὶ ἔντιμον τὸ πρεσβυτέριον αὐτοῖς παράσχοι. Ὑπὲρ πάσης τῆς ἐν Χριστῷ διακονίας καὶ ὑπηρεσίας δεηθῶμεν· ὅπως ὁ Κύριος ἄμεμπτον τὴν διακονίαν αὐτοῖς παράσχηται. Ὑπὲρ ἀναγνωστῶν, ψαλτῶν, παρθένων, χηρῶν τε καὶ ὀρφανῶν δεηθῶμεν· ὑπὲρ τῶν ἐν συζυγίαις καὶ τεκνογονίαις δεηθῶμεν· ὅπως ὁ Κύριος τοὺς πάντας αὐτοὺς ἐλεήσῃ. Ὑπὲρ εὐνούχων ὁσίως πορευομένων δεηθῶμεν. Ὑπὲρ τῶν ἐν ἐγκρατείᾳ, καὶ εὐλαβείᾳ δεηθῶμεν. Ὑπὲρ τῶν καρποφορούντων ἐν τῇ ἁγίᾳ Ἐκκλησίᾳ, καὶ ποιούντων τοῖς πένησι τὰς ἐλεημοσύνας δεηθῶμεν· καὶ ὑπὲρ τῶν τὰς θυσίας καὶ τὰς ἀπαρχὰς προσφερόντων Κυρίῳ τῷ Θεῷ ἡμῶν δεηθῶμεν· ὅπως ὁ πανάγαθος Θεὸς ἀμείψηται αὐτοὺς ταῖς ἐπουρανίαις αὐτοῦ δωρεαῖς, καὶ δῷ αὐτοῖς ἐν τῷ παρόντι ἑκατονταπλασίονα, καὶ ἐν τῷ μέλλοντι ζωὴν αἰώνιον, καὶ χαρίσηται αὐτοῖς ἀντὶ τῶν προσκαίρων τὰ αἰώνια, ἀντὶ τῶν ἐπιγείων τὰ ἐπουράνια. Ὑπὲρ τῶν νεοφωτίστων ἀδελφῶν ἡμῶν δεηθῶμεν· ὅπως ὁ Κύριος στηρίξῃ αὐτοὺς καὶ βεβαιώσῃ. Ὑπὲρ τῶν ἐν ἀῤῥωστίᾳ ἐξεταζομένων ἀδελφῶν ἡμῶν δεηθῶμεν· ὅπως ὁ Κύριος ῥύσηται αὐτοὺς πάσης νόσου καὶ πάσης μαλακίας, καὶ σώους ἀποκαταστήσῃ τῇ ἁγίᾳ αὐτοῦ Ἐκκλησίᾳ. Ὑπὲρ πλεόντων καὶ ὁδοιπορούντων δεηθῶμεν· ὑπὲρ τῶν ἐν μετάλλοις καὶ ἐξορίαις καὶ φυλακαῖς καὶ δεσμοῖς ὄντων διὰ τὸ ὄνομα τοῦ Κυρίου, δεηθῶμεν· ὑπὲρ τῶν ἐν πικρᾷ δουλείᾳ καταπονουμένων δεηθῶμεν· ὑπὲρ ἐχθρῶν καὶ μισούντων ἡμᾶς δεηθῶμεν· ὑπὲρ τῶν διωκόντων ἡμᾶς διὰ τὸ ὄνομα τοῦ Κυρίου, δεηθῶμεν· ὅπως ὁ Κύριος πραΰνας τὸν θυμὸν αὐτῶν διασκεδάσῃ τὴν καθ' ἡμῶν ὀργήν· ὑπὲρ τῶν ἔξω ὄντων καὶ πεπλανημένων δεηθῶμεν· ὅπως ὁ Κύριος αὐτοὺς ἐπιστρέψῃ. Τῶν νηπίων τῆς Ἐκκλησίας μνημονεύσωμεν· ὅπως ὁ Κύριος τελειώσας αὐτὰ ἐν τῷ φόβῳ αὐτοῦ, εἰς μέτρον ἡλικίας ἀγάγῃ· ὑπὲρ ἀλλήλων δεηθῶμεν· ὅπως ὁ Κύριος τηρήσῃ ἡμᾶς καὶ φυλάξῃ τῇ αὐτοῦ χάριτι εἰς τέλος, καὶ ῥύσηται ἡμᾶς τοῦ πονηροῦ καὶ πάντων τῶν σκανδάλων τῶν ἐργαζομένων τὴν ἀνομίαν, καὶ σώσῃ εἰς τὴν βασιλείαν αὐτοῦ τὴν ἐπουράνιον. Ὑπὲρ πάσης ψυχῆς χριστιανῆς δεηθῶμεν. Σῶσον καὶ ἀνάστησον ἡμᾶς ὁ Θεὸς τῷ ἐλέει σου. Ἐγειρώμεθα. Δεηθέντες ἐκτενῶς ἑαυτοὺς καὶ ἀλλήλους τῷ ζῶντι Θεῷ διὰ τοῦ Χριστοῦ αὐτοῦ παραθώμεθα. Ἐπευχέσθω δὲ ὁ ἀρχιερεὺς, καὶ λεγέτω·

for our bishop Clement and his parishes let us pray; for our bishop Evodius and his parishes let us pray; that the compassionate God may grant them to His holy Churches safe, honoured, long-lived, and may afford them an honourable old age in piety and righteousness; and for our presbyters let us pray, that the Lord may deliver them from every unseemly and wicked thing, and may afford them their presbyterate sound and honoured. For the whole diaconate and service in Christ let us pray, that the Lord may afford them a blameless ministry. For readers, singers, virgins, and widows and orphans let us pray; for those in wedlock and child-bearing let us pray, that the Lord may have mercy on them all. For eunuchs walking holily let us pray. For those in continence and reverence let us pray. For those who bear fruit in the holy Church, and do alms to the poor, let us pray; and for those who offer the sacrifices and the firstfruits to the Lord our God let us pray, that the all-good God may requite them with His heavenly gifts, and may give them in the present a hundredfold, and in the time to come life eternal, and may bestow on them, in place of the temporal, the eternal, in place of the earthly, the heavenly. For our newly enlightened brethren let us pray, that the Lord may establish and confirm them. For our brethren tried in sickness let us pray, that the Lord may deliver them from every disease and every infirmity, and may restore them sound to His holy Church. For those who sail and those who travel by road let us pray; for those who are in mines and exiles and prisons and bonds on account of the name of the Lord, let us pray; for those worn down in bitter slavery let us pray; for enemies and those who hate us let us pray; for those who persecute us on account of the name of the Lord, let us pray, that the Lord, having soothed their fury, may scatter the wrath that is against us; for those who are outside and gone astray let us pray, that the Lord may turn them back. Let us remember the infants of the Church, that the Lord, having perfected them in His fear, may bring them to the measure of maturity; for one another let us pray, that the Lord may keep us and guard us by His grace unto the end, and may deliver us from the evil one and from all the stumbling-blocks of those who work iniquity, and may save us into His heavenly kingdom. For every Christian soul let us pray. Save and raise us up, O God, by Thy mercy. Let us rise. Having prayed earnestly, let us commend ourselves and one another to the living God through His Christ. And let the high priest pray over them, and say:

ΚΕΦΑΛΑΙΟΝ ΙΑʹ.

CHAPTER XI.

Ἐπίκλησις τῶν πιστῶν.

Invocation of the faithful.

Κύριε παντόκρατορ, ὕψιστε, ὁ ἐν ὑψηλοῖς κατοικῶν

Lord Almighty, Most High, Who dwellest on high

Editors' notes and page, col. 1088

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running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 1088
marginal letters: A ‹ὑπὲρ τοῦ ἐπισκόπου ἡμῶν Κλήμεντος›; B ‹ὑπὲρ τῶν ἐν συζυγίαις / ὅπως ὁ Κύριος τοὺς πάντας›; C ‹ἐξεταζομένων ἀδελφῶν›; D ‹ἀγάγῃ· ὑπὲρ ἀλλήλων›
old-edition numerals: (none)
other: column begins mid-sentence. The last three lines of chapter X (from σώσῃ εἰς τὴν βασιλείαν to καὶ λεγέτω·) are printed full width across both columns of the page and are set here once, their left halves read from the images of col. 1087. The last word is split at the column break (κατ- | οικῶν); set whole here from the first line of col. 1089. πραΰνας is printed without iota subscript. Foot-note calls (26), (27), (28), (29) removed.

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, ἅγιε ἐν ἁγίοις ἀναπαυόμενε, ἄναρχε, μόναρχε· ὁ διὰ Χριστοῦ κήρυγμα γνώσεως δοὺς ἡμῖν εἰς ἐπίγνωσιν τῆς σῆς δόξης καὶ τοῦ ὀνόματός σου, οὗ ἐφανέρωσεν ἡμῖν εἰς κατάληψιν· αὐτὸς καὶ νῦν ἔπιδε δι' αὐτοῦ ἐπὶ τὸ ποίμνιόν σου τοῦτο· καὶ λύτρωσαι αὐτὸ πάσης ἀγνοίας, καὶ πονηρᾶς πράξεως· καὶ δὸς φόβῳ φοβεῖσθαί σε, καὶ ἀγάπῃ ἀγαπᾷν σε, καὶ στέλλεσθαι ἀπὸ προσώπου δόξης σου· εὐμενὴς αὐτοῖς γενοῦ, καὶ ἵλεως, καὶ ἐπήκοος ἐν ταῖς προσευχαῖς αὐτῶν· καὶ φύλαξον αὐτοὺς ἀτρέπτους, ἀμέμπτους, ἀνεγκλήτους· ἵνα ὦσιν ἅγιοι σώματι καὶ ψυχῇ, μὴ ἔχοντες σπῖλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων· ἀλλ' ἵνα ὦσιν ἄρτιοι, καὶ μηδεὶς ἐν αὐτοῖς ᾖ κολοβὸς ἢ ἀτελής. Ἀρωγὲ, δυνατὲ, ἀπροσωπόληπτε, γενοῦ ἀντιλήπτωρ τοῦ λαοῦ σου τούτου, ὃν ἐξηγόρασας τῷ τιμίῳ τοῦ Χριστοῦ σου αἵματι. Προστάτης, ἐπίκουρος, ταμίας, φύλαξ, τεῖχος ἐρυμνότατον, φραγμὸς, ἀσφάλεια, ὅτι ἐκ τῆς σῆς χειρὸς οὐδεὶς ἁρπάσαι δύναται· οὐδὲ γάρ ἐστι Θεὸς ὥσπερ σὺ ἕτερος· ὅτι ἐν σοὶ ἡ ὑπομονὴ ἡμῶν. « Ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ σου, ὅτι ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν. » Ἀπροσχάριστε, ἀπαραλόγιστε· ῥῦσαι αὐτοὺς πάσης νόσου καὶ πάσης μαλακίας, παντὸς παραπτώματος, πάσης ἐπηρείας καὶ ἀπάτης, ἀπὸ φόβου ἐχθροῦ, ἀπὸ βέλους πετομένου ἡμέρας, ἀπὸ πράγματος ἐν σκότει διαπορευομένου· καὶ καταξίωσον αὐτοὺς τῆς αἰωνίου ζωῆς, τῆς ἐν Χριστῷ τῷ Υἱῷ σου τῷ μονογενεῖ, τῷ Θεῷ καὶ Σωτῆρι ἡμῶν· δι' οὗ σοι δόξα καὶ σέβας, ἐν ἁγίῳ Πνεύματι, νῦν, καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Καὶ μετὰ τοῦτο λεγέτω ὁ διάκονος· Πρόσχωμεν. Καὶ ἀσπαζέσθω ὁ ἐπίσκοπος τὴν ἐκκλησίαν, καὶ λεγέτω· Ἡ εἰρήνη τοῦ Θεοῦ μετὰ πάντων ὑμῶν· καὶ ὁ λαὸς ἀποκρινάσθω· Καὶ μετὰ τοῦ πνεύματός σου. Καὶ ὁ διάκονος εἰπάτω πᾶσιν· Ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ. Καὶ ἀσπαζέσθωσαν οἱ τοῦ κλήρου τὸν ἐπίσκοπον, οἱ λαϊκοὶ ἄνδρες τοὺς λαϊκοὺς, αἱ γυναῖκες τὰς γυναῖκας. Τὰ παιδία δὲ στηκέτωσαν πρὸς τῷ βήματι, καὶ διάκονος αὐτοῖς ἕτερος ἔστω ἐφεστὼς, ὅπως μὴ ἀτακτῶσι. Καὶ ἄλλοι διάκονοι περιπατείτωσαν, καὶ σκοπείτωσαν τοὺς ἄνδρας καὶ τὰς γυναῖκας, ὅπως μὴ θόρυβός τις γένηται, καὶ μή τις νεύσῃ, ἢ ψιθυρίσῃ, ἢ νυστάξῃ. Οἱ δὲ διάκονοι ἱστάσθωσαν εἰς τὰς τῶν ἀνδρῶν θύρας, καὶ οἱ ὑποδιάκονοι εἰς τὰς τῶν γυναικῶν· ὅπως μήτις ἐξέλθοι, μήτε ἀνοιχθῇ ἡ θύρα, κἂν πιστός τις ᾖ, κατὰ τὸν καιρὸν τῆς ἀναφορᾶς. Εἷς δὲ ὑποδιάκονος διδότω ἀπόνιψιν χειρῶν τοῖς ἱερεῦσι, σύμβολον καθαρότητος ψυχῶν Θεῷ ἀνακειμένων.

, Holy One Who restest among the holy, without beginning, sole Ruler; Who through Christ didst give us the proclamation of knowledge unto the full knowledge of Thy glory and of Thy name, which He manifested to us for our comprehension: do Thou Thyself now also look through Him upon this Thy flock; and ransom it from all ignorance and wicked practice; and grant it to fear Thee with fear, and to love Thee with love, and to shrink in awe before the face of Thy glory; be gracious to them, and merciful, and ready to hear in their prayers; and keep them unchangeable, blameless, irreproachable; that they may be holy in body and soul, not having spot or wrinkle or any such thing; but that they may be complete, and none among them be maimed or imperfect. O Helper, Mighty One, Who dost not respect persons, be the defender of this Thy people, whom Thou didst redeem with the precious blood of Thy Christ. [Be their] Protector, Ally, Steward, Guardian, strongest Wall, Fence, Security, because out of Thy hand no one is able to snatch; for there is no other God like Thee; because in Thee is our patient expectation. "Sanctify them in Thy truth, for Thy word is truth." Thou Who art not won by favour, Who canst not be misled: deliver them from every disease and every infirmity, from every transgression, from every abuse and deceit, from fear of the enemy, from the arrow that flies by day, from the thing that walks about in darkness; and count them worthy of the eternal life which is in Christ Thine only-begotten Son, our God and Saviour; through Whom to Thee be glory and reverence, in the Holy Spirit, now, and always, and unto the ages of ages. Amen. And after this let the deacon say: Let us attend. And let the bishop greet the church, and say: The peace of God be with you all; and let the people answer: And with your spirit. And let the deacon say to all: Greet one another with a holy kiss. And let those of the clergy greet the bishop, the laymen the laymen, the women the women. But let the children stand by the bema, and let another deacon be set over them, that they may not be disorderly. And let other deacons walk about, and watch the men and the women, that no disturbance arise, and that no one nod, or whisper, or doze. And let the deacons stand at the doors of the men, and the subdeacons at those of the women, that no one go out, and that the door not be opened, even if someone be one of the faithful, during the time of the oblation. And let one subdeacon give a washing of hands to the priests, a symbol of the purity of souls dedicated to God.

Editors' notes and page, col. 1089

Footnotes

(scripture references, as printed at the foot) · calls in col 1090 ⁷⁹ Joan. X, 29. ⁸⁰ Joan. XVII, 17. ⁸¹ Psal. LXIII, 2. ⁸² Psal. XC, 5.

⁷⁹ John 10:29. ⁸⁰ John 17:17. ⁸¹ Ps. 63:2. ⁸² Ps. 90:5.

VARIORUM NOTAE. (printed under page 544)

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running head: 1089 CONSTITUTIONES APOSTOLICAE.—LIB. VIII.
marginal letters: A ‹οικῶν, ἅγιε ἐν ἁγίοις›; B ‹σας (30) τῷ τιμίῳ τοῦ Χριστοῦ›; C ‹καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Καὶ μετὰ›; D ‹διάκονοι εἰς τὰς τῶν γυναικῶν›
old-edition numerals: (none)
other: the column opens with the second half of a word split at the break (κατ- | οικῶν), set whole in col. 1088; this file therefore begins at the comma after it. In line 2 the article ὁ is printed without a visible breathing (worn type). The last line of chapter XI (ἀπόνιψιν χειρῶν to ἀνακειμένων.) is printed full width across both columns and is set here once, its right half read from the images of col. 1090. Foot-note calls (30)–(34) removed. Scripture references stand only in the foot apparatus (Joan. X, 29; Joan. XVII, 17; Psal. LXIII, 2; Psal. XC, 5). Only the left part of the running head is visible in this column's images; completed from the facing column's image.

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Editors' notes and page, col. 1090

Footnotes

(30) ‹anchor not visible in the foot image› · call in col 1090

Ἐξηγόρασας. Vind. codices : Ὃν ἐξελέξω ἐκ μυριάδων. CLER.

Thou hast redeemed. The Vienna codices: "Whom Thou hast chosen out of myriads." Clericus.

(printed under page 544)

(31) ‹anchor not visible in the foot image› · call in col 1090

Φραγμὸς, ἀσφάλεια. Idem : φραγμὸς ἀσφαλείας, paries securitatis. ID.

A fence, a security. The same: "a fence of security," a wall of security. The same.

(printed under page 544)

(32) ‹τοῦ κλήρου τὸν ἐπίσκοπον› · call in col 1090

Ἀσπαζέσθωσαν οἱ τοῦ κλήρου τὸν ἐπίσκοπον. Canone Laodiceno 19 : εἶθ' οὕτως τὴν εἰρήνην δίδοσθαι, καὶ μετὰ τὸ πρεσβυτέρους δοῦναι τῷ ἐπισκόπῳ τὴν εἰρήνην, τότε τοὺς λαϊκοὺς τὴν εἰρήνην διδόναι, quod postremum Zonaras interpretatur De salutatione sacerdotum a laicis, Dionysius Exiguus De salutatione laicorum inter se; utrumque autem factum fuisse satis constat. COT.

Let those of the clergy salute the bishop. In canon 19 of Laodicea: "then in this way the peace is to be given, and after the presbyters have given the peace to the bishop, then the laity are to give the peace"; which last Zonaras interprets of the greeting of the priests by the laity, Dionysius Exiguus of the greeting of the laity among themselves; and it is well enough established that both were done. Cotelerius.

(printed under page 544)

(33) ‹θόρυβός τις› · call in col 1090

Τίς. Deest in cod. Vind. CLER.

Any (τις). It is wanting in the Vienna codex. Clericus.

(printed under page 544)

(34) ‹τοῖς ἱερεῦσι› · call in col 1090

Εἷς δὲ ὑποδιάκονος, etc. Rem, idemque rei symbolum tradit Cyrillus Hierosolymitanus initio ultimae Catecheseos Mystagogicae ; sed ministrum facit diaconum. Ut autem, ait auctor Quaestionum Veteris et Novi Testamenti, tom. IV Operum S. Augustini, quaestione 101, non omnia ministeria obse- (continues)

And let one subdeacon, etc. Cyril of Jerusalem hands down the practice, and the same symbolism of the practice, at the beginning of the last Mystagogic Catechesis; but he makes the minister a deacon. "But lest," says the author of the Questions on the Old and New Testament, vol. IV of the Works of St. Augustine, question 101, "all the ministries of (continues)

(printed under page 544)

Footnotes

VARIORUM NOTAE. (printed under page 545)

(34) ‹continued from under page 544; anchor there› · call in col 1089

quiorum per ordinem agant. Romanae Ecclesiae diaconi, multitudo facit clericorum. Nam utique et altare portarent et vasa ejus, et aquam in manus funderent sacerdoti, sicut videmus per omnes Ecclesias. In Vita S. Marcelli auctore Fortunato apud Surium, 1 Novembr., subdiaconale ministerium esse dicitur, aquam episcopo manibus abluendis offerre. COT.

(continued) service in their order — the deacons of the Roman Church, that is — is the doing of the multitude of clerics. For assuredly they would both carry the altar and its vessels, and pour water over the priest's hands, as we see through all the Churches." In the Life of St. Marcellus by Fortunatus, in Surius, 1 November, it is said to be the subdeacon's ministry to offer the bishop water for washing his hands. Cotelerius. (Added by Q9, 2026-10-10, from the foot images of page 545; the note opens under page 544 and is entry (34) in n1090, whose last, broken word obse- is completed by the quiorum printed here. The quoted sentence, whole, says: that the deacons of the Roman Church do not perform all the ministries of service in their order is the doing of the multitude of clerics. UNSURE: the stop after agant, full stop or comma, at this resolution; the full stop is set as it appears.)

(printed under page 545)

(35) ‹anchor not visible in the foot image› · call in col 1092

Ἰάκωβος. In Vind. scholium hoc additur in haec verba : Ἰάκωβος ὁ τοῦ Ζεβεδαίου, ἀδελφὸς Ἰωάννου, ἐκήρυξεν ἐν τῇ Ἰουδαίᾳ τὸ Εὐαγγέλιον, ἀνῃρέθη μαχαίρᾳ ὑπὸ Ἡρώδου τοῦ τετράρχου, καὶ κεῖται ἐν Καισαρείᾳ. CLER.

James. In the Vienna codex this scholium is added, in these words: "James the son of Zebedee, brother of John, preached the Gospel in Judaea, was slain with the sword by Herod the tetrarch, and lies at Caesarea." Clericus.

(printed under page 545)

(36) ‹anchor not visible in the foot image› · call in col 1092

Οἱ τὴν πρώτην εὐχόμενοι προέλθετε. Intelligi debent preces eorum, qui mysteriis adesse non sinuntur. Nam si accipere velis de oratione fidelium mox praecedente, ut sumitur capite 35 προσέλθετε legendum tibi erit, accedite : quia munera offerebantur coram fidelibus. COT.

You who pray the first prayer, go forth. The prayers of those who are not allowed to be present at the mysteries must be meant. For if you wish to take it of the prayer of the faithful that has just preceded, as it is taken in chapter 35, you will have to read προσέλθετε, "draw near": because the gifts were offered in the presence of the faithful. Cotelerius.

(printed under page 545)

(37) ‹λεπτῶν ῥιπίδιον› · call in col 1092

Ῥιπίδιον. Abstinebo inutili expositione et citatione erga consuetudinem a non paucis descriptam, a plurimis memoratam, ut Graecis familiarem, ita Latinis non omnino ignotam : contentus adduxisse duo loca, Latinum unum, quo cum illo Hildeberti conjungatur, alterum Graecum, quia obscurus, a docto interprete minus bene conversus, atque in mendo cubans, ope nostra indiget. Igitur in Consuetudinibus monasterii Cluniacensis lib. II, cap. 30, Spicilegii Acheriani. tom. IV, p. 142, scriptum habetur : Unus autem ministrorum, qui semper duo debent esse, stans cum flabello prope sacerdotem, ex quo muscarum infestatio exsurgere incipit, donec finiatur, eas arcere a sacrificio, et ab altari, seu ab ipso sacerdote non negligit. In Chronico autem quod Alexandrinum vocant, p. 892 : Ἐπὶ Σεργίου πατριάρχου Κωνσταντινουπόλεως ἐπενοήθη ψάλλεσθαι μετὰ τὸ μεταλαβεῖν πάντας τῶν ἁγίων μυστηρίων, ἐν τῷ μέλλειν τοὺς κληρικοὺς ἐπὶ τὸ σκευοφυλάκιον ἀποκαθιστάναι τὰ τίμια ῥιπίδια, δισκάρια, καὶ ποτήρια, καὶ ἄλλα ἱερὰ σκεύη, μετὰ τὸ ἐκ τῶν παρὰ τραπεζίων καὶ τὴν διάδοσιν ἀποτεθῆναι πάντα εἰς τὴν ἁγίαν τράπεζαν, καὶ ψαλθῆναι τὸν τελευταῖον στίχον τοῦ κοινωνικοῦ. Λέγεται καὶ τοῦτο τὸ τροπάριον· Πληρωθήτω τὸ στόμα ἡμῶν αἰνέσεως, Κύριε, ὅπως ἀνυμνήσωμεν τὴν δόξαν σου, ὅτι ἠξίωσας ἁγίων σου μετασχεῖν μυστηρίων. Τήρησον ἡμᾶς ἐν τῷ σῷ ἁγιασμῷ ὅλην τὴν ἡμέραν μελετῶντας τὴν δικαιοσύνην σου. Ἀλληλούϊα. Legendum videtur, ἐκ τῶν παρατραπεζίων καὶ τὴν διάδοσιν ἀποτεθῆναι καὶ πάντα, post, λέγεται δὲ τοῦτο. Ac vertendum : Sub Sergio patriarcha Constantinopolitano institutum est psallere, postquam a cunctis sancta mysteria percepta sunt, cum per clericos in sacrarium referenda sunt veneranda flabella, disci, calices, aliaque sacra vasa, postquam e mensulis et distributionis reliquiae, et omnia in sacram mensam sunt reposita, atque ultimus communionis versus cantatus fuit. Dicitur autem hoc troparium seu modulus : Impleatur os nostrum laude, Domine, ut celebremus gloriam tuam, quia nos participes facere sanctorum tuorum mysteriorum dignatus es. Serva nos in tua sanctificatione toto die meditantes justitiam tuam. Alleluia. Παρατράπεζον habes in Liturgia Jacobo ἀδελφοθέῳ tributa : ut et de tropario illo ibidem, atque in liturgiis aliis. COT.

Fan (ῥιπίδιον). I shall refrain from useless exposition and citation concerning a custom described by not a few and mentioned by very many, as familiar to the Greeks, and so not wholly unknown to the Latins: content to have brought forward two passages, one Latin, to be joined with that of Hildebert, the other Greek, because, being obscure, less well rendered by a learned translator, and lying under a corruption, it needs our help. So then, in the Customs of the monastery of Cluny, book II, ch. 30, in d'Achery's Spicilegium, vol. IV, p. 142, it stands written: "And one of the ministers, who ought always to be two, standing with a fan near the priest, from the time the plague of flies begins to arise until it ends, does not neglect to keep them off from the sacrifice, and from the altar, or from the priest himself." And in the Chronicle which they call the Alexandrian, p. 892: "Under Sergius, patriarch of Constantinople, it was devised that there be sung, after all have partaken of the holy mysteries, when the clerics are about to restore to the sacristy the precious fans, patens, and chalices, and other sacred vessels, after everything from the side-tables and the distribution has been laid on the holy table, and the last verse of the communion chant has been sung. This troparion also is said: 'Let our mouth be filled with praise, O Lord, that we may hymn Thy glory, because Thou hast counted us worthy to share in Thy holy mysteries. Keep us in Thy sanctification, meditating on Thy righteousness all the day. Alleluia.'" It seems one should read "from the side-tables, and the distribution, and everything be laid," and afterwards "and this is said." And it should be translated: "Under Sergius, patriarch of Constantinople, it was instituted to sing, after the holy mysteries have been received by all, when the venerable fans, patens, chalices, and other sacred vessels are to be carried back by the clerics into the sacristy, after the remains from the small tables and of the distribution, and all things, have been replaced on the sacred table, and the last verse of the communion has been sung. And this troparion or chant is said: 'Let our mouth be filled with praise, O Lord, that we may celebrate Thy glory, because Thou hast deigned to make us partakers of Thy holy mysteries. Keep us in Thy sanctification, meditating on Thy justice all the day. Alleluia.'" You have the word παρατράπεζον in the Liturgy attributed to James the brother of God; as also something of that troparion in the same place, and in other liturgies. Cotelerius.

(printed under page 545)

(38) ‹εἰς τὰ κύπελλα› · call in col 1092

Εἰς τὰ κύπελλα. Sic in liturgiis et in ordinationum ritibus invenies, τὰ ποτήρια, τοὺς κρατῆρας, τὰ ἅγια ποτήρια, τὸ πρῶτον ποτήριον, δύο ποτήρια. Interdum enim non unum calicem adhibebant Graeci sacrum celebrantes. ID.

Into the cups. So in the liturgies and in the rites of ordinations you will find "the chalices," "the mixing-bowls," "the holy chalices," "the first chalice," "two chalices." For sometimes the Greeks used more than one chalice when celebrating the sacred rite. The same.

(printed under page 545)

(39) ‹ποιησάμενος εἰς πάντας› · call in col 1092

Εἰς πάντας. Deest in altero cod. Vind. CLER.

Over all. It is wanting in one of the two Vienna codices. Clericus.

(printed under page 545)

Page

other: facing Latin version, not set
other: Latin title in this column (unit rule: Latin title lines go to the Latin column's notes): CAPUT XII. Constitutio Jacobi, fratris Joannis Zebedaei.
other: Q9 (2026-10-10): on this page the Latin stands in the left (odd) column, 1091, and the Greek in the right, 1092. The calls (35)-(39) stand in the Greek column 1092, not in this Latin column (none is printed in the Latin); the entries above now say so. No superscript scripture-note line is printed under this page. The end of Variorum note (34), printed at the head of the notes under this page, was not set anywhere and is added above. Anchors (37) and (38) supplied from the foot image; the calls of (35) and (36) were not seen. Noted for n1090, not written by Q9: the English of its entry (34) opens the quotation with a negative-purpose conjunction, where the Latin, read with its continuation here, states a fact and its cause (see the whole sentence given above).

PG 1:1092

ΚΕΦΑΛΑΙΟΝ ΙΒʹ.

CHAPTER XII.

Διάταξις Ἰακώβου, τοῦ ἀδελφοῦ Ἰωάννου τοῦ Ζεβεδαίου.

Ordinance of James, the brother of John the son of Zebedee.

Φημὶ δὴ κἀγὼ Ἰάκωβος, ὁ ἀδελφὸς Ἰωάννου τοῦ Ζεβεδαίου, ἵν' εὐθὺς ὁ διάκονος λέγῃ· Μή τις τῶν κατηχουμένων. Μή τις τῶν ἀκροωμένων· Μή τις τῶν ἀπίστων. Μή τις τῶν ἑτεροδόξων. Οἱ τὴν πρώτην εὐχὴν εὐχόμενοι προέλθετε. Τὰ παιδία προσλαμβάνεσθε αἱ μητέρες· μή τις κατά τινος. Μή τις ἐν ὑποκρίσει. Ὀρθοὶ πρὸς Κύριον μετὰ φόβου καὶ τρόμου ἑστῶτες ὦμεν προσφέρειν. Ὧν γενομένων οἱ διάκονοι προσαγέτωσαν τὰ δῶρα τῷ ἐπισκόπῳ πρὸς τὸ θυσιαστήριον· καὶ οἱ πρεσβύτεροι ἐκ δεξιῶν αὐτοῦ καὶ ἐξ εὐωνύμων στηκέτωσαν, ὡς ἂν μαθηταὶ παρεστῶτες διδασκάλῳ. Δύο δὲ διάκονοι ἐξ ἑκατέρων τῶν μερῶν τοῦ θυσιαστηρίου κατεχέτωσαν ἐξ ὑμένων λεπτῶν ῥιπίδιον, ἢ πτερῶν ταῶνος, ἢ ὀθόνης· καὶ ἠρέμα ἀποσοβείτωσαν τὰ μικρὰ τῶν ἱπταμένων ζώων, ὅπως ἂν μὴ ἐγχρίμπτωνται εἰς τὰ κύπελλα. Εὐξάμενος οὖν καθ' ἑαυτὸν ὁ ἀρχιερεὺς ἅμα τοῖς ἱερεῦσι, καὶ λαμπρὰν ἐσθῆτα μετενδὺς, καὶ στὰς πρὸς τῷ θυσιαστηρίῳ, τὸ τρόπαιον τοῦ σταυροῦ κατὰ τοῦ μετώπου τῇ χειρὶ ποιησάμενος εἰς πάντας, εἰπάτω· Ἡ χάρις τοῦ παντοκράτορος Θεοῦ, καὶ ἡ ἀγάπη τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἡ κοινωνία τοῦ ἁγίου Πνεύματος, ἔστω μετὰ πάντων ὑμῶν· καὶ πάντες συμφώνως λεγέτωσαν, ὅτι καὶ μετὰ τοῦ πνεύματός σου. Καὶ ὁ ἀρχιερεύς· Ἄνω τὸν νοῦν· καὶ πάντες· Ἔχομεν πρὸς τὸν Κύριον. Καὶ ὁ ἀρχιερεύς· Εὐχαριστήσωμεν τῷ Κυρίῳ· καὶ πάντες·

I too, then, James, the brother of John the son of Zebedee, say that the deacon is at once to say: Let none of the catechumens [remain]. None of the hearers. None of the unbelievers. None of the heterodox. You who pray the first prayer, come forward. Mothers, take your children to you. Let no one have anything against anyone. Let no one [be here] in hypocrisy. Standing upright towards the Lord with fear and trembling, let us be [ready] to offer. When these things have been done, let the deacons bring the gifts to the bishop at the altar; and let the presbyters stand on his right hand and on his left, as disciples standing beside a teacher. And let two deacons, on either side of the altar, hold a small fan of thin membranes, or of peacock's feathers, or of fine linen, and let them gently drive away the small flying creatures, so that they may not strike against the cups. The high priest, then, having prayed by himself together with the priests, and having put on a bright garment, and standing at the altar, having made with his hand the trophy of the cross upon his forehead before all, let him say: The grace of almighty God, and the love of our Lord Jesus Christ, and the communion of the Holy Spirit, be with you all (2 Cor. 13:13); and let all with one voice say: And with your spirit. And the high priest: Lift up the mind; and all: We have it towards the Lord. And the high priest: Let us give thanks to the Lord; and all:

Editors' notes and page, col. 1092

Page

running head: I ROM. PONT. OPERA DUBIA. 1092
marginal letters: A ‹ΚΕΦΑΛΑΙΟΝ ΙΒ΄.›; B ‹ἑκατέρων τῶν μερῶν›; C ‹(in the foot notes) σθαι μετὰ τὸ μεταλαβεῖν›; D ‹(in the foot notes) omnia in sacram mensam›
old-edition numerals: (none)
other: This column carries the GREEK (the page has the facing Latin on the left, col. 1091, and the Greek on the right). Foot-note calls (35)–(39) removed; foot notes (end of 37, 38, 39) below the text are editors' apparatus, not set. The third Μή (line 4) has a damaged eta/accent, read as Μή. The scripture reference in the English is supplied by the translator; Migne prints none in this column. The column ends mid-sentence at καὶ πάντες·

PG 1:1093

Ἄξιον καὶ δίκαιον. Καὶ ὁ ἀρχιερεὺς εἰπάτω· Ἄξιον ὡς ἀληθῶς καὶ δίκαιον, πρὸ πάντων ἀνυμνεῖν σε τὸν ὄντως ὄντα Θεὸν, τὸν πρὸ τῶν γεννητῶν ὄντα, «ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανῷ καὶ ἐπὶ γῆς ὀνομάζεται·» τὸν μόνον ἀγέννητον, καὶ ἄναρχον, καὶ ἀβασίλευτον, καὶ ἀδέσποτον, τὸν ἀνενδεῆ, τὸν παντὸς ἀγαθοῦ χορηγὸν, τὸν πάσης αἰτίας καὶ γενέσεως κρείττονα, τὸν πάντοτε κατὰ τὰ αὐτὰ καὶ ὡσαύτως ἔχοντα· ἐξ οὗ τὰ πάντα, καθάπερ ἔκ τινος ἀφετηρίας, εἰς τὸ εἶναι παρῆλθεν. Σὺ γὰρ εἶ ἡ ἄναρχος γνῶσις, ἡ ἀΐδιος ὅρασις, ἡ ἀγέννητος ἀκοὴ, ἡ ἀδίδακτος σοφία· ὁ πρῶτος τῇ φύσει, καὶ νόμος τῷ εἶναι, καὶ κρείττων παντὸς ἀριθμοῦ. Τὰ πάντα ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι παραγαγὼν διὰ τοῦ μονογενοῦς σου Υἱοῦ· αὐτὸν δὲ πρὸ πάντων αἰώνων γεννήσας βουλήσει, καὶ δυνάμει, καὶ ἀγαθότητι, ἀμεσιτεύτως, Υἱὸν μονογενῆ, Λόγον Θεοῦ, Σοφίαν ζῶσαν, πρωτότοκον πάσης κτίσεως, Ἄγγελον τῆς μεγάλης βουλῆς σου, ἀρχιερέα σὸν, βασιλέα δὲ καὶ κύριον πάσης νοητῆς καὶ αἰσθητῆς φύσεως, τὸν πρὸ πάντων, δι' οὗ τὰ πάντα. Σὺ γὰρ Θεὲ αἰώνιε, δι' αὐτοῦ τὰ πάντα πεποίηκας, καὶ δι' αὐτοῦ τῆς προσηκούσης προνοίας τὰ ὅλα ἀξιοῖς· δι' οὗ γὰρ τὸ εἶναι ἐχαρίσω, δι' αὐτοῦ καὶ τὸ εὖ εἶναι ἐδωρήσω. Ὁ Θεὸς καὶ Πατὴρ τοῦ μονογενοῦς Υἱοῦ σου, ὁ δι' αὐτοῦ πρὸ πάντων ποιήσας τὰ χερουβὶμ καὶ τὰ σεραφὶμ, αἰῶνάς τε καὶ στρατιὰς, δυνάμεις

It is fitting and just. And let the high priest say: It is truly fitting and just, before all things to hymn Thee, the God Who truly is, Who is before the things that have come to be, "from Whom every family in heaven and on earth is named" (Eph. 3:15); the only unbegotten, and without beginning, and subject to no king, and subject to no master; Who lacks nothing, the bestower of every good, Who is above every cause and origin, Who is always the same and in the same manner; from Whom all things, as from a starting-point, came into being. For Thou art the knowledge without beginning, the everlasting sight, the unbegotten hearing, the untaught wisdom; the first by nature, and the law of being, and above every number. Thou broughtest all things out of what is not into being through Thine only-begotten Son; and Him Thou didst beget before all ages by will, and power, and goodness, without any mediator, the only-begotten Son, God the Word, living Wisdom, the firstborn of all creation (Col. 1:15), the Angel of Thy great counsel (Isa. 9:6), Thy high priest, yet the king and lord of all intelligible and sensible nature, Who is before all things, through Whom are all things. For Thou, eternal God, hast made all things through Him, and through Him Thou deemest the whole worthy of fitting providence; for through Whom Thou didst grant being, through Him Thou didst also bestow well-being. O God and Father of Thine only-begotten Son, Who through Him before all things madest the cherubim and the seraphim, the aeons and the hosts, the powers

Editors' notes and page, col. 1093

Footnotes

(scripture references and parallels, as printed at the foot) · calls in col 1094 ⁸³ Ephes. III, 15. ⁸⁴ Col. I, 15. ⁸⁵ Isa. ix, 6 ex LXX. ⁸⁶ Ign. interpol. ad Trall. 5.

⁸³ Eph. 3:15. ⁸⁴ Col. 1:15. ⁸⁵ Isa. 9:6, from the Septuagint. ⁸⁶ The interpolated Ignatius, To the Trallians 5.

VARIORUM NOTAE. (printed under page 546)

Page

running head: 1093 CONSTITUTIONES APOSTOLIC[AE] (rest of the head lies over the facing column)
marginal letters: A ‹Ἄξιον καὶ δίκαιον. Καὶ ὁ ἀρχιερεὺς›; B ‹μει, καὶ ἀγαθότητι›; C ‹(in the foot notes) (40) Πρῶτος τῇ φύσει›; D ‹(in the foot notes) adversus Valentinianos›
old-edition numerals: (none)
other: Greek column (left of its page). Foot-note calls (40)–(47) and the superscript scripture-note numerals removed; the scripture references in the English come from Migne's foot line (Ephes. III, 15; Col. I, 15; Isa. IX, 6 ex LXX), which is not printed inside the text. Foot notes (40)–(45) below are editors' apparatus, not set. ἀκοή, is read with an acute before the comma, as it appears; the accent is small and not fully certain. Column begins and ends mid-sentence.

PG 1:1094

Editors' notes and page, col. 1094

Footnotes

(40) ‹anchor not visible in the foot image› · call in col 1094

Πρῶτος τῇ φύσει, καὶ νόμος τῷ εἶναι. Juxta vulgivagum axioma, Quod est primum, regula est caeterorum. Male itaque Petrus Faber doctissimus vir Dodecameri cap. 11, id lectionis sollicitat, ut sufficiat μόνος τῷ εἶναι, quod ad πρῶτος τῇ φύσει, minime quadrat. COT.

First by nature, and law in being. According to the common axiom, "What is first is the rule of the rest." Wrongly therefore does Petrus Faber, a most learned man, in ch. 11 of the Dodecamerus, disturb this reading in order to substitute "alone in being" (μόνος τῷ εἶναι), which does not at all square with "first by nature." Cotelerius.

(printed under page 546)

(41) ‹anchor not visible in the foot image› · call in col 1094

Νόμος. In Vindob. cod. μόνος, hoc est qui solus es, eo, nempe, modo quo es ; hoc est necessario, ita ut non possis non esse. CLER.

Law (νόμος). In the Vienna codex μόνος, that is, "who alone art," namely in the way in which Thou art; that is, necessarily, so that Thou canst not not be. Clericus.

(printed under page 546)

(42) ‹anchor not visible in the foot image› · call in col 1094

Τά. Vind. cod. ὁ τά, recte. ID.

The (τά). The Vienna codex: ὁ τά ("who … the"), rightly. The same.

(printed under page 546)

(43) ‹anchor not visible in the foot image› · call in col 1094

Βουλήσει καὶ δυνάμει. Simili modo Justinus martyr cum discipulo suo Tatiano. Quod simplicius dictum in orthodoxo caret suspicione; uti docet S. Athanasius oratione 4 contra Arianos, p. 509, 510; sed cavenda est, addit prudentissimus Pater, haeresis, cum Valentinianorum, tum Arianorum. Πτολεμαῖος γὰρ ὁ Οὐαλεντίνου ἔφη, δύο ζυγοὺς ἔχειν τὸν ἀγέννητον, ἔννοιαν καὶ θέλησιν, etc., ubi rescripserim, συζύγους, ex Irenaeo lib. i, cap. 6; Tertulliano adversus Valentinianos, cap. 3; et Epiphanio haeresi 33, num. 1. COT.

By will and power. Justin Martyr speaks in a like manner, with his disciple Tatian. Said thus simply, in an orthodox writer it is free of suspicion, as St. Athanasius teaches in oration 4 against the Arians, pp. 509, 510; but one must beware, the most prudent Father adds, of the heresy both of the Valentinians and of the Arians. "For Ptolemy, the follower of Valentinus, said that the Unbegotten has two yokes, Thought and Will," etc., where I would write "consorts" (συζύγους), from Irenaeus, book I, ch. 6; Tertullian, Against the Valentinians, ch. 3; and Epiphanius, heresy 33, n. 1. Cotelerius.

(printed under page 546)

(44) ‹anchor not visible in the foot image› · call in col 1094

Ἀμεσιτεύτως. Gregorius Nazianzenus oratione 29 : Ἀρχὴν δ' ὅταν εἴπω, μὴ χρόνον παρενθῇς, μηδὲ μέσον τι τάξῃς τοῦ γεγεννηκότος, καὶ τοῦ γεννήματος· μηδὲ διέλῃς τὴν φύσιν τῷ κακῶς παρεντεθέντι τοῖς συναϊδίοις, καὶ συνημμένοις. Εἰ γὰρ χρόνος υἱοῦ πρεσβύτερος, ἐκείνου δηλαδὴ πρῶτος [l. πρώτως e codicibus Reg.] ἂν ᾖ αἴτιος ὁ πατήρ· καὶ πῶς ποιητὴς χρόνων ὁ ὑπὸ χρόνον ; ID.

Without mediation. Gregory Nazianzen, oration 29: "And when I say 'beginning,' do not slip in time, nor set anything in between the one who has begotten and the one begotten; nor divide the nature by something wrongly inserted between those who are co-eternal and conjoined. For if time is older than the Son, the Father would plainly be first [read 'primarily,' from the Royal codices] the cause of that; and how is he the maker of times who is subject to time?" The same. (The ending of πρεσβύτερος is unclear in the scan.)

(printed under page 546)

(45) ‹anchor not visible in the foot image› · call in col 1094

Πρὸ πάντων, κ. τ. λ. Ex sententia multorum Patrum, angeli ante mundum exstiterunt. Per saecula plurima, additur a Hieronymo ad Tit. I, 2. Verum dogma contrarium sanctorum quoque Patrum praevaluit, ut existimentur angeli creati primo mundi die una cum coelo, terra et luce. ID. — Hanc veritatem esse doctrinam Ecclesiae docet Lateranensis concilii iv decretum ab Innocentio III confirmatum, quo dicitur Deus creator omnium visibilium et invisibilium, spiritualium et corporalium, qui sua omnipotenti virtute simul ab initio temporis, utramque de nihilo condidit creaturam, spiritualem et corporalem, angelicam videlicet et mundanam. DRACH.

Before all things, etc. In the opinion of many Fathers, the angels existed before the world. "Through very many ages," Jerome adds, on Titus 1:2. But the contrary teaching, also of holy Fathers, has prevailed, so that the angels are thought to have been created on the first day of the world together with heaven, earth and light. The same. — That this truth is the doctrine of the Church is taught by the decree of the fourth Lateran council, confirmed by Innocent III, in which God is called "creator of all things visible and invisible, spiritual and corporeal, who by his almighty power at once from the beginning of time created out of nothing both kinds of creature, the spiritual and the corporeal, that is, the angelic and the earthly." Drach.

(printed under page 546)

(46) ‹πρὸ πάντων ποιήσας› · call in col 1094

Ποιήσας. Scholium in Vindob. cod. ascriptum, ad haec verba legitur, ὅτι αἱ νοηταὶ δυνάμεις πρὸ τοῦ αἰσθητοῦ κόσμου γεγόνασιν. CLER.

Having made. A scholium written beside these words in the Vienna codex reads: "that the intelligible powers came into being before the sensible world." Clericus.

(printed under page 546)

(47) ‹αἰῶνάς τε καὶ στρατιὰς› · call in col 1094

Αἰῶνάς τε καὶ στρατιάς. Nihil incertius magisque diversum in scriptis veterum theologorum numero ac dispositione angelicorum ordinum. Ut enim a dispositione ordiar : invertitur illa passim, maxime circa medios ordines; etiam aliquando ab eodem auctore. Verbi gratia, (taceo Apostolum Roman. viii, 38; Ephes. I, 21; iii, 10; vi, 12 et Coloss. I, 16; aliter atque aliter collocantem) Gregorius Magnus lib. xxxii in Job, cap. xviii, hoc ordine recenset : Angeli, archangeli, throni, dominationes, virtutes, principatus, potestates, cherubim et seraphim. At homil. 34 in Evangelia enumerat angelos, archangelos, virtutes, potestates, principatus, dominationes, thronos, cherubim ac seraphim. Praeterea omnium primatus a Syris datur angelis in Dionysio pseudo-Areopagita ultimum locum tenentibus; a Basilio Seleuciensi Orat. in Deiparam, et Nicephoro CP. Disputatione de sacris imaginibus tribuitur cherubimis; quos etiam Chrysostomus homil. 3 De incomprehensibili, seraphimis praeponit ; cum Dionysii sectatores in duas classes scindantur, nempe constituentium Hierarchiam primam ex thronis 1, cherubimis 2, seraphimis 3 atque ad hunc modum cum Maximo interprete auctor Quaestionum ad Antiochum inter Athanasii opera editarum, quaest. 8, et convertentium eamdem ταξιαρχίαν seriemque in seraphimos, cherubimos ac thronos. Origeni demum primum genus sunt dii. Locum illius insignem apponam, sumptum ex tomo I in Joannem, editionis ultimae ac Graeco-Latinae p. 32 : Ὁ τοίνυν τῶν ὅλων Θεὸς πρῶτόν τι τῇ τιμῇ γένος λογικὸν πεποίηκεν, ὅπερ οἶμαι τοὺς καλουμένους θεοὺς, καὶ δεύτε- (continues)

Both ages and hosts. Nothing is more uncertain and more varied in the writings of the ancient theologians than the number and arrangement of the angelic orders. To begin with the arrangement: it is inverted everywhere, especially in the middle orders, sometimes even by the same author. For example (I say nothing of the Apostle, Rom. 8:38; Eph. 1:21; 3:10; 6:12 and Col. 1:16, who places them now one way, now another), Gregory the Great, book XXXII on Job, ch. 18, lists them in this order: "Angels, archangels, thrones, dominations, virtues, principalities, powers, cherubim and seraphim." But in homily 34 on the Gospels he enumerates "angels, archangels, virtues, powers, principalities, dominations, thrones, cherubim and seraphim." Moreover, the primacy of all is given by the Syrians to the angels, who in Dionysius the pseudo-Areopagite hold the last place; by Basil of Seleucia, Oration on the Mother of God, and by Nicephorus of Constantinople, Disputation on the Sacred Images, it is assigned to the cherubim; whom Chrysostom also, homily 3 On the Incomprehensible, sets before the seraphim; while the followers of Dionysius are split into two classes, namely those who make up the first Hierarchy of thrones 1, cherubim 2, seraphim 3 — and in this way, with Maximus the interpreter, the author of the Questions to Antiochus published among the works of Athanasius, question 8 — and those who turn the same order and series round into seraphim, cherubim and thrones. For Origen, finally, the first kind are "gods." I shall set down a notable passage of his, taken from tome I on John, p. 32 of the latest, Greek-Latin edition: "The God of the universe, then, has made a certain rational kind first in honour, which I think are those called gods, and a sec- (continues)

(printed under page 546)

Footnotes

(scripture references and variants, as printed at the foot) · calls in col 1095 (⁹⁰ in col 1096) ⁸⁷ Gen. I. ⁸⁸ IV Esd. XVI, 60. ⁸⁹ Psal. CIII, 2. ⁹⁰ f. κύτος. Sic habet Vind. cod. ⁹¹ Job XXXVIII; Jerem. V.

⁸⁷ Gen. 1. ⁸⁸ 4 Esdras 16:60. ⁸⁹ Ps. 103:2. ⁹⁰ Perhaps κύτος ("hollow, expanse"). So the Vienna codex has it. ⁹¹ Job 38; Jer. 5.

VARIORUM NOTAE. (printed under page 547)

(47) ‹continued from under page 546; anchor there› · call in col 1093

ρον ἐπὶ τοῦ παρόντος καλείσθωσαν θρόνοι, καὶ τρίτον χωρὶς διατάσεως ἀρχαί. Reddit Ferrarius : Universorum ergo Deus, genus primum quoddam rationale, quod caeteris honore excelleret, fecit; quod mea sententia eos complectatur qui vocantur dii; alterum in praesentia vocentur throni; tertium vero principatus sine dissidio. Legebat χωρὶς διαστάσεως, quemadmodum legi debet, hoc est absque ullo intermedio ubi alter interpres Perionius ponendo sine ordine, transfert, χωρὶς διατάξεως, sensu ridiculo. A dispositione ad numerum transeo. Esse eum incertum tradunt non pauci; quidam infinitum. Ex novenario autem Dionysiano multi detrahunt, non solum omissione, sed et dum ordines duos compingunt in unum. Ita cherubim et seraphim confundi videntur catechesi mystagogica 5 Cyrilli Jerosolymitani. Sic virtutes et seraphim miscentur per Gregorium Nyssenum lib. I Adversus Eunomium; itemque throni et cherubim, suffragante Theodorito ad Coloss. I, 16. Quin etiam magis turbat Augustinus Enarratione in psalmum LXXIX, et capite 58 Enchiridii ad Laurentium. Quid quod aperta Caesarii verba sunt de septem duntaxat ordinibus, dialogo 1, respons. ad interrog. 44. Jam praeteriti a Dionysio, ab aliis memorati angelorum gradus invenientur hi : Vigiles, apud Syros; βασιλεῖαι, in Clementis Alexandrini Hypotyposibus. Θεότητες ac θεοί, ibidem, necnon in discipulo Origene tom. I in Joannem, consentientibus Hebraeis. Πνεύματα, Cyrillo catechesi 16; atque Spirituales, Maronitis, qui et Ignitos sive Igneos a seraphimis distinctos agnoscunt; supra lib. VII, cap. 35 : πνεύματα νοερὰ, λειτουργοὶ, λειτουργίαι : de quibus Clemens Alexandr., libro citato, p. 796, col. 1, A; Methodius De Resurrectione apud Epiphanium haeres. 64, n. 33; necnon Gregorius Nyssenus homil. 15 in Canticum canticorum. Λαμπρότητες, ἀναβάσεις, νοεραὶ δυνάμεις ἢ νόες, apud Gregorium Nazianzenum oratione 34 extrema, loco notando, quia ἀναβάσεις illae, Ascensiones et Ascensus ex famosa Origenis doctrina descendunt. Στρατιαί, hoc capite, indeque epistola interpolata Ignatii ad Trallianos, n. 5. Αἰῶνες, αἰώνια, ibidem et alibi. Hilarius II De Trinitate, ante medium : Archangeli nesciunt, angeli non audierunt, saecula non tenent. Eusebio De laudibus Constantini p. 606, dicuntur, δυνάμεις ἀφανεῖς, οὐρανίων ἀψίδων ὑπέρτεροι χοροὶ, ἀγγέλων στρατιαὶ, πνεύματα νοεροῦ φωτὸς ἔγγονα, αἰῶνες ἄχρονοι, ἄλλοι ἄπειροι αἰῶνες αἰώνων. Et a Hieronymo Ephes. III, 9 : Saecula exponuntur omnes spirituales et rationabiles creaturae quae in saeculis fuerunt. Adde Dionysium De divinis nominibus, cap. 5 et 10; ibique interpretes, ac praesertim istud eorum scholium, αἰῶνες γὰρ λέγονται καὶ οἱ ἄγγελοι. Unde mirum a Jacobo Usserio, tantae lectionis ac doctrinae viro, ad Ignatianam epistolam affirmari potuisse, Aeonum istorum mentionem non occurrere. Denique Σαβαί : Origenis verba sunt, ubi supra. Ὧν ἕν τι γένος ἐκάλει Σαβαὶ Ἑβραῖος, παρὰ ἐσχηματίσθαι τὸν Σαβαὼθ, ἄρχοντα ἐκείνων τυγχάνοντα, οὐχ ἕτερον τοῦ Θεοῦ. Verum hi ab exercitibus στρατιαῖς minime differunt. COT.

(continued) [a sec]ond — for the present let them be called thrones — and a third, χωρὶς διατάσεως (so the passage is cited here), principalities." Ferrarius renders: "The God of the universe, therefore, made a certain first rational kind, to excel the rest in honour, which in my opinion comprises those who are called gods; let the second for the present be called thrones; and the third, principalities, without separation." He read χωρὶς διαστάσεως, as it ought to be read, that is, "with nothing in between"; where the other translator, Perionius, by putting "without order," renders χωρὶς διατάξεως, with a ridiculous sense. From the arrangement I pass to the number. Not a few hand down that it is uncertain; some, that it is infinite. From the Dionysian nine, moreover, many take something away, not only by omission, but also by joining two orders into one. So cherubim and seraphim seem to be run together in the fifth Mystagogic Catechesis of Cyril of Jerusalem. So virtues and seraphim are mingled by Gregory of Nyssa, book I Against Eunomius; and likewise thrones and cherubim, with Theodoret's support, on Col. 1:16. Augustine indeed makes still greater confusion in his Exposition of Psalm 79, and in chapter 58 of the Enchiridion to Laurentius. And what of the fact that there are plain words of Caesarius about only seven orders, dialogue 1, answer to question 44? Now the ranks of angels passed over by Dionysius and mentioned by others will be found to be these: "Watchers," among the Syrians; "kingdoms" (βασιλεῖαι), in the Hypotyposes of Clement of Alexandria. "Godheads" and "gods" (θεότητες, θεοί), in the same place, and also in his disciple Origen, tome I on John, the Hebrews agreeing. "Spirits" (πνεύματα), in Cyril, Catechesis 16; and "Spirituals," among the Maronites, who also recognize "Fiery ones" or "Igneous ones" as distinct from the seraphim; above, book VII, ch. 35: "intellectual spirits, ministers, ministries" (πνεύματα νοερά, λειτουργοί, λειτουργίαι): on which see Clement of Alexandria, in the book cited, p. 796, col. 1, A; Methodius, On the Resurrection, in Epiphanius, heresy 64, n. 33; and also Gregory of Nyssa, homily 15 on the Song of Songs. "Splendours, ascents, intellectual powers or minds" (λαμπρότητες, ἀναβάσεις, νοεραὶ δυνάμεις ἢ νόες), in Gregory Nazianzen, at the end of oration 34, a passage to be noted, because those ἀναβάσεις, "Ascensions" and "Ascents," come down from the well-known teaching of Origen. "Hosts" (στρατιαί), in this chapter, and thence in the interpolated letter of Ignatius to the Trallians, n. 5. "Ages," "eternal things" (αἰῶνες, αἰώνια), in the same place and elsewhere. Hilary, book II On the Trinity, before the middle: "The archangels do not know, the angels have not heard, the ages do not hold it." By Eusebius, On the Praises of Constantine, p. 606, they are called "unseen powers, choirs higher than the heavenly vaults, hosts of angels, spirits that are the offspring of intellectual light, timeless ages, other boundless ages of ages." And by Jerome, on Eph. 3:9, "the ages" are explained as "all the spiritual and rational creatures that have been in the ages." Add Dionysius, On the Divine Names, chs 5 and 10; and the commentators there, and especially this scholium of theirs: "for the angels too are called ages." Hence it is surprising that James Ussher, a man of such great reading and learning, could have affirmed, on the Ignatian letter, that no mention of these Aeons occurs. Finally "Sabai" (Σαβαί): the words are Origen's, in the place cited above: "Of whom one kind the Hebrew called Sabai, from which Sabaoth is formed, who is their ruler, none other than God." But these do not differ at all from the armies, the "hosts" (στρατιαῖς). Cotelerius. (Added by Q9, 2026-10-10, from the two foot images of page 547; the note opens under page 546 and is entry (47) in n1094, whose last, broken word δεύτε- is completed by the ρον printed here. UNSURE at this resolution: διατάσεως in the first line, sigma or xi, sigma set as it appears, the note itself going on to distinguish the readings διαστάσεως and διατάξεως; the breathing of ἀψίδων, smooth set as it appears; παρὰ before ἐσχηματίσθαι, set as it appears; whether a stop stands after intermedio at the line end, none set.)

(printed under page 547)

(48) ‹anchor not visible in the foot image› · call in col 1096

Στολῇ. In Vind. cod. συστολῇ. CLER.

By a robe (στολῇ). In the Vienna codex συστολῇ ("by contraction"). Clericus.

(printed under page 547)

(49) ‹πρὸς εἰσπνοὴν› · call in col 1096

Εἰσπνοήν. Addit codex Vind. καὶ ἀναπνοήν, ad inspirationem et respirationem, recte. ID.

Inhaling. The Vienna codex adds "and breathing out," for breathing in and breathing out, rightly. The same.

(printed under page 547)

(50) ‹μέγα κῆτος› · call in col 1096

Κῆτος vel κύτος. Favorini Lexicon, κῆτος, ἀπὸ τοῦ κῆτος [f. κύτος], τὸ πλάτος· ὡς τοὔμπαλιν ἀπὸ τοῦ ἵστημι, στῆλος καὶ στῦλος. COT. Legendum κύτος, hoc est capacitatem, amplitudinem, ex cod. Vind. CLER.

Κῆτος or κύτος. Favorinus's Lexicon: "κῆτος, from κῆτος [perhaps κύτος], breadth; as, conversely, from ἵστημι, στῆλος and στῦλος." Cotelerius. One should read κύτος, that is, "capacity, expanse," from the Vienna codex. Clericus.

(printed under page 547)

Page

other: facing Latin version, not set
running head: 1095 S. CLEMENTIS I ROM. PONT. (continues over col. 1096)
other: On this page the Latin stands on the LEFT (col. 1095) and the Greek on the right (col. 1096). Scripture-note foot line under this column: Gen. I; IV Esd. XVI, 60; Psal. CIII, 2; Jerem. V (the last runs on from the line under col. 1096). Foot note (47, continued), formerly left unset, is set above (Q9, 2026-10-10).
other: Q9 (2026-10-10): the calls (48)-(50) and the superscript call 90 stand in the Greek column 1096, not in this Latin column; the entries above now say so. The superscript calls 87, 88, 89 and 91 stand in this column. Anchor (49) supplied from the foot image; the call of (48) was not seen. No Latin title line stands in this column.

PG 1:1096

τε καὶ ἐξουσίας, ἀρχάς τε καὶ θρόνους, ἀρχαγγέλους τε καὶ ἀγγέλους· καὶ μετὰ ταῦτα πάντα, ποιήσας δι' αὐτοῦ τὸν φαινόμενον τοῦτον κόσμον, καὶ πάντα τὰ ἐν αὐτῷ. Σὺ γὰρ εἶ ὁ τὸν οὐρανὸν ὡς καμάραν στήσας, καὶ ὡς δέῤῥιν ἐκτείνας, καὶ τὴν γῆν ἐπ' οὐδενὸς ἱδρύσας γνώμῃ μόνῃ· ὁ πήξας στερέωμα, καὶ νύκτα καὶ ἡμέραν κατασκευάσας· ὁ ἐξαγαγὼν φῶς ἐκ θησαυρῶν, καὶ τῇ τούτου στολῇ ἐπαγαγὼν τὸ σκότος, εἰς ἀνάπαυλαν τῶν ἐν τῷ κόσμῳ κινουμένων ζώων· ὁ τὸν ἥλιον τάξας εἰς ἀρχὰς τῆς ἡμέρας, ἐν οὐρανῷ, καὶ τὴν σελήνην εἰς ἀρχὰς τῆς νυκτὸς, καὶ τὸν χορὸν τῶν ἀστέρων ἐν οὐρανῷ καταγράψας, εἰς αἶνον τῆς σῆς μεγαλοπρεπείας· ὁ ποιήσας ὕδωρ πρὸς πόσιν καὶ κάθαρσιν, ἀέρα ζωτικὸν πρὸς εἰσπνοὴν καὶ φωνῆς ἀπόδοσιν διὰ γλώττης πληττούσης τὸν ἀέρα, καὶ ἀκοὴν συνεργουμένην ὑπ' αὐτοῦ ὡς ἐπαΐειν εἰσδεχομένην τὴν προσπίπτουσαν αὐτῇ λαλιάν· ὁ ποιήσας πῦρ πρὸς σκότους παραμυθίαν, πρὸς ἐνδείας ἀναπλήρωσιν, καὶ τὸ θερμαίνεσθαι ἡμᾶς καὶ φωτίζεσθαι ὑπ' αὐτοῦ· ὁ τὴν μεγάλην θάλασσαν χωρίσας τῆς γῆς, καὶ τὴν μὲν ἀναδείξας πλωτὴν, τὴν δὲ ποσὶ βάσιμον ποιήσας, καὶ τὴν μὲν ζώοις μικροῖς καὶ μεγάλοις πληθύνας, τὴν δὲ ἡμέροις καὶ ἀτιθάσσοις πληρώσας, φυτοῖς τε διαφόροις στέψας, καὶ βοτάναις στεφανώσας, καὶ ἄνθεσι καλλύνας, καὶ σπέρμασι πλουτίσας· ὁ συστησάμενος ἄβυσσον, καὶ μέγα κῆτος αὐτῇ περιθεὶς, ἁλμυρῶν ὑδάτων σεσωρευμένα πελάγη, περιφράξας δὲ αὐτὴν πύλαις ἄμμου λεπτοτάτης· ὁ πνεύμασι ποτὲ μὲν αὐτὴν κορυφῶν εἰς ὀρέων μέγεθος,

and authorities, the principalities and thrones, the archangels and angels; and after all these, madest through Him this visible world and all the things in it (Gen. 1). For Thou art He Who set up the heaven as a vault (4 Esd. 16:60), and stretched it out like a hide, and founded the earth upon nothing by Thy will alone; Who fixed the firmament, and fashioned night and day; Who brought forth light out of the treasuries, and at its withdrawal brought on the darkness (Ps. 103:2), for the rest of the living creatures that move in the world; Who appointed the sun to rule the day, in heaven, and the moon to rule the night, and inscribed the choir of the stars in heaven, for the praise of Thy magnificence; Who made water for drinking and cleansing, life-giving air for breathing in and for the rendering of the voice by the tongue striking the air, and hearing which is helped by it so as to perceive, receiving the speech that falls upon it; Who made fire for a comfort against darkness, for the supplying of want, and that we may be warmed and given light by it; Who separated the great sea from the land, and showed the one navigable and made the other passable on foot, and multiplied the one with living creatures small and great, and filled the other with tame ones and untamed, and wreathed it with diverse plants, and crowned it with herbs, and beautified it with flowers, and enriched it with seeds; Who established the abyss, and set a great sea-monster about it, heaped-up seas of salt waters, and fenced it round with gates of the finest sand; Who by winds at one time raisest it to the height of mountains,

Editors' notes and page, col. 1096

Page

running head: [S. CLEMENTIS] I ROM. PONT. OPERA DUBIA. 1096
marginal letters: A ‹τε καὶ ἐξουσίας, ἀρχάς τε›; B ‹συνεργουμένην ὑπ' αὐτοῦ›; C ‹(in the foot notes) gorius Nyssenus homil. 15›; D ‹(in the foot notes) doctrinae viro, ad Ignatianam›
old-edition numerals: (none)
other: Greek column (right of its page; Latin col. 1095 on the left). Foot-note calls (48)–(50) and the superscript scripture-note numeral 90 removed. Scripture references in the English are taken from Migne's foot line under the facing Latin (Gen. I; IV Esd. XVI, 60; Psal. CIII, 2) and placed where the Latin calls them; none is printed inside the Greek. UNSURE: προσπίπτουσαν — the fourth letter is blurred and could be read α (προαπίπτουσαν); σπέρμασι — the final iota may carry a grave in the print (σπέρμασὶ); ἐπαΐειν — the diaeresis/accent is small. κῆτος is set and translated as printed ("sea-monster"); Migne's foot line gives "f. κύτος. Sic habet Vind. cod." (hollow, expanse), which the facing Latin follows; not adopted. τῇ τούτου στολῇ is rendered "at its withdrawal". Column begins and ends mid-sentence.

PG 1:1097

ποτὲ δὲ στρωννύων αὐτὴν εἰς πεδίον, καὶ ποτὲ μὲν ἐκμαίνων χειμῶνι, ποτὲ δὲ πραΰνων γαλήνῃ, ὡς ναυσιπόροις πλωτῆρσιν εὔκολον εἶναι πρὸς πορείαν· ὁ ποταμοῖς διαζώσας τὸν ἀπὸ σοῦ διὰ Χριστοῦ γενόμενον κόσμον, καὶ χειμάῤῥοις ἐπικλύσας, καὶ πηγαῖς ἀεννάοις μεθύσας, ὄρεσι δὲ περισφίγξας εἰς ἕδραν ἀτρεμῆ γῆς ἀσφαλεστάτην. Ἐπλήρωσας γάρ σου τὸν κόσμον, καὶ διεκόσμησας αὐτὸν βοτάναις εὐόσμοις καὶ ἰασίμοις· ζώοις πολλοῖς καὶ διαφόροις, ἀλκίμοις καὶ ἀσθενεστέροις, ἐδωδίμοις καὶ ἐνεργοῖς, ἡμέροις καὶ ἀτιθάσσοις· ἑρπετῶν συριγμοῖς, πτηνῶν ποικίλων κλαγγαῖς· ἐνιαυτῶν κύκλοις, μηνῶν καὶ ἡμερῶν ἀριθμοῖς, τροπῶν τάξεσι· νεφῶν ὀμβροτόκων διαδρομαῖς, εἰς καρπῶν γονὰς, καὶ ζώων σύστασιν, σταθμὸν ἀνέμων διαπνεόντων ὅτε προσταχθῶσι παρὰ σοῦ, τῶν φυτῶν καὶ τῶν βοτανῶν τὸ πλῆθος. Καὶ οὐ μόνον τὸν κόσμον ἐδημιούργησας· ἀλλὰ καὶ τὸν κοσμοπολίτην ἄνθρωπον ἐν αὐτῷ ἐποίησας, κόσμου κόσμον αὐτὸν ἀναδείξας. Εἶπας γὰρ τῇ σῇ Σοφίᾳ· «Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν, καὶ καθ' ὁμοίωσιν· καὶ ἀρχέτωσαν τῶν ἰχθύων τῆς θαλάσσης, καὶ τῶν πετεινῶν τοῦ οὐρανοῦ.» Διὸ καὶ πεποίηκας αὐτὸν ἐκ ψυχῆς ἀθανάτου καὶ σώματος σκεδαστοῦ· τῆς μὲν ἐκ τοῦ μὴ ὄντος, τοῦ δὲ ἐκ τῶν τεσσάρων στοιχείων· καὶ δέδωκας αὐτῷ, κατὰ μὲν τὴν ψυχὴν, τὴν λογικὴν διάγνωσιν, εὐσεβείας καὶ ἀσεβείας διάκρισιν, δικαίου καὶ ἀδίκου παρατήρησιν· κατὰ δὲ τὸ σῶμα τὴν πένταθλον ἐχαρίσω αἴσθησιν, καὶ τὴν μεταβατικὴν κίνησιν. Σὺ γὰρ, Θεὲ παντόκρατορ, διὰ Χριστοῦ παράδεισον ἐν Ἐδὲμ κατὰ ἀνατολὰς ἐφύτευσας, παντοίων ἐδωδίμων κόσμῳ, καὶ ἐν αὐτῷ ὡς ἂν ἐν ἑστίᾳ πολυτελεῖ εἰσήγαγες αὐτόν· κἀν τῷ ποιεῖν νόμον δέδωκας αὐτῷ ἔμφυτον, ὅπως οἴκοθεν καὶ παρ' ἑαυτοῦ ἔχοι τὰ σπέρματα τῆς θεογνωσίας. Εἰσαγαγὼν δὲ εἰς τὸν τῆς τρυφῆς παράδεισον, πάντων μὲν ἀνῆκας αὐτῷ τὴν ἐξουσίαν πρὸς μετάληψιν, ἑνὸς δὲ μόνου τὴν γεῦσιν ἀπεῖπας ἐπ' ἐλπίδι κρειττόνων, ἵνα, ἐὰν φυλάξῃ τὴν ἐντολὴν, μισθὸν ταύτης τὴν ἀθανασίαν κομίσηται. Ἀμελήσαντα δὲ τῆς ἐντολῆς, καὶ γευσάμενον ἀπηγορευμένου καρποῦ ἀπάτῃ ὄφεως καὶ συμβουλίᾳ γυναικὸς, τοῦ μὲν παραδείσου δικαίως ἔξωσας αὐτὸν, ἀγαθότητι δὲ εἰς τὸ παντελὲς ἀπολλύμενον οὐχ ὑπερεῖδες· σὸν γὰρ ἦν δημιούργημα· ἀλλὰ καθυποτάξας αὐτῷ τὴν κτίσιν, δέδωκας αὐτῷ οἰκείοις ἱδρῶσι καὶ πόνοις πορίζειν ἑαυτῷ τὴν τροφὴν, σοῦ πάντα φύοντος καὶ αὔξοντος καὶ πεπαίνοντος· χρόνῳ δὲ πρὸς ὀλίγον αὐτὸν κοιμίσας, ὅρκῳ εἰς παλιγγενεσίαν ἐκάλεσας· ὅρον θανάτου λύσας, ζωὴν ἐξ ἀναστάσεως ἐπηγγείλω· καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ τοὺς ἐξ αὐτοῦ εἰς πλῆθος ἀνάριθμον χέας, τοὺς ἐμμείναντάς σοι ἐδόξασας,

and at another spreadest it out into a plain, and at one time makest it rage with a storm, and at another soothest it with a calm, so that it is easy for seafaring sailors to voyage upon; Who girded with rivers the world that came to be from Thee through Christ, and flooded it with torrents, and drenched it with ever-flowing springs, and bound it round with mountains for an unshaken and most secure seat of the earth. For Thou hast filled Thy world, and adorned it with fragrant and healing herbs; with living creatures many and diverse, strong and weaker, for food and for work, tame and untamed; with the hissings of creeping things, with the cries of many-coloured birds; with the cycles of years, the numbers of months and days, the orders of the seasons; with the courses of rain-bearing clouds, for the bringing forth of fruits and the sustaining of living creatures, the balance of the winds (Job 28:25) that blow when they are commanded by Thee, the multitude of the plants and the herbs. And Thou hast not only fashioned the world, but hast also made in it man, the citizen of the world, showing him forth as the ornament of the world. For Thou saidst to Thy Wisdom: "Let us make man according to our image and according to likeness; and let them rule over the fish of the sea and over the birds of the heaven" (Gen. 1:26). Therefore also Thou hast made him of an immortal soul and a body that may be dissolved, the one out of what is not, the other out of the four elements; and Thou hast given him, as to the soul, rational discernment, the distinguishing of piety and impiety, the observing of the just and the unjust; and as to the body Thou didst grant the fivefold sense, and the motion of passing from place to place. For Thou, almighty God, through Christ didst plant a paradise in Eden towards the east, with the adornment of every kind of thing good for food, and into it, as into a sumptuous home, Thou didst bring him; and in making him Thou hast given him an implanted law, so that from his own home and from himself he might have the seeds of the knowledge of God. And having brought him into the paradise of delight, Thou didst leave him authority over all things to partake of them, but didst forbid the tasting of one only, in hope of better things, so that, if he should keep the commandment, he might receive immortality as the reward of it. But when he neglected the commandment and tasted the forbidden fruit, by the deceit of a serpent and the counsel of a woman, Thou didst justly thrust him out of paradise, yet in goodness didst not overlook him as he was perishing utterly, for he was Thy workmanship; but having subjected the creation to him, Thou hast given him to provide food for himself by his own sweat and labours, while Thou makest all things to sprout and grow and ripen; and having put him to sleep for a little time, Thou didst call him by an oath to a rebirth; having loosed the bound of death, Thou didst promise life from resurrection; and not this only, but also, having poured out those who came from him into a multitude without number, those who remained with Thee Thou didst glorify,

Editors' notes and page, col. 1097

Footnotes

(scripture references and parallels, as printed at the foot) · calls in col 1098 ⁹² Job xxviii, 25. ⁹³ Gen. I, 26. ⁹⁴ pseudo-Ignat., ad Heron. 4. ⁹⁵ Gen. II. ⁹⁶ Gen. III. ⁹⁷ Hebr. VI.

⁹² Job 28:25. ⁹³ Gen. 1:26. ⁹⁴ Pseudo-Ignatius, To Hero 4. ⁹⁵ Gen. 2. ⁹⁶ Gen. 3. ⁹⁷ Heb. 6.

VARIORUM NOTAE. (printed under page 548)

Page

running head: 1097 CONSTITUTIONES APOSTOLIC[AE] (rest of the head lies over the facing column)
marginal letters: A ‹ποτὲ δὲ στρωννύων αὐτὴν›; B ‹στασιν, σταθμὸν ἀνέμων / ταχθῶσι παρὰ σοῦ›; C ‹βατικὴν κίνησιν. Σὺ γὰρ›; D ‹παντελὲς ἀπολλύμενον / μιούργημα· ἀλλὰ›
old-edition numerals: (none)
other: Greek column (left of its page). The last word is split at the column break (ἐδόξα- | σας,): it is set whole here, the ending σας, having been seen at the head of the next Greek column (col. 1100, visible at the edge of the col. 1099 image); col. 1100's file therefore begins after it. Foot-note calls (51)–(53) and superscript scripture-note numerals removed; the references in the English (Job XXVIII, 25; Gen. I, 26) come from Migne's foot line, not from inside the text; the foot line also gives pseudo-Ignat. ad Heron. 4, Gen. II, Gen. III and Hebr. VI, not placed. A dark vertical flaw crosses lines 4–10 of the column (τὸν, χειμάῤῥοις, μεθύσας, ἀσφαλεστάτην, διεκόσμησας, ζώοις, ἀσθενεστέροις are partly covered but legible). UNSURE of grave vs acute before the comma in ψυχὴν, ἐντολὴν, τροφὴν (small type). Printer's signature "PATROL. GR. I" at the foot, not set. Foot note (51) is editors' apparatus.

PG 1:1098

Editors' notes and page, col. 1098

Footnotes

(51) ‹anchor not visible in the foot image› · call in col 1098

Εἰς. Quamvis minime inepta sit haec lectio, attamen nequaquam spernenda est cod. Vindob. lectio ὡς, sternens ut planitiem. CLER.

Into (εἰς). Although this reading is by no means unsuitable, yet the reading of the Vienna codex, ὡς ("as"), is not at all to be despised: "levelling it as a plain." Clericus.

(printed under page 548)

(52) ‹anchor not visible in the foot image› · call in col 1098

Αὐτόν. Omittitur in cod. Vindob., sed perinde est. ID.

Him (αὐτόν). It is omitted in the Vienna codex, but it comes to the same thing. The same.

(printed under page 548)

(53) ‹πλῆθος ἀνάριθμον› · call in col 1098

Ἀνάριθμον. Vind. cod. ἀναρίθμητον. ID.

Numberless (ἀνάριθμον). The Vienna codex: ἀναρίθμητον. The same.

(printed under page 548)

Footnotes

(scripture references and parallels, as printed at the foot) · calls in col 1099 ⁹⁸ Gen. IV. ⁹⁹ Eccli. XLIX, 19; Gen. IV, v. ¹⁰⁰ Gen. VI, vii; I Petr. III, 20. ¹ Gen. XIX; Sap. X, 6. ² Psal. CVI, 34. ³ Gen. XII, etc. ⁴ l. Ignat. interpol. ad Trall. 10 ad Sm. 7. ⁵ Gen. XLVI, 27 apud LXX. ⁶ Exod. I, etc. ⁷ l. Isa. viii 20 in LXX. ⁸ Jos. III, 10.

⁹⁸ Gen. 4. ⁹⁹ Ecclus. 49:19; Gen. 4, 5. ¹⁰⁰ Gen. 6, 7; 1 Pet. 3:20. ¹ Gen. 19; Wisd. 10:6. ² Ps. 106:34. ³ Gen. 12, etc. ⁴ Read (see) the interpolated Ignatius, To the Trallians 10, To the Smyrnaeans 7. ⁵ Gen. 46:27 in the Septuagint. ⁶ Exod. 1, etc. ⁷ Read (see) Isa. 8:20 in the Septuagint. ⁸ Josh. 3:10.

VARIORUM NOTAE. (printed under page 549)

(54) ‹Σὺ Κύριε, Ἰωσὴφ› · call in col 1099

Ἰωσήφ. Melius τὸν Ἰωσήφ, in cod. Vind. CLER.

Joseph. Better with the article, τὸν Ἰωσήφ, in the Vienna codex. Clericus.

(printed under page 549)

(55) ‹ὑποβρυχίους ἀπώλεσας› · call in col 1099

Ἀπώλεσας. Ἐκόλασας, C. V. minus bene, cum Aegyptii non poenas tantum dederint, quod superstitibus potuit contingere, sed funditus perierint. ID.

Thou didst destroy. "Thou didst punish" (ἐκόλασας), the Vienna codex, less well, since the Egyptians did not merely pay a penalty, which could have befallen men who survived, but perished utterly. The same.

(printed under page 549)

(56) ‹τείχη κατέρριψας› · call in col 1099

Κατέρριψας. Recte quidem, sed nec male in cod. Vind. κατέρρηξας perrupisti. ID.

Thou didst cast down. Rightly indeed, but not badly either in the Vienna codex: κατέρρηξας, "Thou didst break through." The same.

(printed under page 549)

Page

other: facing Latin version, not set
running head: 1099 S. CLEMENTIS I ROM. PONT. (continues over col. 1100)
other: On this page the Latin stands on the LEFT (col. 1099) and the Greek on the right (col. 1100). Scripture-note foot lines across this page: Gen. IV; Eccli. XLIX, 19; Gen. IV, V; Gen. VI, VII [...]; Psal. CVI, 34; Gen. XII, etc.; l. Ignat. interpol. ad Trall. [...]; Exod. I, etc.; l. Isa. VIII 20 in LXX; Jos. III, 10 (the right-hand ends of the lines lie under col. 1100). Foot notes (54)–(55) are editors' apparatus, not set.

PG 1:1100

τοὺς δὲ ἀποστάντας σου ἐκόλασας· καὶ τοῦ μὲν Ἀβὲλ, ὡς ὁσίου προσδεξάμενος τὴν θυσίαν, τοῦ δὲ ἀδελφοκτόνου Κάϊν ἀποστραφεὶς τὸ δῶρον, ὡς ἐναγοῦς. Καὶ πρὸς τούτοις τὸν Σὴθ, καὶ τὸν Ἐνὼς προσελάβου, καὶ τὸν Ἐνὼχ μετατέθεικας. Σὺ γὰρ εἶ ὁ δημιουργὸς τῶν ἀνθρώπων, καὶ τῆς ζωῆς χορηγὸς, καὶ τῆς ἐνδείας πληρωτής· καὶ τῶν νόμων δοτὴρ, καὶ τῶν φυλαττόντων αὐτοὺς μισθαποδότης, καὶ τῶν παραβαινόντων αὐτοὺς ἔκδικος. Ὁ τὸν μέγαν κατακλυσμὸν ἐπαγαγὼν τῷ κόσμῳ διὰ τὸ πλῆθος τῶν ἀσεβησάντων, καὶ τὸν δίκαιον Νῶε ῥυσάμενος ἐκ τοῦ κατακλυσμοῦ ἐν λάρνακι σὺν ὀκτὼ ψυχαῖς, τέλος μὲν τῶν παρῳχηκότων, ἀρχὴν δὲ τῶν μελλόντων ἐπιγίνεσθαι. Ὁ τὸ φοβερὸν πῦρ κατὰ τῆς Σοδομηνῆς πενταπόλεως ἐξάψας, καὶ γῆν καρποφόρον εἰς ἅλμην θέμενος ἀπὸ κακίας τῶν κατοικούντων ἐν αὐτῇ, καὶ τὸν ὅσιον Λὼτ ἐξαρπάσας τοῦ ἐμπρησμοῦ. Σὺ εἶ ὁ τὸν Ἀβραὰμ ῥυσάμενος προγονικῆς ἀσεβείας, καὶ κληρονόμον τοῦ κόσμου καταστήσας, καὶ ἐμφανίσας αὐτῷ τὸν Χριστόν σου. Ὁ τὸν Μελχισεδὲκ, ἀρχιερέα τῆς λατρείας προχειρισάμενος. Ὁ τὸν πολύτλαντα θεράποντά σου Ἰὼβ νικητὴν τοῦ ἀρχεκάκου ὄφεως ἀναδείξας. Ὁ τὸν Ἰσαὰκ ἐπαγγελίας υἱὸν ποιησάμενος· ὁ τὸν Ἰακὼβ πατέρα δώδεκα παίδων, καὶ τοὺς ἐξ αὐτοῦ εἰς πλῆθος χέας, καὶ εἰσαγαγὼν εἰς Αἴγυπτον ἐν ἑβδομήκοντα πέντε ψυχαῖς. Σὺ Κύριε, Ἰωσὴφ οὐχ ὑπερεῖδες· ἀλλὰ μισθὸν τῆς διὰ σὲ σωφροσύνης ἔδωκας αὐτῷ τὸ τῶν Αἰγυπτίων ἄρχειν. Σὺ Κύριε, Ἑβραίους ὑπὸ Αἰγυπτίων καταπονουμένους οὐ περιεῖδες, διὰ τὰς πρὸς τοὺς πατέρας αὐτῶν ἐπαγγελίας· ἀλλ' ἐῤῥύσω, κολάσας Αἰγυπτίους. Παραφθειράντων δὲ τῶν ἀνθρώπων τὸν φυσικὸν νόμον, καὶ τὴν κτίσιν, ποτὲ μὲν αὐτόματον νομισάντων, ποτὲ δὲ πλεῖον ἢ δεῖ τιμησάντων, καὶ σοὶ τῷ Θεῷ τῶν πάντων συνταττόντων· οὐκ εἴασας πλανᾶσθαι, ἀλλὰ ἀναδείξας τὸν ἅγιόν σου θεράποντα Μωϋσῆν, δι' αὐτοῦ πρὸς βοήθειαν τοῦ φυσικοῦ τὸν γραπτὸν νόμον δέδωκας, καὶ τὴν κτίσιν ἔδειξας σὸν ἔργον εἶναι, τὴν δὲ πολύθεον πλάνην ἐξώρισας. Τὸν Ἀαρὼν καὶ τοὺς ἐξ αὐτοῦ ἱερατικῇ τιμῇ ἐδόξασας· Ἑβραίους ἁμαρτόντας ἐκόλασας, ἐπιστρέφοντας ἐδέξω· τοὺς Αἰγυπτίους δεκαπλήγῳ ἐτιμωρήσω· θάλασσαν διελὼν, Ἰσραηλίτας διεβίβασας· Αἰγυπτίους ἐπιδιώξαντας ὑποβρυχίους ἀπώλεσας· ξύλῳ πικρὸν ὕδωρ ἐγλύκανας· ἐκ πέτρας ἀκροτόμου ὕδωρ ἀνέχεας· ἐξ οὐρανοῦ τὸ μάννα ὕσας· τροφὴν ἐξ ἀέρος ὀρτυγομήτραν· στῦλον πυρὸς τὴν νύκτα πρὸς φωτισμὸν, καὶ στῦλον νεφέλης ἡμέραν πρὸς σκιασμὸν θάλπους. Τὸν Ἰησοῦν στρατηγὸν ἀναδείξας, ἑπτὰ ἔθνη Χαναναίων δι' αὐτοῦ καθεῖλες, Ἰορδάνην διέῤῥηξας, τοὺς ποταμοὺς Ἠθὰμ ἐξήρανας, τείχη κατέῤῥιψας ἄνευ

and those who fell away from Thee Thou didst punish; accepting the sacrifice of Abel, as of a holy man (Gen. 4), but turning away from the gift of Cain, the slayer of his brother, as of one accursed. And besides these Thou didst receive Seth and Enos, and Thou hast translated Enoch (Ecclus. 49:19; Gen. 4, 5). For Thou art the fashioner of men, and the bestower of life, and the supplier of want; and the giver of laws, and the rewarder of those who keep them, and the avenger of those who transgress them. Thou art He Who brought the great flood upon the world because of the multitude of those who had acted impiously, and delivered the just Noah out of the flood in an ark with eight souls (Gen. 6, 7; 1 Pet. 3:20), the end of those who had passed away, but the beginning of those who were to come after. Who kindled the fearful fire against the five cities of Sodom (Gen. 19; Wis. 10:6), and turned a fruitful land into brine because of the wickedness of those who dwelt in it (Ps. 106:34), and snatched holy Lot out of the burning. Thou art He Who delivered Abraham from the impiety of his forefathers (Gen. 12, etc.), and appointed him heir of the world, and manifested to him Thy Christ. Who chose Melchizedek beforehand as high priest of Thy worship. Who showed forth Thy much-enduring servant Job as conqueror of the serpent, the author of evil. Who made Isaac a son of promise; Who made Jacob the father of twelve sons, and poured out those who came from him into a multitude, and brought him into Egypt with seventy-five souls (Gen. 46:27). Thou, Lord, didst not overlook Joseph, but as the reward of his chastity for Thy sake Thou gavest him to rule over the Egyptians. Thou, Lord, didst not disregard the Hebrews when they were worn down by the Egyptians, because of the promises made to their fathers, but didst deliver them, punishing the Egyptians (Exod. 1, etc.). And when men had corrupted the natural law, and at one time held the creation to be self-moved, and at another honoured it more than is right and ranked it with Thee, the God of all, Thou didst not allow them to go astray, but having shown forth Thy holy servant Moses, through him Thou hast given the written law as a help to the natural one (Isa. 8:20), and didst show the creation to be Thy work, and didst banish the error of many gods. Thou didst glorify Aaron and those who came from him with priestly honour; Thou didst punish the Hebrews when they sinned, and receive them when they turned back; Thou didst take vengeance on the Egyptians with ten plagues; having divided the sea, Thou didst bring the Israelites across; Thou didst destroy the pursuing Egyptians beneath the waters; with wood Thou didst sweeten the bitter water; out of the sheer rock Thou didst pour forth water; from heaven Thou didst rain the manna; [Thou gavest] quail as food from the air; a pillar of fire by night for light, and a pillar of cloud by day for shade from the heat. Having shown forth Jesus as commander, Thou didst through him overthrow seven nations of the Canaanites (Jos. 3:10), didst rend the Jordan, didst dry up the rivers of Etham, didst throw down walls without

Editors' notes and page, col. 1100

Page

running head: [S. CLEMENTI]S I ROM. PONT. OPERA DUBIA. 1100
marginal letters: A ‹σας, τοὺς δὲ ἀποστάντας›; B ‹θέμενος ἀπὸ κακίας›; C ‹ριεῖδες, διὰ τὰς / λίας· ἀλλ' ἐῤῥύσω›; D ‹κανας· ἐκ πέτρας ἀκροτόμου›
old-edition numerals: (none)
other: Greek column (right of its page; Latin col. 1099 on the left). The column's first printed letters are "σας," the end of the word split from col. 1097 (ἐδόξα- | σας,), which is set whole under col. 1097; this file begins with the next word. Foot-note calls (54)–(56) and superscript scripture-note numerals removed; the references in the English come from Migne's foot lines (Gen. IV; Eccli. XLIX, 19; Gen. IV, V; Gen. VI, VII; I Petr. III, 20; Gen. XIX; Sap. X, 6; Psal. CVI, 34; Gen. XII, etc.; Gen. XLVI, 27 apud LXX; Exod. I, etc.; Isa. VIII 20 in LXX; Jos. III, 10), placed where the facing Latin calls them; none is printed inside the Greek; the foot's Ignat. interpol. references are not placed. UNSURE: breathing of Ἠθὰμ (small type); ὕσας set with acute as it appears. A stray vertical stroke stands after Σὴθ, and after πλανᾶσθαι (type flaw, not set). Pen marks cross lines 1 and the μάννα/στῦλον lines without hiding text. Column ends mid-sentence at ἄνευ.

PG 1:1101

μηχανημάτων καὶ χειρὸς ἀνθρωπίνης. Ὑπὲρ ἁπάντων σοι ἡ δόξα, Δέσποτα παντόκρατορ. Σὲ προσκυνοῦσιν ἀνάριθμοι στρατιαὶ ἀγγέλων, ἀρχαγγέλων, θρόνων, κυριοτήτων, ἀρχῶν, ἐξουσιῶν, δυνάμεων, στρατιῶν, αἰώνων· τὰ χερουβὶμ, καὶ τὰ ἑξαπτέρυγα σεραφὶμ, ταῖς μὲν δυσὶ κατακαλύπτοντα τοὺς πόδας, ταῖς δὲ δυσὶ τὰς κεφαλὰς, ταῖς δὲ δυσὶ πετόμενα, καὶ λέγοντα, ἅμα χιλίαις χιλιάσιν ἀρχαγγέλων, καὶ μυρίαις μυριάσιν ἀγγέλων, ἀκαταπαύστως καὶ ἀσιγήτως βοώσαις· καὶ πᾶς ὁ λαὸς ἅμα εἰπάτω· «Ἅγιος, ἅγιος, ἅγιος, Κύριος Σαβαώθ· πλήρης ὁ οὐρανὸς καὶ ἡ γῆ τῆς δόξης αὐτοῦ· εὐλογητὸς εἰς τοὺς αἰῶνας. Ἀμήν.» Καὶ ὁ ἀρχιερεὺς ἑξῆς λεγέτω· Ἅγιος γὰρ εἶ ὡς ἀληθῶς, καὶ πανάγιος, ὕψιστος καὶ ὑπερυψούμενος εἰς τοὺς αἰῶνας. Ἅγιος δὲ καὶ ὁ μονογενής σου Υἱὸς ὁ Κύριος ἡμῶν καὶ Θεὸς Ἰησοῦς ὁ Χριστός· ὃς εἰς πάντα ὑπηρετησάμενός σοι τῷ Θεῷ αὐτοῦ καὶ Πατρὶ, εἴς τε δημιουργίαν διάφορον, καὶ πρόνοιαν κατάλληλον, οὐ περιεῖδε τὸ γένος τῶν ἀνθρώπων ἀπολλύμενον, ἀλλὰ μετὰ φυσικὸν νόμον, μετὰ νομικὴν παραίνεσιν, μετὰ προφητικοὺς ἐλέγχους, καὶ τὰς τῶν ἀγγέλων ἐπιστασίας, παραφθειρόντων σὺν τῷ θετῷ καὶ τὸν φυσικὸν νόμον, καὶ τῆς μνήμης ἐκβαλλόντων τὸν κατακλυσμὸν, τὴν ἐκπύρωσιν, τὰς κατ' Αἰγυπτίων πληγὰς, τὰς κατὰ Παλαιστηνῶν σφαγὰς, καὶ μελλόντων ὅσον οὐδέπω ἀπόλλυσθαι πάντων, εὐδόκησεν αὐτὸς γνώμῃ σῇ ὁ δημιουργὸς ἀνθρώπου, ἄνθρωπος γενέσθαι, ὁ νομοθέτης ὑπὸ νόμους, ὁ ἀρχιερεὺς ἱερεῖον, ὁ ποιμὴν πρόβατον, καὶ ἐξευμενίσατό σε τὸν ἑαυτοῦ Θεὸν καὶ Πατέρα, καὶ τῷ κόσμῳ κατήλλαξε, καὶ τῆς ἐπικειμένης ὀργῆς τοὺς πάντας ἠλευθέρωσε, γενόμενος ἐκ παρθένου, γενόμενος ἐν σαρκὶ, ὁ Θεὸς Λόγος, ὁ ἀγαπητὸς Υἱὸς, ὁ πρωτότοκος πάσης κτίσεως, κατὰ τὰς περὶ αὐτοῦ ὑπ' αὐτοῦ προῤῥηθείσας προφητείας ἐκ σπέρματος Δαβὶδ, καὶ Ἀβραὰμ, φυλῆς Ἰούδα· καὶ γέγονεν ἐν μήτρᾳ παρθένου ὁ διαπλάσσων πάντας τοὺς γεννωμένους, καὶ ἐνεσαρκώθη ὁ ἄσαρκος, ὁ ἀχρόνως γεννηθεὶς ἐν χρόνῳ γεγένηται· πολιτευσάμενος ὁσίως καὶ παιδεύσας ἐνθέσμως, πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐξ ἀνθρώπων ἀπελάσας, σημεῖά τε καὶ τέρατα ἐν τῷ λαῷ ποιήσας· τροφῆς καὶ ποτοῦ καὶ ὕπνου μεταλαβὼν, ὁ τρέφων πάντας τοὺς χρῄζοντας τροφῆς, καὶ ἐμπιμπλῶν πᾶν ζῶον εὐδοκίας· ἐφανέρωσέ σου τὸ ὄνομα τοῖς ἀγνοοῦσιν αὐτὸ, τὴν ἄγνοιαν ἐφυγάδευσε, τὴν εὐσέβειαν ἀνεζωπύρωσε, τὸ θέλημά σου ἐπλήρωσε, τὸ ἔργον ὃ ἔδωκας αὐτῷ ἐτελείωσε. Καὶ ταῦτα πάντα κατορθώσας, χερσὶν ἀνόμων κατασχεθεὶς, ἱερέων καὶ ἀρχιερέων ψευδωνύμων καὶ λαοῦ παρανόμου, προδοσίᾳ τοῦ τὴν κακίαν νοσήσαντος, καὶ πολλὰ παθὼν ὑπ' αὐτῶν, καὶ πᾶσαν ἀτιμίαν ὑποστὰς σῇ συγχωρήσει, παραδοθεὶς Πιλάτῳ τῷ ἡγεμόνι, καὶ κριθεὶς ὁ κριτὴς, καὶ κατακριθεὶς ὁ Σωτὴρ, σταυρῷ προσηλώθη ὁ ἀπαθὴς, καὶ ἀπέθανεν ὁ τῇ φύσει ἀθάνατος,

engines and human hand (Jos. 6). For all things glory be to Thee, almighty Master. Thee the numberless hosts of angels adore, of archangels, thrones, dominions, principalities, authorities, powers, hosts, aeons; the cherubim, and the six-winged seraphim, with two covering their feet, and with two their heads, and with two flying, and saying, together with thousand thousands of archangels and ten thousand times ten thousand angels, who cry out unceasingly and without falling silent; and let all the people say together: "Holy, holy, holy, Lord Sabaoth; full is the heaven and the earth of His glory (Isa. 6:3); blessed for ever. Amen." And let the high priest say next: For holy art Thou truly, and all-holy, most high and exalted above all for ever. And holy also is Thine only-begotten Son, our Lord and God, Jesus the Christ; Who, having ministered in all things to Thee, His God and Father, both in the manifold work of creation and in fitting providence, did not disregard the race of men as it was perishing, but after the natural law, after the exhortation of the Law, after the reproofs of the prophets and the guardianships of the angels, when men were corrupting the natural law together with the enacted one, and casting out of memory the flood, the burning, the plagues against the Egyptians, the slaughters against the Palestinians, and all were on the very point of perishing, He Himself, the fashioner of man, by Thy will was pleased to become man, the lawgiver to be under laws, the high priest to be a victim, the shepherd a sheep, and He appeased Thee, His own God and Father, and reconciled Thee to the world, and freed all from the wrath that lay upon them, having been born of a virgin, having come to be in flesh, God the Word, the beloved Son, the firstborn of all creation, according to the prophecies foretold of Him by Himself, of the seed of David and of Abraham, of the tribe of Judah; and He Who forms all who are begotten came to be in a virgin's womb, and the fleshless One was made flesh, He Who was begotten outside time has been born in time; having lived holily and taught according to the law, having driven every disease and every infirmity from men, and done signs and wonders among the people; having partaken of food and drink and sleep, He Who feeds all who need food and fills every living thing with good pleasure; He made Thy name manifest to those who did not know it, He put ignorance to flight, He rekindled piety, He fulfilled Thy will, He completed the work which Thou gavest Him. And having accomplished all these things, seized by the hands of lawless men, of priests and high priests falsely so called and of a lawless people, by the betrayal of him who was sick with wickedness, and having suffered many things at their hands and undergone every dishonour by Thy permission, handed over to Pilate the governor, and the Judge having been judged, and the Saviour condemned, He Who cannot suffer was nailed to a cross, and He Who by nature is immortal died,

Editors' notes and page, col. 1101

Page

running head: 1101 CONSTITUTIONES APOSTOLIC[AE] (rest of the head lies over the facing column)
marginal letters: A ‹μηχανημάτων καὶ χειρὸς›; B ‹Υἱὸς ὁ Κύριος ἡμῶν›; C ‹ἐξευμενίσατό σε τὸν ἑαυτοῦ›; D ‹τὸ ὄνομα τοῖς ἀγνοοῦσιν›
old-edition numerals: (none)
other: Greek column (left of its page). The LAST WORD IS SPLIT at the column break: the column ends "ἀθάνα-"; the word is set whole with its comma (ἀθάνατος,), the tail "τος," checked on the first line of the next Greek column (1104), where it is not repeated. Superscript scripture-note numerals removed; the references in the English (Jos. VI; Isa. VI, 3) come from Migne's foot line, not from inside the text. Noted (Q2a): cols 1061 and 1064 of this unit set no foot-line reference in the English; the two here are left for the editorial pass to harmonize. The foot line's first reference, Psal. LXXIII, 15, belongs to "the rivers of Etham" in col. 1100; the foot also gives several Ignat. interpol. references, not placed. UNSURE: the Isaiah verse numeral in the foot line is blurred (3 or 5), read as 3; a stray point stands after Σὲ in line 2 (type flaw, not set); κυριοτήτων has a blurred mark over the second omicron. As printed, τῷ κόσμῳ κατήλλαξε has no expressed object; "Thee" is carried from the preceding clause. No foot notes (Variorum) under this column in the images. Column begins mid-sentence.

PG 1:1102

Editors' notes and page, col. 1102

Footnotes

(9) ‹anchor: Ethan siccasti› · call in col 1102

Psal. LXXIII, 15.

Psalm 73:15.

(printed under page 550)

(10) ‹anchor: manu humana› · call in col 1102

Jos. VI.

Joshua 6.

(printed under page 550)

(11) ‹anchor: before "Te adorant"› · call in col 1102

Ignat. interpol. ad Trall. 5.

Interpolated Ignatius, To the Trallians 5.

(printed under page 550)

(12) ‹anchor: aliis volantes› · call in col 1102

Isa. VI, 2.

Isaiah 6:2.

(printed under page 550)

(13) ‹anchor: millium angelorum› · call in col 1102

Dan. VII, 10.

Daniel 7:10.

(printed under page 550)

(14) ‹anchor: in saecula. Amen› · call in col 1102

Isa. VI, 3.

Isaiah 6:3.

(printed under page 550)

(15) ‹anchor: tribu Judae› · call in col 1102

Ignat. interpol. ad Trall. 10; ad Sm. 1; ad Magn. 11.

Interpolated Ignatius, To the Trallians 10; To the Smyrnaeans 1; To the Magnesians 11.

(printed under page 550)

(16) ‹anchor: implet beneplacito› · call in col 1102

Psal. CXLIV, 16.

Psalm 144:16.

(printed under page 550)

(17) ‹anchor: dedisti, consummavit› · call in col 1102

Joan. XVII.

John 17.

(printed under page 550)

(18) ‹anchor: et omnem› · call in col 1102

Ignat. interp. ad Trall. 10.

Interpolated Ignatius, To the Trallians 10.

(printed under page 550)

Footnotes

(19) ‹anchor: before "Memores igitur"› · call in col 1103

Nicol. Methon. De corpore et sanguine Christi.

Nicholas of Methone, On the Body and Blood of Christ.

(printed under page 551)

(20) ‹anchor: donec veniam› · call in col 1103

I Cor. XI; Matth. XXVI; Marc. XIV; Luc. XXII.

1 Corinthians 11; Matthew 26; Mark 14; Luke 22.

(printed under page 551) (20*) ‹anchor: καὶ ἁγιάσας, ἐπέδωκεν› · call in col 1104 (Greek only) Nic. Methon. ἡμῖν.

Nicholas of Methone: ἡμῖν ["to us"].

(printed under page 551)

(21) ‹anchor: before "Itaque memores"› · call in col 1103

Ignat. interpol. ad Magn. 11.

Interpolated Ignatius, To the Magnesians 11.

(printed under page 551)

(22) ‹anchor: vivos et mortuos› · call in col 1103

Marc. XIII, 26; II Tim. IV, 1.

Mark 13:26; 2 Timothy 4:1.

(printed under page 551)

(23) ‹anchor: opera eorum› · call in col 1103

Rom. II, 6.

Romans 2:6.

VARIORUM NOTAE. (printed under page 551)

Page

other: facing Latin version, not set

PG 1:1104

καὶ ἐτάφη ὁ ζωοποιὸς, ἵνα πάθους λύσῃ καὶ θανάτου ἐξέληται τούτους τοὺς δι' οὓς παρεγένετο, καὶ ῥήξῃ τὰ δεσμὰ τοῦ διαβόλου, καὶ ῥύσηται τοὺς ἀνθρώπους ἐκ τῆς ἀπάτης αὐτοῦ· καὶ ἀνέστη ἐκ νεκρῶν τῇ τρίτῃ ἡμέρᾳ· καὶ τεσσαράκοντα ἡμέρας ἐνδιατρίψας τοῖς μαθηταῖς, ἀνελήφθη εἰς τοὺς οὐρανοὺς, καὶ ἐκαθέσθη ἐκ δεξιῶν σου τοῦ Θεοῦ καὶ Πατρὸς αὐτοῦ. Μεμνημένοι οὖν ὧν δι' ἡμᾶς ὑπέμεινε, εὐχαριστοῦμέν σοι, Θεὲ παντόκρατορ, οὐχ ὅσον ὀφείλομεν, ἀλλ' ὅσον δυνάμεθα, καὶ τὴν διάταξιν αὐτοῦ πληροῦμεν. Ἐν ᾗ γὰρ νυκτὶ παρεδίδοτο, λαβὼν ἄρτον ταῖς ἁγίαις καὶ ἀμώμοις αὐτοῦ χερσὶ, καὶ ἀναβλέψας πρὸς σὲ τὸν Θεὸν αὐτοῦ καὶ Πατέρα, καὶ κλάσας, ἔδωκε τοῖς μαθηταῖς εἰπών· « Τοῦτο τὸ μυστήριον τῆς Καινῆς Διαθήκης· λάβετε ἐξ αὐτοῦ, φάγετε· τοῦτό ἐστι τὸ σῶμά μου, τὸ περὶ πολλῶν θρυπτόμενον εἰς ἄφεσιν ἁμαρτιῶν· ὡσαύτως καὶ τὸ ποτήριον κεράσας ἐξ οἴνου καὶ ὕδατος, καὶ ἁγιάσας, ἐπέδωκεν αὐτοῖς, λέγων· Πίετε ἐξ αὐτοῦ πάντες· τοῦτό ἐστι τὸ αἷμά μου, τὸ περὶ πολλῶν ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν. Τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. Ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον, καὶ πίνητε τὸ ποτήριον τοῦτο, τὸν θάνατον τὸν ἐμὸν καταγγέλλετε, ἄχρις ἂν ἔλθω. » Μεμνημένοι τοίνυν τοῦ πάθους αὐτοῦ, καὶ τοῦ θανάτου, καὶ τῆς ἐκ νεκρῶν ἀναστάσεως, καὶ τῆς εἰς οὐρανοὺς ἐπανόδου, καὶ τῆς μελλούσης αὐτοῦ δευτέρας παρουσίας, ἐν ᾗ ἔρχεται μετὰ δόξης καὶ δυνάμεως κρῖναι ζῶντας καὶ νεκροὺς, καὶ ἀποδοῦναι ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ, προσφέρομέν σοι τῷ βασιλεῖ καὶ Θεῷ, κατὰ τὴν αὐτοῦ διάταξιν, τὸν ἄρτον τοῦτον, καὶ τὸ ποτήριον τοῦτο, εὐχαριστοῦντές σοι δι' αὐτοῦ, ἐφ' οἷς κατηξίωσας ἡμᾶς ἑστάναι ἐνώπιόν σου, καὶ ἱερατεύειν σοι, καὶ ἀξιοῦμέν σε, ὅπως εὐμενῶς ἐπιβλέψῃς ἐπὶ τὰ προκείμενα δῶρα ταῦτα ἐνώπιόν σου, σὺ ὁ ἀνενδεὴς Θεὸς, καὶ εὐδοκήσῃς ἐπ' αὐτοῖς εἰς τιμὴν τοῦ Χριστοῦ σου, καὶ καταπέμψῃς τὸ ἅγιόν σου Πνεῦμα ἐπὶ τὴν θυσίαν ταύτην, τὸν μάρτυρα τῶν παθημάτων τοῦ Κυρίου Ἰησοῦ, ὅπως ἀποφήνῃ τὸν ἄρτον τοῦτον σῶμα τοῦ Χριστοῦ σου, καὶ τὸ ποτήριον τοῦτο αἷμα τοῦ Χριστοῦ σου, ἵνα οἱ μεταλαβόντες αὐτοῦ, βεβαιωθῶσι πρὸς εὐσέβειαν, ἀφέσεως ἁμαρτημάτων τύχωσι, τοῦ διαβόλου καὶ τῆς πλάνης αὐτοῦ ῥυσθῶσι, Πνεύματος ἁγίου πληρωθῶσιν, ἄξιοι τοῦ Χριστοῦ σου γένωνται, ζωῆς αἰωνίου τύχωσι, σοῦ καταλλαγέντος αὐτοῖς, Δέσποτα παντόκρατορ. Ἔτι δεόμεθά σου, Κύριε, καὶ ὑπὲρ τῆς ἁγίας σου Ἐκκλησίας τῆς ἀπὸ περάτων

and the Life-giver was buried, that He might release from suffering and rescue from death those for whose sake He came, and might break the bonds of the devil, and deliver men from his deceit; and He rose from the dead on the third day; and having spent forty days with the disciples, He was taken up into the heavens, and was seated at the right hand of Thee, His God and Father. Remembering therefore the things which He endured for us, we give thanks to Thee, almighty God, not as much as we owe, but as much as we are able, and we fulfil His ordinance. For on the night in which He was being betrayed, having taken bread in His holy and blameless hands, and having looked up to Thee, His God and Father, and having broken it, He gave to the disciples, saying: "This is the mystery of the New Covenant: take of it, eat; this is My body, which is broken for many for the remission of sins"; likewise also, having mixed the cup of wine and water, and having sanctified it, He gave it to them, saying: "Drink of it, all of you; this is My blood, which is poured out for many for the remission of sins. Do this for My remembrance. For as often as you eat this bread and drink this cup, you proclaim My death, until I come." Remembering therefore His passion, and His death, and His resurrection from the dead, and His return into the heavens, and His second coming that is to be, in which He comes with glory and power to judge the living and the dead, and to render to each according to his works, we offer to Thee, the King and God, according to His ordinance, this bread and this cup, giving thanks to Thee through Him, because Thou hast counted us worthy to stand before Thee and to serve Thee as priests, and we beseech Thee that Thou wouldst look graciously upon these gifts set before Thee, Thou the God Who lackest nothing, and be well pleased with them to the honour of Thy Christ, and send down Thy Holy Spirit upon this sacrifice, the witness of the sufferings of the Lord Jesus, that He may show this bread to be the body of Thy Christ, and this cup the blood of Thy Christ, so that those who partake of it may be confirmed unto piety, may obtain remission of sins, may be delivered from the devil and his deceit, may be filled with the Holy Spirit, may become worthy of Thy Christ, may obtain eternal life, Thou being reconciled to them, almighty Master. Further we pray Thee, Lord, also for Thy holy Church which is from end

Editors' notes and page, col. 1104

Footnotes

(57) ‹anchor: τούτους τοὺς› · call in col 1104 (Greek only; no call in the Latin of col 1103)

Τούς. Deest rectius in cod. Vind. CLER.

Τούς. More correctly absent in the Vienna codex. Clericus.

(printed under page 551)

(58) ‹anchor: ἡμέρας ἐνδιατρίψας› · call in col 1104 (Greek only; no call in the Latin of col 1103)

Ἐνδιατρίψας. Συνδιατρίψας melius in cod. Vindob. ID.

Ἐνδιατρίψας. Συνδιατρίψας, better, in the Vienna codex. The same.

(printed under page 551)

(59) ‹anchor: ἐξ οἴνου καὶ ὕδατος› · call in col 1104 (Greek only; no call in the Latin of col 1103)

Τὸ ποτήριον κεράσας ἐξ οἴνου καὶ ὕδατος. Contra duas haereses ex adverso pugnantes; Monophysitarum et Armeniorum solo vino in mysteriis utentium, atque aquariorum sive hydroparastatarum sola aqua. De his observabilis et varia lectio ad Leg. Nevell. Theodosii tit. 3 De Judaeis, Hydroparastatas, et Hydrophobos: prima in Novellis; altera citante Rabano vel alio cap. 47, lib. contra Judaeos: quae explicari potest per Epiphanium ubi de Ebionaeis: docet enim eos haereticos aquam pro Deo habuisse, illamque meram in sanctum calicem immisisse. Erunt itaque hydrophobae vel hydrophobi, qui aquam reverentur. Hydrotheitas habes apud anonymum De haeresibus scriptorem a Sirmondo in lucem emissum, haeresi 75. COT.

"Having mixed the cup of wine and water." Against two heresies fighting from opposite sides: that of the Monophysites and Armenians, who use wine alone in the mysteries, and that of the Aquarians or Hydroparastatae, who use water alone. On these there is a noteworthy and varying reading at the law in the Novels of Theodosius, title 3, On the Jews: "Hydroparastatae" and "Hydrophobi"; the first in the Novels, the second as cited by Rabanus or another, chapter 47 of the book Against the Jews; which can be explained from Epiphanius where he treats of the Ebionites: for he teaches that those heretics held water as God, and poured it unmixed into the holy chalice. The "hydrophobae" or "hydrophobi", then, will be those who revere water. You have "Hydrotheitae" in the anonymous writer On Heresies brought to light by Sirmond, heresy 75. Cotelier.

(printed under page 551)

Page

running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA.
marginal letters: A τος, καὶ ἐτάφη ὁ ζωοποιὸς; B ἐστι τὸ σῶμά μου; C αὐτοῦ, προσφέρομέν σοι; D ζωῆς αἰωνίου τύχωσι
old-edition numerals: (none)
other: Foot-note calls (57), (58), (59) and 20* removed; note 20*, called in the Greek only (at ἐπέδωκεν), is set once with the numbered notes under col 1103. Column begins and ends mid-sentence; the tail of the word hyphenated across the break from col 1101, printed at the top of this column, is not set here.

PG 1:1105

ἕως περάτων, ἣν περιεποιήσω τῷ τιμίῳ αἵματι τοῦ Χριστοῦ σου, ὅπως αὐτὴν διαφυλάξῃς ἄσειστον καὶ ἀκλυδώνιστον, ἄχρι τῆς συντελείας τοῦ αἰῶνος· καὶ ὑπὲρ πάσης ἐπισκοπῆς τῆς ὀρθοτομούσης τὸν λόγον τῆς ἀληθείας. Ἔτι παρακαλοῦμέν σε καὶ ὑπὲρ τῆς ἐμῆς τοῦ προσφέροντός σοι οὐδενίας, καὶ ὑπὲρ παντὸς τοῦ πρεσβυτερίου, ὑπὲρ τῶν διακόνων καὶ παντὸς τοῦ κλήρου, ἵνα πάντας σοφίσας, Πνεύματος ἁγίου πληρώσῃς. Ἔτι παρακαλοῦμέν σε, Κύριε, ὑπὲρ τοῦ βασιλέως, καὶ τῶν ἐν ὑπεροχῇ καὶ παντὸς τοῦ στρατοπέδου, ἵνα εἰρηνεύωνται τὰ πρὸς ἡμᾶς, ὅπως ἐν ἡσυχίᾳ καὶ ὁμονοίᾳ διάγοντες τὸν πάντα χρόνον τῆς ζωῆς ἡμῶν, δοξάζωμέν σε διὰ Ἰησοῦ Χριστοῦ τῆς ἐλπίδος ἡμῶν. Ἔτι προσφέρομέν σοι καὶ ὑπὲρ πάντων τῶν ἀπ' αἰῶνος εὐαρεστησάντων σοι ἁγίων, πατριαρχῶν, προφητῶν, δικαίων, ἀποστόλων, μαρτύρων, ὁμολογητῶν, ἐπισκόπων, πρεσβυτέρων, διακόνων, ὑποδιακόνων, ἀναγνωστῶν, ψαλτῶν, παρθένων, χηρῶν, λαϊκῶν, καὶ πάντων ὧν αὐτὸς ἐπίστασαι τὰ ὀνόματα. Ἔτι προσφέρομέν σοι ὑπὲρ τοῦ λαοῦ τούτου, ἵνα ἀναδείξῃς αὐτὸν εἰς ἔπαινον τοῦ Χριστοῦ σου βασίλειον ἱεράτευμα, ἔθνος ἅγιον· ὑπὲρ τῶν ἐν παρθενίᾳ καὶ ἁγνείᾳ, ὑπὲρ τῶν χηρῶν τῆς Ἐκκλησίας, ὑπὲρ τῶν ἐν σεμνοῖς γάμοις καὶ τεκνογονίαις, ὑπὲρ τῶν νηπίων τοῦ λαοῦ σου, ὅπως μηδένα ἡμῶν ἀπόβλητον ποιήσῃς. Ἔτι ἀξιοῦμέν σε καὶ ὑπὲρ τῆς πόλεως ταύτης καὶ τῶν ἐνοικούντων, ὑπὲρ τῶν ἐν ἀῤῥωστίαις, ὑπὲρ τῶν ἐν πικρᾷ δουλείᾳ, ὑπὲρ τῶν ἐν ἐξορίαις, ὑπὲρ τῶν ἐν δημεύσει, ὑπὲρ πλεόντων καὶ ὁδοιπορούντων· ὅπως ἐπίκουρος γένῃ πάντων βοηθὸς καὶ ἀντιλήπτωρ. Ἔτι παρακαλοῦμέν σε καὶ ὑπὲρ τῶν μισούντων ἡμᾶς καὶ διωκόντων ἡμᾶς διὰ τὸ ὄνομά σου, ὑπὲρ τῶν ἔξω ὄντων καὶ πεπλανημένων, ὅπως ἐπιστρέψῃς αὐτοὺς εἰς ἀγαθὸν, καὶ τὸν θυμὸν αὐτῶν πραΰνῃς. Ἔτι παρακαλοῦμέν σε καὶ ὑπὲρ τῶν κατηχουμένων τῆς Ἐκκλησίας, καὶ ὑπὲρ τῶν χειμαζομένων ὑπὸ τοῦ ἀλλοτρίου, καὶ ὑπὲρ τῶν ἐν μετανοίᾳ ἀδελφῶν ἡμῶν· ὅπως τοὺς μὲν τελειώσῃς ἐν τῇ πίστει, τοὺς δὲ καθαρίσῃς ἐκ τῆς ἐνεργείας τοῦ πονηροῦ, τῶν δὲ τὴν μετάνοιαν προσδέξῃ, καὶ συγχωρήσῃς καὶ αὐτοῖς καὶ ἡμῖν τὰ παραπτώματα ἡμῶν. Ἔτι προσφέρομέν σοι καὶ ὑπὲρ τῆς εὐκρασίας τοῦ ἀέρος καὶ τῆς εὐφορίας τῶν καρπῶν· ὅπως ἀνελλιπῶς μεταλαμβάνοντες τῶν παρὰ σοῦ ἀγαθῶν, αἰνῶμέν σε ἀπαύστως, τὸν διδόντα τροφὴν πάσῃ σαρκί. Ἔτι παρακαλοῦμέν σε καὶ ὑπὲρ τῶν δι' εὔλογον αἰτίαν ἀπόντων· ὅπως ἅπαντας ἡμᾶς διατηρήσας ἐν τῇ εὐσεβείᾳ, ἐπισυναγάγῃς ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ σου, τοῦ Θεοῦ πάσης αἰσθητῆς καὶ νοητῆς φύσεως, τοῦ βασιλέως ἡμῶν, ἀτρέπτους, ἀμέμπτους, ἀνεγκλήτους· ὅτι σοι πᾶσα δόξα, σέβας καὶ εὐχαριστία, τιμὴ καὶ προσκύνησις, τῷ Πατρὶ,

to end, which Thou hast acquired by the precious blood of Thy Christ, that Thou wouldst keep it unshaken and untossed by waves until the consummation of the age; and for the whole episcopate that rightly divides the word of truth. Further we entreat Thee also for my own nothingness, who am offering to Thee, and for the whole presbytery, for the deacons and all the clergy, that, having made all wise, Thou wouldst fill them with the Holy Spirit. Further we entreat Thee, Lord, for the king, and for those in high station, and for the whole army, that our affairs may be kept in peace, so that, passing the whole time of our life in quietness and concord, we may glorify Thee through Jesus Christ our hope. Further we offer to Thee also for all the saints who have been well-pleasing to Thee from the beginning of the age: patriarchs, prophets, righteous men, apostles, martyrs, confessors, bishops, presbyters, deacons, subdeacons, readers, singers, virgins, widows, lay people, and all whose names Thou Thyself knowest. Further we offer to Thee for this people, that Thou wouldst show it forth, to the praise of Thy Christ, a royal priesthood, a holy nation; for those in virginity and chastity, for the widows of the Church, for those in honourable marriage and childbearing, for the infants of Thy people, that Thou wouldst make none of us a castaway. Further we beseech Thee also for this city and those who dwell in it, for those in sicknesses, for those in bitter slavery, for those in exile, for those whose goods have been confiscated, for those who sail and those who travel by road; that Thou wouldst become the succourer, helper and protector of all. Further we entreat Thee also for those who hate us and persecute us for Thy name's sake, for those who are outside and have gone astray, that Thou wouldst turn them back to good and soften their anger. Further we entreat Thee also for the catechumens of the Church, and for those who are storm-tossed by the alien one, and for our brethren who are in penitence; that Thou wouldst perfect the first in the faith, and cleanse the second from the working of the evil one, and accept the repentance of the last, and forgive both them and us our transgressions. Further we offer to Thee also for the good tempering of the air and the fruitfulness of the crops; that, partaking without fail of the good things that come from Thee, we may praise Thee unceasingly, Who givest food to all flesh. Further we entreat Thee also for those who are absent for a reasonable cause; that, having preserved us all in piety, Thou wouldst gather us together in the kingdom of Thy Christ, the God of all sensible and intelligible nature, our King, unchanged, blameless, irreproachable; for to Thee is all glory, reverence and thanksgiving, honour and worship, to the Father,

Editors' notes and page, col. 1105

Footnotes

(60) ‹anchor: ὅπως ἐπίκουρος› · call in col 1105 (Greek only; no call in the Latin of col 1106)

Ἐπίκουρος. Πάντων ἐπίκουρος, in Vindob. cod. ut in versione Latina. CLER.

Ἐπίκουρος ["helper"]. Πάντων ἐπίκουρος ["helper of all"] in the Vienna codex, as in the Latin version. Clericus.

(printed under page 552)

(61) ‹anchor: ὑπὸ τοῦ ἀλλοτρίου› · call in col 1105 (Greek only; no call in the Latin of col 1106)

Χειμαζομένων ὑπὸ τοῦ ἀλλοτρίου. Qui cap. 35 et 37 Χειμαζόμενοι simpliciter dicuntur, ut canone Ancyrano 17, et a Maximo ad caput VI Ecclesiasticae hierarchiae. Χειμαζόμενοι ὑπὸ πνευμάτων ἀκαθάρτων, aut ὑπὸ πνεύματος ἀκαθάρτου, in Euchologiis. Sic eosdem energumenos invenies appellatos ἐνοχλουμένους et ὑπὸ πνευμάτων ἀκαθάρτων ἐνοχλουμένους. COT.

"Those storm-tossed by the alien one." In chapters 35 and 37 they are called simply Χειμαζόμενοι ["the storm-tossed"], as in canon 17 of Ancyra, and by Maximus on chapter 6 of the Ecclesiastical Hierarchy. "Storm-tossed by unclean spirits", or "by an unclean spirit", in the Euchologia. So too you will find the same energumens called ἐνοχλούμενοι ["the troubled"] and "troubled by unclean spirits". Cotelier.

(printed under page 552)

Page

running head: CONSTITUTIONES APOSTOLICAE.— LIB. VIII.
marginal letters: A ἕως περάτων, ἣν περιεποιήσω; B τριαρχῶν, προφητῶν, δικαίων; C ἐπίκουρος γένῃ πάντων; D τῶν δι' εὔλογον αἰτίαν
old-edition numerals: (none)
other: the margin letters stand in the gutter beside the Latin column; the Greek lines level with them are recorded. Foot-note calls (60), (61) removed. Column begins and ends mid-sentence. Right-hand part of the running head not visible in the crop; supplied from the facing column 1106 image. VARIORUM NOTAE at the foot are editors' matter, not set.

PG 1:1106

Editors' notes and page, col. 1106

Footnotes

(24) ‹anchor: in sublimitate sunt› · call in col 1106

I Tim. II, 2.

1 Timothy 2:2.

VARIORUM NOTAE. (printed under page 552)

Footnotes

(25) ‹anchor: castitate degamus› · call in col 1107

I Tim. II, 2.

1 Timothy 2:2.

(printed under page 553)

(26) ‹anchor: magnus consilio› · call in col 1107

Jer. XXXII, 19.

Jeremiah 32:19.

(printed under page 553)

(27) ‹anchor: carnis ac spiritus› · call in col 1107

II Cor. VII, 1.

2 Corinthians 7:1.

(printed under page 553)

Page

other: facing Latin version, not set
other: Latin title in this column: CAPUT XIII. Oratio pro fidelibus post divinam oblationem.
other: the heading VARIORUM NOTAE. at the foot of page 553 stands over notes (62)–(65), which are set under col 1108; it is not part of foot note (27).

PG 1:1108

καὶ τῷ Υἱῷ, καὶ τῷ ἁγίῳ Πνεύματι, καὶ νῦν, καὶ ἀεὶ, καὶ εἰς τοὺς ἀνελλιπεῖς καὶ ἀτελευτήτους αἰῶνας τῶν αἰώνων. Καὶ πᾶς ὁ λαὸς λεγέτω· Ἀμήν. Καὶ ὁ ἐπίσκοπος εἰπάτω· Ἡ εἰρήνη τοῦ Θεοῦ εἴη μετὰ πάντων ὑμῶν. Καὶ πᾶς ὁ λαὸς λεγέτω· Καὶ μετὰ τοῦ πνεύματός σου. Καὶ ὁ διάκονος κηρυσσέτω πάλιν·

and to the Son, and to the Holy Spirit, both now, and always, and unto the unfailing and unending ages of ages. And let all the people say: Amen. And let the bishop say: The peace of God be with you all. And let all the people say: And with your spirit. And let the deacon proclaim again:

ΚΕΦΑΛΑΙΟΝ ΙΓʹ.

CHAPTER XIII.

Προσφώνησις ἐπὶ τῶν πιστῶν μετὰ τὴν θείαν ἀναφοράν.

Bidding prayer for the faithful after the divine oblation.

Ἔτι καὶ ἔτι δεηθῶμεν τοῦ Θεοῦ διὰ τοῦ Χριστοῦ αὐτοῦ, ὑπὲρ τοῦ δώρου τοῦ προσκομισθέντος Κυρίῳ τῷ Θεῷ, ὅπως ὁ ἀγαθὸς Θεὸς προσδέξηται αὐτὸ διὰ τῆς μεσιτείας τοῦ Χριστοῦ αὐτοῦ εἰς τὸ ἐπουράνιον αὐτοῦ θυσιαστήριον, εἰς ὀσμὴν εὐωδίας. Ὑ⟨π⟩ὲρ τῆς Ἐκκλησίας ταύτης καὶ τοῦ λαοῦ δεηθῶμεν, ὑπὲρ πάσης ἐπισκοπῆς, παντὸς πρεσβυτερίου, πάσης τῆς ἐν Χριστῷ διακονίας καὶ ὑπηρεσίας, παντὸς τοῦ πληρώματος τῆς Ἐκκλησίας δεηθῶμεν· ὅπως ὁ Κύριος πάντας διατηρήσῃ καὶ διαφυλάξῃ. Ὑπὲρ βασιλέων καὶ τῶν ἐν ὑπεροχῇ δεηθῶμεν· ἵνα εἰρηνεύωνται τὰ πρὸς ἡμᾶς, ὅπως ἤρεμον καὶ ἡσύχιον βίον ἔχοντες, διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι. Τῶν ἁγίων μαρτύρων μνημονεύσωμεν· ὅπως κοινωνοὶ γενέσθαι τῆς ἀθλήσεως αὐτῶν καταξιωθῶμεν. Ὑπὲρ τῶν ἐν πίστει ἀναπαυσαμένων δεηθῶμεν. Ὑπὲρ τῆς εὐκρασίας τῶν ἀέρων καὶ τελεσφορίας τῶν καρπῶν δεηθῶμεν. Ὑπὲρ τῶν νεοφωτίστων δεηθῶμεν· ὅπως βεβαιωθῶσιν ἐν τῇ πίστει, πάντες ὑπ' ἄλλων παρακαλέσθωσαν. Ἀνάστησον ἡμᾶς ὁ Θεὸς ἐν τῇ χάριτί σου· ἀναστάντες ἑαυτοὺς τῷ Θεῷ διὰ τοῦ Χριστοῦ αὐτοῦ παραθώμεθα. Καὶ ὁ ἐπίσκοπος λεγέτω· Ὁ Θεὸς ὁ μέγας καὶ μεγαλώνυμος, ὁ μέγας τῇ βουλῇ, καὶ κραταιὸς τοῖς ἔργοις, ὁ Θεὸς καὶ Πατὴρ τοῦ ἁγίου Παιδός σου Ἰησοῦ τοῦ Σωτῆρος ἡμῶν, ἐπίβλεψον ἐφ' ἡμᾶς καὶ ἐπὶ τὸ ποίμνιόν σου τοῦτο, ὃ δι' αὐτοῦ ἐξελέξω εἰς δόξαν τοῦ ὀνόματός σου, καὶ ἁγιάσας ἡμῶν τὸ σῶμα καὶ τὴν ψυχὴν καταξίωσον καθαροὺς γενομένους ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος, τυχεῖν τῶν προκειμένων ἀγαθῶν, καὶ μηδένα ἡμῶν ἀνάξιον κρίνῃς, ἀλλὰ βοηθὸς ἡμῶν γενοῦ, ἀντιλήπτωρ, ὑπερασπιστὴς, διὰ τοῦ Χριστοῦ σου· μεθ' οὗ σοι δόξα, τιμὴ, αἶνος, δοξολογία, εὐχαριστία, καὶ τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας. Ἀμήν. Καὶ μετὰ τὸ πάντας εἰπεῖν, Ἀμήν· ὁ διάκονος λεγέτω· Πρόσχωμεν. Καὶ ὁ ἐπίσκοπος προσφωνησάτω τῷ λαῷ οὕτω· Τὰ ἅγια τοῖς ἁγίοις. Καὶ ὁ λαὸς ὑπακουέτω· Εἷς ἅγιος, εἷς Κύριος, εἷς

Again and again let us pray to God through His Christ, for the gift that has been offered to the Lord God, that the good God may receive it, through the mediation of His Christ, upon His heavenly altar, for an odour of sweetness. For this Church and the people let us pray; for the whole episcopate, the whole presbytery, the whole diaconate and ministry in Christ, the whole fullness of the Church let us pray; that the Lord may preserve and guard all. For kings and those in high station let us pray; that our affairs may be kept in peace, so that, having a calm and quiet life, we may pass it in all piety and gravity. Let us remember the holy martyrs; that we may be counted worthy to become sharers in their contest. For those who have gone to rest in faith let us pray. For the good tempering of the airs and the ripening of the crops let us pray. For the newly enlightened let us pray; that they may be confirmed in the faith, let all be exhorted by others. Raise us up, O God, in Thy grace; having risen, let us commend ourselves to God through His Christ. And let the bishop say: O God, the great and great-named, great in counsel and mighty in works, the God and Father of Thy holy Servant Jesus our Saviour, look upon us and upon this Thy flock, which Thou hast chosen through Him to the glory of Thy name, and, having sanctified our body and soul, count us worthy, being made clean from every defilement of flesh and spirit, to obtain the good things set before us, and judge none of us unworthy, but be our helper, protector, defender, through Thy Christ; with Whom to Thee be glory, honour, praise, doxology, thanksgiving, and to the Holy Spirit, unto the ages. Amen. And after all have said Amen, let the deacon say: Let us attend. And let the bishop address the people thus: The holy things for the holy. And let the people answer: One is holy, one is Lord, one

Editors' notes and page, col. 1108

Footnotes

(62) ‹anchor: διακονίας καὶ ὑπηρεσίας› · call in col 1108 (Greek only; no call in the Latin of col 1107)

Καὶ ὑπηρεσίας. Desunt in cod. Vind. ac sane abesse hinc possunt. CLER.

Καὶ ὑπηρεσίας ["and ministry"]. These words are wanting in the Vienna codex, and they can indeed be absent from here. Clericus.

(printed under page 553)

(63) ‹anchor: ὑπ' ἄλλων παρακαλέσθωσαν› · call in col 1108 (Greek only)

Ὑπ' ἄλλων παρακαλέσθωσαν. In eodem codice ὑπὲρ ἀλλήλων παρακαλέσωμεν. Quod rectius, si legas ὑπ' ἀλλήλων. ID.

"Let them be exhorted by others." In the same codex, ὑπὲρ ἀλλήλων παρακαλέσωμεν ["let us entreat for one another"]. Which is more correct, if you read ὑπ' ἀλλήλων ["by one another"]. The same.

(printed under page 553)

(64) ‹anchor: ἡμῶν τὸ σῶμα› · call in col 1108 (Greek only)

Τὸ σῶμα. Τὰ σώματα in cod. Vindob., quod melius. ID

Τὸ σῶμα ["the body"]. Τὰ σώματα ["the bodies"] in the Vienna codex, which is better. The same.

(printed under page 553)

(65) ‹anchor: ὁ λαὸς ὑπακουέτω› · call in col 1108 (Greek only)

Ὑπακουέτω. Dixi nonnihil supra. Nunc adjicio emendationem in S. Athanasio, Apologia ad Constantium imperat., p. 683: Ποῦ πρέπον ἦν καὶ ὅσιον ὑπακοῦσαι τὸν λαὸν τὸ Ἀμήν; Ubi conveniens erat et sanctum, ut populus responderet Amen? non ἐπακοῦσαι, ut audiret. Patet ex eo quod sequitur eadem pag.: ἐὰν τοσούτων λαῶν συνελθόντων μία γένηται φωνὴ, λεγόντων τῷ Θεῷ τὸ Ἀμήν· ubi ex tot tantisque populis in unum congregatis, una vox oriatur, dicentium Deo: Amen. COT.

Ὑπακουέτω ["let (the people) answer"]. I have said something above. Now I add an emendation in St. Athanasius, Apology to the Emperor Constantius, p. 683: "Where was it fitting and holy that the people should answer the Amen?" — not ἐπακοῦσαι, "should hear". This is plain from what follows on the same page: "where, so many and such great peoples having come together into one, a single voice arises of those saying to God: Amen." Cotelier.

(printed under page 553)

Page

running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA.
marginal letters: A καὶ τῷ Υἱῷ, καὶ τῷ ἁγίῳ; B σης ἐπισκοπῆς, παντὸς; C Χριστοῦ αὐτοῦ παραθώμεθα; D κονος λεγέτω· Πρόσχωμεν
old-edition numerals: (none)
other: in the chapter numeral the iota is damaged type (prints like "!"); read ΙΓʹ. The π of the first Ὑπὲρ τῆς is broken type, set ⟨π⟩. UNSURE of the accent (grave or acute) on ὑπερασπιστὴς and τιμὴ before their commas at this resolution; the same holds for φωνὴ before its comma in foot note (65), set grave by Q4b. Foot-note calls (62)–(65) removed. Column begins and ends mid-sentence. On this page the Greek stands in the even column, the Latin in the odd (1107). VARIORUM NOTAE at the foot are editors' matter, not set.

PG 1:1109

Ἰησοῦς Χριστὸς, εἰς δόξαν Θεοῦ Πατρὸς, εὐλογητὸς εἰς τοὺς αἰῶνας. Ἀμήν. « Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία. Ὡσαννὰ τῷ Υἱῷ Δαβίδ· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, » Θεὸς Κύριος, καὶ ἐπεφάνη ἡμῖν· « Ὡσαννὰ ἐν τοῖς ὑψίστοις. » Καὶ μετὰ τοῦτο μεταλαμβανέτω ὁ ἐπίσκοπος, ἔπειτα οἱ πρεσβύτεροι, καὶ οἱ διάκονοι, καὶ ὑποδιάκονοι, καὶ οἱ ἀναγνῶσται, καὶ οἱ ψάλται, καὶ οἱ ἀσκηταὶ, καὶ ἐν ταῖς γυναιξὶν αἱ διακόνισσαι, καὶ αἱ παρθένοι, καὶ αἱ χῆραι, εἶτα τὰ παιδία, καὶ τότε πᾶς ὁ λαὸς κατὰ τάξιν μετὰ αἰδοῦς καὶ εὐλαβείας ἄνευ θορύβου. Καὶ ὁ μὲν ἐπίσκοπος διδότω τὴν προσφορὰν, λέγων· Σῶμα Χριστοῦ· καὶ ὁ δεχόμενος λεγέτω· Ἀμήν. Ὁ δὲ διάκονος κατεχέτω τὸ ποτήριον, καὶ ἐπιδιδοὺς λεγέτω· Αἷμα Χριστοῦ, ποτήριον ζωῆς· καὶ ὁ πίνων λεγέτω· Ἀμήν. Ψαλμὸς δὲ λεγέσθω τριακοστὸς τρίτος, ἐν τῷ μεταλαμβάνειν πάντας τοὺς λοιπούς. Καὶ ὅταν πάντες μεταλάβωσι καὶ πᾶσαι, λαβόντες οἱ διάκονοι τὰ περισσεύσαντα, εἰσφερέτωσαν εἰς τὰ παστοφόρια. Καὶ ὁ διάκονος λεγέτω, παυσαμένου τοῦ ψάλλοντος·

Jesus Christ, to the glory of God the Father, blessed unto the ages. Amen. "Glory to God in the highest, and on earth peace, among men good will. Hosanna to the Son of David; blessed is He Who comes in the name of the Lord," God the Lord, and He has appeared to us; "Hosanna in the highest." And after this let the bishop partake, then the presbyters, and the deacons, and subdeacons, and the readers, and the singers, and the ascetics, and among the women the deaconesses, and the virgins, and the widows, then the children, and then all the people in order, with reverence and godly fear, without tumult. And let the bishop give the oblation, saying: The Body of Christ; and let him who receives say: Amen. And let the deacon hold the cup, and as he gives it let him say: The Blood of Christ, the cup of life; and let him who drinks say: Amen. And let the thirty-third psalm be said while all the rest are partaking. And when all the men and all the women have partaken, let the deacons take what is left over and carry it into the sacristies. And let the deacon say, when the singer has ceased:

ΚΕΦΑΛΑΙΟΝ ΙΔʹ.

CHAPTER XIV.

Προσφώνησις μετὰ τὴν μετάληψιν.

Bidding prayer after the communion.

Μεταλαβόντες τοῦ τιμίου σώματος, καὶ τοῦ τιμίου αἵματος τοῦ Χριστοῦ, εὐχαριστήσωμεν τῷ καταξιώσαντι ἡμᾶς μεταλαβεῖν τῶν ἁγίων αὐτοῦ μυστηρίων, καὶ παρακαλέσωμεν, μὴ εἰς κρῖμα, ἀλλ' εἰς σωτηρίαν ἡμῖν γενέσθαι, εἰς ὠφέλειαν ψυχῆς καὶ σώματος, εἰς φυλακὴν

Having partaken of the precious body and of the precious blood of Christ, let us give thanks to Him Who has counted us worthy to partake of His holy mysteries, and let us entreat that it may be to us not for judgement but for salvation, for the benefit of soul and body, for the guarding

Editors' notes and page, col. 1109

Footnotes

(66) ‹anchor: οἱ ἀσκηταὶ› · call in col 1109 (Greek)

Οἱ ἀσκηταί. Non monachi ascetae; sed laici, in severioribus pietatis officiis sese exercentes: quales semper inter Christianos exstitisse dubitari non debet; ut et ecclesiasticas virgines, nequaquam moniales ascetrias. Nam opus, quod notis imus illustratum, ante exortum vitae monasticae conscriptum fuit: unde in eo nulla illius mentio, multa habenda, si per tempus licuisset. Vocabulorum autem ἀσκήσεως et ἀσκητῶν in austeriori vita absque monachatu tamen exempla sunt obvia. Ut, ταῦτα γνωστικῆς ἀσκήσεως προγυμνάσματα, apud Clementem Alexandrinum Strom. IV; τῶν ἐν ἡμῖν ἀσκητῶν, in Origene t. V, contra Celsum, p. 272. Consulenda ejusdem homilia 19 in Jeremiam, ultimae editionis p. 193. E; sic Hierosolymitano Cyrillo Catechesi 10, Anna prophetissa filia Phanuelis est ἀσκήτρια. Parique modo populus Alexandrinus, referente Alexandrina synodo, Athanasium in episcopum flagitans, appellabat ἕνα τῶν ἀσκητῶν. Et in Synopseos Athanasianae fine, Lucianus martyr vocatur magnus asceta. Haec plus satis. COT.

"The ascetics." Not monk-ascetics, but laymen exercising themselves in the stricter duties of piety: such as it ought not to be doubted have always existed among Christians; as also ecclesiastical virgins, by no means nun-ascetics. For the work which we are going on to illustrate with notes was written before the rise of the monastic life: hence there is no mention of it in it, though there would have been much, had the time allowed. But examples of the words ἄσκησις and ἀσκηταί used of a more austere life, yet without monasticism, are readily met. As, "these are the preliminary exercises of gnostic ascesis", in Clement of Alexandria, Stromata IV; "of the ascetics among us", in Origen, book V Against Celsus, p. 272. His homily 19 on Jeremiah should be consulted, p. 193 E of the latest edition; so in Cyril of Jerusalem, Catechesis 10, Anna the prophetess, daughter of Phanuel, is an ἀσκήτρια. And in like manner the people of Alexandria, as the Alexandrian synod reports, demanding Athanasius for bishop, called him "one of the ascetics". And at the end of the Athanasian Synopsis, Lucian the martyr is called a great ascetic. This is more than enough. Cotelier.

(printed under page 554)

(67) ‹anchor: ὁ μὲν ἐπίσκοπος› · call in col 1109 (Greek)

Καὶ ὁ μὲν ἐπίσκοπος. Dant corpus Christi, eucharisticum panem, jure ordinario sacerdotes, sive primi sive secundi ordinis, hoc est, episcopi aut presbyteri. Post mille scriptores Incertus a R. P. Francisco Combefisio editus De captivitate Persica, p. 346: Ἱερεῖς, οἱ τῶν σεραφὶμ μειζότερον ἀξίωμα περικείμενοι. Ἐκεῖνος οὐκ ἐτόλμησεν τῇ χειρὶ τοῦ ἄνθρακος ἅψασθαι, ἀλλ' ἐν τῇ λαβίδι τούτῳ προσέψαυσεν· σὺ δὲ ταῖς χερσίν σου ταῖς πηλίναις τὰ τοῖς σεραφὶμ ἄθικτα (hoc malim quam ἀθέατα) διαδιδοῖς μυστήρια. Sacerdotes, qui prae seraphim majorem dignitatem consecuti estis (Isa. VI, 6). Ille non ausus est carbonem manu contingere, sed eum forcipe strinxit: tu vero luteis tuis manibus, intacta seraphimis mysteria distribuis. Simili jure, dabant quoque diaconi tempore Justini martyris; cujus exstat insigne testimonium apologia 2; sed postea id potestatis restrictum fuit canone 15 concilii Arelatensis II, canone 38 Carthaginensis IV, Gelasii Decreto, etc. Lege S. Basilii epistolam 289; Hugo a S. Victore De sacramentis, cap. 38: Horum diaconorum officium est, corpus et sanguinem Domini distribuere; licet non ubique hoc observetur. Praetereo usum et abusum laicorum, repressamque quarumdam feminarum insolentiam; quae ab aliis fuse explicata sunt. ID.

"And let the bishop…" The body of Christ, the eucharistic bread, is given by ordinary right by priests, whether of the first or the second order, that is, bishops or presbyters. After a thousand writers, the Anonymous published by the Rev. Fr. François Combefis, On the Persian Captivity, p. 346: "Priests, you who have attained a dignity greater than the seraphim (Isa. 6:6). That one did not dare to touch the coal with his hand, but grasped it with the tongs: but you with your hands of clay distribute mysteries untouched by the seraphim" (I should prefer this, ἄθικτα, to ἀθέατα, "unseen"). By a like right deacons also used to give it in the time of Justin Martyr, of whom there is a notable testimony in Apology 2; but afterwards that power was restricted by canon 15 of the second council of Arles, canon 38 of the fourth of Carthage, the Decree of Gelasius, etc. Read St. Basil's letter 289; Hugh of St. Victor, On the Sacraments, ch. 38: "The office of these deacons is to distribute the body and blood of the Lord; although this is not observed everywhere." I pass over the use and abuse by the laity, and the insolence of certain women that was repressed; these things have been explained at length by others. The same.

(printed under page 554)

(68) ‹anchor: τὴν προσφορὰν, λέγων› · call in col 1109 (Greek only)

Λέγων. Simplici formulae sequens aetas varie addidit, tam apud Graecos, quam apud Latinos. Insignem inter alia locum S. Augustini Sermone ad infantes De sacramento; invenies quoque in Hincmari Opusculo 2, cap. 12, p. 97, et in Bertramo paulo ante finem. ID.

"Saying." To the simple formula the following age made various additions, among the Greeks as among the Latins. A notable passage among others, of St. Augustine in the Sermon to the Infants On the Sacrament, you will find also in Hincmar's Opusculum 2, ch. 12, p. 97, and in Bertram a little before the end. The same.

(printed under page 554)

(69) ‹anchor: τριακοστὸς τρίτος› · call in col 1109 (Greek only)

Ψαλμὸς δὲ λεγέσθω τριακοστὸς τρίτος. Cyrillus Catechesi Mystagogica ult. Μετὰ ταῦτα ἀκούετε τοῦ ψάλλοντος μετὰ μέλους θείου, προτρεπομένου ὑμᾶς εἰς τὴν κοινωνίαν τῶν ἁγίων μυστηρίων, καὶ λέγοντος· Γεύσασθε καὶ ἴδετε, ὅτι χρηστὸς ὁ Κύριος (Ps. XXXIII, 9). In missa Appendicis ad librum Sacramentorum S. Gregorii p. 265, canitur tunc temporis psalmus CXXXVIII: Domine, probasti me; in Marci autem Liturgia psalmus XLI. Καὶ μεταλαμβάνει ὁ ἱερεὺς εὐχ. τῆς κατὰ φιλανθρωπίας ἄλλος. Ὃν τρόπον ἐπιποθεῖ ἡ ἔλαφος ἐπὶ τῆς πηγῆς. Legunt εὐχίτης, vertuntque, Hinc participat sacerdos euchites, seu orator, pro humanitate alius. Quemadmodum desiderat cervus ad fontes aquarum, etc. Rectius forsan: Καὶ μεταλαμβάνει ὁ ἱερεύς. Εὐχ. (pro εὐχή). Τῆς κατὰ φιλανθρωπίας. Ψαλμός· Ὃν τρόπον. Et communicat sacerdos. Oratio. Pro humanitate. Psalmus: Quemadmodum, etc. COT.

"And let the thirty-third psalm be said." Cyril, in the last Mystagogical Catechesis: "After this you hear the chanter with a divine melody inviting you to the communion of the holy mysteries, and saying: Taste and see that the Lord is good" (Ps. 33:9). In the mass of the Appendix to the Book of Sacraments of St. Gregory, p. 265, psalm 138 is sung at that point: "Lord, Thou hast searched me"; but in the Liturgy of Mark, psalm 41. Καὶ μεταλαμβάνει ὁ ἱερεὺς εὐχ. τῆς κατὰ φιλανθρωπίας ἄλλος. "As the hind longs for the spring." They read εὐχίτης and translate, "Then the priest partakes, another euchites, or pray-er, for loving-kindness. As the hart longs for the fountains of waters, etc." More correctly perhaps: "And the priest communicates. Prayer (εὐχ. for εὐχή): 'For loving-kindness.' Psalm: 'As…', etc." Cotelier.

(printed under page 554)

Page

running head: CONSTITUTIONES APOSTOLICAE. — LIB. VIII.
marginal letters: A Ἰησοῦς Χριστὸς, εἰς δόξαν; B μεταλαμβάνειν πάντας τοὺς λοιπούς; C (beside the notes, not the text); D (beside the notes, not the text)
old-edition numerals: (none)
other: the last two lines of chapter XIII (from μεταλάβωσι καὶ πᾶσαι to τοῦ ψάλλοντος·) run full width across both columns; the right-hand part of the first of them (-τα, εἰσφερέτωσαν εἰς τὰ παστοφόρια. Καὶ ὁ) was read from the column 1110 top image and is set once here. Foot-note calls (66)–(69) removed. Column begins and ends mid-sentence. Running head completed from the column 1110 image. VARIORUM NOTAE at the foot are editors' matter, not set.

PG 1:1110

Editors' notes and page, col. 1110

Footnotes

(28) ‹anchor: bona voluntas› · call in col 1110

Luc. II, 14.

Luke 2:14.

(printed under page 554)

(29) ‹anchor: nomine Domini› · call in col 1110

Matth. XXI, 9.

Matthew 21:9.

VARIORUM NOTAE. (printed under page 554)

Footnotes

(30) ‹anchor: futuri saeculi› · call in col 1111

I Cor. XI, 29.

1 Corinthians 11:29.

(printed under page 555)

(31) ‹anchor: habitas inaccessam› · call in col 1111

I Tim. VI, 16.

1 Timothy 6:16.

VARIORUM NOTAE. (printed under page 555)

Page

other: facing Latin version, not set
other: Latin title in this column: CAPUT XV. Invocatio post communionem.

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εὐσεβείας, εἰς ἄφεσιν ἁμαρτιῶν, εἰς ζωὴν τοῦ μέλλοντος αἰῶνος. Ἐγειρώμεθα. Ἐν χάριτι Χριστοῦ ἑαυτοὺς τῷ Θεῷ, τῷ μόνῳ ἀγεννήτῳ Θεῷ, καὶ τῷ Χριστῷ αὐτοῦ παραθώμεθα. Καὶ ὁ ἐπίσκοπος εὐχαριστείτω.

of godliness, for remission of sins, for the life of the age to come. Let us rise. In the grace of Christ let us commend ourselves to God, the only unbegotten God, and to His Christ. And let the bishop give thanks.

ΚΕΦΑΛΑΙΟΝ ΙΕʹ. Ἐπίκλησις μετὰ τὴν μετάληψιν.

CHAPTER XV. Invocation after the partaking.

Δέσποτα ὁ Θεὸς ὁ παντοκράτωρ, ὁ Πατὴρ τοῦ Χριστοῦ σου τοῦ εὐλογητοῦ Παιδὸς, ὁ τῶν μετ' εὐθύτητος ἐπικαλουμένων σε ἐπήκοος, ὁ καὶ τῶν σιωπώντων ἐπιστάμενος τὰς ἐντεύξεις· εὐχαριστοῦμέν σοι, ὅτι κατηξίωσας ἡμᾶς μεταλαβεῖν τῶν ἁγίων σου μυστηρίων, ἃ παρέσχου ἡμῖν, πληροφορίαν τῶν καλῶς ἐγνωσμένων, εἰς φυλακὴν τῆς εὐσεβείας, εἰς ἄφεσιν πλημμελημάτων· ὅτι τὸ ὄνομα τοῦ Χριστοῦ σου ἐπικέκληται ἐφ' ἡμᾶς, καὶ σοὶ προσῳκειώμεθα. Ὁ χωρίσας ἡμᾶς τῆς τῶν ἀσεβῶν κοινωνίας, ἕνωσον ἡμᾶς μετὰ τῶν καθωσιωμένων σοι, στήριξον ἡμᾶς ἐν τῇ ἀληθείᾳ τῇ τοῦ ἁγίου Πνεύματος ἐπιφοιτήσει, τὰ ἀγνοούμενα ἀποκάλυψον, τὰ λείποντα προσαναπλήρωσον, τὰ ἐγνωσμένα κράτυνον. Τοὺς ἱερεῖς ἀμώμους διαφύλαξον ἐν τῇ λατρείᾳ σου· τοὺς βασιλεῖς διατήρησον ἐν εἰρήνῃ, τοὺς ἄρχοντας ἐν δικαιοσύνῃ, τοὺς ἀέρας ἐν εὐκρασίᾳ, τοὺς καρποὺς ἐν εὐφορίᾳ, τὸν κόσμον ἐν παναλκεῖ προνοίᾳ. Τὰ ἔθνη τὰ πολεμικὰ πράϋνον· τὰ πεπλανημένα ἐπίστρεψον· τὸν λαόν σου ἁγίασον· τοὺς ἐν παρθενίᾳ διατήρησον· τοὺς ἐν γάμῳ διαφύλαξον ἐν πίστει· τοὺς ἐν ἁγνείᾳ ἐνδυνάμωσον· τὰ νήπια ἅδρυνον· τοὺς νεοτελεῖς βεβαίωσον· τοὺς ἐν κατηχήσει παίδευσον, καὶ τῆς μυήσεως ἀξίους ἀνάδειξον· καὶ πάντας ἡμᾶς ἐπισυνάγαγε εἰς τὴν τῶν οὐρανῶν βασιλείαν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν· μεθ' οὗ σοι δόξα, τιμὴ καὶ σέβας, καὶ τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας. Ἀμήν. Καὶ ὁ διάκονος λεγέτω· Τῷ Θεῷ διὰ τοῦ Χριστοῦ αὐτοῦ κλίνατε, καὶ εὐλογεῖσθε. Καὶ ὁ ἐπίσκοπος ἐπευχέσθω, λέγων· Ὁ Θεὸς ὁ παντοκράτωρ, ὁ ἀληθινὸς καὶ ἀσύγκριτος, ὁ πανταχοῦ ὢν καὶ τοῖς πᾶσι παρὼν καὶ ἐν οὐδενὶ ὡς ἐνόν τι ὑπάρχων, ὁ τόποις μὴ περιγραφόμενος, ὁ χρόνοις μὴ παλαιούμενος, ὁ αἰῶσι μὴ περατούμενος, ὁ λόγοις μὴ παραγόμενος, ὁ γενέσει μὴ ὑποκείμενος, ὁ φυλακῆς μὴ δεόμενος, ὁ φθορᾶς ἀνώτερος, ὁ τροπῆς ἀνεπίδεκτος, ὁ φύσει ἀναλλοίωτος, ὁ φῶς οἰκῶν ἀπρόσιτον, ὁ τῇ φύσει ἀόρατος, ὁ γνωστὸς πάσαις ταῖς μετ' εὐνοίας ἐκζητούσαις σε λογικαῖς φύσεσιν, ὁ καταλαμβανόμενος ὑπὸ τῶν ἐν εὐνοίᾳ ἐπιζητούντων σε· ὁ Θεὸς Ἰσραὴλ, τοῦ ἀληθινῶς ὁρῶντος, τοῦ εἰς Χριστὸν πιστεύσαντος

Master, God the Almighty, the Father of Thy Christ, the blessed Servant, Who hearest those who call upon Thee with uprightness, Who knowest also the petitions of those who are silent: we give thanks to Thee that Thou hast counted us worthy to partake of Thy holy mysteries, which Thou hast bestowed on us for the full assurance of the things that have been rightly known, for the safeguarding of godliness, for the remission of offences; because the name of Thy Christ has been called upon us, and we have been made Thine own household. Thou Who hast separated us from the fellowship of the ungodly, unite us with those who are consecrated to Thee, establish us in the truth by the visitation of the Holy Spirit, reveal the things that are not known, fill up the things that are lacking, strengthen the things that have been known. Keep the priests blameless in Thy worship; preserve the kings in peace, the rulers in righteousness, the airs in good temperature, the fruits in fertility, the world in all-powerful providence. Tame the warlike nations; turn back those that have gone astray; sanctify Thy people; preserve those in virginity; keep those in marriage in faithfulness; strengthen those in chastity; bring the infants to full growth; confirm the newly initiated; instruct those in the catechumenate, and show them worthy of initiation; and gather us all together into the kingdom of the heavens, in Christ Jesus our Lord; with Whom to Thee be glory, honour and worship, and to the Holy Spirit, unto the ages. Amen. And let the deacon say: Bow down to God through His Christ, and receive the blessing. And let the bishop pray over them, saying: God the Almighty, the true and incomparable, Who art everywhere and art present to all things and art in nothing as a thing contained in it, Who art not circumscribed by places, Who dost not grow old with times, Who art not bounded by ages, Who art not led astray by words, Who art not subject to coming-to-be, Who needest no guarding, Who art above corruption, Who admittest no change, Who art by nature unalterable, Who dwellest in light unapproachable, Who art by nature invisible, Who art known to all the rational natures that seek Thee out with good will, Who art apprehended by those who seek after Thee in good will; the God of Israel, of him who truly sees, who has believed in Christ

Editors' notes and page, col. 1112

Footnotes

(70) ‹anchor: ἑαυτοὺς τῷ Θεῷ› · call in col 1112 (Greek only)

Τῷ Θεῷ. Rectius absunt in cod. Vindob. verba τῷ μόνῳ ἀγεννήτῳ Θεῷ. Quamvis cum recepta sententia non pugnent, nescio quomodo Arianismum redolent; solebant enim Ariani frequenter ita loqui, ut discrimen naturarum in personis divinis innuerent. CLER.

Τῷ Θεῷ ["to God"]. The words τῷ μόνῳ ἀγεννήτῳ Θεῷ ["to the only unbegotten God"] are more correctly absent in the Vienna codex. Although they do not conflict with the received doctrine, they somehow smell of Arianism; for the Arians were often accustomed to speak thus, so as to hint at a difference of natures in the divine persons. Clericus.

(printed under page 555)

(71) ‹anchor: τὰ λείποντα› · call in col 1112 (Greek only; no call in the Latin of col 1111)

Λείποντα. Cod. Vind. non mutato sensu τὰ λειπόμενα. CLER.

Λείποντα ["what is lacking"]. The Vienna codex, with no change of sense, τὰ λειπόμενα. Clericus.

(printed under page 555)

(72) ‹anchor: ἐν παναλκεῖ› · call in col 1112 (Greek only)

Παναλκεῖ. Est in cod. Vind. παναρκεῖ, omnibus sufficiente. Nihil interest, utrum sequamur. Utramque vocem habet Suidas, et posteriorem de sole dici observat, interpretaturque ἡλίου παναρκέος, τοῦ πανταχῆ λάμποντος. Recte quidem, sed aptius vim vocis expressisset πάσῃ τῇ γῇ ἀρκοῦντος, toti terrae sufficientis. ID.

Παναλκεῖ ["all-powerful"]. In the Vienna codex it is παναρκεῖ, "sufficing for all". It makes no difference which we follow. Suidas has both words, and observes that the latter is said of the sun, and interprets ἡλίου παναρκέος as "shining everywhere". Rightly indeed, but he would have expressed the force of the word more aptly by πάσῃ τῇ γῇ ἀρκοῦντος, "sufficing for the whole earth". The same.

(printed under page 555)

(73) ‹anchor: λέγων· Ὁ Θεὸς› · call in col 1112 (Greek only)

Ὁ Θεός. In cod. Vind. incipit hinc cap. 10, addita hac inscriptione: Ἐπίκλησις κεφαλοκλισίας πιστῶν ἀπολυτική. ID.

Ὁ Θεός ["O God"]. In the Vienna codex chapter 10 begins here, with this heading added: "Invocation at the bowing of the heads of the faithful, for the dismissal." The same.

(printed under page 555)

Page

running head: [...]IS I ROM. PONT. OPERA DUBIA. 1112 (left part of the head lies over the facing column, outside the image)
marginal letters: A εὐσεβείας, εἰς ἄφεσιν ἁμαρτιῶν; B των· ὅτι τὸ ὄνομα τοῦ Χριστοῦ; C δευσον, καὶ τῆς μυήσεως; D ἀόρατος, ὁ γνωστὸς πάσαις
old-edition numerals: (none)
other: On this page the Greek stands in the right-hand (even) column 1112, the Latin in 1111, contrary to the unit rule's left/odd expectation. Foot-note calls (70), (71), (72), (73) removed; foot notes (end of 72, and 73) under this column not set. UNSURE: breathing of ἅδρυνον (may be printed smooth, ἄδρυνον); ἐνόν τι printed with a narrow space. Column ends mid-sentence.

PG 1:1113

λαοῦ σου· εὐμενὴς γενόμενος ἐπάκουσόν μου διὰ τὸ ὄνομά σου, καὶ εὐλόγησον τούς σοι κεκλικότας τοὺς ἑαυτῶν αὐχένας καὶ δὸς αὐτοῖς τὰ αἰτήματα τῶν καρδιῶν αὐτῶν τὰ ἐπὶ συμφέροντι, καὶ μηδένα αὐτῶν ἀπόβλητον ποιήσῃς ἐκ τῆς βασιλείας σου· ἀλλὰ ἁγίασον αὐτοὺς, φρούρησον, σκέπασον, ἀντιλαβοῦ, ῥῦσαι τοῦ ἀλλοτρίου, παντὸς ἐχθροῦ, τοὺς οἴκους αὐτῶν φύλαξον, τὰς εἰσόδους αὐτῶν καὶ τὰς ἐξόδους φρούρησον· ὅτι σοὶ δόξα, αἶνος, μεγαλοπρέπεια, σέβας, προσκύνησις, καὶ τῷ σῷ Παιδὶ Ἰησοῦ τῷ Χριστῷ σου τῷ Κυρίῳ ἡμῶν καὶ Θεῷ καὶ βασιλεῖ, καὶ τῷ ἁγίῳ Πνεύματι, νῦν, καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Καὶ ὁ διάκονος ἐρεῖ· Ἀπολύεσθε ἐν εἰρήνῃ. Ταῦτα περὶ τῆς μυστικῆς λατρείας διατασσόμεθα ἡμεῖς οἱ ἀπόστολοι ὑμῖν τοῖς ἐπισκόποις, καὶ τοῖς πρεσβυτέροις, καὶ τοῖς διακόνοις.

of Thy people: be gracious and hearken to me for Thy name's sake, and bless those who have bowed their own necks to Thee, and give them the requests of their hearts that are for their profit, and make none of them a castaway from Thy kingdom; but sanctify them, guard them, shelter them, help them, deliver them from the alien one, from every enemy, keep their houses, guard their comings in and their goings out; for to Thee is glory, praise, majesty, worship, adoration, and to Thy Servant Jesus, Thy Christ, our Lord and God and King, and to the Holy Spirit, now and always and unto the ages of ages. Amen. And the deacon shall say: Depart in peace. These things concerning the mystical worship we the apostles ordain for you, the bishops and the presbyters and the deacons.

ΚΕΦΑΛΑΙΟΝ Ιϛʹ. Περὶ χειροτονίας πρεσβυτέρων διάταξις Ἰωάννου τοῦ φιλουμένου ὑπὸ Κυρίου.

CHAPTER XVI. Concerning the ordination of presbyters: the ordinance of John, the one loved by the Lord.

Περὶ δὲ χειροτονίας πρεσβυτέρων, ἐγὼ ὁ φιλούμενος ὑπὸ τοῦ Κυρίου, διατάσσομαι ὑμῖν τοῖς ἐπισκόποις. Πρεσβύτερον χειροτονῶν, ὦ ἐπίσκοπε, τὴν χεῖρα ἐπὶ τῆς κεφαλῆς ἐπιτίθει αὐτὸς, τοῦ πρεσβυτερίου παρεστῶτός σοι καὶ τῶν διακόνων· καὶ εὐχόμενος λέγε· Κύριε παντόκρατορ, ὁ Θεὸς ἡμῶν, ὁ διὰ Χριστοῦ τὰ πάντα δημιουργήσας, καὶ δι' αὐτοῦ τῶν ὅλων προνοῶν καταλλήλως. ᾯ γὰρ δύναμις διάφορα ποιῆσαι, τούτῳ δύναμις καὶ διαφόρως προνοῆσαι. Διὰ γὰρ τοῦτο ὁ Θεὸς προνοεῖς, τῶν μὲν ἀθανάτων φυλακῇ μόνῃ, τῶν δὲ θνητῶν, διαδοχῇ, τῆς ψυχῆς φροντίδι νόμων, τοῦ σώματος ἀναπληρώσει τῆς ἐνδείας. Αὐτὸς οὖν καὶ νῦν ἐπίβλεψον ἐπὶ τὴν ἁγίαν σου Ἐκκλησίαν, καὶ αὔξησον αὐτὴν, καὶ πλήθυνον τοὺς ἐν αὐτῇ προεστῶτας, καὶ δὸς δύναμιν πρὸς τὸ κοπιᾷν αὐτοὺς λόγῳ καὶ ἔργῳ εἰς οἰκοδομὴν τοῦ λαοῦ σου. Αὐτὸς καὶ νῦν ἔπιδε ἐπὶ τὸν δοῦλόν σου τοῦτον, τὸν ψήφῳ καὶ κρίσει τοῦ κλήρου παντὸς πρεσβυτέριον

Now concerning the ordination of presbyters, I, the one loved by the Lord, ordain for you the bishops. When you ordain a presbyter, O bishop, lay your hand upon his head yourself, with the presbytery standing by you, and the deacons; and praying, say: Lord Almighty, our God, Who through Christ hast fashioned all things, and through Him dost provide for the whole in the fitting way. For He Who has power to make different things has power also to provide in different ways. For on this account, O God, Thou dost provide: for the immortal by guarding alone, and for the mortal by succession; for the soul by the care of laws, for the body by the filling up of its want. Do Thou Thyself therefore now also look upon Thy holy Church, and increase it, and multiply those who preside in it, and give them power to labour in word and deed for the building up of Thy people. Do Thou Thyself now also look upon this Thy servant, who by the vote and judgement of the whole clergy [has been given] to the presbytery

Editors' notes and page, col. 1113

Footnotes

(74) ‹anchor: Ἀπολύεσθε ἐν εἰρήνῃ› · call in col 1113 (Greek only)

Ἀπολύεσθε ἐν εἰρήνῃ. Verbum ἀπολύειν hoc sensu solet usurpari. Atque ita sumo, p. 100 Ordinationum Graecarum, ubi de diaconissa: Μετὰ δὲ τὸ μεταλαβεῖν αὐτὴν ἐπιδίδωσιν αὐτῇ ὁ ἱερεὺς τὸ ἅγιον ποτήριον, ὅπερ δεχομένη οὐδενὶ μεταδίδωσιν ἐξ αὐτοῦ, ἀλλ' ἐν τῇ ἁγίᾳ τραπέζῃ ἀποτίθησι· καὶ ἀπολύει. Postquam autem ipsa communicavit, tradit ipsi sacerdos sanctum poculum; quod accipiens, nulli ex eo impertitur, sed in sancta mensa reponit: et dimittit. Hoc est, dat diaconissae veniam discedendi is qui ordinat. COT.

"Depart in peace." The verb ἀπολύειν is customarily used in this sense. And so I take it at p. 100 of the Greek Ordinations, where it treats of the deaconess: "And after she has communicated, the priest hands her the holy cup; receiving which, she imparts of it to no one, but sets it down on the holy table: and he dismisses." That is, the one who ordains gives the deaconess leave to depart. Cotelier.

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(75) ‹anchor: μυστικῆς λατρείας› · call in col 1113 (Greek only)

Μυστικῆς λατρείας. Cyrillus Hierosolymitanus, catechesi Mystag. 5: Ἀπαρτισθῆναι τὴν πνευματικὴν θυσίαν, τὴν ἀναίμακτον λατρείαν ἐπὶ τῆς θυσίας ἐκείνης τοῦ ἱλασμοῦ. Dicitur etiam, λατρεία, λογικὴ καὶ ἀναίμακτος λατρεία, λογικὴ λατρεία, ἀναίμακτος θυσία, οἰκονομία λατρείας, et λατρεία οἰκονομίας Eusebio, cap. 71, lib. IV, De vita Constantini; ἔνθεος λατρεία, atque μυστικὴ λειτουργία. In epistola synodica Cyrilli Alexandrini ad Nestorium: Τὴν ἀναίμακτον ἐν ταῖς ἐκκλησίαις τελοῦμεν θυσίαν· (vel juxta aliam lectionem quam sequitur Macarius Antiochenus, actione 8 concilii generalis VI, λατρείαν; vel quod vertitur a Dionysio Exiguo, θυσίας λατρείαν, sacrificii servitutem) πρόσιμέν τε οὕτω ταῖς μυστικαῖς εὐλογίαις. ID.

"Of the mystical worship." Cyril of Jerusalem, Mystagogical Catechesis 5: "The spiritual sacrifice, the bloodless worship, having been completed upon that sacrifice of propitiation." It is also called "worship", "rational and bloodless worship", "rational worship", "bloodless sacrifice", "economy of worship", and "worship of the economy" by Eusebius, ch. 71, book IV, On the Life of Constantine; "divine worship", and "mystical liturgy". In the synodical letter of Cyril of Alexandria to Nestorius: "We celebrate in the churches the bloodless sacrifice (or, according to another reading which Macarius of Antioch follows, in session 8 of the sixth general council, "worship"; or, as it is rendered by Dionysius Exiguus, θυσίας λατρείαν, "the service of sacrifice"), and so we approach the mystical blessings." The same.

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(76) ‹anchor: the chapter heading, ὑπὸ Κυρίου› · call in col 1113 (Greek only)

Deest haec inscriptio in cod. Vind., et quae sequuntur, usque ad ἐπισκόποις, habentur tituli instar. CLER.

This heading is wanting in the Vienna codex, and what follows, as far as ἐπισκόποις, stands in place of a title. Clericus.

(printed under page 556)

(77) ‹anchor: ὑπὸ τοῦ Κυρίου› · call in col 1113 (Greek only)

Ἐγὼ ὁ φιλούμενος ὑπὸ τοῦ Κυρίου. Imitationem Constitutionum in ordinationibus presbyteri, diaconi et subdiaconi, circa nomina apostolorum Joannis, Philippi ac Thomae, exhibebit Euchologium Allatianum. COT.—Ad haec verba ascriptum hoc scholion in Vindob. cod.: Ἰωάννης ὁ Εὐαγγελιστής, ὁ ἀδελφὸς Ἰακώβου, φυγαδευθεὶς ὑπὸ Δομετιανοῦ ἐν Πατμῷ τῇ νήσῳ συνεγράψατο τὸ κατ' αὐτὸν Εὐαγγέλιον ἐν γʹ Τραϊανοῦ χρόνῳ, καὶ ἐν Ἐφέσῳ ἰδίῳ τέλει χρησάμενος· οὗ τὸ λείψανον ζητηθὲν οὐχ εὕρηται. ID.

"I, the one loved by the Lord." An imitation of the Constitutions in the ordinations of presbyter, deacon and subdeacon, as regards the names of the apostles John, Philip and Thomas, will be shown by the Euchologium of Allatius. Cotelier. — At these words this scholion is written in the Vienna codex: "John the Evangelist, the brother of James, banished by Domitian, composed on the island of Patmos the Gospel that bears his name, in the third year of Trajan, and met his own end at Ephesus; his remains, though sought, have not been found." The same.

(printed under page 556)

(78) ‹anchor: λέγε· Κύριε› · call in col 1113 (Greek only)

Κύριε, καὶ τὰ ἑξῆς. In codice Vindob. haec vocantur ἐπίκλησις χειροτονίας πρεσβυτέρου. ID.

"Lord", and what follows. In the Vienna codex these are called "invocation for the ordination of a presbyter". The same.

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(79) ‹anchor: τοῦ κλήρου παντὸς› · call in col 1113 (Greek only)

Ψήφῳ καὶ κρίσει τοῦ κλήρου παντός. Memorabilis est hanc in rem canon Theophili Alexandrini, quo formam ordinandis istam praescribit: Πᾶν τὸ ἱερατεῖον συμφωνεῖν καὶ αἱρεῖσθαι, καὶ τότε τὸν ἐπίσκοπον δοκιμάζειν, ἢ καὶ συναινοῦντος αὐτῷ τοῦ ἱερατείου, χειροτονεῖν ἐν μέσῃ τῇ ἐκκλησίᾳ, παρόντος τοῦ λαοῦ, καὶ προσφωνοῦντος τοῦ ἐπισκόπου, εἰ καὶ ὁ λαὸς δύναται αὐτῷ μαρτυρεῖν. En cleri electio, et populi testimonium. Auctor vero Quaestionum Veteris et Novi Testamenti, tomo IV S (continues)

"By the vote and judgement of the whole clergy." Memorable on this matter is the canon of Theophilus of Alexandria, in which he prescribes this form for those to be ordained: "That the whole priestly body agree and choose, and then the bishop examine; or else, the priestly body consenting with him, that he ordain in the midst of the church, the people being present, and the bishop asking aloud whether the people too can bear him witness." Here you have the election by the clergy and the testimony of the people. But the author of the Questions on the Old and New Testament, in volume IV of St. (continues)

(printed under page 556)

Page

running head: 1113 CONSTITUTIONES APOSTOLIC[...] (right part of the head lies over the facing column)
marginal letters: (none in this column; the letters A B C D stand between the columns, beside the Latin of 1114)
old-edition numerals: (none)
other: The last two lines of chapter XV (from Ἀπολύεσθε to διακόνοις) run full width across both columns; set here once, completed from the image of column 1114. Foot-note calls (74)-(79) removed; foot notes (74), (75) under this column not set. The column ends on the split word πρε-|σβυτέριον, set whole here from the top line of the next Greek column (1116; 1114 and 1115 are Latin). The English "[has been given]" anticipates the participle that opens 1116 and is not repeated there. UNSURE: iota subscript of ᾯ (may be printed Ὧ without it); the final iota of ἀναπληρώσει is damaged and looks like a colon.

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Editors' notes and page, col. 1114

Footnotes

(32) ‹anchor: exitus tuere› · call in col 1114

Psal. CXX, 8.

Psalm 120:8.

(printed under page 556)

(33) ‹anchor: before "Porro de ordinatione"› · call in col 1114

l. Ignat. interpol. ad Philad. 9.

[l., uncertain; perhaps a stray letter] Interpolated Ignatius, To the Philadelphians 9.

VARIORUM NOTAE. (printed under page 556)

Page

other: facing Latin version, not set
running head: [...]ONES APOSTOLICAE.—LIB. VIII. 1114 (left part of the head lies over the Greek column)
marginal letters: A exaudi me propter nomen; B (beside the chapter heading CAPUT XVI.); C respice in sanctam tuam; D logium Allatianum (in the foot notes)
old-edition numerals: (none)
other: Latin title lines of this column: CAPUT XVI. De ordinatione presbyterorum constitutio Joannis a Domino dilecti. Two full-width Greek lines closing chapter XV run across under this column's first paragraph; they are set once under column 1113. Foot references 32 (Psal. CXX, 8) and 33 (Ignat. interpol. ad Philad. 9) and foot notes (76)-(79) stand under this column; not set.

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Editors' notes and page, col. 1115

Footnotes

(34) ‹anchor: implevisti spiritu› · call in col 1115

Exod. XVIII, XXIV, XXVIII.

Exodus 18, 24, 28.

(printed under page 557)

(35) ‹anchor: tui imitatorem› · call in col 1115

Act. VI, VII.

Acts 6, 7.

VARIORUM NOTAE. (printed under page 557)

(79) ‹anchor: τοῦ κλήρου παντὸς› · call in col 1113 (Greek only); end of the note, continued from under page 556 (its opening stands in the notes of col 1113)

Augustini, quaest. 101, dicit testimonio diaconi fieri presbyterum: quam consuetudinem unius urbis Romae esse docemur ab Hieronymo epist. 85. Vide si lubet concilium Carthag. IV, can. 22. COT.

Augustine, question 101, says that a presbyter is made on the testimony of a deacon: a custom which we are taught by Jerome, letter 85, to be that of the one city of Rome. See, if you please, the fourth council of Carthage, canon 22. Cotelier.

(printed under page 557)

Page

other: facing Latin version, not set
running head: 1115 S. CLEMENTIS I ROM. PONT. [...] (right part of the head lies over the Greek column)
marginal letters: (none in this column; the letters A B C D stand between the columns, beside the Greek of 1116)
old-edition numerals: (none)
other: On this page the Latin stands in the left-hand (odd) column 1115 and the Greek in 1116. Latin title lines of this column: CAPUT XVII. De ordinatione diaconorum constitutio Philippi. / CAPUT XVIII. Invocatio ordinationis diaconi. / CAPUT XIX. De diaconissa constitutio Bartholomaei. / CAPUT XX. Invocatio in ordinatione diaconissae. Foot references 34 (Exod. XVIII, XXIV, XXVIII) and 35 (Act. VI, VII) and foot notes (end of 79, and 80) stand under this column; not set in the column part. The end of (79) is set above as a continuation (Q5b); (80) is set whole in the notes of col 1116.

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ἐπιδοθέντα, καὶ ἔμπλησον αὐτὸν πνεύματος χάριτος καὶ συμβουλίας, τοῦ ἀντιλαμβάνεσθαι καὶ κυβερνᾷν τὸν λαόν σου ἐν καθαρᾷ καρδίᾳ· ὃν τρόπον ἐπίδες ἐπὶ λαὸν ἐκλογῆς σου, καὶ προσέταξας Μωϋσεῖ αἱρεῖσθαι πρεσβυτέρους, οὓς ἔπλησας πνεύματος. Καὶ νῦν, Κύριε, παράσχου, ἀνελλιπὲς τηρῶν ἐν ἡμῖν τὸ πνεῦμα τῆς χάριτός σου· ὅπως πλησθεὶς ἐνεργημάτων ἰατικῶν, καὶ λόγου διδακτικοῦ, ἐν πραότητι παιδεύῃ σου τὸν λαὸν, καὶ δουλεύῃ σοι εἰλικρινῶς ἐν καθαρᾷ διανοίᾳ καὶ ψυχῇ θελούσῃ, καὶ τὰς ὑπὲρ τοῦ λαοῦ ἱερουργίας ἀμώμους ἐκτελῇ, διὰ τοῦ Χριστοῦ σου· μεθ' οὗ σοι δόξα, τιμὴ καὶ σέβας, καὶ τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας. Ἀμήν.

and fill him with the Spirit of grace and counsel, to help and to govern Thy people in a pure heart; in the way that Thou didst look upon the people of Thy choice, and didst command Moses to choose elders, whom Thou didst fill with the Spirit. And now, Lord, grant it, keeping unfailing in us the Spirit of Thy grace; so that, filled with workings of healing and with a word fit for teaching, he may in meekness instruct Thy people, and serve Thee sincerely in a pure mind and a willing soul, and accomplish blamelessly the sacred rites on behalf of the people, through Thy Christ; with Whom to Thee be glory, honour and worship, and to the Holy Spirit, unto the ages. Amen.

ΚΕΦΑΛΑΙΟΝ ΙΖʹ Περὶ χειροτονίας διακόνων, τοῦ Φιλίππου διάταξις.

CHAPTER XVII. Concerning the ordination of deacons: the ordinance of Philip.

Περὶ δὲ χειροτονίας διακόνων, ἐγὼ Φίλιππος διατάσσομαι. Διάκονον καταστήσεις, ὦ ἐπίσκοπε, ἐπιθεὶς αὐτῷ τὰς χεῖρας, παρεστῶτός σοι παντὸς τοῦ πρεσβυτερίου καὶ τῶν διακόνων, καὶ ἐπευξάμενος ἐρεῖς·

Now concerning the ordination of deacons, I Philip ordain. You shall appoint a deacon, O bishop, laying your hands upon him, with the whole presbytery standing by you, and the deacons, and praying over him you shall say:

ΚΕΦΑΛΑΙΟΝ ΙΗʹ. Ἐπίκλησις χειροτονίας διακόνου.

CHAPTER XVIII. Invocation for the ordination of a deacon.

Ὁ Θεὸς, ὁ παντοκράτωρ, ὁ ἀληθινὸς καὶ ἀψευδὴς, ὁ πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους σε ἐν ἀληθείᾳ, ὁ φοβερὸς ἐν βουλαῖς, ὁ σοφὸς διανοίᾳ, ὁ κραταιὸς καὶ μέγας· εἰσάκουσον προσευχῆς ἡμῶν, Κύριε, καὶ ἐνώτισαι τὴν δέησιν ἡμῶν, καὶ ἐπίφανον τὸ πρόσωπόν σου ἐπὶ τὸν δοῦλόν σου τόνδε, τὸν προχειριζόμενόν σοι εἰς διακονίαν, καὶ πλῆσον αὐτὸν Πνεύματος ἁγίου, καὶ δυνάμεως, ὡς ἔπλησας Στέφανον τὸν μάρτυρα καὶ μιμητὴν τῶν παθημάτων τοῦ Χριστοῦ σου, καὶ καταξίωσον αὐτὸν εὐαρέστως λειτουργήσαντα τὴν ἐγχειρισθεῖσαν αὐτῷ διακονίαν, ἀτρέπτως, ἀμέμπτως, ἀνεγκλήτως, μείζονος ἀξιωθῆναι βαθμοῦ, διὰ τῆς μεσιτείας τοῦ μονογενοῦς σου Υἱοῦ· μεθ' οὗ σοι δόξα, τιμὴ καὶ σέβας, καὶ τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας. Ἀμήν.

O God, the Almighty, the true and unlying, Who art rich towards all who call upon Thee in truth, Who art fearful in counsels, wise in understanding, mighty and great: hear our prayer, Lord, and give ear to our supplication, and make Thy face shine upon this Thy servant, who is being appointed for Thee to the diaconate, and fill him with the Holy Spirit and with power, as Thou didst fill Stephen, the martyr and imitator of the sufferings of Thy Christ, and count him worthy, having acceptably discharged the ministry put into his hands, unswervingly, blamelessly, irreproachably, to be deemed worthy of a higher rank, through the mediation of Thy only-begotten Son; with Whom to Thee be glory, honour and worship, and to the Holy Spirit, unto the ages. Amen.

ΚΕΦΑΛΑΙΟΝ ΙΘʹ. Περὶ διακονίσσης, Βαρθολομαίου διάταξις.

CHAPTER XIX. Concerning a deaconess: the ordinance of Bartholomew.

Περὶ δὲ διακονίσσης, Βαρθολομαῖος διατάσσομαι· ὦ ἐπίσκοπε, ἐπιθήσεις αὐτῇ τὰς χεῖρας, παρεστῶτος τοῦ πρεσβυτερίου καὶ τῶν διακόνων καὶ τῶν διακονισσῶν, καὶ ἐρεῖς·

Now concerning a deaconess, I Bartholomew ordain: O bishop, you shall lay your hands upon her, with the presbytery standing by, and the deacons and the deaconesses, and you shall say:

ΚΕΦΑΛΑΙΟΝ Κʹ. Ἐπίκλησις ἐπὶ χειροτονίας διακονίσσης.

CHAPTER XX. Invocation at the ordination of a deaconess.

Ὁ Θεὸς ὁ αἰώνιος, ὁ Πατὴρ τοῦ Κυρίου ἡμῶν

O God the eternal, the Father of our Lord

Editors' notes and page, col. 1116

Footnotes

(80) ‹anchor: τοῦ Φιλίππου διάταξις› · call in col 1116 (Greek only; no call in the Latin of col 1115)

Deest haec inscriptio in cod. Vindob. ejusque loco haec leguntur: Περὶ δὲ τῆς χειροτονίας, καὶ τὰ ἑξῆς, addito hoc scholio: Φίλιππος Ἀσιανῇ διοικήσει κηρύξας τὸν ζωοποιὸν λόγον, ἐν Ἱεραπόλει τῆς Φρυγίας τέθαπται, ἅμα ταῖς θυγατράσιν, μαρτυρίῳ τελειωθεὶς ἐπὶ Δομετιανοῦ αὐτοκράτορος. Ὁ τὰς θυγατέρας ἔχων Φίλιππος ἐκ τῶν ζʹ ἐστίν. Ὁ καὶ τὸν Εὐνοῦχον βαπτίσας. CLER.

This heading is wanting in the Vienna codex, and in its place is read: Περὶ δὲ τῆς χειροτονίας ["And concerning the ordination"], and so on, with this scholion added: "Philip, having preached the life-giving word in the diocese of Asia, is buried at Hierapolis in Phrygia together with his daughters, having been perfected by martyrdom under the emperor Domitian. The Philip who had the daughters is one of the seven; he it is who also baptized the Eunuch." Clericus.

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(81) ‹anchor: διακονίσσης, Βαρθολομαῖος› · call in col 1116 (Greek only)

Βαρθολομαῖος. In cod. Vind. hic legitur hoc scholion: Βαρθολομαῖος Ἰνδοῖς τὸ κατὰ Ματθαῖον ἐκήρυξεν Εὐαγγέλιον, ὃς καὶ τέθαπται ἐν Ἰνδίᾳ. ID.

"Bartholomew." In the Vienna codex this scholion is read here: "Bartholomew preached to the Indians the Gospel according to Matthew; he is also buried in India." The same.

(printed under page 557)

(82) ‹anchor: αὐτῇ τὰς χεῖρας› · call in col 1116 (Greek only)

Ἐπιθήσεις αὐτῇ τὰς χεῖρας. Frequentissime Graeci, rarissime Latini. Praeter Wormatienses Patres ex concilio Chalcedonensi, Fortunatus in Vita Radegundis. Manu superposita consecravit diaconam Medardus episcopus. Vide supra. COT.

"You shall lay hands on her." The Greeks very frequently, the Latins very rarely. Besides the Fathers of Worms, drawing on the council of Chalcedon, Fortunatus in the Life of Radegund: "With hand laid upon her, bishop Medard consecrated her a deaconess." See above. Cotelier.

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running head: [...]S I ROM. PONT. OPERA DUBIA. 1116 (left part of the head lies over the facing column)
marginal letters: A σβυτέριον ἐπιδοθέντα, καὶ ἔμπλησον; B ταξις (second line of the chapter XVII title); C Πνεύματος ἁγίου, καὶ δυνάμεως; D Ἐπίκλησις ἐπὶ χειροτονίας διακονίσσης
old-edition numerals: (none)
other: On this page the Greek stands in the right-hand (even) column 1116, the Latin in 1115. The column opens with the second half of the split word πρε-|σβυτέριον, which is set whole at the end of column 1113; this file therefore begins at ἐπιδοθέντα, whose sense ("has been given") is already supplied in brackets in 1113's English. Foot-note calls (80), (81), (82) removed; foot notes (end of 80, 81, 82) under this column not set. UNSURE: the accent of σέβας in the chapter XVIII doxology is damaged; παρεστῶτος in chapter XIX is printed without a second accent before τοῦ. Column ends mid-sentence.

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Ἰησοῦ Χριστοῦ, ὁ ἀνδρὸς καὶ γυναικὸς δημιουργὸς, ὁ πληρώσας Πνεύματος Μαριὰμ καὶ Δεβόῤῥαν, καὶ Ἄνναν, καὶ Ὀλδὰν, ὁ μὴ ἀπαξιώσας τὸν μονογενῆ σου Υἱὸν γεννηθῆναι ἐκ γυναικὸς, ὁ καὶ ἐν τῇ σκηνῇ τοῦ μαρτυρίου καὶ ἐν τῷ ναῷ προχειρισάμενος τὰς φρουροὺς τῶν ἁγίων σου πυλῶν· αὐτὸς καὶ νῦν ἔπιδε ἐπὶ τὴν δούλην σου τήνδε, τὴν προχειριζομένην εἰς διακονίαν, καὶ δὸς αὐτῇ Πνεῦμα ἅγιον, καὶ καθάρισον αὐτὴν ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος, πρὸς τὸ ἐπαξίως ἐπιτελεῖν αὐτὴν τὸ ἐγχειρισθὲν αὐτῇ ἔργον, εἰς δόξαν σὴν, καὶ ἔπαινον τοῦ Χριστοῦ σου· μεθ' οὗ σοι δόξα καὶ προσκύνησις, καὶ τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας. Ἀμήν.

Jesus Christ, the Fashioner of man and of woman, Who didst fill with the Spirit Miriam and Deborah, and Anna, and Huldah, Who didst not disdain that Thy only-begotten Son should be born of a woman, Who also in the tent of the testimony and in the temple didst appoint the women keepers of Thy holy gates: do Thou Thyself now also look upon this Thy handmaid, who is being appointed to the diaconate, and give her the Holy Spirit, and cleanse her from every defilement of flesh and spirit, that she may worthily accomplish the work put into her hands, to Thy glory and the praise of Thy Christ; with Whom to Thee be glory and adoration, and to the Holy Spirit, unto the ages. Amen.

ΚΕΦΑΛΑΙΟΝ ΚΑʹ. Περὶ ὑποδιακόνων διάταξις τοῦ Θωμᾶ.

CHAPTER XXI. Concerning subdeacons: the ordinance of Thomas.

Περὶ δὲ ὑποδιακόνων, ἐγὼ Θωμᾶς διατάσσομαι ὑμῖν τοῖς ἐπισκόποις. Ὑποδιάκονον χειροτονῶν, ὦ ἐπίσκοπε, ἐπιθήσεις ἐπ' αὐτῷ τὰς χεῖρας, καὶ ἐρεῖς· Δέσποτα Θεὲ, οὐρανοῦ καὶ γῆς δημιουργὲ καὶ πάντων τῶν ἐν αὐτοῖς, ὁ καὶ ἐν τῇ σκηνῇ τοῦ μαρτυρίου τοὺς νεωκόρους ἀναδείξας τῶν ἁγίων σου σκευῶν φύλακας· αὐτὸς καὶ νῦν ἐπίβλεψον ἐπὶ τὸν δοῦλόν σου τόνδε, τὸν προχειρισθέντα ὑποδιάκονον, καὶ δὸς αὐτῷ Πνεῦμα ἅγιον, πρὸς τὸ ἐπαξίως ἐφάπτεσθαι τῶν λειτουργικῶν σου σκευῶν, καὶ ποιεῖν τὸ θέλημά σου διαπαντὸς, διὰ τοῦ Χριστοῦ σου· μεθ' οὗ σοι δόξα, τιμὴ καὶ σέβας, καὶ τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας. Ἀμήν.

Now concerning subdeacons, I Thomas ordain for you the bishops. When you ordain a subdeacon, O bishop, you shall lay your hands upon him, and shall say: Master, God, Fashioner of heaven and earth and of all things in them, Who also in the tent of the testimony didst appoint the temple-keepers as guardians of Thy holy vessels: do Thou Thyself now also look upon this Thy servant, who has been appointed subdeacon, and give him the Holy Spirit, that he may worthily handle Thy liturgical vessels, and do Thy will always, through Thy Christ; with Whom to Thee be glory, honour and worship, and to the Holy Spirit, unto the ages. Amen.

ΚΕΦΑΛΑΙΟΝ ΚΒʹ. Περὶ ἀναγνωστῶν, τοῦ Ματθαίου διάταξις.

CHAPTER XXII. Concerning readers: the ordinance of Matthew.

Περὶ δὲ ἀναγνωστῶν, ἐγὼ Ματθαῖος, ὁ καὶ Λευὶς, ὅ ποτε τελώνης, διατάσσομαι. Ἀναγνώστην

Now concerning readers, I Matthew, who am also Levi, once a tax-collector, ordain. A reader

Editors' notes and page, col. 1117

Footnotes

(83) ‹anchor: καὶ Δεβόῤῥαν› · call in col 1117 (Greek)

Δεβόῤῥαν. Varie effertur hoc nomen: Δεβώρα, Δεββόρα, Δεββῶρα, Δεββώρα, Δεβόῤῥα, Δεβώῤῥα, Δεββόῤῥα, et Δεββώῤῥα. COT.

Δεβόῤῥαν ["Deborah"]. This name is written variously: Δεβώρα, Δεββόρα, Δεββῶρα, Δεββώρα, Δεβόῤῥα, Δεβώῤῥα, Δεββόῤῥα, and Δεββώῤῥα. Cotelier.

(printed under page 558)

(84) ‹anchor: διάταξις τοῦ Θωμᾶ› · call in col 1117 (Greek only; no call in the Latin of col 1118)

Deest titulus, ejusque loco legitur in cod. Vindob.: Θωμᾶς ἐκήρυξε Παρθοῖς, Μήδοις, Πέρσαις, Γερμανοῖς (pro Καρμάνοις) Ὑρκανοῖς, Βακτριανοῖς, Βαρσοῖς, ὃς καὶ μαρτυρήσας κεῖται ἐν Ἐδέσᾳ τῆς Ὀσδροηνῆς. CLER.

The title is wanting, and in its place is read in the Vienna codex: "Thomas preached to the Parthians, Medes, Persians, Germans (for Carmanians), Hyrcanians, Bactrians, Barsi; having also borne witness by martyrdom, he lies at Edessa in Osrhoene." Clericus.

(printed under page 558)

(85) ‹anchor: καὶ ἐρεῖς· Δέσποτα› · call in col 1117 (Greek only)

Δέσποτα. In cod. Vind. inscribuntur haec: Ἐπίκλησις χειροτονίας ὑποδιακόνου. Κεφ. κδʹ. ID.

Δέσποτα ["Master"]. In the Vienna codex this is headed: "Invocation for the ordination of a subdeacon. Chapter 24." The same.

(printed under page 558)

(86) ‹anchor: τὸν προχειρισθέντα› · call in col 1117 (Greek only)

Προχειρισθέντα. In ms. cod. Vind. χειροτονηθέντα. ID.

Προχειρισθέντα ["appointed"]. In the Vienna manuscript codex, χειροτονηθέντα ["ordained"]. The same.

(printed under page 558)

(87) ‹anchor: τῶν λειτουργικῶν› · call in col 1117 (Greek only)

Λειτουργικῶν. Ἱερῶν. Ibidem legitur. ID.

Λειτουργικῶν ["liturgical"]. Ἱερῶν ["sacred"] is read in the same place. The same.

(printed under page 558)

(88) ‹anchor: τοῦ Ματθαίου διάταξις› · call in col 1117 (Greek only)

Περὶ, καὶ τὰ ἑξῆς. Deest titulus in eodem cod. ejusque loco sunt duodecim prima capitis hujus verba. ID.

Περὶ ["Concerning"], and what follows. The title is wanting in the same codex, and in its place are the first twelve words of this chapter. The same.

(printed under page 558)

(89) ‹anchor: ὁ καὶ Λευὶς› · call in col 1117 (Greek only)

Ματθαῖος, ὁ καὶ Λευίς. Consentiunt antiqui et recentiores, id recte ex Evangeliorum comparatione colligentes. Etiam Origenes, cum loco relato in Catena Matthaei, tum praefatione explanationis in Epistolam ad Romanos. Quocirca ejus locus tom. I in Celsum, p. 48, a docto Scripturarum interprete Hugone Grotio objectus: Ἔστω δὲ καὶ ὁ Λεβὴς τελώνης ἀκολουθήσας τῷ Ἰησοῦ· ἀλλ' οὔτι γε τοῦ ἀριθμοῦ τῶν ἀποστόλων αὐτοῦ ἦν, εἰ μὴ κατά τινα τῶν ἀντιγράφων τοῦ κατὰ Μάρκον Εὐαγγελίου. Sit et Levi publicanus, qui Jesum secutus est: non erat tamen ex apostolorum numero, nisi juxta quaedam exemplaria secundum Marcum Evangelii. Explicandus videtur per concessionem, ac de nomine, hoc in sensu: Detur Levin publicanum asseclam Christi, alium esse a Matthaeo pariter publicano: at nomen Levis in Catalogis apostolorum non exstat, si excipias quosdam Marci evangelistae codices. Qui codices, ni fallor, cap. 3, vers. 18, Levin Alphaei, non Jacobum Alphaei exhibebant, aut potius Λεβήν pro Λεββαῖον· quemadmodum in editione Graeca Theodoriti Quaestionum, quaest. 16, in Numeros, habetur Θαδδαῖος, ὁ καὶ Λεβί, ubi in Graeco-Latino, Θαδδαῖος, ὁ καὶ Λεββαῖος. Graeci posteriores Λευαῖον dicunt. Opponit adhuc Grotius Heracleonem Valentinianum haereticum, cui in Clementis Alexandrini Stromat. IV, p. 502, Ματθαῖος et Λευίς duo sunt. Sed forsan ab Heracleone non intelligitur Levi publicanus, Marc. II, 14, et Luc. V, 27, memoratus; intelligitur autem Levi Lebbaeus, ut dictum est. Certe auctor Laterculi apostolorum supra positi ad libri II finem, Levin τὸν καθήμενον ἐπὶ τὸ τελώνιον confundit cum Lebbaeo, qui et Thaddaeus ac Judas Jacobi. Atque ita defendi possunt Origenes et Heracleon. Verum excusationem nullam admittit quod in codice 1048, uno e multis Regiis Commentariorum Victoris Antiocheni in Marci Evangelium, nactus sum, ad textum laudatum II, 14: Μάρκος μὲν καὶ Λουκᾶς συγκαλύπτουσι τὸ ὄνομα τῇ ἀρχαίᾳ προσηγορίᾳ. Αὐτὸς δὲ Ματθαῖος εὐαγγελιζόμενος τὰ καθ' ἑαυτὸν ἀπαγγέλλων λέγει· Καὶ ἐθεάσατο Ματθαῖον τὸν τελώνην. (continues)

"Matthew, who is also Levi." Ancients and moderns agree, rightly gathering this from a comparison of the Gospels. Origen too, both in the passage reported in the Catena on Matthew and in the preface of his exposition of the Epistle to the Romans. Hence his passage in book I Against Celsus, p. 48, raised as an objection by the learned interpreter of the Scriptures Hugo Grotius — "Let Levi too be a tax-collector who followed Jesus: yet he was not of the number of His apostles, except according to certain copies of the Gospel according to Mark" — seems to need explaining as a concession, and as concerning the name, in this sense: Grant that Levi the tax-collector, a follower of Christ, is other than Matthew, likewise a tax-collector: still the name of Levi does not stand in the catalogues of the apostles, if you except certain codices of Mark the evangelist. Which codices, unless I am mistaken, at chapter 3, verse 18, showed Levi of Alphaeus, not James of Alphaeus, or rather Λεβήν for Λεββαῖον; just as in the Greek edition of Theodoret's Questions, question 16 on Numbers, there stands "Thaddaeus, who is also Levi", where the Greek-Latin has "Thaddaeus, who is also Lebbaeus". The later Greeks say Λευαῖος. Grotius further opposes Heracleon the Valentinian heretic, for whom, in Clement of Alexandria's Stromata IV, p. 502, Matthew and Levi are two. But perhaps Heracleon does not mean Levi the tax-collector mentioned in Mark 2:14 and Luke 5:27; he means rather Levi Lebbaeus, as has been said. Certainly the author of the List of the apostles placed above at the end of book II confuses Levi "who sat at the tax-office" with Lebbaeus, who is also Thaddaeus and Judas of James. And so Origen and Heracleon can be defended. But no excuse is admitted by what I came upon in codex 1048, one of the many Royal codices of the Commentaries of Victor of Antioch on the Gospel of Mark, at the cited text 2:14: "Mark and Luke veil the name under the old appellation. But Matthew himself, in telling the gospel and reporting what concerns himself, says: 'And He saw Matthew the tax-collector.'" (continues)

(printed under page 558)

Page

running head: 1117 CONSTITUTIONES APOSTOLICA[...] (right part of the head lies over the facing column)
marginal letters: (none in this column; the letters A B C D stand between the columns, beside the Latin of 1118)
old-edition numerals: (none)
other: Foot-note calls (83)-(89) removed; foot notes (83)-(89, first part) under this column not set. UNSURE: ὅ ποτε is printed with a rough breathing and acute over a narrow letter (ὅ, not ὁ). Column ends mid-sentence. UNSURE (Q5b): in foot note (89), at the quotation from codex 1048, the page may print the first name with two letters transposed (Μάκρος); Μάρκος is kept as set, not changed. The continuation of (89), printed under page 559, is not yet set in the notes of cols 1119-1120.

PG 1:1118

Editors' notes and page, col. 1118

Footnotes

(36) ‹anchor: Mariam› · call in col 1118

Exod. XV, 20.

Exodus 15:20.

(printed under page 558)

(37) ‹anchor: Deboram› · call in col 1118

Judic. IV, 4.

Judges 4:4.

(printed under page 558)

(38) ‹anchor: Annam› · call in col 1118

Luc. II, 36. 7.

Luke 2:36, 7 [so printed; presumably 36–37].

(printed under page 558)

(39) ‹anchor: et Holdam› · call in col 1118

IV Reg. XXII, 14.

2 Kings 22:14.

(printed under page 558)

(40) ‹anchor: Filium tuum› · call in col 1118

pseudo-Ignat. ad Antioch. 12.

Pseudo-Ignatius, To the Antiochenes 12.

(printed under page 558)

(41) ‹anchor: carnis et spiritus› · call in col 1118

II Cor. VII, 1.

2 Corinthians 7:1.

(printed under page 558)

(42) ‹anchor: vasorum tuorum› · call in col 1118

Num. III; I Paral. IX.

Numbers 3; 1 Chronicles 9.

VARIORUM NOTAE. (printed under page 558)

Page

other: facing Latin version, not set
running head: [...]NES APOSTOLICAE. — LIB. VIII. 1118 (left part of the head lies over the Greek column)
marginal letters: A creator viri ac mulieris; B De subdiaconis autem, ego Thomas; C De lectoribus vero, ego Matthaeus; D Θαδδαῖος, ὁ καὶ Λεβί (in the foot notes)
old-edition numerals: (none)
other: Latin title lines of this column: CAPUT XXI. De subdiaconis constitutio Thomae. / CAPUT XXII. De lectoribus constitutio Matthaei. Foot references 36-42 (Exod. XV, 20; Judic. IV, 4; Luc. II, 36; IV Reg. XXII, 14; pseudo-Ignat. ad Antioch.; II Cor. VII, 1; Num. III; I Paral. IX — the line runs across both columns and is partly outside the images) and the continuation of foot note (89) stand under this column; not set.

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Editors' notes and page, col. 1119

Footnotes

(43) ‹anchor: leges tuas› · call in col 1119

II Esdr. VIII.

Nehemiah 8.

(printed under page 559)

(44) ‹anchor: before "Ego vero Jacobus"› · call in col 1119

pseudo-Ignat. ad Antioch. 12.

Pseudo-Ignatius, To the Antiochenes 12.

(44*) ‹anchor: καὶ ὑπομονῆς› · call in col 1120 (Greek only) Lege et interpunge sic.... ὑπομονῆς· τιμῆς δὲ μεγάλης, supplendo voculam quae deesse videtur. EDIT. PATROL.

Read and punctuate thus: … ὑπομονῆς· τιμῆς δὲ μεγάλης ["… and of endurance; but of great honour"], supplying the little word that seems to be missing. The editors of the Patrologia.

(printed under page 559)

(45) ‹anchor: infideli deterior› · call in col 1119

I Tim. V, 8.

1 Timothy 5:8.

VARIORUM NOTAE. (printed under page 559)

Page

other: facing Latin version, not set
running head: 1119 S. CLEMENTIS I ROM. PONT. [...] (right part of the head lies over the Greek column)
marginal letters: (none in this column; the letters A B C D stand between the columns, beside the Greek of 1120 and, lower, the foot notes)
old-edition numerals: (none)
other: On this page the Latin stands in the left-hand (odd) column 1119 and the Greek in 1120. Latin title lines of this column: CAPUT XXIII. Jacobi Alphaei constitutio de confessoribus. Foot references 43 (II Esdr. VIII), 44 (pseudo-Ignat. ad Antioch. 12) and an editors' foot note 44* (EDIT. PATROL., on supplying τιμῆς before δὲ μεγάλης; runs across both columns, partly outside the image) stand under this column, with the continuation of foot note (89); editors' prose, not set.

PG 1:1120

προχείρισαι, ἐπιθεὶς αὐτῷ τὴν χεῖρα, καὶ ἐπευξάμενος πρὸς τὸν Θεὸν, λέγε· Ὁ Θεὸς ὁ αἰώνιος, ὁ πολὺς ἐν ἐλέει καὶ οἰκτιρμοῖς, ὁ τὴν τοῦ κόσμου σύστασιν διὰ τῶν ἐνεργουμένων φανεροποιήσας, καὶ τὸν ἀριθμὸν τῶν ἐκλεκτῶν σου διαφυλάττων· αὐτὸς καὶ νῦν ἔπιδε ἐπὶ τὸν δοῦλόν σου τὸν ἐγχειριζόμενον τὰς ἁγίας σου Γραφὰς ἀναγινώσκειν τῷ λαῷ σου, καὶ δὸς αὐτῷ Πνεῦμα ἅγιον, Πνεῦμα προφητικόν. Ὁ σοφίσας Ἔσδραν τὸν θεράποντά σου ἐπὶ τὸ ἀναγινώσκειν τοὺς νόμους σου τῷ λαῷ σου· καὶ νῦν παρακαλούμενος ὑφ' ἡμῶν, σόφισον τὸν δοῦλόν σου, καὶ δὸς αὐτῷ, ἔργον ἀκατάγνωστον διανύσαντα τὸ ἐγχειρισθὲν αὐτῷ, ἄξιον ἀναδειχθῆναι μείζονος βαθμοῦ· διὰ Χριστοῦ, μεθ' οὗ σοι ἡ δόξα καὶ τὸ σέβας, καὶ τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας. Ἀμήν.

appoint, laying your hand upon him, and praying over him to God, say: O God the eternal, Who art great in mercy and compassions, Who hast made manifest the constitution of the world through the things that are wrought, and dost keep safe the number of Thine elect: do Thou Thyself now also look upon Thy servant, who is being entrusted to read Thy holy Scriptures to Thy people, and give him the Holy Spirit, the prophetic Spirit. Thou Who didst make wise Ezra Thy servant for the reading of Thy laws to Thy people, now also, being entreated by us, make wise Thy servant, and grant him, having accomplished uncondemned the work put into his hands, to be shown worthy of a higher rank; through Christ, with Whom to Thee be the glory and the worship, and to the Holy Spirit, unto the ages. Amen.

ΚΕΦΑΛΑΙΟΝ ΚΓʹ. Ἰακώβου τοῦ Ἀλφαίου περὶ ὁμολογητῶν διάταξις.

CHAPTER XXIII. The ordinance of James the son of Alphaeus concerning confessors.

Ἰάκωβος δὲ ὁ Ἀλφαίου, κἀγὼ διατάσσομαι περὶ ὁμολογητῶν. Ὁμολογητὴς οὐ χειροτονεῖται· γνώμης γὰρ τοῦτο καὶ ὑπομονῆς δὲ μεγάλης ἐπάξιος, ὡς ὁμολογήσας τὸ ὄνομα τοῦ Θεοῦ καὶ τοῦ Χριστοῦ αὐτοῦ ἐνώπιον ἐθνῶν καὶ βασιλέων. Ἐὰν δὲ χρεία αὐτοῦ ᾖ εἰς ἐπίσκοπον, ἢ πρεσβύτερον, ἢ διάκονον, χειροτονεῖται. Εἰ δέ τις ὁμολογητὴς, μὴ χειροτονηθεὶς, ἁρπάσῃ ἑαυτῷ ἀξίωμά τι τοιοῦτον, ὡς διὰ τὴν ὁμολογίαν, οὗτος καθαιρείσθω καὶ ἀποβαλλέσθω· οὐ γάρ ἐστιν· ἐπείπερ ἤρνηται τὴν Χριστοῦ διάταξιν, καὶ ἔστιν ἀπίστου χείρων.

And I too, James the son of Alphaeus, ordain concerning confessors. A confessor is not ordained; for this is a matter of will and endurance, but he is worthy of great [honour], as one who has confessed the name of God and of His Christ before nations and kings. But if there is need of him for a bishop, or presbyter, or deacon, he is ordained. But if any confessor, not having been ordained, seizes for himself some such dignity, as on account of his confession, let him be deposed and cast out; for he is not one, since he has denied the ordinance of Christ, and is worse than an unbeliever.

Editors' notes and page, col. 1120

Footnotes

(90) ‹anchor: Ὁ Θεὸς› · call in col 1120 (Greek only)

Ὁ Θεός. Scholium additum est in cod. Vind. Ἐπίκλησις χειροτονίας ἀναγνωστῶν. CLER.

Ὁ Θεός ["O God"]. A scholion is added in the Vienna codex: "Invocation for the ordination of readers." Clericus.

(printed under page 559)

(91) ‹anchor: τὸν δοῦλόν σου τὸν› · call in col 1120 (Greek only)

Τὸν δοῦλόν σου τόν. Desunt haec perperam in cod. Vindob. ID.

Τὸν δοῦλόν σου τόν ["Thy servant, the one…"]. These words are wrongly wanting in the Vienna codex. The same.

(printed under page 559)

(92) ‹anchor: Ἐὰν δὲ χρεία› · call in col 1120 (Greek only; no call in the Latin of col 1119)

Ἐὰν δὲ χρεία, etc. Ad sacrorum ordinum honores promoveri solebant confessores, teste Cypriano epist. 33, 34, 35; et ante illum Tertulliano adversus Valentianos, cap. 4. Cujus locum, utpote memorabilem brevemque ascribam: Speraverat episcopatum Valentinus, quia et ingenio poterat et eloquio; sed alium ex martyrii praerogativa loci potitum indignatus, de Ecclesia authenticae regulae abrupit. Ex constitutione vir multae doctrinae Joannes Morinus De sacris ordinationibus, exercitatione 11, cap. 2, n. ult., concludere nititur, confessores ordinatos fuisse in diaconos et presbyteros, absque susceptione inferiorum graduum; itemque exorcistas, ex Constitut. cap. 26, conclusurus eodem modo de episcopatu, si voluisset: cum nihil tale noster. COT.

"But if there is need", etc. Confessors were customarily advanced to the honours of sacred orders, as Cyprian attests, letters 33, 34, 35; and before him Tertullian, Against the Valentinians [printed "Valentianos"], ch. 4. His passage, being memorable and short, I will set down: "Valentinus had hoped for the episcopate, because he was able both in talent and in eloquence; but, indignant that another had obtained the place by the prerogative of martyrdom, he broke away from the Church of the authentic rule." From this constitution that man of great learning Jean Morin, On Sacred Ordinations, exercitation 11, ch. 2, last number, strives to conclude that confessors were ordained deacons and presbyters without receiving the lower grades; and likewise exorcists, from Constitutions ch. 26 — and he would have concluded the same of the episcopate, had he wished: whereas our author says nothing of the kind. Cotelier.

(printed under page 559)

Page

running head: [...]S I ROM. PONT. OPERA DUBIA. 1120 (left part of the head lies over the facing column)
marginal letters: A προχείρισαι, ἐπιθεὶς αὐτῷ; B (beside the space above ΚΕΦΑΛΑΙΟΝ ΚΓ΄.); C Matthaeum et Jacobum Alphaei (in the foot notes); D priano epist. 33, 34, 35 (in the foot notes)
old-edition numerals: (none)
other: On this page the Greek stands in the right-hand (even) column 1120, the Latin in 1119. Foot-note calls (90), (91), (92) and the reference mark 44* removed. The text as printed reads ὑπομονῆς δὲ μεγάλης ἐπάξιος with no noun for μεγάλης; the editors' foot note 44* (EDIT. PATROL., editors' prose, not set) proposes to read and punctuate ὑπομονῆς· τιμῆς δὲ μεγάλης. The source is set as printed; the English supplies "[honour]" in brackets. Foot reference 45 (I Tim. V, 8) belongs to the Latin; foot notes (end of 89, 90-92) under this column not set. UNSURE: Ἔσδραν breathing (smooth, as read).

PG 1:1121

ΚΕΦΑΛΑΙΟΝ ΚΔʹ. Τοῦ αὐτοῦ περὶ παρθένων.

CHAPTER XXIV. Of the same, concerning virgins.

Ὁ αὐτὸς, περὶ παρθένων διατάσσομαι· Παρθένος οὐ χειροτονεῖται. Ἐπιταγὴν γὰρ Κυρίου οὐκ ἔχομεν· γνώμης γάρ ἐστι τὸ ἔπαθλον· οὐκ ἐπὶ διαβολῇ τοῦ γάμου, ἀλλ' ἐπὶ σχολῇ τῆς εὐσεβείας.

I the same ordain concerning virgins: A virgin is not ordained. For we have no command of the Lord; for the prize belongs to the will; not for the disparagement of marriage, but for leisure for godliness.

ΚΕΦΑΛΑΙΟΝ ΚΕʹ. Λεββαίου τοῦ ἐπικληθέντος Θαδδαίου περὶ χηρῶν διάταξις.

CHAPTER XXV. The ordinance of Lebbaeus, surnamed Thaddaeus, concerning widows.

Κἀγὼ Λεββαῖος ὁ ἐπικληθεὶς Θαδδαῖος, τάδε περὶ χηρῶν διατάσσομαι. Χήρα οὐ χειροτονεῖται· ἀλλ' εἰ μὲν ἐκ πολλοῦ ἀπέβαλε τὸν ἄνδρα, καὶ σωφρόνως καὶ ἀκαταγνώστως ἔζησε, καὶ τῶν οἰκείων ἄριστα ἐπεμελήθη, ὡς Ἰουδὶθ καὶ Ἄννα, αἱ σεμνόταται, κατατασσέσθω εἰς τὸ χηρικόν. Εἰ δὲ νεωστὶ ἀπέβαλε τὸν ὁμόζυγον, μὴ πιστευέσθω, ἀλλὰ χρόνῳ νεότης κρινέσθω. Τὰ γὰρ πάθη ἔσθ' ὅτε καὶ συγγηρᾷ ἀνθρώποις, εἰ μὴ ὑπὸ κρείττονος χαλινοῦ εἰργόμεθα.

And I, Lebbaeus, surnamed Thaddaeus, ordain these things concerning widows. A widow is not ordained; but if she lost her husband long ago, and has lived soberly and uncondemned, and has taken the best care of her household, as Judith and Anna, those most reverend women, let her be enrolled in the order of widows. But if she has lately lost her yokefellow, let her not be trusted, but let her youth be judged by time. For the passions sometimes even grow old with human beings, unless we are held in by a stronger bridle.

ΚΕΦΑΛΑΙΟΝ Κϛʹ. Ὁ αὐτὸς περὶ ἐπορκιστοῦ.

CHAPTER XXVI. The same, concerning an exorcist.

Ὁ αὐτὸς, περὶ ἐπορκιστοῦ διατάσσομαι. Ἐπορκιστὴς οὐ χειροτονεῖται. Εὐνοίας γὰρ ἑκουσίου τὸ ἔπαθλον, καὶ χάριτος Θεοῦ διὰ Χριστοῦ, ἐπιφοιτήσει τοῦ ἁγίου Πνεύματος· ὁ γὰρ λαβὼν χάρισμα ἰαμάτων, δι' ἀποκαλύψεως ὑπὸ Θεοῦ ἀναδείκνυται, φανερᾶς οὔσης πᾶσι τῆς ἐν αὐτῷ χάριτος. Ἐὰν δὲ χρεία αὐτοῦ γένηται εἰς ἐπίσκοπον, ἢ πρεσβύτερον, ἢ διάκονον, χειροτονεῖται.

I the same ordain concerning an exorcist. An exorcist is not ordained. For the prize belongs to voluntary good will, and to the grace of God through Christ, by the visitation of the Holy Spirit; for he who has received a gift of healings is shown forth by God through revelation, the grace that is in him being manifest to all. But if there comes to be need of him for a bishop, or presbyter, or deacon, he is ordained.

ΚΕΦΑΛΑΙΟΝ ΚΖʹ. Σίμων ὁ Κανανίτης, περὶ τοῦ ὑπὸ πόσων ὀφείλει χειροτονεῖσθαι ὁ ἐπίσκοπος.

CHAPTER XXVII. Simon the Cananaean, concerning the number by whom the bishop ought to be ordained.

Σίμων δὲ ὁ Κανανίτης, κἀγὼ διατάσσομαι ὑπὸ πόσων

And I too, Simon the Cananaean, ordain by how many

Editors' notes and page, col. 1121

Footnotes

(49) ‹anchor: ἀνθρώποις, εἰ μὴ› · call in col 1121 (Greek only)

al. συνηγορεῖ ἀνθρώποις μή.

Otherwise: συνηγορεῖ ἀνθρώποις μή.

(printed under page 560)

(50) ‹anchor: χαλινοῦ εἰργόμεθα› · call in col 1121 (Greek only)

al. εἰργόμενα. Sic Vind. cod.

Otherwise: εἰργόμενα. So the Vienna codex.

(printed under page 560)

(93) ‹anchor: Τοῦ αὐτοῦ› · call in col 1121 (Greek only)

Τοῦ αὐτοῦ. Desunt in cod. Vind. CLER.

Τοῦ αὐτοῦ ["Of the same"]. Wanting in the Vienna codex. Clericus.

(printed under page 560)

(94) ‹anchor: παρθένων διατάσσομαι› · call in col 1121 (Greek only)

Διατάσσομαι. Deest in eodem. ID.

Διατάσσομαι ["I ordain"]. Wanting in the same. The same.

(printed under page 560)

(95) ‹anchor: Λεββαίου› · call in col 1121 (Greek only)

Λεββαίου. Deest inscriptio haec in eodem. In utroque haec adduntur: Θαδδαῖος ὁ καὶ Λεββαῖος, ὁ ἐπικαλούμενος Ἰούδας ζηλώτης Ἐδαισήνοις κηρύξας τὸν λόγον καὶ τοῦ ἐν τῇ μέσῃ τῶν ποταμῶν Ἀβγάρου Ἐδέσης τοπαρχοῦντος, τέθαπται ἐν Βηρύτῳ τῆς Φοινίκης. ID.

Λεββαίου ["Of Lebbaeus"]. This heading is wanting in the same. In both this is added: "Thaddaeus, who is also Lebbaeus, surnamed Judas the Zealot, having preached the word to the Edessenes, and while Abgar was toparch of Edessa in Mesopotamia, is buried at Berytus in Phoenicia." The same.

(printed under page 560)

(96) ‹anchor: χηρῶν› · call in col 1121 (Greek only; no call in the Latin of col 1122)

Περὶ χηρῶν. Inter multa decreta ad hasce viduas pertinentia, est quoque canon 27 concilii Arausicani I, ita habens in editione Sirmondana..... De viduis professis, si nupserint aut raptae fuerint.... Viduitatis servandae professionem, coram episcopo in secretario habitam, imposita ab episcopo veste viduali indicandam. Raptores vero talium, vel ipsam talis professionis desertricem, merito esse damnandam. Ubi indicandam exponet alius: ego autem mutabo in vindicandam, cujus loco caeterae editiones, non esse violandam; legamque, imposita ab episcopo veste viduali, vindicandam. COT.

"Concerning widows." Among the many decrees pertaining to these widows there is also canon 27 of the first council of Orange, reading thus in Sirmond's edition: … "Concerning professed widows, if they marry or are carried off. … That the profession of keeping widowhood, made before the bishop in the secretarium, is to be signified by the widow's garment put on by the bishop. But that the abductors of such women, or the woman herself who deserts such a profession, is deservedly to be condemned." Where another will explain "indicandam" ["to be signified"]: but I shall change it to "vindicandam" ["to be upheld"], in place of which the other editions have "non esse violandam" ["is not to be violated"]; and I shall read, "the widow's garment having been put on by the bishop, is to be upheld". Cotelerius.

(printed under page 560)

(97) ‹anchor: καὶ συγγηρᾷ› · call in col 1121 (Greek only)

Συγγηρᾷ. Lectio diversa, συνηγορεῖ, corrupta est ex συγγηρεῖ. ID.

Συγγηρᾷ ["grow old together with"]. The variant reading, συνηγορεῖ, is a corruption of συγγηρεῖ. The same.

(printed under page 560)

(98) ‹anchor: Ὁ αὐτὸς› · call in col 1121 (Greek only)

Ὁ αὐτός. Hae et tres sequentes voces absunt in cod. Vind. CLER.

Ὁ αὐτός ["The same"]. These and the three following words are absent in the Vienna codex. Clericus.

(printed under page 560)

(99) ‹anchor: Ἐπορκιστὴς› · call in col 1121 (Greek only)

Ἐπορκιστής. Initio fungebantur hoc munere omnes Christiani. In Tertulliano De idololatria, cap. 11: Quo ore Christianus thurarius, si per templa transibit, fumantes aras despuet, et exsufflabit, quibus ipse prospexit? qua constantia exorcizabit alumnos suos, quibus domum suam cellarium praestat? Ille quidem si excluserit daemonium, non sibi placeat de fide, neque enim inimicum exclusit; facile debuit de eo impetrare quem quotidie pascit. Quem locum e multis unum selegi, ut indicarem cujusdam viri docti jocularem errorem: quod Tertullianus illic doceat, solitos a parentibus exorcizari proprios filios: quasi per alumnos, Afrorum doctissimus intelligeret liberos; cum ita vocet daemones, quod mercibus thurarii pascerentur. Idem Septimius De praescriptione haereticorum, cap. 41, procacitatem mulierum haereticarum insectatur, quae exorcismos agere audebant. Postea charisma expellendi daemones paucioribus a Deo concessum est, sive ex clero, sive de plebe: Origenes, lib. VII, contra Celsum, paulo post initium. Atque hos solos exorcistas agnoscebat Ecclesia pseudo-Clementis nostri, carens, instar plurimarum, exorcistis certo genere clericorum. COT.

"Exorcist." In the beginning all Christians performed this office. In Tertullian, On Idolatry, ch. 11: "With what face will a Christian incense-seller, if he passes through the temples, spit upon and blow away the smoking altars for which he himself has provided? With what constancy will he exorcize his own nurslings, to whom he offers his own house as a larder? If indeed he casts out a demon, let him not be pleased with himself about his faith, for he has not cast out an enemy; he ought easily to obtain it from one whom he feeds daily." This one passage out of many I have picked out to point out the laughable error of a certain learned man: that Tertullian there teaches that parents were accustomed to exorcize their own sons — as though by "alumni" the most learned of the Africans meant children; whereas he so calls the demons, because they were fed by the incense-seller's wares. The same Septimius, On the Prescription of Heretics, ch. 41, attacks the forwardness of heretical women who dared to perform exorcisms. Afterwards the charism of expelling demons was granted by God to fewer, whether of the clergy or of the people: Origen, book VII Against Celsus, a little after the beginning. And these alone the Church of our pseudo-Clement recognized as exorcists, lacking, like very many churches, exorcists as a fixed class of clerics. Cotelerius.

(printed under page 560)

(100) ‹anchor: Σίμων› · call in col 1121 (Greek only)

Σίμων, etc. Deest hic titulus in cod. Vind. Sed loco tituli est Σίμων ὁ Κανανίτης, κήρυξ τοῦ λόγου, σταυρῷ τελειοῦται, ἐν τῇ Ἰουδαίᾳ, ἐπὶ Δομετιανοῦ. CLER.

Σίμων ["Simon"], etc. This title is wanting in the Vienna codex. But in place of the title there is: "Simon the Cananaean, herald of the word, is perfected by the cross, in Judaea, under Domitian." Clericus.

(printed under page 560)

Page

running head: 1121 CONSTITUTIONES APOSTOLICA[...] (right part of the head lies over the facing column)
marginal letters: A ‹ΚΕΦΑΛΑΙΟΝ ΚΔʹ.›; B ‹κατατασσέσθω εἰς τὸ χηρικόν›; C ‹ΚΕΦΑΛΑΙΟΝ ΚΖʹ.›; D stands lower, between the columns of the foot notes (the letters are printed between the columns, as on the other pages)
old-edition numerals: (none)
other: The column ends on a word split at the break, πό-; the word is set whole (πόσων), its tail σων checked on the first line of the next Greek column (1124), where it is not repeated; the English ends at "by how many". Foot-note calls (93)-(100) and the reference marks 49, 50 removed from the text; all of these are called in the Greek only and are set above (the foot line runs across both columns). Scripture foot references 46-48, 51 belong to the Latin (set in n1122). The chapter numerals carry the numeral sign ʹ (U+0374). UNSURE: ἑκουσίου (rough breathing read; the type is faint).

PG 1:1122

Editors' notes and page, col. 1122

Footnotes

(46) ‹anchor: non habemus› · call in col 1122

I Cor. VII, 25.

1 Corinthians 7:25.

(printed under page 560)

(47) ‹anchor: ut Juditha› · call in col 1122

Judith. VIII.

Judith 8.

(printed under page 560)

(48) ‹anchor: et Anna› · call in col 1122

Luc. II.

Luke 2.

(printed under page 560)

(51) ‹anchor: before "Ipse egomet"› · call in col 1122

pseudo-Ignat. ad Antioch. 12.

Pseudo-Ignatius, To the Antiochenes 12.

VARIORUM NOTAE. (printed under page 560)

Page

other: facing Latin version, not set
running head: [...]NES APOSTOLICAE. — LIB. VIII. 1122 (left part of the head lies over the Greek column)
marginal letters: A (beside CAPUT XXIV.); B in gradum vidualem; C (between "pum, vel presbyterum" and CAPUT XXVII.); D multis unum selegi (in the foot notes)
old-edition numerals: (none)
other: Latin title lines of this column: CAPUT XXIV. Ejusdem de virginibus. / CAPUT XXV. Lebbaei cognomento Thaddaei constitutio de viduis. / CAPUT XXVI. Idem de exorcista. / CAPUT XXVII. Simon Cananita de episcopo, a quot debeat ordinari. Foot references 49 and 50 (Greek variants, called in col 1121) and the end of foot note (99) with foot note (100) stand under this column; they belong to the Greek column and are not set here.

PG 1:1123

Editors' notes and page, col. 1123

Footnotes

(52) ‹anchor: before "Idem ipse, constituo"› · call in col 1123

l. pseudo-Ignat. ad Heron. 3.

[l., uncertain; perhaps a stray letter] Pseudo-Ignatius, To Hero 3.

VARIORUM NOTAE. [the numbering of this series restarts at (1) on this page] (printed under page 561)

Page

other: facing Latin version, not set
running head: 1123 S. CLEMENTIS I ROM. PONT. [...] (right part of the head lies over the Greek column)
marginal letters: (none in this column; the letters A B C D stand between the columns, beside the Greek of 1124 and, lower, the foot notes)
old-edition numerals: (none)
other: On this page the Latin stands in the left-hand (odd) column 1123 and the Greek in 1124. Latin title lines of this column: CAPUT XXVIII. Ejusdem canones de episcopis, presbyteris, diaconis, et reliquis clericis. Foot notes (1)-(4), with the opening of the Greek and Latin document quoted in (4), stand under this column; they are called in the Greek column and are not set here.

PG 1:1124

ὀφείλει χειροτονεῖσθαι ὁ ἐπίσκοπος. Ἐπίσκοπος ὑπὸ τριῶν ἢ δύο ἐπισκόπων χειροτονείσθω. Ἐὰν δέ τις ὑπὸ ἑνὸς χειροτονηθῇ ἐπισκόπου, καθαιρείσθω, καὶ αὐτὸς, καὶ ὁ χειροτονήσας αὐτόν. Ἐὰν δὲ ἀνάγκη καταλάβῃ ὑπὸ ἑνὸς χειροτονηθῆναι, διὰ τὸ μὴ δύνασθαι πλείονας παραγενέσθαι διωγμοῦ ὄντος, ἢ ἄλλης τοιαύτης αἰτίας, ψήφισμα κομιζέσθω τῆς ἐπιτροπῆς πλειόνων ἐπισκόπων.

a bishop ought to be ordained. Let a bishop be ordained by three or two bishops. But if anyone is ordained by one bishop, let him be deposed, both he himself and the one who ordained him. But if necessity overtakes [him] to be ordained by one, because more cannot be present, there being persecution or some other such cause, let him bring the vote of authorization of more bishops.

ΚΕΦΑΛΑΙΟΝ ΚΗʹ. Τοῦ αὐτοῦ κανόνες περὶ ἐπισκόπων, πρεσβυτέρων, διακόνων, καὶ λοιπῶν κληρικῶν.

CHAPTER XXVIII. Canons of the same concerning bishops, presbyters, deacons, and the rest of the clerics.

Ὁ αὐτὸς, διατάσσομαι περὶ κανόνων. Ἐπίσκοπος εὐλογεῖ, οὐκ εὐλογεῖται· χειροθετεῖ, χειροτονεῖ, προσφέρει, εὐλογίαν παρὰ ἐπισκόπων λαμβάνει, παρὰ δὲ πρεσβυτέρων οὐδαμῶς· ἐπίσκοπος καθαιρεῖ πάντα κληρικὸν ἄξιον ὄντα καθαιρέσεως, πλὴν ἐπισκόπου· μόνος γὰρ οὐχ οἷός τε. Πρεσβύτερος εὐλογεῖ, οὐκ εὐλογεῖται· εὐλογίας δέχεται παρὰ ἐπισκόπου, καὶ συμπρεσβυτέρου, ὡσαύτως ἐπιδίδωσι συμπρεσβυτέρῳ· χειροθετεῖ, οὐ χειροτονεῖ· οὐ καθαιρεῖ, ἀφορίζει δὲ τοὺς

I the same make ordinance concerning canons. A bishop blesses, he is not blessed; he lays on hands, he ordains, he offers, he receives a blessing from bishops, but from presbyters by no means; a bishop deposes every cleric who is worthy of deposition, except a bishop; for alone he is not able. A presbyter blesses, he is not blessed; he receives blessings from a bishop and from a fellow presbyter, and likewise gives [them] to a fellow presbyter; he lays on hands, he does not ordain; he does not depose, but he separates those

Editors' notes and page, col. 1124

Footnotes

(1) ‹anchor: Τοῦ αὐτοῦ (chapter heading)› · call in col 1124 (Greek only; no call in the Latin of col 1123)

Τοῦ αὐτοῦ, etc. Deest titulus in cod. Vind. CLER.

Τοῦ αὐτοῦ ["Of the same"], etc. The title is wanting in the Vienna codex. Clericus.

(printed under page 561)

(2) ‹anchor: Ὁ αὐτὸς› · call in col 1124 (Greek only)

Ὁ αὐτός. Haec et hic seqq. verba sunt loco inscriptionis, in cod. Vind. ID.

Ὁ αὐτός ["The same"]. These and the words following here stand in place of the heading in the Vienna codex. The same.

(printed under page 561)

(3) ‹anchor: πρεσβυτέρων οὐδαμῶς› · call in col 1124 (Greek only)

Παρὰ δὲ πρεσβυτέρων οὐδαμῶς. Sine ulla contradictione, quod minus est, a meliore benedicitur. Hebr. VII, 7. Additur a Nicolao papa, epist. 8, nullum jus inferiores habere ut benedicant praepositis suis. Interdum tamen per humilitatem majores minoribus virtute praestantibus caput submittebant. Ut de quodam sancto monacho refertur apud Severum, dialogo 1, cap. 14: Episcopi quoque sanctissimi, inquit, sacerdotali auctoritate deposita, contingi se ab eo, atque benedici humiliter postulantes, sanctificatos se, ac divino munere illustratos, quoties manum illius vestemque contigerant, non immerito crediderunt. COT.

"But from presbyters by no means." "Without any contradiction, what is less is blessed by the better", Hebrews 7:7. Pope Nicholas adds, letter 8, that inferiors have no right to bless those set over them. Yet at times, out of humility, the greater bowed their heads to lesser men who excelled in virtue. As is related of a certain holy monk in Severus, dialogue 1, ch. 14: "Most holy bishops too," he says, "laying aside their priestly authority, humbly asking to be touched and blessed by him, believed, not without reason, that they were sanctified and enlightened by a divine gift whenever they had touched his hand and garment." Cotelier.

(printed under page 561)

(4) ‹anchor: πάντα κληρικὸν› · call in col 1124 (Greek only)

Ἐπίσκοπος καθαιρεῖ πάντα κληρικόν. Hoc jus primum fuisse discimus etiam ex epist. Cypriani 65, et Hieronymi 53, 61. Sed ei postea derogatum est, ob quorumdam tyrannicam licentiam: juxta effatum concilii Hispalensis II: Episcopus sacerdotibus ac ministris solus honorem dare potest, auferre solus non potest, can. 6, cujus canonis extrema mutile ac depravate leguntur apud Reginonem, Appendice 1, cap. 31, sic: Sed praestanti synodali judicio quod canon de illis praeceperit; pro, sed praesentati synodali judicio, quod canon de illis praeceperit, definiri (repete ex praecedentibus, poterit). Caeterum circa celeberrimam depositionem Arii presbyteri, et sociorum, nactus in Bibliotheca Regis, codice 2417, Alexandri Alexandrini allocutionem ineditam, dignissimam quae hic attexeretur judicavi. [The document is set in two columns within the note, Greek beside Latin.] Καθαίρεσις Ἀρείου καὶ τῶν σὺν αὐτῷ, ὑπὸ Ἀλεξάνδρου, ἀρχιεπισκόπου Ἀλεξανδρείας. ΑΛΕΞΑΝΔΡΟΣ πρεσβυτέροις καὶ διακόνοις Ἀλεξανδρείας καὶ Μαρεώτου παρὼν παροῦσιν, ἀγαπητοῖς ἀδελφοῖς ἐν Κυρίῳ χαίρειν. Εἰ καὶ φθάσαντες ὑπεγράψατε οἷς ἐπέστειλα τοῖς περὶ Ἄρειον, προτρέπων αὐτοῖς [f. αὐτοὺς] ἀρνήσασθαι μὲν τὴν ἀσέβειαν, πεισθῆναι δὲ τῇ ὑγιαινούσῃ καὶ καθολικῇ πίστει, καὶ ἐδείξατε ἑαυτῶν ὀρθὴν τὴν προαίρεσιν, καὶ τὴν ἐν τοῖς δόγμασι συμφωνίαν τῆς καθολικῆς Ἐκκλησίας, ὅμως ἐπειδὴ καὶ πρὸς τοὺς ἁπανταχοῦ συλλειτουργοὺς ἐπέστειλα περὶ τῶν περὶ Ἄρειον, ἀναγκαῖον ἡγησάμην ὑμᾶς μὲν τοὺς τῆς πόλεως κληρικοὺς συναγαγεῖν, ὑμᾶς δὲ τοὺς ἀπὸ τοῦ Μαρεώτου μεταπέμψασθαι, μάλιστα ὅτι καὶ ἀφ' ὑμῶν Χάρης καὶ Πιστὸς πρεσβύτεροι, καὶ Σαραπίων, καὶ Παράμμων, καὶ Ζώσιμος, καὶ Εἰρηναῖος διάκονοι, ἐπηκολούθησαν τοῖς περὶ Ἄρειον, καὶ ἠγάπησαν σὺν αὐτοῖς καθαιρεθῆναι· ἵνα καὶ τὰ νῦν γραφόμενα γνῶτε, τήν τε ἐν τούτοις συμφωνίαν ἑαυτῶν ἐπιδείξησθε, καὶ τῇ καθαιρέσει τῶν περὶ Ἄρειον καὶ τῶν περὶ Πιστὸν σύμψηφοι γένησθε. Πρέπει γὰρ τὰ παρ' ἐμοῦ γραφόμενα γινώσκειν ὑμᾶς, καὶ ἕκαστον ὡς παρ' αὐτοῦ γραφόμενα, ἐν τῇ καρδίᾳ κατέχειν. — Depositio Arii et eorum qui cum illo, per Alexandrum archiepiscopum Alexandriae. ALEXANDER, presbyteris et diaconis Alexandriae atque Mareotae praesens praesentibus, dilectis fratribus in Domino salutem. Licet jam subscripseritis illis quae ad Arium et Arianos misi, adhortans eos ad negandam impietatem et ad assentiendum sanae atque catholicae fidei, rectamque sententiam vestram ostenderitis, necnon in dogmatibus consonantiam cum Ecclesia catholica; tamen quia et ad omnes ubique terrarum comministros de Ariana secta litteras dedi, necessarium censui, ut vos quidem civitatis clericos congregarem, vos vero qui de Mareota estis arcesserem, praecipue cum ex vobis quoque Chares et Pistus presbyteri, Serapio, Parammon, Zosimus et Irenaeus diaconi, Arianos assectati fuerint, atque cum illis deponi voluerint; quo tum quae nunc scriptis mandata sunt cognoscatis, tum vestrum in iis consensum demonstretis, itemque Arii, Pisti, sociorumque depositioni suffragemini. Decet enim vos quae a me scripta sunt scire, et unumquemque ea quasi a se essent exarata, corde retinere. — Vide Lambecium Biblioth. Caesar., lib. III, ms. 57, pag. 87. COT.

"A bishop deposes every cleric." That this was the original right we learn also from Cyprian's letter 65, and Jerome's 53 and 61. But it was afterwards curtailed, on account of the tyrannical licence of some: according to the pronouncement of the second council of Seville, "A bishop alone can give honour to priests and ministers; alone he cannot take it away", canon 6 — the end of which canon is read in a mutilated and corrupt form in Regino, Appendix 1, ch. 31, thus: "Sed praestanti synodali judicio quod canon de illis praeceperit"; for "but, when they have been presented to the synod's judgement, what the canon has prescribed concerning them [can] be determined" (supply "poterit" from what precedes). For the rest, concerning the most famous deposition of the presbyter Arius and his companions, having come upon an unpublished address of Alexander of Alexandria in the King's Library, codex 2417, I judged it most worthy to be appended here. "The Deposition of Arius and those with him, by Alexander, archbishop of Alexandria. Alexander, present in person, to the presbyters and deacons of Alexandria and the Mareotis, likewise present, beloved brothers, greeting in the Lord. Although you have already subscribed to what I sent to Arius and his party, urging them [perhaps read αὐτούς] to renounce their impiety and to be persuaded by the sound and catholic faith, and have shown your own right purpose and your agreement in doctrine with the catholic Church; yet since I have also written to our fellow ministers everywhere about Arius and his party, I thought it necessary to gather you, the clergy of the city, and to send for you who are from the Mareotis — especially because from among you too Chares and Pistus, presbyters, and Sarapion, Parammon, Zosimus and Irenaeus, deacons, have followed Arius and his party and have been content to be deposed with them — so that you may both know what is now being written and show your own agreement in it, and give your vote together for the deposition of Arius and his party and of Pistus and his. For it is fitting that you know what is written by me, and that each hold it in his heart as though written by himself." See Lambeck, Imperial Library, book III, ms. 57, page 87. Cotelier.

(printed under page 561)

(5) ‹anchor: οὐχ οἷός τε› · call in col 1124 (Greek only)

Οἷός τε. Additur ἐστίν in codice Vindobonensi. CLER.

Οἷός τε ["able"]. ἐστίν ["is"] is added in the Vienna codex. Clericus.

(printed under page 561)

(6) ‹anchor: ἐπισκόπου, καὶ› · call in col 1124 (Greek only)

Καί. Καὶ παρά, idem cod.

Καί ["and"]. Καὶ παρά ["and from"], the same codex.

(printed under page 561)

Page

running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA.
marginal letters: A ‹σων ὀφείλει χειροτονεῖσθαι›; B ‹σβυτέρων οὐδαμῶς / ρικὸν ἄξιον ὄντα›; C ‹beside the foot notes: sententiam vestram›; D ‹beside the foot notes: rint ; quo tum quae nunc›
old-edition numerals: (none)
other: the column's first printed letters are σων, the end of πόσων begun at the foot of the preceding Greek column (1121); left to that column, which sets the word whole, and not repeated here. On this page the facing Latin (col. 1123) stands on the LEFT and the Greek (col. 1124) on the right. The foot notes (VARIORUM NOTAE) under this page print in two narrow columns the Latin and Greek of Alexander of Alexandria's deposition of Arius, quoted by Cotelier: editors' apparatus, set whole within foot note (4) above and not in the source column. Foot-note calls (1)-(6) dropped. In the chapter title the numeral sign is printed as an acute-like stroke after ΚΗ.

PG 1:1125

ὑποβεβηκότας, ἐὰν ὦσιν ὑπεύθυνοι τῇ τοιαύτῃ τιμωρίᾳ. Διάκονος οὐκ εὐλογεῖ, οὐ δίδωσιν εὐλογίαν, λαμβάνει δὲ παρὰ ἐπισκόπου καὶ πρεσβυτέρου· οὐ βαπτίζει· οὐ προσφέρει, τοῦ δὲ ἐπισκόπου προσενεγκόντος ἢ τοῦ πρεσβυτέρου, αὐτὸς ἐπιδίδωσι τῷ λαῷ, οὐχ ὡς ἱερεὺς, ἀλλ' ὡς διακονούμενος ἱερεῦσι. Τῶν δὲ ἄλλων κληρικῶν τὸ τοῦ διακόνου ἔργον ποιῆσαι οὐδενὶ ἐξόν. Διακόνισσα οὐκ εὐλογεῖ· ἀλλ' οὐδέ τι ὧν ποιοῦσιν οἱ πρεσβύτεροι, ἢ οἱ διάκονοι, ἐπιτελεῖ, ἀλλ' ἢ τοῦ φυλάττειν τὰς θύρας, καὶ ἐξυπηρετεῖσθαι τοῖς πρεσβυτέροις ἐν τῷ βαπτίζεσθαι τὰς γυναῖκας, διὰ τὸ εὐπρεπές. Διάκονος ἀφορίζει ὑποδιάκονον, ἀναγνώστην, ψάλτην, διακόνισσαν, ἐὰν ᾖ τι τοιοῦτον μὴ παρόντος πρεσβυτέρου. Ὑποδιακόνῳ οὐκ ἔξεστιν ἀφορίσαι, οὔτε μὴν ἀναγνώστην, οὔτε ψάλτην, οὔτε διακόνισσαν, οὐ κληρικὸν, οὐ λαϊκόν. Ὑπηρέται γάρ εἰσι διακόνων.

who rank beneath him, if they are liable to such a punishment. A deacon does not bless, he does not give a blessing, but he receives it from bishop and presbyter; he does not baptize; he does not offer, but when the bishop or the presbyter has offered, he himself distributes to the people, not as a priest, but as one ministering to priests. And to none of the other clerics is it permitted to do the work of the deacon. A deaconess does not bless; nor indeed does she perform anything of what the presbyters or the deacons do, except to keep the doors, and to assist the presbyters when the women are baptized, for the sake of decency. A deacon separates a subdeacon, a reader, a singer, a deaconess, if there is any such occasion when no presbyter is present. A subdeacon is not permitted to separate, neither indeed a reader, nor a singer, nor a deaconess, not a cleric, not a layman. For they are servants of the deacons.

ΚΕΦΑΛΑΙΟΝ ΚΘʹ. Περὶ εὐλογίας ὕδατος καὶ ἐλαίου, τοῦ Ματθαίου διάταξις.

CHAPTER XXIX. Concerning the blessing of water and oil, the ordinance of Matthew.

Περὶ δὲ ὕδατος καὶ ἐλαίου, ἐγὼ Ματθαῖος διατάσσομαι. Εὐλογείτω ὁ ἐπίσκοπος τὸ ὕδωρ, ἢ τὸ ἔλαιον· ἐὰν δὲ μὴ παρῇ, εὐλογείτω ὁ πρεσβύτερος, παρεστῶτος τοῦ διακόνου. Ἐπὰν δὲ ὁ ἐπίσκοπος παρῇ, παριστάσθω ὁ πρεσβύτερος καὶ ὁ διάκονος· λεγέτω δὲ οὕτως· Κύριε Σαβαὼθ, ὁ Θεὸς τῶν δυνάμεων, κτίστα τῶν ὑδάτων καὶ χορηγὲ τοῦ ἐλαίου, οἰκτίρμον καὶ φιλάνθρωπε, ὁ δοὺς τὸ ὕδωρ πρὸς πόσιν καὶ κάθαρσιν, καὶ ἔλαιον τοῦ ἱλαρῦναι πρόσωπον εἰς ἀγαλλίαμα εὐφροσύνης· αὐτὸς καὶ νῦν διὰ Χριστοῦ ἁγίασον τὸ ὕδωρ τοῦτο καὶ ἔλαιον, ἐπ' ὀνόματι τοῦ προσκομίσαντος, ἢ τῆς προσκομισάσης, καὶ δὸς δύναμιν ὑγιείας ἐμποιητικὴν, νόσων ἀπελαστικὴν, δαιμόνων φυγαδευτικὴν, πάσης ἐπιβουλῆς διωκτικὴν, διὰ Χριστοῦ, τῆς ἐλπίδος ἡμῶν· μεθ' οὗ σοι δόξα, τιμὴ καὶ σέβας, καὶ τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας. Ἀμήν.

And concerning water and oil, I Matthew make ordinance. Let the bishop bless the water, or the oil; but if he is not present, let the presbyter bless, the deacon standing by. But whenever the bishop is present, let the presbyter and the deacon stand by; and let him say thus: Lord Sabaoth, God of the powers, Creator of the waters and Supplier of the oil, compassionate and Lover of mankind, Who hast given water for drinking and cleansing, and oil to make the face cheerful unto the exultation of gladness; do Thou Thyself now also through Christ sanctify this water and oil, in the name of him who has brought it, or of her who has brought it, and grant a power productive of health, driving away diseases, putting demons to flight, chasing off every plot, through Christ our hope; with Whom to Thee be glory, honour and reverence, and to the Holy Spirit, unto the ages. Amen.

ΚΕΦΑΛΑΙΟΝ Λʹ. Τοῦ αὐτοῦ περὶ ἀπαρχῶν καὶ δεκατῶν.

CHAPTER XXX. Of the same, concerning firstfruits and tithes.

Ὁ αὐτὸς, περὶ ἀπαρχῶν καὶ δεκατῶν. Ἔτι προστάσσω, πᾶσαν ἀπαρχὴν προσκομίζεσθαι τῷ ἐπισκόπῳ καὶ τοῖς πρεσβυτέροις καὶ τοῖς διακόνοις, εἰς διατροφὴν αὐτῶν· πᾶσαν δὲ δεκάτην προσφέρεσθαι, εἰς διατροφὴν τῶν λοιπῶν κληρικῶν, καὶ τῶν παρθένων, καὶ τῶν χηρῶν, καὶ τῶν ἐν πενίᾳ ἐξεταζομένων. Αἱ γὰρ ἀπαρχαὶ τῶν ἱερέων εἰσὶ, καὶ τῶν αὐτοῖς ἐξυπηρετουμένων διακόνων.

I the same, concerning firstfruits and tithes. Further I command that every firstfruit be brought to the bishop and to the presbyters and to the deacons, for their sustenance; and that every tithe be offered for the sustenance of the rest of the clerics, and of the virgins, and of the widows, and of those who are tried in poverty. For the firstfruits belong to the priests, and to the deacons who assist them.

Editors' notes and page, col. 1125

Footnotes

(7) ‹anchor: οὐ βαπτίζει› · call in col 1125 (Greek only; no call in the Latin of col 1126)

Οὐ βαπτίζει, etc., usque ad οὐδενὶ ἐξόν. Citatur in fine Responsionum Nicetae Heracleensis ad Interrogationes Constantini episcopi, prout exstant in mss. tribus ad calcem Matthaei Blastaris, duobus Regiis, tertio Juliano. COT.

Οὐ βαπτίζει ["He does not baptize"], etc., as far as οὐδενὶ ἐξόν ["it being permitted to no one"]. It is cited at the end of the Responses of Nicetas of Heraclea to the Questions of bishop Constantine, as they stand in three manuscripts at the end of Matthew Blastares, two Royal, the third Julian. Cotelier.

(printed under page 562)

(8) ‹anchor: οὔτε μὴν› · call in col 1125 (Greek only; no call in the Latin of col 1126)

Οὔτε μήν, καὶ τὰ ἑξῆς. Cod. Vindob. habet in dativo ἀναγνώστῃ, ψάλτῃ et διακονίσσῃ, ut res vetetur lectori, cantori et diaconissae. CLER.

Οὔτε μήν ["nor yet"], and what follows. The Vienna codex has, in the dative, ἀναγνώστῃ, ψάλτῃ and διακονίσσῃ, so that the thing is forbidden to the reader, the cantor and the deaconess. Clericus.

(printed under page 562)

(9) ‹anchor: οὔτε διακόνισσαν› · call in col 1125 (Greek only)

Ἀναγνώστην, οὔτε ψάλτην, οὔτε διακόνισσαν. Silentio tegi non debet varia lectio codicis Regii qui notatur numero 2392: Ἀναγνώστῃ, ἢ ψάλτῃ, ἢ διακονίσσῃ. COT.

"A reader, nor a cantor, nor a deaconess." The variant reading of the Royal codex marked with the number 2392 ought not to be passed over in silence: "to a reader, or a cantor, or a deaconess". Cotelier.

(printed under page 562)

(10) ‹anchor: Περὶ εὐλογίας› · call in col 1125 (Greek only)

Περὶ εὐλογίας, κ. τ. λ. Tota inscriptio deest, ejusque loco legitur: Ματθαῖος ἐν Ἰουδαίᾳ διδάσκων τὸν Χριστοῦ λόγον, τῶν ἑβδομήκοντα γεγονὼς μαθητῶν, ὁ μετὰ τὴν Χριστοῦ ἄνοδον συγκατηρίθμητο τοῖς δώδεκα Ἀποστόλοις ἀντὶ Ἰούδα τοῦ γενομένου προδότου· κεῖται ἐν Ἱερουσαλήμ. Sed pro Matthaeo legendum erat Matthiam. Vide Act. I, 23. CLER.

Περὶ εὐλογίας ["Concerning the blessing"], etc. The whole heading is wanting, and in its place is read: "Matthew, teaching the word of Christ in Judaea, having been one of the seventy disciples, who after Christ's ascension was numbered with the twelve Apostles in place of Judas who became a traitor; he lies in Jerusalem." But for Matthew it should have read Matthias. See Acts 1:23. Clericus.

(printed under page 562)

(11) ‹anchor: before Ὁ αὐτὸς, περὶ ἀπαρχῶν› · call in col 1125 (Greek only)

Ὁ αὐτός, etc. Deest inscriptio, cujus loco sunt sex verba sequentia.

Ὁ αὐτός ["The same"], etc. The heading is wanting; in its place are the six words that follow.

(printed under page 562)

Page

running head: CONSTITUTIONES APOSTOLICAE. — LIB. VIII.
marginal letters: A ‹ὑποβεβηκότας, ἐὰν ὦσιν›; B ‹διακόνισσαν, οὐ κληρικὸν›; C ‹ασον τὸ ὕδωρ τοῦτο›; D ‹Αἱ γὰρ ἀπαρχαὶ τῶν ἱερέων›
old-edition numerals: (none)
other: the letters A-D stand in the gutter between this Greek column and the facing Latin (col. 1126). Foot-note calls (7)-(11) dropped. The running head is cut at the edge of this column's image after APOSTOLICA; the image of the facing column (1126) shows the rest of it, the ending of that word, the dash and LIB. VIII., so the head is read from the page.

PG 1:1126

Editors' notes and page, col. 1126

Footnotes

(53) ‹anchor: opus diaconi facere› · call in col 1126

Citat Harmenopulus, in Epit. can. sect. 2, tit. 4; l. pseudo-Ignat. ad Antioch. 12.

Harmenopulus cites it, in the Epitome of the Canons, section 2, title 4; [l., uncertain] pseudo-Ignatius, To the Antiochenes 12.

VARIORUM NOTAE. (printed under page 562)

Footnotes

(54) ‹anchor: apostolorum minimus› · call in col 1127

I Cor. XV, 9.

1 Corinthians 15:9.

(printed under page 563)

(55) ‹anchor: aspergatur infamia› · call in col 1127

Tit. II.

Titus 2.

(printed under page 563)

(56) ‹anchor: before "Rursus si habet"› · call in col 1127

Ignat. ad Polyc. 5; pseudo-Ignat. ad. Heron. 5.

Ignatius, To Polycarp 5; pseudo-Ignatius, To Hero 5.

VARIORUM NOTAE. (printed under page 563)

Page

other: facing Latin version, not set
running head: 1127 S. CLEMENTIS I ROM. PONT. [...] (right part of the head lies over the Greek column)
marginal letters: (none in this column; the letters A B C D stand between the columns, beside the Greek of 1128)
old-edition numerals: (none)
other: Latin title lines of this column: CAPUT XXXI. Ejusdem, de iis quae supersunt. CAPUT XXXII. Varii canones Pauli apostoli de iis qui accedunt ad baptismum; quos oporteat admittere, et quos rejicere. Foot notes (12)-(16) stand under this page; they are called in the Greek column (1128) and are set there.

PG 1:1128

ΚΕΦΑΛΑΙΟΝ ΛΑʹ. Τοῦ αὐτοῦ περὶ περισσευμάτων.

CHAPTER XXXI. Of the same, concerning what is left over.

Ὁ αὐτὸς, περὶ περισσευμάτων διατάσσομαι. Τὰς περισσευούσας ἐν τοῖς μυστικοῖς εὐλογίας, κατὰ γνώμην τοῦ ἐπισκόπου ἢ τῶν πρεσβυτέρων οἱ διάκονοι διανεμέτωσαν τῷ κλήρῳ· τῷ ἐπισκόπῳ μέρη τέσσαρα, πρεσβυτέρῳ μέρη τρία, διακόνῳ μέρη δύο· τοῖς δὲ ἄλλοις, ὑποδιακόνοις, ἢ ἀναγνώσταις, ἢ ψάλταις, ἢ διακονίσσαις, μέρος ἕν. Τοῦτο γὰρ καλὸν καὶ ἀπόδεκτον ἐνώπιον τοῦ Θεοῦ, ἕκαστον τιμᾶσθαι κατὰ τὴν αὐτοῦ ἀξίαν· ἡ γὰρ Ἐκκλησία οὐκ ἀταξίας, ἀλλ' εὐταξίας ἐστὶ διδασκαλεῖον.

I the same make ordinance concerning what is left over. The blessed gifts that are left over at the mysteries let the deacons, according to the judgement of the bishop or of the presbyters, distribute to the clergy: to the bishop four parts, to a presbyter three parts, to a deacon two parts; and to the others, subdeacons, or readers, or singers, or deaconesses, one part. For this is good and acceptable before God, that each be honoured according to his own dignity; for the Church is a school not of disorder, but of good order.

ΚΕΦΑΛΑΙΟΝ ΛΒʹ. Κανόνες διάφοροι Παύλου τοῦ ἀποστόλου, περὶ τῶν προσιόντων τῷ βαπτίσματι, τίνας δεῖ προσδέχεσθαι, καὶ τίνας ἀποβάλλεσθαι.

CHAPTER XXXII. Various canons of Paul the apostle, concerning those who come forward to baptism, whom one must receive, and whom reject.

Κἀγὼ Παῦλος ὁ τῶν ἀποστόλων ἐλάχιστος, τάδε διατάσσομαι ὑμῖν τοῖς ἐπισκόποις καὶ πρεσβυτέροις, περὶ κανόνων. Οἱ πρώτως προσιόντες τῷ μυστηρίῳ τῆς εὐσεβείας, διὰ τῶν διακόνων προσαγέσθωσαν τῷ ἐπισκόπῳ ἢ τοῖς πρεσβυτέροις· καὶ τὰς αἰτίας ἐξεταζέσθωσαν, οὗ χάριν προσῆλθον τῷ Κυριακῷ λόγῳ· οἵ τε προσενεγκόντες μαρτυρείτωσαν αὐτοῖς, ἀκριβώσαντες τὰ κατ' αὐτούς. Ἐξεταζέσθωσαν δὲ αὐτῶν καὶ οἱ τρόποι, καὶ ὁ βίος, καὶ εἰ δοῦλοί εἰσιν ἢ ἐλεύθεροι. Καὶ ἐὰν πιστοῦ δοῦλος ᾖ, ἐρωτάσθω ὁ κύριος αὐτοῦ, εἰ μαρτυρεῖ αὐτῷ· ἐὰν δὲ μὴ, ἀποβαλλέσθω, ἕως ἂν ἑαυτὸν ἄξιον ἐπιδείξῃ τῷ δεσπότῃ· εἰ δὲ μαρτυρεῖ αὐτῷ, προσδεχέσθω. Εἰ δὲ ἐθνικοῦ ᾖ οἰκέτης, διδασκέσθω εὐαρεστεῖν τῷ δεσπότῃ, ἵνα μὴ βλασφημῆται ὁ Λόγος. Εἰ μὲν οὖν ἔχει γυναῖκα, ἢ ἡ γυνὴ ἄνδρα, διδασκέσθωσαν ἀρκεῖσθαι ἑαυτοῖς· εἰ δ' ἄγαμοί εἰσι, μανθανέτωσαν μὴ πορνεύειν, ἀλλὰ γαμεῖν νόμῳ. Εἰ δ' ὁ δεσπότης αὐτοῦ πιστὸς ὢν, καὶ εἰδὼς ὅτι πορνεύει, οὐ δίδωσιν αὐτῷ γυναῖκα, ἢ τῇ γυναικὶ ἄνδρα, ἀφοριζέσθω. Ἐὰν δέ τις δαίμονα ἔχῃ, διδασκέσθω μὲν τὴν εὐσέβειαν, μὴ προσδεχέσθω δὲ εἰς κοινωνίαν πρὶν ἂν καθαρισθῇ· εἰ δὲ θάνατος

And I Paul, the least of the apostles, make these ordinances for you, the bishops and presbyters, concerning canons. Let those who are first coming forward to the mystery of godliness be brought by the deacons to the bishop or to the presbyters; and let the reasons be examined for which they have come to the word of the Lord; and let those who have brought them bear witness to them, having accurately ascertained what concerns them. And let their manners also be examined, and their life, and whether they are slaves or free. And if he is the slave of a believer, let his master be asked whether he bears witness to him; and if not, let him be rejected, until he shows himself worthy to his master; but if he bears witness to him, let him be received. But if he is the household slave of a heathen, let him be taught to be well-pleasing to his master, that the Word may not be blasphemed. If, then, he has a wife, or the woman a husband, let them be taught to be content with each other; but if they are unmarried, let them learn not to commit fornication, but to marry by law. But if his master, being a believer, and knowing that he commits fornication, does not give him a wife, or a husband to the woman, let him be separated. And if anyone has a demon, let him indeed be taught godliness, but let him not be received into communion before he has been cleansed; but if death

Editors' notes and page, col. 1128

Footnotes

(12) ‹anchor: Τοῦ αὐτοῦ› · call in col 1128 (Greek only)

Τοῦ αὐτοῦ. Locum hujus inscriptionis obtinent quinque primae capitis voces. CLER.

Τοῦ αὐτοῦ ["Of the same"]. The place of this heading is held by the first five words of the chapter. Clericus.

(printed under page 563)

(13) ‹anchor: μυστικοῖς εὐλογίας› · call in col 1128 (Greek only)

Τὰς περισσευούσας ἐν τοῖς μυστικοῖς εὐλογίας. Intellige quidquid panis et vini oblatum fuerit a populo, nec fuerit a sacerdote consecratum. Joannes Moschus, Prati spiritualis cap. 25: Ἐπέμφθη ἐνέγκαι εὐλογίας ἀπὸ Ἱεριχὼ, καὶ βαστάζων τὰς εὐλογίας, et caetera, quae velim legas. In Socrate, Hist. lib. VII, cap. 2, de Chrysantho Novatiano episcopo: Ἀπὸ τῶν ἐκκλησιῶν οὐδὲν ἐδέξατο, πλὴν κατὰ Κυριακὴν δύο ἄρτους τῶν εὐλογιῶν ἐλάμβανε. Ab ecclesiis nihil accepit, praeter duos panes Eulogiarum, singulis diebus Dominicis. Τὰ προσφερόμενα εἰς λόγον θυσίας, μετὰ τὰ ἀναλισκόμενα εἰς τὴν τῶν μυστηρίων χρείαν, οἱ κληρικοὶ διανειμάσθωσαν, etc. Quae ad sacrificium offeruntur, post ea quae in mysteriorum usum consumuntur, clerici dividant, est canon 7 Theophili Alexandrini; ad quem operae pretium fuerit consulere Theodorum Balsamonem. COT.

"The eulogiae left over in the mysteries." Understand whatever bread and wine was offered by the people and was not consecrated by the priest. John Moschus, Spiritual Meadow ch. 25: "He was sent to bring eulogiae from Jericho, and carrying the eulogiae", and the rest, which I would have you read. In Socrates, History, book VII, ch. 2, of Chrysanthus the Novatian bishop: "From the churches he accepted nothing, except that he took two loaves of the eulogiae each Lord's day." "What is offered by way of sacrifice, after what is consumed for the use of the mysteries, let the clerics divide", etc., is canon 7 of Theophilus of Alexandria; on which it will be worth while to consult Theodore Balsamon. Cotelier.

(printed under page 563)

(14) ‹anchor: Κανόνες› · call in col 1128 (Greek only; no call in the Latin of col 1127)

Κανόνες, κ.τ.λ. Deest tota inscriptio in cod. Vindob. pro qua haec leguntur: Παῦλος ὁ τῶν ἐθνῶν διδάσκαλος ἀπὸ Ἱερουσαλὴμ καὶ μέχρι τοῦ Ἰλλυρικοῦ καταγγείλας τὸ τοῦ Χριστοῦ Εὐαγγέλιον τοῖς ἔθνεσιν ἐν Ῥώμῃ διδάσκων τὸν λόγον ἀνήρθη ὑπὸ Νέρωνος καὶ Ἀγρίππα βασιλέως, κεφαλῇ κολασθεὶς καὶ τέθαπται ἐν τῇ αὐτῇ Ῥώμῃ. CLER.

Κανόνες ["Canons"], etc. The whole heading is wanting in the Vienna codex, in place of which this is read: "Paul, the teacher of the nations, having proclaimed the Gospel of Christ to the nations from Jerusalem and as far as Illyricum, while teaching the word in Rome was put to death by Nero and king Agrippa, punished by beheading, and is buried in the same Rome." Clericus.

(printed under page 563)

(15) ‹anchor: Εἰ δὲ ἐθνικοῦ› · call in col 1128 (Greek only)

Ἐθνικοῦ. Recte, non ἐθνικός, ut habet cod. Vindob. ID.

Ἐθνικοῦ ["of a heathen"]. Rightly; not ἐθνικός, as the Vienna codex has. The same.

(printed under page 563)

(16) ‹anchor: εἰς κοινωνίαν› · call in col 1128 (Greek only)

Εἰς κοινωνίαν. Id est, fidelium societatem per baptismum, ut legenti patebit. Falluntur itaque monachi illi apud Balsamonem p. 229, qui de communione eucharistiae accipiunt; sic interrogantes Constantinopolitanam synodum sub Nicolao patriarcha habitam: Εἰ δεῖ τὸν δαιμονιζόμενον μεταλαμβάνειν τῶν ἁγιασμάτων. Ὁ μὲν γὰρ ἅγιος Τιμόθεος εἰς τὰς πρὸς αὐτὸν ἐρωτήσεις εἶπεν ἄλλως, καὶ οἱ ἅγιοι ἀπόστολοι ἄλλως, καὶ οἱ μεταγενέστεροι ἄλλως. An oporteat daemoniacum communicare sacramentis. Sanctus enim Timotheus in sibi propositis Quaestionibus aliter dixit (quaest. 3), et sancti apostoli aliter, et recentiores aliter. De baptismo energumenorum agitur etiam, canone Eliberitano 37, quaestione 2 laudati Timothei, pag. 1060 Balsamonis; canone 15 concilii Arausicani I, et cap. 76 Capitularis Attonis, tom. VIII Acheriani Spicilegii. COT.

"Into communion." That is, into the fellowship of the faithful through baptism, as will be plain to the reader. Those monks in Balsamon, p. 229, are therefore mistaken who take it of eucharistic communion, putting this question to the synod of Constantinople held under the patriarch Nicholas: "Whether a demoniac ought to partake of the sacraments. For Saint Timothy, in the Questions put to him, said one thing (question 3), the holy apostles another, and the more recent writers another." The baptism of energumens is also treated in canon 37 of Elvira; question 2 of the said Timothy, p. 1060 of Balsamon; canon 15 of the first council of Orange; and ch. 76 of the Capitulary of Atto, vol. VIII of d'Achery's Spicilegium. Cotelier.

(printed under page 563)

Page

running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA.
marginal letters: A ‹ΚΕΦΑΛΑΙΟΝ ΛΑʹ.›; B ‹δεῖ προσδέχεσθαι / Κἀγὼ Παῦλος›; C ‹μὴ βλασφημῆται ὁ Λόγος›; D ‹beside the foot notes: καὶ τέθαπται ἐν τῇ αὐτῇ Ῥώμῃ›
old-edition numerals: (none)
other: the last word is split at the column break (θά- | νατος); completed from the first line of col. 1129 and set whole here. On this page the facing Latin (col. 1127) stands on the left and the Greek on the right. Foot-note calls (12)-(16) dropped. UNSURE: τῷ before the second δεσπότῃ looks to be printed without its circumflex (weak type); set with it. UNSURE (Q7a): in note (13) the chapter numeral after ‹Hist. lib. VII, cap.› stands under a blot; it is read 2, but a first figure (12) may be lost.

PG 1:1129

†κατεπείγοι, προσδεχέσθω. Εἴ τις πορνοβοσκός· ἢ παυσάσθω τοῦ μαστροπεύειν, ἢ ἀποβαλλέσθω. Πόρνη προσιοῦσα, ἢ παυσάσθω, ἢ ἀποβαλλέσθω. Εἰδωλοποιὸς προσιὼν, ἢ παυσάσθω, ἢ ἀποβαλλέσθω. Τῶν ἐπὶ σκηνῆς ἐάν τις προσίῃ ἀνὴρ, ἢ γυνὴ, ἢ ἡνίοχος, ἢ μονομάχος, ἢ σταδιοδρόμος, ἢ λουδεμπιστὴς, ἢ Ὀλυμπικὸς, ἢ χοραύλης, ἢ κιθαριστὴς, ἢ λυριστὴς, ἢ ὁ τὴν ὄρχησιν ἐπιδεικνύμενος, ἢ κάπηλος· ἢ παυσάσθωσαν, ἢ ἀποβαλλέσθωσαν. Στρατιώτης προσιὼν, διδασκέσθω μὴ ἀδικεῖν, μὴ συκοφαντεῖν, ἀρκεῖσθαι δὲ τοῖς διδομένοις ὀψωνίοις· πειθόμενος, προσδεχέσθω· ἀντιλέγων δὲ, ἀποβαλλέσθω. Ἀῤῥητοποιὸς κίναιδος, βλὰξ, μάγος, ἐπαοιδὸς, ἀστρολόγος, μάντις, θηρεπῳδὸς, λώταξ, ὀχλαγωγὸς, περιάμματα ποιῶν, περικαθαίρων, οἰωνιστὴς, συμβολοδείκτης, παλμῶν

should press, let him be received. If anyone is a brothel-keeper, let him either cease from pandering, or be rejected. A harlot coming forward, let her either cease, or be rejected. A maker of idols coming forward, let him either cease, or be rejected. If any of those on the stage comes forward, man or woman, or a charioteer, or a gladiator, or a runner in the stadium, or a manager of the games, or an Olympic contender, or one who pipes for the chorus, or a harper, or a lyre-player, or one who makes a show of dancing, or a huckster, let them either cease, or be rejected. A soldier coming forward, let him be taught not to do wrong, not to accuse falsely, but to be content with the wages given him; if he obeys, let him be received; but if he gainsays, let him be rejected. A doer of unspeakable things, a catamite, a wanton, a magician, an enchanter, an astrologer, a diviner, a charmer of wild beasts, a vagabond beggar, a mountebank, a maker of amulets, a purifier by lustrations, an augur, an interpreter of omens, of twitchings

Editors' notes and page, col. 1129

Footnotes

(17) ‹anchor: ἡνίοχος› · call in col 1129 (Greek only)

Ἡνίοχος. Ad hunc canonem, et Eliberitanum, ac Arelatenses, apposite adjungetur elegans Historia ex Vita Hilarionis per Hieronymum: Auriga Gazensis, in curru percussus a daemone, totus obriguit, ita ut nec manus agitare, nec cervicem posset reflectere. Delatus ergo in lecto, cum solam linguam moveret ad preces, audivit non prius posse sanari, quam crederet in Jesum, et se sponderet arti pristinae renuntiaturum. Credidit, spopondit, sanatus est, magisque de animae quam de corporis salute exsultavit. Augustinus, De opere monachorum, cap. 13: Nec effractor aut latro erat, nec auriga, aut venator, aut histrio, aut turpilucrus. Tertullianum praetereo, cum aliis. COT.

"Charioteer." To this canon, and that of Elvira, and those of Arles, a choice story from Jerome's Life of Hilarion will be aptly joined: "A charioteer of Gaza, struck by a demon in his chariot, grew wholly rigid, so that he could neither move his hands nor bend his neck. Carried therefore on a bed, since he could move only his tongue for prayers, he heard that he could not be healed before he believed in Jesus and pledged himself to renounce his former craft. He believed, he pledged, he was healed, and he rejoiced more over the health of his soul than of his body." Augustine, On the Work of Monks, ch. 13: "He was neither a housebreaker nor a robber, nor a charioteer, nor a beast-fighter, nor an actor, nor a seeker of base gain." I pass over Tertullian, with others. Cotelier.

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(18) ‹anchor: λουδεμπιστὴς› · call in col 1129 (Greek only)

Λουδεμπιστής. (Codice Regio 772, qui continet λέξεις ἐκ τῶν Διατάξεων, cum acuto in penultima λουδεμπίστης.) Est aut lanista, qui Glossis λουδοτρόφος, aut potius ludi procurator, ut appellatur a Tacito, is cui ludorum ac munerum publicorum cura credita est. Lexicon Favorini: Λουδεμπιστής, ὁ ἄρχων τῶν παιγνίων. Λοῦδοι γὰρ τὰ παίγνια παρὰ Ῥωμαίοις. Hinc glossa marginalis libri Regii 2392, ad locum Constitutionum, quantum fugientem scripturam assequi mihi licuit: τουτέστι ὁ πρῶτος τῶν παιγνιωτῶν, ὁ καί τινα θεάματα ποιῶν πρὸς γέλωτα, λοῦδα τοῖς Ῥωμαίοις εἰρημένα. Vide supra Constit. lib. V. Nimirum errant Graeci, qui ad libidinem hoc vocis trahunt. In Lexico Stephani apud Meursium: Λουδεμπιστής, ἀῤῥητοποιός. Et ms. Regio 2392: Λουδεμπιστής, ἑρμηνεύεται ὁ διακοριστής, ἤγουν ὁ παρθενοφθόρος· λοῦδος γὰρ παρὰ τῇ Ῥωμαίων διαλέκτῳ ἡ φθορά. ID.

Λουδεμπιστής. (In Royal codex 772, which contains "words from the Constitutions", with the acute on the penultimate, λουδεμπίστης.) He is either a trainer of gladiators, who in the Glosses is λουδοτρόφος, or rather the "procurator of the games", as Tacitus calls him — the one to whom the care of the games and public shows was entrusted. The Lexicon of Favorinus: "Λουδεμπιστής, the director of the games. For games are called ludi among the Romans." Hence the marginal gloss of Royal book 2392 on the passage of the Constitutions, as far as I was able to make out the fading writing: "that is, the chief of the players, the one who also puts on certain shows to raise laughter, called luda by the Romans." See above, Constitutions book V. Clearly the Greeks err who drag this word towards lust. In the Lexicon of Stephanus in Meursius: "Λουδεμπιστής, a doer of unspeakable things." And in Royal ms. 2392: "Λουδεμπιστής is interpreted as the deflowerer, that is, the corrupter of virgins; for in the Roman tongue ludus is corruption." The same.

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(19) ‹anchor: λυριστὴς› · call in col 1129 (Greek only)

Κιθαριστής, ἢ λυριστής. Notat Helladius apud Photium Bibliothecae codice penult. Graecos dicere κιθάραν et κιθαριστήν, dicere λύραν, sed non dicere λυριστήν. Hoc de prima Graecia, postea enim λυριστής quoque in usu fuit. Lexicon Graeco-Latinum vetus: Λυριστής, fidicinarius. Pari modo Latini mediae aetatis lyristen usurpant. Unde lyristria Augustino III contra Julianum, cap. 11. ID.

"Cithara-player, or lyre-player." Helladius notes, in Photius, Bibliotheca, the last codex but one, that the Greeks say κιθάρα and κιθαριστής, and say λύρα, but do not say λυριστής. This holds of early Greece, for afterwards λυριστής too was in use. The old Greek-Latin Lexicon: "Λυριστής, fidicinarius." In like manner the Latins of the middle age use "lyristes". Hence "lyristria" in Augustine, Against Julian III, ch. 11. The same.

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(20) ‹anchor: πειθόμενος› · call in col 1129 (Greek only; no call in the Latin of col 1130)

Πειθόμενος. Praeponitur huic voci copula καί in cod. Vindob., nec male. CLER.

Πειθόμενος ["complying"]. The copula καί is prefixed to this word in the Vienna codex, and not badly. Clericus.

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(21) ‹anchor: κίναιδος, βλὰξ› · call in col 1129 (Greek only)

Βλάξ. Significat mollem, lascivum, ignavum, supinum, jactatorem, fatuum. Optima glossa hic: Ἄλλως οἱ Ἀθηναῖοι τὸν προβατώδη λέγουσι. COT.

Βλάξ. It means soft, wanton, slothful, supine, a braggart, a fool. An excellent gloss here: "Otherwise, the Athenians so call the sheep-like man." Cotelier.

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(22) ‹anchor: λώταξ› · call in col 1129 (Greek only)

Λώταξ. Docente Eustathio, qui circa lotum laborabat, λώταξ dicebatur. Id vero hominum genus, quia vile fuit, malum, ac erroneum, eapropter λώταγες dicti mendici vagantes atque nebulones. Οὐχ ὁρᾷς τούτους τοὺς προσαιτοῦντας, οὓς λώταγας ἡμῖν ἔθος καλεῖν; πῶς περιΐασι, πῶς καὶ αὐτοὺς ἐλεοῦμεν; ἀλλ' ὅμως τούτοις οὐδὲ συγγνώμη τίς ἐστιν. Οὐδὲ γὰρ συγγινώσκομεν αὐτοῖς ὅταν κυβεύοντες ἑαυτῶν τὰ ἱμάτια ἀπολλύωσι. Non vides hos mendicos, quos solemus vocare lotagas? quomodo circumeant, quomodo etiam eorum misereamur? Sed tamen iis non datur ulla venia. Neque enim iis ignoscimus, quando alea ludentes, suas vestes perdunt. Chrysostomus, homilia 13 in Epistolam ad Ephesios. In Scholiis nostris ad λώταξ adnotatur, si bene tantum non deleta lego: Καὶ οἷόν τις παιγνιώτης θυμελικὸς δι' εὐτραπελίαν γέλωτα ποιῶν. At alterius Graeci eodem in ms. 2392, alibi observatio est: Ἡ δὲ λώταξ φωνὴ ποιά τίς ἐστιν ἐκ τοῦ ἀποτελουμένου λεγομένη. Ἔστι δὲ τοιοῦτόν τι τὸ λεγόμενον· ἐπιδεικνύμενοί τινες τὸ παλαιὸν τὴν πρὸς ἀλλήλους ἀγάπην, βοκόλια (lege aut intellige βαυκάλια) στρογγύλα πληροῦντες οἴνου, εἰς ὕψος ἀνέπεμπον. Καὶ εἴπερ ἠχή τις ἐγένετο τῷ ἀναφέρεσθαι τὸ καυκάλιον, σημεῖον τοῦτο ἐποιοῦντο ἀγάπης, τῷ ποιῷ τοῦ ἤχου τὸ ποσὸν συμμετροῦντες αὐτῆς. Lexicon Favorini: Λώταξ, ὁ λῃστής, ἢ ὁ μύρα ἀλειφόμενος, ἢ ὁ καταδαπανῶν ἐν τοῖς αἰσχροῖς τὸν βίον αὐτοῦ, ὡς ὁ πόρνος, καὶ ὁ ἀνδρόγυνος, ἢ ὁ αὐλητής, etc. Aliud Lexicon Graeco-Latinum cod. Reg. 85: Λωτοφάγοι, delicate viventes. Apud Hesychium: Λωτός· τράγημά τι, καὶ αὐλός, etc. ID.

Λώταξ. As Eustathius teaches, one who worked with the lotus was called a λώταξ. But because that class of men was cheap, bad and vagrant, wandering beggars and good-for-nothings were for that reason called λώταγες. "Do you not see these beggars, whom we are accustomed to call lotages? How they go about, how we even pity them? And yet for these there is no pardon at all. For we do not forgive them when, playing at dice, they lose their own clothes." Chrysostom, homily 13 on the Epistle to the Ephesians. In our Scholia at λώταξ it is noted, if I read rightly what is all but erased: "And, as it were, a stage buffoon raising laughter by jesting." But there is elsewhere, in the same ms. 2392, an observation of another Greek: "The word λώταξ is a sort of term taken from the result. What is meant is something like this: certain people of old, displaying their love for one another, would fill round βοκόλια (read or understand βαυκάλια, 'flasks') with wine and toss them up on high. And if any sound was made as the little vessel went up, they took this for a sign of love, measuring its amount by the quality of the sound." The Lexicon of Favorinus: "Λώταξ, the robber, or one anointed with perfumes, or one who squanders his life in shameful things, like the fornicator and the effeminate, or the flute-player", etc. Another Greek-Latin Lexicon, Royal codex 85: "Λωτοφάγοι, those living delicately." In Hesychius: "Λωτός: a kind of sweetmeat, and a flute", etc. The same.

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(23) ‹anchor: περιάμματα ποιῶν› · call in col 1129 (Greek only)

Περιάμματα ποιῶν. Corrige etiam e ms. Regio 18, 8, locum in Euchologio, seu Graecorum Rituali, pag. 344: ταῖς γοητείαις, καὶ ταῖς ἐπῳδαῖς, καὶ τοῖς περιάσμασι, καὶ τοῖς φυλακαρίοις [leg. περιάμμασι, et φυλακτηρίοις]. Quid sint περιάμματα, ut et φυλακτήρια, si ignores, docebunt te plurimi A Scholiaste memorato Regii codicis, περιάμματα ποιῶν exponitur, περικρεμάσας ἐν νόσοις ἢ ἐν φίλτροις. ID.

"A maker of amulets." Correct also, from Royal ms. 18, 8, the passage in the Euchologion, or Ritual of the Greeks, p. 344: "by sorceries, and by incantations, and by περιάσμασι, and by φυλακαρίοις" [read περιάμμασι, "amulets", and φυλακτηρίοις, "phylacteries"]. What περιάμματα are, as also φυλακτήρια, if you do not know, very many will teach you. By the aforesaid Scholiast of the Royal codex, "a maker of amulets" is explained as "one who hangs things about [people] in illnesses or in love-charms". The same.

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(24) ‹anchor: συμβολοδείκτης› · call in col 1129 (Greek only)

Συμβολοδείκτης. Commemorat S. Gregorius Nyssenus συμβολομαντείας, in Epistola de Pythonissa: οἰωνοσκοπίας, συμβολομαντείας, χρηστήρια, ἢ πατοσκοπίας, νεκυίας, ἐνθουσιασμούς, κατὰ κωλὰς ἐμπνεύσεις, quo loci doctissimus interpres frustra sollicitat κατὰ κωλάς, ut substituat κατακωχάς numinis instinctus, κατὰ κωλάς enim per pudenda significat. Auguria, divinationes per symbola, oracula, aruspicia, mortuorum evocationes, furiosos afflatus, per pudenda inspirationes. Aperta sunt verba Origenis, tom. III in Celsum: Διὰ τοῦ Πυθίου στομίου περικαθεζομένη τῇ καλουμένῃ προφήτιδι πνεῦμα διὰ τῶν γυναικείων ὑπεισέρχεται τὸ μαντικὸν ὁ Ἀπόλλων τὸ καθαρὸν ἀπὸ γηΐνου σώματος. Vide Chrysostomum initio Catenae in Jeremiam apud Ghislerium. Συμβολικός, συμβολικῶς μαντεύεσθαι, in Cyrillo (continues)

"An interpreter of omens." St. Gregory of Nyssa mentions συμβολομαντεῖαι in the Letter on the Pythoness: "auguries, divinations by omens, oracles, inspections of livers [printed ἢ πατοσκοπίας], evocations of the dead, frenzies, inspirations κατὰ κωλάς" — at which place the most learned translator needlessly tampers with κατὰ κωλάς, to substitute κατακωχάς, "possessions by a deity"; for κατὰ κωλάς means "through the private parts". "Auguries, divinations by omens, oracles, haruspicy, evocations of the dead, frenzied afflatus, inspirations through the private parts." The words of Origen are plain, book III Against Celsus: "Through the Pythian opening, as the so-called prophetess sits over it, a spirit enters by the female parts — the prophetic spirit, Apollo, the one pure of earthly body." See Chrysostom at the beginning of the Catena on Jeremiah in Ghisleri. "Symbolic", "to divine symbolically", in Cyril (continues)

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Page

running head: CONSTITUTIONES APOSTOLICAE. — LIB. VIII.
marginal letters: A ‹νατος … προσδεχέσθω. Εἴ τις πορνοβοσκός›; B ‹ρικαθαίρων, οἰωνιστὴς›; C ‹beside the foot notes: aut histrio, aut turpilucrus›; D ‹beside the foot notes: (19) Κιθαριστὴς, ἢ λυριστής›
old-edition numerals: (none)
other: the column's first printed letters are νατος, the end of θάνατος begun at the foot of col. 1128, where the word is set whole; not repeated here. UNSURE: the first full word (†) is blurred in the type between κατεπείγοι and a reading with -πν-; set as κατεπείγοι (the facing Latin has "si mors urgeat"). Q3 re-read (2026-10-10): the lean column image again reads more like καταπν-ίγοι than κατεπείγοι; not resolvable at this resolution, source left unchanged; to be settled on the high-resolution page (if the type is καταπνίγοι it is a misprint to be kept as printed). The LAST word is split at the column break (παλ- | μῶν); completed from the first letters of the next Greek column (1132) as visible at the edge of the col. 1131 image, and set whole here; the noun it depends on stands in col. 1132, so the English ends on the bare genitive. Running head cut at the image edge after APOSTOLIC; confirmed from the facing page. The scripture reference "Luc. III, 14" at the foot belongs to the Latin column's notes, not printed in the Greek. Foot-note calls (17)-(24) dropped; all eight calls are visible in the column image. Printer's signature at the foot: PATROL. GR. I.

PG 1:1130

Editors' notes and page, col. 1130

Footnotes

(57) ‹anchor: datis stipendiis› · call in col 1130

Luc. III, 14.

Luke 3:14.

VARIORUM NOTAE. (printed under page 564)

Footnotes

[No scripture-reference series is printed at the foot of this page; only the Variorum notes.] VARIORUM NOTAE. (printed under page 565)

Page

other: facing Latin version, not set

PG 1:1132

ἑρμηνεὺς, φυλαττόμενος ἐν συναντήσει λώβας ὄψεως, ἢ ποδῶν, ἢ ὀρνίθων, γαλῶν, ἢ ἐπιφωνήσεων, ἢ παρακροαμάτων συμβολικῶν· χρόνῳ δοκιμαζέσθωσαν. Δυσέκνιπτος γὰρ ἡ κακία· παυσάμενοι οὖν προσδεχέσθωσαν, μὴ πειθόμενοι δὲ ἀποβαλλέσθωσαν· παλλακή τινος ἀπίστου δούλη, ἐκείνῳ μόνῳ σχολάζουσα, προσδεχέσθω· εἰ δὲ καὶ πρὸς ἄλλους ἀσελγαίνει, ἀποβαλλέσθω. Πιστὸς ἐὰν ἔχῃ παλλακὴν, εἰ μὲν δούλην, παυσάσθω, καὶ νόμῳ γαμείτω· εἰ δὲ ἐλευθέραν, ἐκγαμείτω αὐτὴν νόμῳ· εἰ δὲ μὴ, ἀποβαλλέσθω· Ἑλληνικοῖς τις ἔθεσιν ἐξακολουθῶν, ἢ Ἰουδαϊκοῖς μύθοις, ἢ μεταθέσθω, ἢ ἀποβαλλέσθω. Θεατρομανίᾳ εἴ τις πρόσκειται, ἢ κυνηγίοις, ἢ ἱπποδρομίοις, ἢ ἀγῶσιν· ἢ παυσάσθω, ἢ ἀποβαλλέσθω. Ὁ μέλλων κατηχεῖσθαι, τρία ἔτη κατηχείσθω· εἰ δὲ σπουδαῖός τις ᾖ, καὶ εὔνοιαν ἔχει περὶ τὸ πρᾶγμα, προσδεχέσθω· ὅτι οὐχ ὁ χρόνος, ἀλλ' ὁ τρόπος κρίνεται. Ὁ διδάσκων, εἰ καὶ λαϊκὸς ᾖ, ἔμπειρος δὲ τοῦ λόγου, καὶ τὸν τρόπον σεμνὸς, διδασκέτω· «ἔσονται γὰρ πάντες διδακτοὶ

an interpreter, one who in a chance meeting guards against blemishes of sight, or of feet, or of birds, of weasels, or of utterances, or of symbolic things overheard: let them be tested for a time. For wickedness is hard to wash out; if therefore they have ceased, let them be received, but if they do not obey, let them be rejected. The concubine of some unbeliever, a slave, who gives herself to him alone, let her be received; but if she also acts wantonly with others, let her be rejected. If a believer has a concubine, if she is a slave, let him cease, and marry by law; but if she is free, let him marry her by law; and if not, let him be rejected. If anyone follows Greek customs, or Jewish fables, let him either change or be rejected. If anyone is given to madness for the theatre, or to hunts, or to horse races, or to contests, let him either cease or be rejected. Let him who is to be catechized be catechized for three years; but if anyone is earnest, and has goodwill towards the matter, let him be received; because it is not the time but the manner of life that is judged. Let him who teaches, even if he is a layman, yet experienced in the word and grave in manner of life, teach; "for they shall all be taught

Editors' notes and page, col. 1132

Footnotes

(25) ‹anchor: ἑρμηνεὺς› · call in col 1132 (Greek)

Παλμῶν ἑρμηνεύς. Epiphanius in Expositione fidei, num. 24, παλμῶν παρατηρήσεις Quae duo loca infeliciter tractavit infelix Magnus Miscellaneorum lib. IV, cap. ult. exponens de extispicibus, extorum inspectione ac palpitatione. Nec felicius in editione Petaviana Epiphanii, παλμῶν παρατηρήσεις vertitur sortitiones. Παλμός est alicujus membri palpitatio et subsultatio, dicta saltus, saltio et salissatio: unde salitores et salissatores, qui inde aliquid fausti vel infausti augurabantur, augurio quod appellant παλμικόν, παλμωτικόν, et παλμαστικόν. Scripserant ea de re sibylla Erythraea, Posidonius, et alii multi: citatque Meursius Exercitationum criticarum, parte I, p. 114, 115, verba Melampodis Hierogrammatei ex Opere inscripto, περὶ παλμῶν μαντικὴ, πρὸς Πτολεμαῖον βασιλέα. De παλμῶν παρατηρήσει optime omnium auctor Quaestionum ad orthodoxos, inter Opera Justini martyris, quaest. 19. ID.

"An interpreter of twitchings." Epiphanius in the Exposition of the Faith, no. 24: "observations of twitchings". These two passages the unlucky Magnus handled unluckily, Miscellanea book IV, last chapter, explaining them of entrail-diviners, the inspection and quivering of entrails. Nor more happily, in Petau's edition of Epiphanius, is παλμῶν παρατηρήσεις rendered "castings of lots". Παλμός is the palpitation and twitching of some member, called saltus, saltio and salissatio: whence the salitores and salissatores, who augured from it something lucky or unlucky, by the augury they call παλμικόν, παλμωτικόν and παλμαστικόν. The Erythraean sibyl, Posidonius and many others had written on the matter; and Meursius, Critical Exercises, part I, pp. 114, 115, cites the words of Melampus the Sacred Scribe from the work entitled "Divination from Twitchings, to King Ptolemy". On the observation of twitchings the best of all is the author of the Questions to the Orthodox, among the works of Justin Martyr, question 19. The same.

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(26) ‹anchor: ἐν συναντήσει› · call in col 1132 (Greek)

Φυλαττόμενος ἐν συναντήσει λώβας ὄψεως [al. ὄψεων], ἢ ποδῶν. Pari modo S. Chrysostomus homil. 21 ad populum Antiochenum: Πολλάκις ἐξελθών τις τὴν οἰκίαν τὴν ἑαυτοῦ, εἶδεν ἄνθρωπον ἑτερόφθαλμον, ἢ χωλεύοντα, καὶ οἰωνίσατο Saepe domum quis suam egressus hominem vidit unoculum, vel claudicantem, et ominatus est. Item S. Basilius ad Isaiae II, 6. ID.

"One who is on his guard, at a meeting, against defects of sight [otherwise: of eyes], or of feet." In like manner St. Chrysostom, homily 21 to the people of Antioch: "Often someone, going out of his own house, has seen a one-eyed man, or a lame one, and has taken it for an omen." Likewise St. Basil on Isaiah 2:6. The same.

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(27) ‹anchor: λώβας ὄψεως› · call in col 1132 (Greek)

Ὄψεως. Cod. Vind. ὄψιν, perperam. CLER.

Ὄψεως ["of sight"]. The Vienna codex, ὄψιν, wrongly. Clericus.

(printed under page 565)

(28) ‹anchor: ἀπίστου δούλη› · call in col 1132 (Greek)

Παλλακή τινος ἀπίστου δούλη. Nota sunt ex multis auctoribus, eoque non pluribus explicanda, duo concubinarum genera: illicitum plane, earum quae clam, ad tempus, libidinis solius causa assumuntur: aliudque permissum aliquando atque toleratum, feminarum publice in perpetuum ad suscipiendos liberos ductarum, absque tamen dotalibus instrumentis. Sed culpae affine esset non ascribere B. Augustini locum, qui singulariter ad Constitutionem facit. De concubina quoque, si professa fuerit nullum se alium cognituram, etiam si ab illo cui subdita est, dimittatur; merito dubitatur, utrum ad percipiendum baptismum non debeat admitti, cap. 19 Lib. de fide et operibus. COT.

"A concubine, the slave of some unbeliever." Two kinds of concubines are known from many authors, and so need not be explained at length: one plainly illicit, of those who are taken secretly, for a time, for the sake of lust alone; and another at times permitted and tolerated, of women taken publicly and for life for the bearing of children, yet without dowry instruments. But it would be near to a fault not to set down the passage of Blessed Augustine, which bears singularly on the Constitution: "Concerning a concubine also, if she has professed that she will know no other man, even if she is dismissed by him to whom she is subject, it is rightly doubted whether she ought not to be admitted to receive baptism", ch. 19 of the book On Faith and Works. Cotelier.

(printed under page 565)

(29) ‹anchor: νόμῳ γαμείτω› · call in col 1132 (Greek)

Παυσάσθω, καὶ νόμῳ γαμείτω. Ancillam a toro abjicere, et uxorem certae ingenuitatis accipere, non duplicatio conjugii, sed profectus est honestatis, respondet Leo papa inquirenti Rustico Narbonensi, epist. 92. ID.

"Let him cease, and marry by law." "To cast off a slave-girl from one's bed and take a wife of assured free birth is not a doubling of marriage but an advance in honourable living", Pope Leo answers Rusticus of Narbonne on his inquiry, letter 92. The same.

(printed under page 565)

(30) ‹anchor: ἢ ἀγῶσιν› · call in col 1132 (Greek only; no call in the Latin of col 1131)

Ἱπποδρομίοις, ἢ ἀγῶσιν. Tres veteres libri habent in hoc fragmento, ἱπποδρομικοῖς ἀγῶσιν. Et infra, εἰ δέ τις λόγος κατηχήσεως γίνεται, προτιμησάτωσαν, etc. Ac postea unus ex illis, εὐμενῶς προσκείσθωσαν. COT.

"Horse-races, or contests." Three old books have in this fragment ἱπποδρομικοῖς ἀγῶσιν ["hippodrome contests"]. And below, "but if any discourse of catechesis takes place, let them give it preference", etc. And afterwards one of them, "let them attend with good will". Cotelier.

(printed under page 565)

(31) ‹anchor: Ὁ διδάσκων› · call in col 1132 (Greek only)

Ὁ διδάσκων, etc. Codice Regio 1026: Ἐκ τῶν διατάξεων Παύλου τοῦ ἁγίου ἀποστόλου· περὶ κανόνων ἐκκλησιαστικῶν. — Ὁ διδάσκων, εἰ καὶ λαϊκὸς εἴη, etc. Hic canon canoni 64 Trullano opponitur in alio ms. Regis 1818, his verbis: Τούτῳ δέ τινες ἀντιτύπτοντες, κανόνα παραφέρουσιν ἕτερον, ἐκτεθειμένον, ὥς φασι, ὑπὸ τοῦ μεγίστου τῶν ἀποστόλων Παύλου, οὕτως ἔχοντα· ὁ διδάσκων εἰ καὶ λαϊκὸς εἴη, etc., usque ad διδακτοὶ Θεοῦ. Hoc est: Huic autem canoni sextae synodi quidam repugnantes, canonem alium proferunt, expositum, ut aiunt, a maximo apostolorum Paulo, sic habentem: Qui docet, etsi laicus sit, etc. Respondet ille nescio quis, diversitatem oriri ex temporum diversitate: quando pauci erant Christiani, iique inter alia charismata accipiebant donum doctrinae; et quando multi facti sunt Christiani, et charisma illud cessavit cum aliis donis. Subdit posteriores canones legesque praevalere prioribus. Nicon monachus in Pandecte, opere inedito, ejusdem Gazae Regiae κειμηλίῳ, cap. 8..... Ἐκ τῆς διατάξεως τοῦ ἁγίου ἀποστόλου Παύλου· Ὁ διδάσκων εἰ καὶ λαϊκὸς εἴη, etc..... Σχόλιον..... ὅρα πῶς ἐπιτρέπει λαϊκοὺς διδάσκειν, ὅπερ ἡ ἕκτη σύνοδος ἐν τῷ ἑξηκοστῷ τετάρτῳ κανόνι κωλύει, καὶ ἐπιτιμᾷ τοὺς φιλαρχίαν νοσοῦντας, καὶ ἄνευ ἐπιτροπῆς αὐθαδῶς τῷ διδάσκειν δημοσίᾳ ἐπιπηδῶντας. Legere potes super ea quaestione, in utramque partem, Eusebii Historiam eccles., lib. VI, cap. 19; concilii Carthaginensis 4, canonem 98; et Leonis PP. epistolas 62 et 63, qui ultimus locus citatur in Capitularibus, addit. IV, cap. 19; atqui lib. III, cap. ult. docere presbyterorum esse officium noster dicit. Interpretor de jure ordinario, aut de concionibus publicis in Ecclesia, ad fideles. ID.

"He who teaches", etc. In Royal codex 1026: "From the constitutions of Paul the holy apostle, concerning ecclesiastical canons. — He who teaches, even if he be a layman", etc. This canon is set against canon 64 of Trullo in another Royal ms., 1818, in these words: "But some, striking back at this canon [of the sixth synod], bring forward another canon, set forth, as they say, by Paul the greatest of the apostles, running thus: He who teaches, even if he be a layman", etc., as far as "taught of God". That unknown writer answers that the difference arises from the difference of the times: when Christians were few, and they received among other charisms the gift of teaching; and when Christians became many, and that charism ceased with the other gifts. He adds that later canons and laws prevail over earlier ones. The monk Nicon in the Pandect, an unpublished work, a treasure of the same Royal collection, ch. 8: … "From the constitution of the holy apostle Paul: He who teaches, even if he be a layman", etc. … "Scholion: … see how it permits laymen to teach, which the sixth synod forbids in its sixty-fourth canon, and rebukes those who are sick with love of rule and who, without commission, presumptuously leap into teaching in public." You may read on this question, on either side, Eusebius, Ecclesiastical History, book VI, ch. 19; canon 98 of the fourth council of Carthage; and letters 62 and 63 of Pope Leo, which last passage is cited in the Capitularies, addition IV, ch. 19. And yet in book III, last chapter, our author says that teaching is the office of presbyters. I interpret that of ordinary right, or of public sermons in church to the faithful. The same.

(printed under page 565)

Page

running head: [...]S I ROM. PONT. OPERA DUBIA. 1132 (left part of the head falls outside the image)
marginal letters: A ‹μῶν ἑρμηνεὺς›; B ‹ἔτη κατηχείσθω›; C ‹habent in hoc fragmento› (in the foot notes); D ‹sunt Christiani, et charisma› (in the foot notes)
old-edition numerals: (none)
other: On this page the Greek stands in the right (even) column, 1132, and the Latin on the left; the Greek is set here. The column opens with the tail of a word divided at the column break (‹μῶν›, the end of a word begun in the preceding Greek column and set whole there; the tail is not repeated in this column's source or English). The column ends mid-sentence inside a quotation (opening guillemet printed, no closing one in this column). UNSURE: κ/χ in ‹παλλακή› (first occurrence) and ‹λαϊκὸς› looks like χ in this fount; set with κ. Punctuation after ‹ἀποβαλλέσθω› before ‹Ἑλληνικοῖς› is a raised point, as printed. Foot-note calls (25)–(31) removed from the source; their foot notes (VARIORUM NOTAE under page 565) are set above. The head of the left foot column carries the tail of the note called in the preceding column; it is not set here.

PG 1:1133

Θεοῦ.» Πᾶς πιστὸς ἢ πιστὴ, ἕωθεν ἀναστάντες ἐξ ὕπνου, πρὸ τοῦ ἔργον ἐπιτελέσαι, νιψάμενοι, προσευχέσθωσαν· εἰ δέ τις λόγου κατήχησις γένηται, προτιμησάτω τοῦ ἔργου τὸν λόγον τῆς εὐσεβείας. Ὁ πιστὸς, ἢ ἡ πιστὴ, τοῖς οἰκέταις εὐμενῶς προσεχέτωσαν· καθὼς καὶ ἐν τοῖς προλαβοῦσι διεταξάμεθα, καὶ ἐν ταῖς ἐπιστολαῖς ἐδιδάξαμεν.

of God." Let every believing man or believing woman, rising from sleep at dawn, before accomplishing any work, wash and then pray; and if any catechetical instruction in the word takes place, let him prefer the word of godliness to his work. Let the believing man, or the believing woman, attend kindly to their household servants, as we have both ordained in what went before and taught in the epistles.

ΚΕΦΑΛΑΙΟΝ ΛΓʹ. Οἵας ἡμέρας δεῖ ἀργεῖν τοὺς οἰκέτας.

CHAPTER XXXIII. On which days the household servants must rest from work.

Ἐγὼ Παῦλος, καὶ ἐγὼ Πέτρος, διατασσόμεθα. Ἐργαζέσθωσαν οἱ δοῦλοι πέντε ἡμέρας· Σάββατον δὲ καὶ Κυριακὴν σχολαζέτωσαν ἐν τῇ Ἐκκλησίᾳ διὰ τὴν διδασκαλίαν τῆς εὐσεβείας. Τὸ μὲν γὰρ Σάββατον εἴπομεν, δημιουργίας λόγον ἔχειν· τὴν δὲ Κυριακὴν, ἀναστάσεως. Τὴν μεγάλην ἑβδομάδα πᾶσαν, καὶ τὴν μετ' αὐτὴν ἀργείτωσαν οἱ δοῦλοι· ὅτι ἡ μὲν πάθους ἐστὶν, ἡ δὲ ἀναστάσεως, καὶ χρεία διδασκαλίας, τίς ὁ παθὼν καὶ ἀναστὰς, ἢ

I Paul, and I Peter, ordain. Let the slaves work five days; but on the Sabbath and the Lord's day let them have leisure in the Church for the teaching of godliness. For the Sabbath, we said, has the character of the creation, and the Lord's day that of the resurrection. Let the slaves rest from work during the whole of the great week, and the week after it; because the one is that of the passion, the other that of the resurrection, and there is need of teaching as to who He is Who suffered and rose again, or

Editors' notes and page, col. 1133

Footnotes

(59) ‹anchor: προτιμησάτω› · call in col 1133 (Greek only)

al. προτιμησάσθωσαν.

Otherwise: προτιμησάσθωσαν.

(printed under page 566)

(63) ‹anchor: καὶ ἐγὼ Πέτρος› · call in col 1133 (Greek only)

Anast. ἡμεῖς Πέτρος καὶ Παῦλος.

Anastasius: ἡμεῖς Πέτρος καὶ Παῦλος ["we, Peter and Paul"].

(printed under page 566)

(64) ‹anchor: Σάββατον εἴπομεν› · call in col 1133 (Greek only)

al. εἴπωμεν διὰ τό.

Otherwise: εἴπωμεν διὰ τό.

VARIORUM NOTAE. (printed under page 566)

(32) ‹anchor: νιψάμενοι› · call in col 1133 (Greek only; no call in the Latin of col 1134)

Νιψάμενοι. Lavatione ad puritatem corporis, non item animae. Nam supra, lib. VI, cap. 6, damnantur Hemerobaptistae: Πάσῃ σπουδῇ, ait Os aureum, hom. 21 in Genesim, τὴν ὄψιν τοῦ σώματος καθ' ἑκάστην ἡμέραν ἐκπλύνεις, ὥστε μηδαμοῦ ῥύπον τινὰ ἐπικείμενον τῇ ὄψει δυσειδῆ αὐτὴν δεικνύναι. Faciem corporis tui quotidie abluis; ne qua forte macula faciei inhaerens foedam illam reddat. Apud incertum auctorem Operis imperfecti in Matthaeum, homilia 15, seu potius ad cap. VI, vers. 17: Et quis facie non lavata procedit? Sic a S. Augustino lib. II De sermone Domini in monte, cap. 12, dicitur, faciem quotidiana consuetudine lavari. Atque eodem trahitur a Livineio locus Theodori Studitae in catechesi 5, quem sic scriptum reperit: Εὐθὺς τὸ πρωῒ ἐξανιστάμενοι προθύμως, καὶ τὸν ὕπνον ἀποτινασσόμενοι, καὶ νίψει προσευχόμενοι, correxit autem hoc modo: ἀποτινασσόμενοι νίψει, καὶ προσευχόμενοι, ac vertit: statim prima luce alacres surgentes, et somno lotione discusso comprecantes. Verum mutandum duntaxat e codice Regio, νίψει in νήψει; unde exsurgit elegans sensus; somnum excutientes, et vigilanter orantes. In Actis Eliae Junioris quae debentur diligentiae viri doctissimi Francisci Combefisii, pag. 160: Ἀναστὰς τῷ πρωῒ, περιζώννυται κατὰ τὸ ἔθος τῆς Χριστιανικῆς πολιτείας τὴν ἰδίαν αὐτοῦ ζώνην, καὶ νιψάμενος τὸ πρόσωπον, ἐξῄει τοῦ οἴκου, πορευόμενος Θεῷ προσεύξασθαι. Aristeas: Ὡς δὲ ἔθος ἐστὶ πᾶσι τοῖς Ἰουδαίοις, ἀπονιψάμενοι τῇ θαλάσσῃ τὰς χεῖρας, ὡς ἂν ηὔξαντο πρὸς τὸν Θεὸν, ἐτρέποντο πρὸς τὴν ἀνάγνωσιν. COT.

"Having washed." With a washing for the cleanness of the body, not likewise of the soul. For above, book VI, ch. 6, the Hemerobaptists are condemned. "With all care," says the Golden Mouth, hom. 21 on Genesis, "you wash the face of your body every day, lest any dirt lying on the face should show it unsightly." In the unknown author of the Unfinished Work on Matthew, homily 15, or rather on ch. 6, verse 17: "And who goes out with unwashed face?" So St. Augustine, book II On the Lord's Sermon on the Mount, ch. 12, says that the face is washed by daily custom. And Livineius draws to the same sense a passage of Theodore the Studite in catechesis 5, which he found written thus: "Rising eagerly straightway in the morning, and shaking off sleep, and praying νίψει"; but he corrected it in this way, "shaking off [sleep] by washing, and praying", and translates: "rising briskly at first light, and praying together when sleep has been dispelled by washing". But one need only change, from the Royal codex, νίψει into νήψει; whence a neat sense emerges: "shaking off sleep, and praying watchfully". In the Acts of Elias the Younger, which we owe to the diligence of the most learned François Combefis, p. 160: "Rising in the morning, he girds on his own belt according to the custom of the Christian way of life, and having washed his face, he would go out of the house, on his way to pray to God." Aristeas: "And as is the custom for all the Jews, having washed their hands in the sea, when they had prayed to God, they turned to the reading." Cotelier.

(printed under page 566)

(33) ‹anchor: ἐγὼ Πέτρος› · call in col 1133 (Greek only; no call in the Latin of col 1134)

Ἐγὼ Παῦλος καὶ ἐγὼ Πέτρος. Anastasius ms. ἐγὼ Πέτρος καὶ Παῦλος, quemadmodum in Typico S. Sabae, fol. 135, in Regis mss. 1110, 2336, 2392, 2430, et in Niconis inedito Pandecte serm. 57 et 58. Interdum licet rarius, Paulus nominatur ante Petrum. Sic in Ignatio interpolato ad Magnesianos 10, ad Trallianos 5, in pseudo-Ignatio ad Antiochenos 7. Sic etiam apud alios, verbi gratia Origenem homil. 25 in Numeros, 2 in Judices, 2 in Ezechielem; Eusebium Hist. lib. VII, cap. 18, ubi tamen a Rufino et Nicephoro Paulus postponitur; Gregorium Nazianzenum, orat. 16, sub finem, Chrysostomum lib. De virginitate cap. 82 et serm. De mansuetudine, non multo ante finem. Paulus Silentiarius De magna ecclesia, seu Sancta Sophia, editus a diffusissimae lectionis viro stupendaeque doctrinae Carolo Du Fresne, post notas ad Historiam Joannis Cinnami, p. 518: Ἱστάμενοι δ' ἑκάτερθε δύω κήρυκε θεοῖο, / Παῦλος ὅλης σοφίης θεοδέγμονος ἔμπλεος ἀνὴρ, / Καὶ σθεναρὸς κληϊδοῦχος ἐπουρανίων πυλεώνων, / Αἰθερίοις δεσμοῖσιν ἐπιχθονίοις τε κελεύων / Ab utraque parte stent duo Dei praecones, / Paulus vir omni divina sapientia plenus, / Et coelestium januarum fortis claviger, / Coelestibus et terrestribus imperans vinculis. ID.

"I Paul and I Peter." The Anastasius manuscript has "I Peter and Paul", as in the Typicon of St. Sabas, fol. 135, in the Royal mss. 1110, 2336, 2392, 2430, and in Nicon's unpublished Pandect, discourses 57 and 58. Sometimes, though more rarely, Paul is named before Peter. So in the interpolated Ignatius, To the Magnesians 10, To the Trallians 5, in pseudo-Ignatius, To the Antiochenes 7. So also in others, for example Origen, homily 25 on Numbers, 2 on Judges, 2 on Ezekiel; Eusebius, History, book VII, ch. 18, where however Paul is put second by Rufinus and Nicephorus; Gregory Nazianzen, oration 16, near the end; Chrysostom, the book On Virginity, ch. 82, and the sermon On Meekness, not long before the end. Paul the Silentiary, On the Great Church, or Saint Sophia, edited by that man of the widest reading and astonishing learning Charles Du Fresne, after the notes on the History of John Cinnamus, p. 518: "And standing on either side, the two heralds of God: / Paul, a man full of all God-receiving wisdom, / and the mighty key-bearer of the heavenly gates, / commanding with bonds of heaven and of earth." The same.

(printed under page 566)

(34) ‹anchor: οἱ δοῦλοι› · call in col 1133 (Greek only)

Ἐργαζέσθωσαν οἱ δοῦλοι. Cod. Reg. 2392, 2430, et Niconis Pandectes, ἐργάζεσθαι τοὺς λαούς. Membranae notatae num. 2336: ἐργάζεσθαι τοὺς λαϊκούς, al. ἐργάζεσθαι τοὺς δούλους. Ibid.

"Let the slaves work." Royal codices 2392, 2430, and Nicon's Pandect: "that the peoples work". The parchment marked no. 2336: "that the laymen work"; otherwise, "that the slaves work". In the same place.

(printed under page 566)

(35) ‹anchor: Κυριακὴν σχολαζέτωσαν› · call in col 1133 (Greek only)

Σάββατον δὲ σχολαζέτωσαν. Aliter visum Patribus Laodicenis can. 29. Lege Ignatii Epist. interpol. ad Magnes. cap. 9, ibique diligentissimum Usserium. Pro eo quod sequitur, διὰ τὴν διδασκαλίαν τῆς εὐσεβείας, Anastasii libri impressi exhibent, διὰ τὴν διδασκαλίαν τῆς Ἐκκλησίας ὑπὲρ τῆς εὐσεβείας. Manifesto vitio, nam ὑπὲρ τῆς εὐσεβείας correctio marginalis est vocis corruptae, τῆς Ἐκκλησίας. Mox ex varia lectione scribi potest, τὸ μὲν γὰρ Σάββατον εἴπομεν, διὰ τὸ δημιουργίας λόγον ἔχειν. ID.

"But on the Sabbath let them be at leisure." The Fathers of Laodicea judged otherwise, canon 29. Read the interpolated Epistle of Ignatius to the Magnesians, ch. 9, and the most diligent Ussher there. For what follows, "for the teaching of godliness", the printed books of Anastasius give "for the teaching of the Church on behalf of godliness" — with an evident fault, for "on behalf of godliness" is a marginal correction of the corrupt word "of the Church". Next, from the variant reading one may write: "for we have spoken of the Sabbath because it holds the reckoning of creation". The same.

(printed under page 566)

(36) ‹anchor: αὐτὴν ἀργείτωσαν› · call in col 1133 (Greek only)

Τὴν μεγάλην ἑβδομάδα πᾶσαν, κ.τ.λ. Huc praeter leges imperatorum, pertinent loca Epiphanii haeresi 70, cap. 12; Chrysostomi, Homilia in magnam hebdomadam tom. III, et Augustini sermone habito Dominica in Albis, 19, Sirmondianorum; item canones concilii Matisconensis 2, 2, Trullanus 66, cum interpretatione Balsamonis, Meldensis 77, Triburiensis 12, Engelenheimensis 6, Theodulfi 41, Nicephori confessoris 9. Hebdomas autem passionis appellatur magna, major, authentica, sancta, aurea, poenosa, et simpliciter hebdomas. ID.

"The whole of the great week", etc. To this, besides the laws of the emperors, belong passages of Epiphanius, heresy 70, ch. 12; of Chrysostom, the Homily on the Great Week, vol. III; and of Augustine, in the sermon delivered on the Sunday in Albis, 19 of the Sirmondian sermons; likewise the canons of the second council of Mâcon, 2; of Trullo, 66, with Balsamon's interpretation; of Meaux, 77; of Tribur, 12; of Ingelheim, 6; of Theodulf, 41; of Nicephorus the Confessor, 9. The week of the passion is called great, greater, authentic, holy, golden, painful, and simply "the week". The same.

(printed under page 566)

Page

running head: 1133 CONSTITUTIONES APOSTOLIC[...] (right part of the head falls outside the image)
marginal letters: A ‹Θεοῦ.» Πᾶς πιστὸς›; B ‹τῇ Ἐκκλησίᾳ διὰ τὴν›; C ‹καθ' ἑκάστην ἡμέραν› (in the foot notes); D ‹Junioris quae debentur› (in the foot notes)
old-edition numerals: (none)
other: The column opens with the last word and closing guillemet of the quotation begun in col. 1132, and ends mid-sentence. The chapter word, numeral and italic title are printed on two centred lines; set on one line. Under the first Greek paragraph two full-width lines carry the end of the facing LATIN section only (not set); the Greek section ends within its own column. Foot-note calls (32)–(36) and superscript calls 59, 63, 64 removed; the short critical notes (58–64, one giving the reference Joan. VI, 45 for the quotation) and the VARIORUM NOTAE (32)–(33) at the foot are not set.

PG 1:1134

Editors' notes and page, col. 1134

Footnotes

(58) ‹anchor: Deo docti› · call in col 1134

Joan. VI, 45.

John 6:45.

(printed under page 566)

(60) ‹anchor: pietatis : … Fidelis vir› · call in col 1134 (in the full-width Latin lines printed under col 1133)

l. pseudo-Ignat. ad. Antioch. 10.

Read pseudo-Ignatius, To the Antiochenes 10.

(printed under page 566)

(61) ‹anchor: in epistolis docuimus› · call in col 1134 (in the full-width Latin lines printed under col 1133)

Ephes. VI; Col. IV; Philem.;

Ephesians 6; Colossians 4; Philemon.

(printed under page 566)

(62) ‹anchor: before "Ego Paulus, et ego Petrus"› · call in col 1134

Laudatur ab Anastasio, quaest. 64; l. Ignat. interpol. ad Magnes. 9.

It is cited by Anastasius, question 64; read the interpolated Ignatius, To the Magnesians 9.

(printed under page 566)

Page

other: facing Latin version, not set. Latin title of the chapter, printed on two centred lines in this column: CAPUT XXXIII. Quibus diebus famuli debeant feriari. The last two lines of the preceding Latin section run full width under col 1133 and carry the calls 60 and 61. In the short notes "l." is lege (compare "Lege Ignatii Epist. interpol. ad Magnes. cap. 9" in Variorum note 35 on this page).

PG 1:1135

Editors' notes and page, col. 1135

Footnotes

(69) ‹anchor: inexspectatum beneficium› · call in col 1135

vel gaudium.

or "joy".

(printed under page 567)

(71) ‹anchor: erat testimonium› · call in col 1135

Luc. III.

Luke 3.

(printed under page 567)

(75) ‹anchor: before "Precationes facite mane"› · call in col 1135

Citat Anastasius, quaest. eadem; l. Ignat. interpol. ad Trall. 9.

Anastasius cites it, in the same question; [l., uncertain] interpolated Ignatius, To the Trallians 9.

(printed under page 567)

Page

other: facing Latin version, not set
running head: 1135 S. CLEMENTIS I ROM. PONT. [...] (right part of the head lies over the Greek column)
marginal letters: (none in this column; the letters A B C D stand between the columns, beside the Greek of 1136)
old-edition numerals: (none)
other: Latin title lines of this column: CAPUT XXXIV. Quibus horis, et quare in eis precandum sit. Foot notes 65-68, 70, 72-74, 76-81 and (37)-(41) stand under this page; they are called in the Greek column (1136) and are set there.

PG 1:1136

τίς ὁ συγχωρήσας, ἢ καὶ ἀναστήσας. Τὴν Ἀνάληψιν ἀργείτωσαν, διὰ τὸ πέρας τῆς κατὰ Χριστὸν οἰκονομίας. Τὴν Πεντηκοστὴν ἀργείτωσαν, διὰ τὴν παρουσίαν τοῦ ἁγίου Πνεύματος τὴν δωρηθεῖσαν τοῖς πιστεύσασιν εἰς Χριστόν. Τὴν τῶν γενεθλίων ἑορτὴν ἀργείτωσαν, διὰ τὸ ἐν αὐτῇ τὴν ἀπροσδόκητον χάριν δεδόσθαι ἀνθρώποις, γεννηθῆναι τὸν τοῦ Θεοῦ Λόγον Ἰησοῦν Χριστὸν ἐκ Μαρίας τῆς παρθένου ἐπὶ σωτηρίᾳ τοῦ κόσμου. Τὴν τῶν Ἐπιφανίων ἑορτὴν ἀργείτωσαν, διὰ τὸ ἐν αὐτῇ ἀνάδειξιν γεγενῆσθαι τῆς τοῦ Χριστοῦ θεότητος, μαρτυρήσαντος αὐτῷ τοῦ Πατρὸς ἐν τῷ βαπτίσματι, καὶ τοῦ Παρακλήτου ἐν εἴδει περιστερᾶς ὑποδείξαντος τοῖς παρεστῶσι τὸν μαρτυρηθέντα. Τὰς ἡμέρας τῶν ἀποστόλων ἀργείτωσαν· διδάσκαλοι γὰρ ὑμῶν εἰς Χριστὸν κατέστησαν, καὶ Πνεύματος ὑμᾶς ἠξίωσαν. Τὴν ἡμέραν Στεφάνου τοῦ πρωτομάρτυρος ἀργείτωσαν, καὶ τῶν λοιπῶν ἁγίων μαρτύρων, τῶν προτιμησάντων Χριστὸν τῆς ἑαυτῶν ζωῆς.

who He is Who permitted it, or Who also raised Him up. Let them rest on the Ascension, because of the completion of the dispensation according to Christ. Let them rest at Pentecost, because of the coming of the Holy Spirit, which was bestowed on those who believed in Christ. Let them rest on the feast of the Nativity, because on it the unexpected grace was given to men, that the Word of God, Jesus Christ, should be born of Mary the virgin for the salvation of the world. Let them rest on the feast of the Epiphany, because on it there took place the manifestation of the divinity of Christ, the Father bearing witness to Him at the baptism, and the Paraclete in the form of a dove pointing out to those standing by Him to Whom witness was borne. Let them rest on the days of the apostles; for they were appointed your teachers unto Christ, and deemed you worthy of the Spirit. Let them rest on the day of Stephen the first martyr, and of the other holy martyrs, who preferred Christ to their own life.

ΚΕΦΑΛΑΙΟΝ ΛΔʹ. Ποίας ὥρας, καὶ διατί ἐν ταύταις δεῖ προσεύχεσθαι.

CHAPTER XXXIV. At which hours, and why, one must pray at these.

Εὐχὰς ἐπιτελεῖτε ὄρθρου, καὶ τρίτῃ ὥρᾳ, καὶ ἕκτῃ, καὶ ἐννάτῃ, καὶ ἑσπέρᾳ, καὶ ἀλεκτοροφωνίᾳ. Ὄρθρου μὲν, εὐχαριστοῦντες ὅτι ἐφώτισεν ὑμῖν ὁ Κύριος, παραγαγὼν τὴν νύκτα, καὶ ἐπαγαγὼν τὴν ἡμέραν. Τρίτῃ δὲ, ὅτι ἀπόφασιν ἐν αὐτῇ ὑπὸ Πιλάτου ἔλαβεν ὁ Κύριος. Ἕκτῃ δὲ, ὅτι ἐν αὐτῇ ἐσταυρώθη. Ἐννάτῃ δὲ, ὅτι πάντα κεκίνητο τοῦ Δεσπότου ἐσταυρωμένου, φρίττοντα τὴν τόλμαν τῶν δυσσεβῶν Ἰουδαίων, μὴ φέροντα τοῦ Κυρίου τὴν ὕβριν. Ἑσπέρᾳ δὲ, εὐχαριστοῦντες ὅτι ὑμῖν ἀνάπαυσιν ἔδωκε τῶν μεθημερινῶν κόπων, τὴν νύκτα· ἀλεκτρυόνων δὲ κραυγῇ, διὰ τὸ τὴν ὥραν εὐαγγελίζεσθαι τὴν παρουσίαν τῆς ἡμέρας, εἰς ἐργασίαν τῶν τοῦ φωτὸς ἔργων. Εἰ μὴ δυνατὸν ἐν Ἐκκλησίᾳ προϊέναι διὰ τοὺς ἀπίστους, κατ' οἶκον συνάξεις, ὦ ἐπίσκοπε· ἵνα μὴ εἰσέρχηται εὐσεβὴς εἰς Ἐκκλησίαν ἀσεβῶν· οὐχ ὁ τόπος γὰρ τὸν ἄνθρωπον ἁγιάζει, ἀλλ' ὁ ἄνθρωπος τὸν τόπον. Ἐὰν δὲ ἀσεβεῖς κατέχωσι τὸν τόπον, φευκταῖός σοι ἔστω, διὰ τὸ βεβηλῶσθαι ὑπ' αὐτῶν·

Offer prayers at dawn, and at the third hour, and the sixth, and the ninth, and at evening, and at cockcrow. At dawn, giving thanks that the Lord has given you light, having led away the night and brought on the day. At the third, because at it the Lord received sentence from Pilate. At the sixth, because at it He was crucified. At the ninth, because all things were shaken when the Master was crucified, shuddering at the audacity of the impious Jews, not bearing the outrage done to the Lord. At evening, giving thanks that He has given you the night as rest from the labours of the day; and at the crowing of the cocks, because the hour brings the good news of the coming of the day, for the working of the works of light. If it is not possible to go forth to the Church because of the unbelievers, you shall hold the assembly in a house, O bishop, so that a godly man may not enter into a Church of the ungodly; for it is not the place that sanctifies the man, but the man the place. And if the ungodly hold the place, let it be shunned by you, because it has been profaned by them;

Editors' notes and page, col. 1136

Footnotes

(65) ‹anchor: ἢ καὶ ἀναστήσας› · call in col 1136 (Greek only)

al. ἀναστήσας ἡμᾶς.

Otherwise: ἀναστήσας ἡμᾶς ["having raised us"].

(printed under page 567)

(66) ‹anchor: Τὴν Ἀνάληψιν (call after Τὴν)› · call in col 1136 (Greek only)

Anast. τρίτον, τήν.

Anastasius: τρίτον, τήν.

(printed under page 567)

(67) ‹anchor: τῶν γενεθλίων› · call in col 1136 (Greek only)

Anast. γενέθλιον.

Anastasius: γενέθλιον ["the birthday"].

(printed under page 567)

(68) ‹anchor: ἀπροσδόκητον χάριν› · call in col 1136 (Greek only)

al. χαράν.

Otherwise: χαράν ["joy"].

(printed under page 567)

(70) ‹anchor: τῶν Ἐπιφανίων› · call in col 1136 (Greek only)

Anast. ἐπιφάνειαν; cod. Vind. θεοφανίων.

Anastasius: ἐπιφάνειαν; the Vienna codex: θεοφανίων.

(printed under page 567)

(72) ‹anchor: ἡμέρας τῶν› · call in col 1136 (Greek only)

Anast. inserit ἁγίων.

Anastasius inserts ἁγίων ["holy"].

(printed under page 567)

(73) ‹anchor: Χριστὸν κατέστησαν› · call in col 1136 (Greek only)

al. κατεστάθησαν. Anast. γεγόνασι.

Otherwise: κατεστάθησαν. Anastasius: γεγόνασι.

(printed under page 567)

(74) ‹anchor: καὶ Πνεύματος› · call in col 1136 (Greek only)

Anast. Πνεύματος ἁγίου.

Anastasius: Πνεύματος ἁγίου ["of the Holy Spirit"].

(printed under page 567)

(76) ‹anchor: ἐφώτισεν ὑμῖν› · call in col 1136 (Greek only)

al. ἡμᾶς, nos, et ita Anastasius.

Otherwise: ἡμᾶς, "us"; and so Anastasius.

(printed under page 567)

(77) ‹anchor: ὅτι ὑμῖν› · call in col 1136 (Greek only)

Anast. ἡμῖν, nobis.

Anastasius: ἡμῖν, "to us".

(printed under page 567)

(78) ‹anchor: τὴν ὥραν› · call in col 1136 (Greek only)

Anast. ὥραν ἐκείνην.

Anastasius: ὥραν ἐκείνην ["that hour"].

(printed under page 567)

(79) ‹anchor: Εἰ μὴ› · call in col 1136 (Greek only)

Anast. καὶ εἰ.

Anastasius: καὶ εἰ ["and if"].

(printed under page 567)

(80) ‹anchor: Ἐκκλησίᾳ προϊέναι› · call in col 1136 (Greek only)

Anast. προσιέναι.

Anastasius: προσιέναι.

(printed under page 567)

(81) ‹anchor: τοὺς ἀπίστους› · call in col 1136 (Greek only)

Anast. κακοπίστους.

Anastasius: κακοπίστους ["those of bad faith"].

VARIORUM NOTAE. (printed under page 567)

(37) ‹anchor: Ἐπιφανίων ἑορτὴν› · call in col 1136 (Greek only)

Τὴν τῶν ἐπιφανίων ἑορτήν. Anastas. impress. et cod. Reg. 200, ut in Typico, τὴν ἐπιφάνειαν. Cod. vero Reg. 1110, 1789, τὴν ἐπιφανίαν. Supra mss. 2336, 2392, 2430, θεοφανίων, ut Nicon monachus: et liber synodicus ms. Reipublicae Augustanae citatus ab Hoeschelio in Notatiunculis ad Ὁμιλίας quorumdam Patrum p. 550, 551. COT.

"The feast of the Epiphany." The printed Anastasius and Royal codex 200, as in the Typicon, τὴν ἐπιφάνειαν. But Royal codices 1110, 1789, τὴν ἐπιφανίαν. Above, mss. 2336, 2392, 2430 have θεοφανίων, as the monk Nicon; and the manuscript synodical book of the Republic of Augsburg cited by Hoeschel in his little notes on the Homilies of certain Fathers, pp. 550, 551. Cotelier.

(printed under page 567)

(38) ‹anchor: ἀποστόλων ἀργείτωσαν› · call in col 1136 (Greek only; no call in the Latin of col 1135)

Τὰς ἡμέρας τῶν ἀποστόλων, etc. Vide supra. ID.

"The days of the apostles", etc. See above. The same.

(printed under page 567)

(39) ‹anchor: ὑμᾶς ἠξίωσαν› · call in col 1136 (Greek only)

Ἠξίωσαν. Addit codex Vindobonensis ἁγίου, et quidem recte. ID.

Ἠξίωσαν ["deemed worthy"]. The Vienna codex adds ἁγίου ["holy"], and indeed rightly. The same.

(printed under page 567)

(40) ‹anchor: ΚΕΦΑΛΑΙΟΝ ΛΔʹ› · call in col 1136 (Greek only)

Κεφάλαιον· Haec vox et duo versus sequentes desunt in cod. Vind. ID.

Κεφάλαιον ["Chapter"]. This word and the two following lines are wanting in the Vienna codex. The same.

(printed under page 567)

(41) ‹anchor: ἐπιτελεῖτε ὄρθρου› · call in col 1136 (Greek only)

Εὐχὰς ἐπιτελεῖτε ὄρθρου, κ.τ.λ. Hieronymus in Epitaphio Paulae epist. 27, cap. 10: Mane, hora tertia, sexta, nona, vespere, noctis medio, per ordinem Psalterium cantabant; similiterque epist. 7 et 8. Idem aut alius, exponens psalm. CXIX sub finem Commentariorum in Psalmos: Hora tertia oramus: hora sexta oramus: nona lucernarium facimus (praestat sic distinguere, quam cum Menardo, Concord. regul., p. 368, legere, Nona oramus, vespera lucernarium facimus, aut post Goarum Euchologii p. 30 nona explicare, post nonam) media nocte consurgimus: deinde gallicinio oramus. Moxque: Hora, tertia, sexta, nona, lucernarium, medio noctis, gallicinio, mane primo. ad eum modum punxi, ut haec praecedentibus responderent, quod non aliter fiet, ni mane primum sit velut explicatio gallicinii. Vide Cassianum lib. III De coenob. instit., cap. 4. De horis canonicis viri docti plures accurate disputarunt. ID.

"Offer prayers at dawn", etc. Jerome in the Epitaph of Paula, letter 27, ch. 10: "In the morning, at the third hour, the sixth, the ninth, at evening, at midnight, they sang the Psalter in order"; and similarly letters 7 and 8. The same or another, expounding psalm 119 towards the end of the Commentaries on the Psalms: "At the third hour we pray; at the sixth hour we pray; at the ninth we make the lamp-lighting (it is better to punctuate thus than, with Ménard, Concordia regularum, p. 368, to read 'At the ninth we pray, at evening we make the lamp-lighting', or, after Goar, Euchologion p. 30, to explain 'nona' as 'after the ninth'); at midnight we rise; then at cockcrow we pray." And presently: "At the hour — third, sixth, ninth, lamp-lighting, midnight, cockcrow, first morning." I have punctuated in that manner so that these might answer to what precedes, which will not be so unless "first morning" is as it were an explanation of "cockcrow". See Cassian, book III On the Institutes of the Cenobites, ch. 4. Many learned men have discussed the canonical hours with care. The same.

(printed under page 567)

Page

running head: [...]IS I ROM. PONT. OPERA DUBIA. 1136 (left part of the head falls outside the image)
marginal letters: A ‹τίς ὁ συγχωρήσας›; B ‹εἰς Χριστὸν κατέστησαν›; C ‹ρωμένου, φρίττοντα› (between that line and ‹δαίων, μὴ φέροντα›); D ‹nem Psalterium cantabant› (in the foot notes)
old-edition numerals: (none)
other: On this page the Greek stands in the right (even) column, 1136; col. 1135 is the facing Latin. The column opens and ends mid-sentence. The chapter word, numeral and italic title are printed on centred lines (the title over two lines, ‹προσ-εύχεσθαι› joined); set on one line. UNSURE: in ‹Ἰησοῦν Χριστὸν› the σ looks like a second τ (‹Χριττὸν›) in the scan, probably worn type; set Χριστὸν. UNSURE: after ‹Ἑσπέρᾳ δὲ› the point looks like a full stop, probably a broken comma; set as a comma. ‹φευκταῖός› is read as printed (κ/χ indistinct in this fount). Foot-note calls (37)–(41) and superscript calls 65–81 removed from the text; the short critical notes and the VARIORUM NOTAE at the foot are set above under Footnotes.

PG 1:1137

ὡς γὰρ οἱ ὅσιοι ἱερεῖς ἁγιάζουσιν, οὕτως οἱ ἐναγεῖς μιαίνουσιν. Εἰ μήτε ἐν οἴκῳ, μήτε ἐν ἐκκλησίᾳ συναθροισθῆναι δυνατὸν, ἕκαστος παρ' ἑαυτῷ ψαλλέτω, ἀναγινωσκέτω, προσευχέσθω ἢ καὶ ἅμα δύο, ἢ τρεῖς· ὅπου γάρ εἰσι, δύο ἢ τρεῖς συνηγμένοι ἐν τῷ ὀνόματί μου, ἐκεῖ εἰμι ἐν μέσῳ αὐτῶν.» Πιστὸς, μετὰ κατηχουμένου μήτε κατ' οἶκον προσευχέσθω· οὐ γὰρ δίκαιον τὸν μεμυημένον μετὰ τοῦ ἀμυήτου συμμολύνεσθαι· εὐσεβὴς μετὰ αἱρετικοῦ, μήτε κατ' οἶκον συμπροσευχέσθω· «Τίς γὰρ κοινωνία φωτὶ πρὸς σκότος;» Πιστὸς ἢ πιστὴ δοῦλοι συναφθέντες, ἢ ἀφιστάσθωσαν, ἢ ἀποβαλλέσθωσαν.

for as the holy priests sanctify, so the accursed defile. If it is possible to assemble neither in a house nor in a church, let each one by himself sing psalms, read, pray, or else two or three together; for where there are two or three gathered together in My name, there am I in the midst of them." (Matt. 18:20) Let a believer not pray with a catechumen, not even in a house; for it is not right that the initiated should be defiled together with the uninitiated. Let a godly man not pray together with a heretic, not even in a house: "For what fellowship has light with darkness?" (2 Cor. 6:14) A believing man or believing woman who, being slaves, have been joined together, let them either separate or be rejected.

ΚΕΦΑΛΑΙΟΝ ΛΕʹ. Ἰακώβου τοῦ ἀδελφοῦ Χριστοῦ διάταξις περὶ ἑσπερινοῦ.

CHAPTER XXXV. The ordinance of James the brother of Christ concerning the evening office.

Κἀγὼ Ἰάκωβος, ἀδελφὸς μὲν κατὰ σάρκα τοῦ Χριστοῦ, δοῦλος δὲ ὡς Θεοῦ μονογενοῦς, ἐπίσκοπος δὲ ὑπ' αὐτοῦ τοῦ Κυρίου καὶ τῶν ἀποστόλων Ἱεροσολύμων χειροτονηθεὶς, τάδε φημί· Ἑσπέρας γενομένης, συναθροίσεις τὴν ἐκκλησίαν, ὦ ἐπίσκοπε, καὶ μετὰ τὸ ῥηθῆναι τὸν ἐπιλύχνιον ψαλμὸν, προσφωνήσει ὁ διάκονος ὑπὲρ τῶν κατηχουμένων, καὶ χειμαζομένων, καὶ τῶν φωτιζομένων, καὶ τῶν ἐν μετανοίᾳ, ὡς προείπομεν. Μετὰ δὲ τὸ ἀπολυθῆναι αὐτοὺς, ὁ διάκονος ἐρεῖ· Ὅσοι πιστοὶ, δεηθῶμεν τοῦ Κυρίου. Καὶ μετὰ τὸ προσφωνῆσαι αὐτὸν τὰ τῆς πρώτης εὐχῆς, ἐρεῖ·

And I James, brother of Christ according to the flesh, but His slave as of the only-begotten God, and ordained bishop of Jerusalem by the Lord Himself and the apostles, say this: When evening has come, you shall gather the church together, O bishop, and after the lamp-lighting psalm has been said, the deacon shall make the bidding for the catechumens, and the storm-tossed, and those being enlightened, and those in penitence, as we said before. And after they have been dismissed, the deacon shall say: As many as are believers, let us beseech the Lord. And after he has made the biddings of the first prayer, he shall say:

ΚΕΦΑΛΑΙΟΝ Λϛʹ. Προσφώνησις ἐπιλύχνιος.

CHAPTER XXXVI. The bidding at lamp-lighting.

Σῶσον καὶ ἀνάστησον ἡμᾶς, ὁ Θεὸς, διὰ Χριστοῦ σου. Ἀναστάντες αἰτησώμεθα τὰ ἐλέη τοῦ Κυρίου καὶ τοὺς οἰκτιρμοὺς αὐτοῦ, τὸν ἄγγελον τὸν ἐπὶ τῆς εἰρήνης, τὰ καλὰ καὶ τὰ συμφέροντα, Χριστιανὰ τὰ τέλη. Τὴν ἑσπέραν καὶ τὴν νύκτα εἰρηνικὴν καὶ ἀναμάρτητον, καὶ πάντα τὸν χρόνον τῆς ζωῆς ἡμῶν ἀκατάγνωστον αἰτησώμεθα. Ἑαυτοὺς καὶ ἀλλήλους τῷ ζῶντι Θεῷ, διὰ Χριστοῦ αὐτοῦ παραθῶμεν, καὶ ὁ ἐπίσκοπος ἐπευχόμενος, λεγέτω·

Save us and raise us up, O God, through Thy Christ. Having risen, let us ask for the mercies of the Lord and His compassions, the angel who is over peace, things good and profitable, a Christian end. Let us ask that the evening and the night be peaceful and without sin, and all the time of our life free from reproach. Let us commend ourselves and one another to the living God through His Christ. And let the bishop, praying over them, say:

Editors' notes and page, col. 1137

Footnotes

(42) ‹anchor: ἐν οἴκῳ› · call in col 1137 (Greek only)

Οἴκῳ. Additur ἅμα in cod. Vind. CLER.

Οἴκῳ ["house"]. ἅμα ["together"] is added in the Vienna codex. Clericus.

(printed under page 568)

(43) ‹anchor: γάρ εἰσι› · call in col 1137 (Greek only)

Εἰσί. Cod. Vind. ἂν ὦσί φησιν ὁ Κύριος. ID.

Εἰσί ["are"]. The Vienna codex: ἂν ὦσί φησιν ὁ Κύριος ["'may be', says the Lord"]. The same.

(printed under page 568)

(44) ‹anchor: δοῦλοι συναφθέντες› · call in col 1137 (Greek only)

Συναφθέντες. Haud dubitandum quin loquatur de illicita conjunctione, qui praecepit, cap. 32, ut domini servis scortantibus conjuges dent. Sed perplacet lectio duorum codicum, δούλοις συναφθέντες. COT.

Συναφθέντες ["joined together"]. It is not to be doubted that he speaks of illicit union — he who prescribed, ch. 32, that masters should give spouses to slaves who are fornicating. But the reading of two codices, δούλοις συναφθέντες ["joined with slaves"], pleases greatly. Cotelier.

(printed under page 568)

(45) ‹anchor: περὶ ἑσπερινοῦ› · call in col 1137 (Greek only; no call in the Latin of col 1138)

Ἰακώβου, etc. Deest inscriptio in cod. Vindobonensi. CLER.

Ἰακώβου ["Of James"], etc. The heading is wanting in the Vienna codex. Clericus.

(printed under page 568)

(46) ‹anchor: Κἀγὼ› · call in col 1137 (Greek only)

Κἀγώ. Pro hac voce et seqq. ad τάδε φημί, leguntur haec in cod. Vind. Ἰάκωβος ὁ τοῦ Κυρίου ἀδελφὸς λίθοις (alter cod. ξύλοις) ὑπὸ Ἰουδαίων ἐν Ἱεροσολύμοις, διὰ τὸν Χριστοῦ λόγον ἀνῄρηται. ID.

Κἀγώ ["And I"]. In place of this word and those following as far as τάδε φημί, this is read in the Vienna codex: "James the brother of the Lord was killed with stones (another codex: with clubs) by the Jews in Jerusalem, on account of the word of Christ." The same.

(printed under page 568)

(47) ‹anchor: ἐπιλύχνιον ψαλμὸν› · call in col 1137 (Greek only)

Τὸν ἐπιλύχνιον ψαλμόν. Dixi ad lib. II, cap. 59. Nec assentior magnae doctrinae viro Usserio, qui in Diatriba de symbolis etc., non satis distinxit psalmum lucernalem ab hymno vespertino. COT.

"The lamp-lighting psalm." I have spoken at book II, ch. 59. Nor do I agree with Ussher, a man of great learning, who in his Diatribe on the Creeds etc. did not sufficiently distinguish the lamp-lighting psalm from the evening hymn. Cotelier.

(printed under page 568)

(48) ‹anchor: προσφωνήσει› · call in col 1137 (Greek only)

Προσφωνήσει. Intelligit edicta precesque diaconi cum orationibus episcopi. Ita saepe in hoc Opere προσφωνεῖν et προσφώνησις, quando indicuntur preces, unaque cum aliis oratur. ID.

Προσφωνήσει ["shall make the bidding"]. He means the deacon's proclamations and prayers together with the bishop's prayers. So often in this work προσφωνεῖν and προσφώνησις, when prayers are announced and prayer is made together with the others. The same.

(printed under page 568)

(49) ‹anchor: ἐπὶ τῆς εἰρήνης› · call in col 1137 (Greek only)

Τὸν ἄγγελον τὸν ἐπὶ τῆς εἰρήνης. Celebratur angelus pacificus seu pacis a Basilio epist. 239, a Chrysostomo saepe, a Liturgiis passim. In Antiquis poenitentialibus Jo. Morini, p. 22: Det tibi Dominus angelum pacis custodem, etc. Similes vero angelos ex SS. Patribus disces: angelum orationis, ex Tertulliano De oratione, cap. 12; angelos matrimonii, ex eodem Ad uxorem lib. II, cap. ult.; angelum baptismi, lib. De baptismo, cap. 4, 5; puerperii, seu humanae structurae in utero, ex eodem De anima, cap. 37, consentientibus rabbinis; angelos vocationis gentium, ex Origene ad Matthaei XXII, 8; angelum gratiae Hanaelem, ab eodem Adamantio ad Rom. XII, 3. S. Basilii Liturgia ex Arabico versa, sub finem: Et angelus hujus diei benedicti. Lege quod notavi ad finem prooemii libri II Hermae (Patr. t. II). ID.

"The angel who is over peace." The peaceful angel, or angel of peace, is celebrated by Basil, letter 239, by Chrysostom often, by the Liturgies everywhere. In Jean Morin's Ancient Penitentials, p. 22: "May the Lord give you the angel of peace as guardian", etc. Similar angels you will learn from the holy Fathers: the angel of prayer, from Tertullian, On Prayer, ch. 12; the angels of marriage, from the same, To His Wife, book II, last chapter; the angel of baptism, the book On Baptism, chs. 4, 5; of childbirth, or of the forming of man in the womb, from the same, On the Soul, ch. 37, the rabbis agreeing; the angels of the calling of the nations, from Origen on Matthew 22:8; the angel of grace, Hanael, from the same Adamantius on Rom. 12:3. The Liturgy of St. Basil translated from the Arabic, near the end: "And the angel of this blessed day." Read what I have noted at the end of the proem of book II of Hermas (Patrologia, vol. II). The same.

(printed under page 568)

(50) ‹anchor: διὰ Χριστοῦ› · call in col 1137 (Greek only)

Χριστοῦ. Cod. Vindob.: Τοῦ Χριστοῦ αὐτοῦ παραθώμεθα. CLER.

Χριστοῦ ["Christ"]. The Vienna codex: Τοῦ Χριστοῦ αὐτοῦ παραθώμεθα ["let us commend … through His Christ"]. Clericus.

(printed under page 568)

Page

running head: 1137 CONSTITUTIONES APOSTOLIC[...] (right part of the head falls outside the image)
marginal letters: A ‹ὡς γὰρ οἱ ὅσιοι ἱερεῖς›; B ‹ἑσπερινοῦ› (second line of the title of chapter ΛΕʹ); C ‹Προσφώνησις ἐπιλύχνιος›; D ‹quatur de illicita conjunctione› (in the foot notes)
old-edition numerals: (none)
other: The column opens mid-sentence. Each chapter word, numeral and italic title is printed on centred lines; set on one line. The first scripture quotation has a closing guillemet after ‹αὐτῶν.› but no opening one in the print; set as printed. The references Matth. XVIII, 20 and II Cor. VI, 14 stand only in the critical foot notes (calls 82, 83), not in parentheses in the Greek; they are given in the English only. In ‹τοὺς οἰκτιρμοὺς› the ὺ of ‹τοὺς› is blotted in the scan. Foot-note calls (42)–(50) removed from the text; the VARIORUM NOTAE at the foot are set above under Footnotes.

PG 1:1138

Editors' notes and page, col. 1138

Footnotes

(82) ‹anchor: in medio eorum› · call in col 1138

Matth. XVIII, 20.

Matthew 18:20.

(printed under page 568)

(83) ‹anchor: luci ad tenebras› · call in col 1138

II Cor. VI, 14.

2 Corinthians 6:14.

(printed under page 568)

(84) ‹anchor: supra diximus› · call in col 1138

Cap. 5, etc.

Chapter 5, etc.

(printed under page 568)

Editors' prose

CAPUT XXXV. Jacobi fratris Christi constitutio de vespertino officio.

CHAPTER XXXV. Constitution of James the brother of Christ on the evening office.

CAPUT XXXVI. Oratio lucernalis.

CHAPTER XXXVI. Prayer at lamp-lighting.

Footnotes

(85) ‹anchor: lucem et solem› · call in col 1139

Psal. LXXIII, 16.

Psalm 73:16.

(printed under page 569)

Editors' prose

CAPUT XXXVII. Gratiarum actio lucernalis.

CHAPTER XXXVII. Thanksgiving at lamp-lighting.

Page

other: facing Latin version, not set
other: On this page the Latin stands in the left (odd) column, 1139; the Greek is in col. 1140. The Latin chapter title (chapter word and numeral, then the italic title) is printed on two centred lines; set on one line under Editors' prose. A mark stands between the second and third words of the italic title; it is read as a risen space, not a comma. The heading VARIORUM NOTAE. stands over the variorum notes at the foot of the page; it is not part of note (85).

PG 1:1140

ΚΕΦΑΛΑΙΟΝ ΛΖʹ. Εὐχαριστία ἐπιλύχνιος.

CHAPTER XXXVII. The thanksgiving at lamp-lighting.

Ὁ ἄναρχος Θεὸς καὶ ἀτελεύτητος, ὁ τῶν ὅλων ποιητὴς διὰ Χριστοῦ καὶ κηδεμὼν, πρὸ δὲ πάντων αὐτοῦ Θεὸς καὶ Πατὴρ, ὁ τοῦ Πνεύματος Κύριος, καὶ τῶν νοητῶν καὶ αἰσθητῶν βασιλεὺς, ποιήσας ἡμέραν πρὸς ἔργα φωτὸς, καὶ νύκτα εἰς ἀνάπαυσιν τῆς ἀσθενείας ἡμῶν· «Σὴ γάρ ἐστιν ἡμέρα, καὶ σή ἐστιν ἡ νὺξ, σὺ κατηρτίσω φαῦσιν καὶ ἥλιον·» αὐτὸς νῦν, δέσποτα, φιλάνθρωπε καὶ πανάγαθε, εὐμενῶς πρόσδεξαι τὴν ἑσπερινὴν εὐχαριστίαν ἡμῶν ταύτην. Ὁ διαγαγὼν ἡμᾶς τὸ μῆκος τῆς ἡμέρας, καὶ ἀγαγὼν ἐπὶ τὰς ἀρχὰς τῆς νυκτὸς, φύλαξον ἡμᾶς διὰ τοῦ Χριστοῦ σου, εἰρηνικὴν παράσχου τὴν ἑσπέραν, καὶ τὴν νύκτα ἀναμάρτητον, καὶ καταξίωσον ἡμᾶς τῆς αἰωνίου ζωῆς, διὰ τοῦ Χριστοῦ σου· δι' οὗ σοι δόξα, τιμὴ καὶ σέβας, ἐν ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας. Ἀμήν. Καὶ ὁ διάκονος λεγέτω· Κλίνατε τῇ χειροθεσίᾳ. Καὶ ὁ ἐπίσκοπος λεγέτω· Θεὲ πατέρων, καὶ Κύριε τοῦ ἐλέους, ὁ τῇ σοφίᾳ σου κατασκευάσας ἄνθρωπον τὸ λογικὸν ζῶον, τὸ θεοφιλὲς τῶν ἐπὶ γῆς, καὶ δοὺς αὐτῷ τῶν ἐπὶ τῆς χθονὸς ἄρχειν, καὶ καταστήσας γνώμῃ σῇ ἄρχοντας καὶ ἱερεῖς, τοὺς μὲν πρὸς ἀσφάλειαν τῆς ζωῆς, τοὺς δὲ πρὸς λατρείαν ἔννομον· αὐτὸς καὶ νῦν ἐπικάμφθητι, Κύριε παντόκρατορ, καὶ ἐπίφανον τὸ πρόσωπόν σου ἐπὶ τὸν λαόν σου, τοὺς κάμψαντας αὐχένα καρδίας αὐτῶν, καὶ εὐλόγησον αὐτοὺς διὰ Χριστοῦ, δι' οὗ ἐφώτισας ἡμᾶς φῶς γνώσεως, καὶ ἀπεκάλυψας ἡμῖν σαυτόν· μεθ' οὗ σοι καὶ ἡ ἐπάξιος ὀφείλεται προσκύνησις παρὰ πάσης λογικῆς καὶ ἁγίας φύσεως, καὶ Πνεύματι τῷ Παρακλήτῳ, εἰς τοὺς αἰῶνας. Ἀμήν. Καὶ ὁ διάκονος λεγέτω· Προέλθετε ἐν εἰρήνῃ. Ὡσαύτως ὄρθρου, ὁ διάκονος, μετὰ τὸ ῥηθῆναι τὸν ὀρθρινὸν, καὶ ἀπολῦσαι αὐτὸν τοὺς κατηχουμένους, καὶ χειμαζομένους, καὶ βαπτιζομένους, καὶ τοὺς ἐν μετανοίᾳ, καὶ τὴν ὀφειλομένην ποιήσασθαι προσφώνησιν, ἵνα μὴ πάλιν λέγωμεν τὰ αὐτὰ, ἐπιφερέτω μετὰ τό· Σῶσον αὐτοὺς ὁ Θεὸς, καὶ ἀνάστησον ἐν τῇ χάριτί σου· Αἰτησώμεθα παρὰ Κυρίου τὰ ἐλέη αὐτοῦ καὶ τοὺς οἰκτιρμοὺς, τὸν ὄρθρον τοῦτον καὶ τὴν ἡμέραν, εἰρηνικὴν καὶ ἀναμάρτητον, καὶ πάντα τὸν χρόνον τῆς παρεπιδημίας ἡμῶν, τὸν ἄγγελον τὸν ἐπὶ τῆς εἰρήνης, χριστιανὰ τὰ τέλη, ἵλεων καὶ εὐμενῆ τὸν Θεόν· ἑαυτοὺς

O God without beginning and without end, the Maker and Guardian of all things through Christ, but before all things His God and Father, the Lord of the Spirit, and King of things intelligible and sensible, Who hast made the day for works of light, and the night for the rest of our weakness: "For Thine is the day, and Thine is the night; Thou hast prepared the light and the sun"; (Ps. 73:16) do Thou Thyself now, O Master, Lover of mankind and All-good, graciously receive this our evening thanksgiving. Thou Who hast led us through the length of the day, and brought us to the beginnings of the night, guard us through Thy Christ, grant the evening peaceful and the night without sin, and deem us worthy of eternal life, through Thy Christ; through Whom to Thee be glory, honour and worship, in the Holy Spirit, for ever. Amen. And let the deacon say: Bow down for the laying on of hands. And let the bishop say: O God of the fathers, and Lord of mercy, Who by Thy wisdom didst fashion man, the rational living creature, the one beloved of God among those on earth, and didst give him to rule over the things on the earth, and by Thy will didst appoint rulers and priests, the former for the safety of life, the latter for lawful worship: do Thou Thyself now also bend down, O Lord Almighty, and make Thy face to shine upon Thy people, who have bent the neck of their heart, and bless them through Christ, through Whom Thou hast enlightened us with the light of knowledge, and hast revealed Thyself to us; with Whom to Thee also is due the worthy adoration from every rational and holy nature, and to the Spirit the Paraclete, for ever. Amen. And let the deacon say: Go forth in peace. In like manner at dawn let the deacon, after the morning psalm has been said, and he has dismissed the catechumens, and the storm-tossed, and those being baptized, and those in penitence, and has made the due bidding, that we may not say the same things again, add after the words, Save them, O God, and raise them up in Thy grace: Let us ask from the Lord His mercies and compassions, that this dawn and this day be peaceful and without sin, and all the time of our sojourning; the angel who is over peace, a Christian end, and God propitious and gracious; ourselves

Editors' notes and page, col. 1140

Footnotes

(51) ‹anchor: πρὸ δὲ πάντων› · call in col 1140 (Greek only)

Πρὸ δὲ πάντων. Haec verba omissa sunt in altero codice Vindobonensi, quod Arianismo faveant; nam ex sententia Arianorum, Deus Pater ante omnium creationem, ac proinde antequam esset natura humana Christi, erat Deus ejus naturae divinae; cum ex sententia Nicaenae synodi sit tantum Deus Pater humanae naturae Deus, cum sit ei Filius, secundum divinam ὁμοούσιος, hoc est par. CLER.

"But before all things." These words are omitted in the other Vienna codex, because they favour Arianism; for in the view of the Arians, God the Father, before the creation of all things, and hence before the human nature of Christ existed, was the God of His divine nature; whereas in the view of the Nicene synod God the Father is God only of the human nature, since the Son is, according to the divine nature, ὁμοούσιος with Him, that is, equal. Clericus.

(printed under page 569)

(52) ‹anchor: ὁ τοῦ Πνεύματος› · call in col 1140 (Greek only)

Ὁ τοῦ Πνεύματος Κύριος. Durissima locutio, Macedonianismum redolens. COT.

"The Lord of the Spirit." A very harsh expression, smelling of Macedonianism. Cotelier.

(printed under page 569)

(53) ‹anchor: Κύριος› · call in col 1140 (Greek only)

Κύριος. Est in altero cod. Vindobonensi, προβολεύς. Filius et Spiritus sanctus dicuntur a multis Πατρὸς προβολαί, ipse vero Πατὴρ προβολεύς, ut antea observavimus, ad lib. VI, c. 11, quasi vero ejusmodi vocibus res ἀκατάληπτος clarior fieret! At quanto melius fuisset una cum Scriptura loqui, omissa omni καινολογίᾳ, quae periculosa est! CLER.

Κύριος ["Lord"]. In the other Vienna codex it is προβολεύς ["emitter"]. The Son and the Holy Spirit are called by many "emissions of the Father", and the Father Himself "the emitter", as we observed before, at book VI, ch. 11 — as if indeed an incomprehensible matter became clearer by words of that kind! But how much better it would have been to speak with Scripture, leaving aside all novelty of language, which is dangerous! Clericus.

(printed under page 569)

(54) ‹anchor: ἐν ἁγίῳ› · call in col 1140 (Greek only; no call in the Latin of col 1139)

Ἐν ἁγίῳ. Alter codex habet σὺν ἁγίῳ. Sic passim mutata est δοξολογία, ne ei Arianismus subesset. ID.

Ἐν ἁγίῳ ["in the Holy"]. The other codex has σὺν ἁγίῳ ["with the Holy"]. Thus the doxology has been changed everywhere, lest Arianism should lurk under it. The same.

(printed under page 569)

(55) ‹anchor: Θεὲ πατέρων› · call in col 1140 (Greek only)

Θεὲ πατέρων. Vocatur haec invocatio in altero cod. προσφώνησις ὄρθριος. ID.

"God of the fathers." This invocation is called in the other codex "the morning bidding". The same.

(printed under page 569)

(56) ‹anchor: Αἰτησώμεθα› · call in col 1140 (Greek only)

Αἰτησώμεθα. Vocantur haec in eodem cod. προσφώνησις ὄρθριος. ID.

Αἰτησώμεθα ["Let us ask"]. These words are called in the same codex "the morning bidding". The same.

(printed under page 569)

Page

running head: [...]S I ROM. PONT. OPERA DUBIA. 1140 (left part of the head falls outside the image)
marginal letters: A ‹ΚΕΦΑΛΑΙΟΝ ΛΖʹ.› (beside the chapter heading); B ‹σον ἡμᾶς τῆς αἰωνίου ζωῆς›; C ‹μεθ' οὗ σοι καὶ ἡ ἐπάξιος›; D ‹λεύς, ut antea observavimus› (in the foot notes)
old-edition numerals: (none)
other: On this page the Greek stands in the right (even) column, 1140; col. 1139 is the facing Latin. The chapter word, numeral and italic title are printed on two centred lines; set on one line. The column ends with a word divided at the break (‹ἑαυ-›); it is set whole here (‹ἑαυτοὺς›) from the first line of col. 1141, and col. 1141's file begins after it. The reference for the quotation (Psal. LXXIII, 16) stands only in the critical note at the foot of the Latin column; given in the English only. Foot-note calls (51)–(56) removed; the VARIORUM NOTAE at the foot are not set.

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καὶ ἀλλήλους τῷ ζῶντι Θεῷ διὰ τοῦ Μονογενοῦς αὐτοῦ παραθώμεθα. Καὶ ὁ ἐπίσκοπος ἐπευχόμενος, λεγέτω·

and one another let us commend to the living God through His Only-begotten. And let the bishop, praying over them, say:

ΚΕΦΑΛΑΙΟΝ ΛΗʹ. Εὐχαριστία ὀρθρινή.

CHAPTER XXXVIII. The thanksgiving at dawn.

Ὁ Θεὸς ὁ τῶν πνευμάτων καὶ πάσης σαρκὸς, ὁ ἀσύγκριτος καὶ ἀπροσδεὴς, ὁ δοὺς τὸν ἥλιον εἰς ἐξουσίαν τῆς ἡμέρας, τὴν δὲ σελήνην καὶ τὰ ἄστρα εἰς ἐξουσίαν τῆς νυκτός· αὐτὸς καὶ νῦν ἔπιδε ἐφ' ἡμᾶς εὐμενέσιν ὀφθαλμοῖς, καὶ πρόσδεξαι τὰς ἑωθινὰς ἡμῶν εὐχαριστίας, καὶ ἐλέησον ἡμᾶς· οὐ γὰρ διεπετάσαμεν τὰς χεῖρας ἡμῶν πρὸς θεὸν ἀλλότριον· οὐ γάρ ἐστιν ἐν ἡμῖν θεὸς πρόσφατος, ἀλλὰ σὺ ὁ αἰώνιος καὶ ἀτελεύτητος. Ὁ τὸ εἶναι ἡμῖν διὰ Χριστοῦ παρασχόμενος, καὶ τὸ εὖ εἶναι δι' αὐτοῦ δωρησάμενος· αὐτὸς ἡμᾶς δι' αὐτοῦ καταξίωσον καὶ τῆς αἰωνίου ζωῆς· μεθ' οὗ σοι δόξα, καὶ τιμὴ, καὶ σέβας, καὶ τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας. Ἀμήν. Καὶ ὁ διάκονος λεγέτω· Κλίνατε τῇ χειροθεσίᾳ. Καὶ ὁ ἐπίσκοπος ἐπευχέσθω, λέγων·

O God of spirits and of all flesh, Who art beyond compare and in need of nothing, Who hast given the sun for the rule of the day, and the moon and the stars for the rule of the night: do Thou Thyself now also look upon us with gracious eyes, and receive our morning thanksgivings, and have mercy on us; for we have not stretched out our hands to a strange god; for there is among us no new god, but Thou, the eternal and unending. Thou Who hast granted us being through Christ, and through Him hast bestowed well-being: do Thou Thyself through Him deem us worthy also of eternal life; with Whom to Thee be glory, and honour, and worship, and to the Holy Spirit, for ever. Amen. And let the deacon say: Bow down for the laying on of hands. And let the bishop pray over them, saying:

ΚΕΦΑΛΑΙΟΝ ΛΘʹ. Χειροθεσία ὀρθρινή.

CHAPTER XXXIX. The laying on of hands at dawn.

Ὁ Θεὸς ὁ πιστὸς καὶ ἀληθινὸς, ὁ ποιῶν ἔλεος εἰς χιλιάδας καὶ μυριάδας τοῖς ἀγαπῶσί σε, ὁ φίλος ταπεινῶν, καὶ πενήτων προστάτης, οὗ πάντα ἐν χρείᾳ καθέστηκεν, ὅτι τὰ σύμπαντα δοῦλά σου· ἔπιδε τὸν λαόν σου τοῦτον, τοὺς κεκλικότας σοι τὰς ἑαυτῶν κεφαλὰς, καὶ εὐλόγησον αὐτοὺς εὐλογίαν πνευματικὴν, φύλαξον αὐτοὺς ὡς κόρην ὀφθαλμοῦ, διατήρησον αὐτοὺς ἐν εὐσεβείᾳ καὶ δικαιοσύνῃ, καὶ καταξίωσον αὐτοὺς τῆς αἰωνίου ζωῆς, ἐν Χριστῷ Ἰησοῦ τῷ ἠγαπημένῳ σου παιδί· μεθ' οὗ σοι δόξα, τιμὴ καὶ σέβας, καὶ τῷ ἁγίῳ Πνεύματι, νῦν, καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Καὶ ὁ διάκονος λεγέτω· Προέλθετε ἐν εἰρήνῃ. Ἐπὶ δὲ ταῖς προσφερομέναις ἀπαρχαῖς, οὕτως εὐχαριστεῖ ὁ ἐπίσκοπος.

O God, faithful and true, Who showest mercy unto thousands and ten thousands to those who love Thee, the Friend of the lowly and Protector of the poor, of Whom all things stand in need, because all things together are Thy servants: look upon this Thy people, who have bowed their heads to Thee, and bless them with a spiritual blessing, guard them as the pupil of the eye, preserve them in godliness and righteousness, and deem them worthy of eternal life, in Christ Jesus Thy beloved Servant; with Whom to Thee be glory, honour and worship, and to the Holy Spirit, now, and always, and unto the ages of ages. Amen. And let the deacon say: Go forth in peace. And over the first-fruits that are offered the bishop gives thanks thus.

ΚΕΦΑΛΑΙΟΝ Μʹ. Ἐπίκλησις ἐπὶ ἀπαρχῶν.

CHAPTER XL. The invocation over first-fruits.

Εὐχαριστοῦμέν σοι, Κύριε παντόκρατορ, δημιουργὲ τῶν ὅλων καὶ προνοητὰ, διὰ τοῦ μονογενοῦς σου Παιδὸς Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν, ἐπὶ ταῖς προσενεχθείσαις σοι ἀπαρχαῖς, οὐχ ὅσον ὀφείλομεν, ἀλλ' ὅσον δυνάμεθα. Τίς γὰρ ἀνθρώπων ἐπαξίως εὐχαριστῆσαί σοι δύναται, ὑπὲρ ὧν δέδωκας αὐτοῖς εἰς μετάληψιν; ὁ Θεὸς Ἀβραὰμ, καὶ Ἰσαὰκ, καὶ Ἰακὼβ, καὶ πάντων τῶν ἁγίων· ὁ πάντα τελεσφορήσας, διὰ τοῦ Λόγου σου, καὶ κελεύσας τῇ γῇ παντοδαποὺς ἐκφῦσαι καρποὺς εἰς εὐφροσύνην καὶ τροφὴν ἡμετέραν· ὁ δοὺς τοῖς νωθεστέροις καὶ βληχώδεσι χειλὸν, χλοηφάγοις χλόην, καὶ τοῖς μὲν κρέα, τοῖς δὲ σπέρματα, ἡμῖν δὲ σῖτον πρὸς τροφὴν πρόσφορον καὶ κατάλληλον, καὶ ἕτερα διάφορα, τὰ μὲν πρὸς χρῆσιν, τὰ δὲ πρὸς ὑγίειαν, τὰ δὲ πρὸς τέρψιν. Ἐπὶ τούτοις οὖν ἅπασιν ὑπερύμνητος ὑπάρχεις, τῆς εἰς πάντας

We give thanks to Thee, O Lord Almighty, Creator of all things and Provider, through Thine only-begotten Servant Jesus Christ our Lord, over the first-fruits offered to Thee, not as much as we ought, but as much as we are able. For who among men is able to give thanks to Thee worthily for the things Thou hast given them to partake of? O God of Abraham, and Isaac, and Jacob, and of all the saints; Who hast brought all things to maturity through Thy Word, and hast commanded the earth to bring forth fruits of every kind for our gladness and nourishment; Who hast given to the duller and bleating creatures fodder, to the grass-eaters grass, and to some flesh, to others seeds, but to us corn as fitting and suitable food, and various other things, some for use, some for health, some for delight. For all these things, therefore, Thou art exceedingly to be hymned, for Thy

Editors' notes and page, col. 1141

Footnotes

(57) ‹anchor: ἅπασιν ὑπερύμνητος› · call in col 1141 (Greek; the facing Latin falls on the next page)

Ὑπερύμνητος. In altero cod. ὑμνητός. ID.

Ὑπερύμνητος ("exceedingly to be hymned"). In the other codex, ὑμνητός ("to be hymned"). The same [annotator].

(printed under page 570)

Page

running head: 1141 CONSTITUTIONES APOSTOLIC[...] (right part of the head falls outside the image)
marginal letters: A ‹τοὺς καὶ ἀλλήλους τῷ ζῶντι›; B ‹νος· αὐτὸς ἡμᾶς δι' αὐτοῦ›; C ‹αὐτοὺς τῆς αἰωνίου ζωῆς›; D ‹ληψιν; ὁ Θεὸς Ἀβραὰμ›
old-edition numerals: (none)
other: The column's first line opens with ‹τοὺς›, the tail of ‹ἑαυτοὺς› divided at the column break; the word is set whole at the end of col. 1140 and not repeated here. The column ends mid-sentence (‹τῆς εἰς πάντας›, the governing noun follows in the next Greek column, col. 1144; the English breaks after the possessive and resumes with the noun under col. 1144, no bracketed supplement). Each chapter word, numeral and italic title is printed on two centred lines; set on one line. UNSURE: ‹παραθώμεθα› in line 2, the ρ is blurred and looks like σ in the scan (Q2b re-read: it still reads like σ, with no descender seen; left as set). ‹χειλὸν› is set as printed. The references in the critical notes at the foot (Psal. LXXX, 10; Exod. XXXIV, 6; Psal. XVI, 8) are not printed in parentheses in the Greek and are not set. Foot-note call (57) removed from the source; its foot note (VARIORUM NOTAE under page 570) is set above.

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Editors' notes and page, col. 1142

Footnotes

(86) ‹anchor: not visible in the foot image› · call in col 1142

Psal. LXXX, 10.

Psalm 80:10.

(printed under page 570)

(87) ‹anchor: not visible in the foot image› · call in col 1142

Exod. XXXIV, 6.

Exodus 34:6.

(88-89) ‹anchor: ut pupillam oculi› · call in col 1142 Psal. XVI, 8.

Psalm 16:8.

VARIORUM NOTAE. (printed under page 570)

Page

other: facing Latin version, not set
running head: ⟨CONSTITUTI⟩ONES APOSTOLICAE. — LIB. VIII. 1142 (left part of the head outside the image)
marginal letters: A ‹mendemus per Unigenitum›; B ‹per eum dignare aeterna vita›; C ‹Christo Jesu dilecto Filio tuo›; D ‹participandum? Deus Abrahami›
old-edition numerals: (none)
other: Latin column holds the Latin titles CAPUT XXXVIII. Gratiarum actio matutina. / CAPUT XXXIX. Impositio manus matutina. / CAPUT XL. Invocatio pro primitiis.; foot reference seen under this column: 88-89 Psal. XVI, 8. (calls 86 and 87 are also made in the column; their foot lines fall outside the image); the foot also begins the VARIORUM NOTAE (editors' prose, not set)

PG 1:1143

Editors' notes and page, col. 1143

Footnotes

(91) ‹anchor: viventium es Deus› · call in col 1143

Matth. XXII, 32.

Matthew 22:32.

(printed under page 571)

(92) ‹anchor: non tanget cruciatus› · call in col 1143

Sap. III, 1.

Wisdom 3:1.

(printed under page 571)

(93) ‹anchor: manibus tuis sunt› · call in col 1143

Deut. XXXIII, 3.

Deuteronomy 33:3.

VARIORUM NOTAE. (printed under page 571)

Page

other: facing Latin version, not set
running head: 1143 S. CLEMENTIS I ROM. PONT.
marginal letters: (none in this column; the letters stand beside the Greek column 1144)
old-edition numerals: (none)
other: on this page the Latin stands in the LEFT column (1143) and the Greek in the right (1144). Latin title in this column: CAPUT XLI. Oratio pro mortuis. Foot references seen under the column: 90 f. παρίῃ. 91 Matth. XXII, 32. 92 Sap. III, 1. 93 Deut. ⟨rest outside the image⟩. Below them the VARIORUM NOTAE (58)–(65) (editors' prose, not set)

PG 1:1144

εὐεργεσίας, διὰ Χριστοῦ· δι' οὗ σοι δόξα, τιμὴ καὶ σέβας, ἐν ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας· Ἀμήν. Ἐπὶ δὲ τῶν ἐν Χριστῷ ἀναπαυσαμένων, μετὰ τὸ φωνῆσαι τὰ τῆς προσευχῆς, ἵνα μὴ πάλιν λέγωμεν, ὁ διάκονος προσθήσει καὶ ταῦτα·

beneficence towards all, through Christ; through Whom be glory, honour and worship to Thee, in the Holy Spirit, unto the ages. Amen. And over those who have gone to their rest in Christ, after he has proclaimed the petitions of the prayer, that we may not say them again, the deacon shall add these also:

ΚΕΦΑΛΑΙΟΝ ΜΑʹ.

CHAPTER XLI.

Προσφώνησις ὑπὲρ τῶν κεκοιμημένων.

Bidding prayer for those who have fallen asleep.

Ὑπὲρ ἀναπαυσαμένων ἐν Χριστῷ ἀδελφῶν ἡμῶν δεηθῶμεν· ὅπως ὁ φιλάνθρωπος Θεὸς, ὁ προσδεξάμενος αὐτοῦ τὴν ψυχὴν, παρίδῃ αὐτῷ πᾶν ἁμάρτημα ἑκούσιον, καὶ ἀκούσιον, καὶ ἵλεως καὶ εὐμενὴς γενόμενος, κατατάξῃ εἰς χώραν εὐσεβῶν, ἀνειμένων εἰς κόλπον Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ, μετὰ πάντων τῶν ἀπ' αἰῶνος εὐαρεστησάντων τῷ Θεῷ, καὶ ποιησάντων τὸ θέλημα αὐτοῦ· ἔνθα ἀπέδρα, ὀδύνη, καὶ λύπη καὶ στεναγμός. Ἐγειρώμεθα. Ἑαυτοὺς καὶ ἀλλήλους τῷ ἀϊδίῳ Θεῷ διὰ τοῦ ἐν ἀρχῇ Λόγου παραθώμεθα. Καὶ ὁ ἐπίσκοπος λεγέτω· Ὁ τῇ φύσει ἀθάνατος καὶ ἀτελεύτητος, παρ' οὗ πᾶν ἀθάνατον καὶ θνητὸν γέγονεν· ὁ τὸ λογικὸν ζῶον τὸν ἄνθρωπον τὸν κοσμοπολίτην, θνητὸν ἐν κατασκευῇ ποιήσας, καὶ ἀναστασίαν ἐπαγγειλάμενος· ὁ τὸν Ἐνὼχ καὶ τὸν Ἡλίαν θανάτου πεῖραν μὴ ἐάσας λαβεῖν· ὁ Θεὸς Ἀβραὰμ, ὁ Θεὸς Ἰσαὰκ, καὶ ὁ Θεὸς Ἰακὼβ, οὐχ ὡς νεκρῶν, ἀλλ' ὡς ζώντων Θεὸς εἶ· ὅτι πάντων αἱ ψυχαὶ παρὰ σοὶ ζῶσι, καὶ τῶν δικαίων τὰ πνεύματα ἐν τῇ χειρί σού εἰσιν, ὧν οὐ μὴ ἅψηται βάσανος· πάντες γὰρ ἡγιασμένοι ὑπὸ τὰς χεῖράς σού εἰσιν· αὐτὸς καὶ νῦν ἔπιδε ἐπὶ τὸν δοῦλόν σου τόνδε, ὃν ἐξελέξω, καὶ προσελάβου εἰς ἑτέραν λῆξιν, καὶ συγχώρησον αὐτῷ εἴ τι ἑκὼν ἢ ἄκων ἐξήμαρτεν, ἀγγέλους εὐμενεῖς παράστησον αὐτῷ, καὶ κατάταξον αὐτὸν ἐν τῷ κόλπῳ τῶν πατριαρχῶν καὶ τῶν προφητῶν καὶ τῶν ἀποστόλων καὶ πάντων τῶν ἀπ' αἰῶνός σοι εὐαρεστησάντων, ὅπου οὐκ ἔνι λύπη, ὀδύνη καὶ στεναγμὸς, ἀλλὰ χῶρος εὐσεβῶν ἀνειμένος, καὶ γῆ εὐθέων συνανειμένη, καὶ τῶν ἐν αὐτῇ ὁρώντων τὴν δόξαν τοῦ Χριστοῦ σου· δι' οὗ σοι δόξα, τιμὴ

For our brethren who have gone to their rest in Christ let us pray; that God, the lover of mankind, Who has received his soul, may overlook for him every sin, voluntary and involuntary, and, being gracious and kindly, may set him in the land of the godly, who are released into the bosom of Abraham and Isaac and Jacob, with all those who from of old have been well-pleasing to God and have done His will; whence pain and sorrow and sighing have fled away. Let us rise. Let us commend ourselves and one another to the eternal God through the Word Who was in the beginning. And let the bishop say: Thou Who art by nature immortal and without end, from Whom everything immortal and mortal has come to be; Who didst make the rational living creature, man, the citizen of the world, mortal in his constitution, and didst promise a resurrection; Who didst not allow Enoch and Elijah to take experience of death; the God of Abraham, the God of Isaac, and the God of Jacob, Thou art God not as of the dead but as of the living (Matt. 22:32); for the souls of all live with Thee, and the spirits of the righteous are in Thy hand, whom torment shall not touch (Wis. 3:1); for all who are sanctified are under Thy hands (Deut. 33:3): do Thou Thyself now also look upon this Thy servant, whom Thou hast chosen and taken to Thyself into another lot, and forgive him if willingly or unwillingly he has sinned in anything; set kindly angels beside him, and place him in the bosom of the patriarchs and of the prophets and of the apostles and of all who from of old have been well-pleasing to Thee, where there is no sorrow, pain and sighing, but a place of the godly set at rest, and a land of the upright set at rest with it, and of those who in it behold the glory of Thy Christ; through Whom be glory to Thee, honour

Editors' notes and page, col. 1144

Footnotes

(90) ‹anchor: τὴν ψυχὴν, παρίδῃ› · call in col 1144 (Greek)

f. παρίῃ.

Perhaps παρίῃ.

(printed under page 571)

(58) ‹anchor: διὰ Χριστοῦ· δι' οὗ› · call in col 1144 (Greek)

Δι' οὗ. Ibidem legitur μεθ' οὗ. Vide ad cap. 37. Sic et in sequentibus vero pro ἐν ἁγίῳ, in eodem legere est σὺν ἁγίῳ. CLER.

Δι' οὗ ("through whom"). In the same place [the other codex] reads μεθ' οὗ ("with whom"). See on chapter 37. So too in what follows, for ἐν ἁγίῳ ("in the holy") one may read in the same codex σὺν ἁγίῳ ("with the holy"). Clericus.

(printed under page 571)

(59) ‹anchor: τὰ τῆς προσευχῆς› · call in col 1144 (Greek)

Φωνῆσαι τὰ τῆς προσευχῆς. In altero cod. προσφωνῆσαι τὰ τῆς πρώτης εὐχῆς. Quod melius, respiciuntur enim preces antea memoratae. ID.

Φωνῆσαι τὰ τῆς προσευχῆς ("to utter the words of the prayer"). In the other codex, προσφωνῆσαι τὰ τῆς πρώτης εὐχῆς ("to pronounce the words of the first prayer"). Which is better, for the prayers mentioned earlier are being referred to. The same.

(printed under page 571)

(60) ‹anchor: τῶν κεκοιμημένων› · call in col 1144 (Greek)

Κεκοιμημένων. In altero cod. ἐν Χριστῷ ἀναπαυσαμένων. ID.

Κεκοιμημένων ("of those who have fallen asleep"). In the other codex, ἐν Χριστῷ ἀναπαυσαμένων ("of those who have gone to rest in Christ"). The same.

(printed under page 571)

(61) ‹anchor: τὴν ψυχὴν, παρίδῃ› · call in col 1144 (Greek)

Παρίδῃ. In altero ἀφήσῃ, quod glossema redolet. ID.

Παρίδῃ ("may overlook"). In the other, ἀφήσῃ ("may remit"), which smacks of a gloss. The same.

(printed under page 571)

(62) ‹anchor: Ὁ τῇ φύσει› · call in col 1144 (Greek)

Ὁ τῇ φύσει, etc. Haec in altero vocantur Ἐπίκλησις ὑπὲρ τῶν ἐν Χριστῷ ἀναπαυσαμένων. ID.

Ὁ τῇ φύσει ("Thou who by nature"), etc. In the other [codex] these words are entitled Ἐπίκλησις ὑπὲρ τῶν ἐν Χριστῷ ἀναπαυσαμένων ("Invocation for those who have gone to rest in Christ"). The same.

(printed under page 571)

(63) ‹anchor: θνητὸν ἐν κατασκευῇ› · call in col 1144 (Greek)

Ἐν κατασκευῇ. Ibidem ἐκ κατασκευῆς. ID.

Ἐν κατασκευῇ ("in his making"). In the same place, ἐκ κατασκευῆς ("by his making"). The same.

(printed under page 571)

(64) ‹anchor: καὶ ἀναστασίαν› · call in col 1144 (Greek)

Ἀναστασίαν. Rectius in altero ἀνάστασιν. ID.

Ἀναστασίαν. More correctly in the other, ἀνάστασιν ("resurrection"). The same.

(printed under page 571)

(65) ‹anchor: παράστησον αὐτῷ› · call in col 1144 (Greek)

Ἀγγέλους εὐμενεῖς παράστησον αὐτῷ. Angelorum officia in hominum morte, ex doctrina SS. Patrum sunt: assistere morientibus, eosque pro viribus adjuvare; piis esse ἀγγέλους εἰρήνης, placidos animae evocatores, acceptores, exuentes eam corruptibile corporis indumentum, in coelum portantes, ad Deum deducentes, δορυφοροῦντας, viae duces ac comites, propugnatores, occursatores; impiis vero tristes, horribiles, ἀπειληφόρους, exactores, et raptores, ad judicium acerbe pertrahentes. Ab Anastasio Sinaita, orat. in psalmum VI, usurpatur nomen ἐκσπηλευτῶν· aut mea quidem suspicione, factum a verbo expilo, significans expilatores; aut, juxta conjecturam doctissimi Combefisii, formatum ex voce σπήλαιον. Praetereo externae sapientiae ψυχοπομπούς, cum Mercurio πομπαίῳ, cumque angelo mortis Samaele, seu Adriele, Asraele. Quem mortis angelum commemorat auctor Operis imperfecti in Matthaeum, ad XXIV, 43. COT.

Ἀγγέλους εὐμενεῖς παράστησον αὐτῷ ("set kindly angels beside him"). The offices of the angels at the death of men, according to the teaching of the holy Fathers, are these: to stand by the dying and to help them as far as they are able; to be for the devout ἀγγέλους εἰρήνης ("angels of peace"), gentle summoners and receivers of the soul, stripping it of the corruptible garment of the body, carrying it to heaven, leading it to God, δορυφοροῦντας ("serving as its bodyguard"), guides and companions of the way, defenders, those who come out to meet it; but for the impious to be grim, dreadful, ἀπειληφόρους ("bearers of threats"), exactors and snatchers, dragging them harshly to judgement. Anastasius of Sinai, in his oration on Psalm 6, uses the name ἐκσπηλευτῶν: either, as I for my part suspect, made from the verb expilo and meaning plunderers; or, according to the conjecture of the most learned Combefis, formed from the word σπήλαιον ("cave"). I pass over the ψυχοπομπούς ("conductors of souls") of pagan wisdom, together with Mercury πομπαίῳ ("the escort"), and with the angel of death Samael, or Adriel, Asrael. This angel of death is mentioned by the author of the Opus imperfectum in Matthaeum, on 24:43. Cotelerius.

(printed under page 571)

(66) ‹anchor: γῆ εὐθέων συνανειμένη› · call in col 1144 (Greek)

Συνανειμένη. In altero, σοὶ ἀνακειμένη, tibi consecrata. Forte rectius. CLER.

Συνανειμένη. In the other, σοὶ ἀνακειμένη, "consecrated to Thee". Perhaps more correctly. Clericus.

(printed under page 571)

(67) ‹anchor: Χριστοῦ σου· δι' οὗ› · call in col 1144 (Greek)

Δι' οὗ. Μεθ' οὗ in altero cod. quasi ad Arianicam doxologiam emendandam, ut passim alibi. Vide ad finem capitis XL. ID.

Δι' οὗ ("through whom"). Μεθ' οὗ ("with whom") in the other codex, as though to correct an Arian doxology, as everywhere else. See at the end of chapter 40. The same.

(printed under page 571)

Page

running head: ⟨S. CLEMENTI⟩S I ROM. PONT. OPERA DUBIA. 1144 (left part of the head outside the image)
marginal letters: A ‹εὐεργεσίας, διὰ Χριστοῦ›; B ‹μένων εἰς κόλπον Ἀβραὰμ›; C ‹βάσανος· πάντες γὰρ›; D ‹eam corruptibile corporis› (beside the foot notes, not the text)
old-edition numerals: (none)
other: Greek stands in the RIGHT column on this page. The column ends on the split word τι- (τιμὴ, completed at the head of the next Greek column, not seen here); under the column-break rule the word is set whole at the end of this column and translated here, the completion to be confirmed from that column. The scripture references in the English are supplied from the Latin column's foot references 91–93 (Matth. XXII, 32; Sap. III, 1; Deut. XXXIII, 3), since the Greek prints none in the text. Foot-note calls (58)–(67) and the reference call 90 after παρίδῃ are removed from the source; reference 90 reads f. παρίῃ. Medial ϐ set as β. ζῶον is printed without iota subscript. The foot notes (58)–(67) (VARIORUM NOTAE under page 571, both foot columns) are set above. UNSURE (Q2b re-read): the breathing on ‹Ἡλίαν› is too small to settle in the lean image (rough as set; it may be smooth on the page); left as set.

PG 1:1145

καὶ σέβας, εὐχαριστία, προσκύνησις, ἐν ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας. Ἀμήν. Καὶ ὁ διάκονος λεγέτω· Κλίνατε, καὶ εὐλογεῖσθε. Καὶ ὁ ἐπίσκοπος εὐχαριστείτω ὑπὲρ αὐτῶν, λέγων τοιάδε· « Σῶσον, Κύριε, τὸν λαόν σου, καὶ εὐλόγησον τὴν κληρονομίαν σου, » ἣν περιεποιήσω τῷ τιμίῳ αἵματι τοῦ Χριστοῦ σου· ποίμανον αὐτοὺς ὑπὸ τὴν δεξιάν σου, καὶ σκέπασον αὐτοὺς ὑπὸ τὰς πτέρυγάς σου, καὶ δὸς αὐτοῖς τὸν ἀγῶνα ἀγωνίσασθαι καλὸν, τὸν δρόμον τελέσαι, τὴν πίστιν τηρῆσαι ἀτρέπτως, ἀμέμπτως, ἀνεγκλήτως, διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τοῦ ἀγαπητοῦ σου Παιδός· μεθ' οὗ σοι δόξα, τιμὴ καὶ σέβας, καὶ τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας. Ἀμήν.

and worship, thanksgiving, adoration, in the Holy Spirit, unto the ages. Amen. And let the deacon say: Bow down, and receive the blessing. And let the bishop give thanks for them, saying as follows: "Save Thy people, O Lord, and bless Thine inheritance," (Ps. 27:9) which Thou hast acquired by the precious blood of Thy Christ; shepherd them under Thy right hand, and shelter them under Thy wings, and grant them to fight the good fight, to finish the course, to keep the faith (2 Tim. 4:7) unchangeably, blamelessly, irreproachably, through our Lord Jesus Christ, Thy beloved Servant; with Whom be glory, honour and worship to Thee, and to the Holy Spirit, unto the ages. Amen.

ΚΕΦΑΛΑΙΟΝ ΜΒʹ.

CHAPTER XLII.

Πῶς δεῖ καὶ πότε γίνεσθαι τὰς τῶν κοιμηθέντων πιστῶν μνείας· καὶ ὅτι ἐκ τῶν ὑπαρχόντων αὐτοῖς, δεῖ παρέχεσθαι πένησι.

How and when the commemorations of the faithful who have fallen asleep ought to be held; and that out of their possessions provision ought to be made for the poor.

Ἐπιτελείσθω δὲ τρίτα τῶν κεκοιμημένων,

And let the third day of those who have fallen asleep be kept,

Editors' notes and page, col. 1145

Footnotes

(96) ‹anchor: Ἐπιτελείσθω› · call in col 1145 (Greek)

Anast. ἐπιτελεῖσθε.

Anastasius: ἐπιτελεῖσθε ("keep").

(printed under page 572)

(68) ‹anchor: εὐχαριστία, προσκύνησις› · call in col 1145 (Greek)

Προσκύνησις. In altero: καὶ προσκύνησις, καὶ ἁγίῳ, etc. Quod eadem de causa mutatum videtur. CLER.

Προσκύνησις ("adoration"). In the other: καὶ προσκύνησις, καὶ ἁγίῳ ("and adoration, and to the holy"), etc. Which seems to have been altered for the same reason. Clericus.

(printed under page 572)

(69) ‹anchor: « Σῶσον› · call in col 1145 (Greek)

Σῶσον, etc. Ascribitur in altero cod. χειροθεσία πιστῶν. ID.

Σῶσον ("Save"), etc. In the other codex there is written beside it χειροθεσία πιστῶν ("laying of the hand on the faithful"). The same.

(printed under page 572)

(70) ‹anchor: τὸν ἀγῶνα ἀγωνίσασθαι› · call in col 1145 (Greek)

Ἀγωνίσασθαι. In altero cod. τέλεσθαι, a τελέθω, perficio, barbarice. ID.

Ἀγωνίσασθαι ("to contend"). In the other codex τέλεσθαι, from τελέθω, "I accomplish", barbarously. The same.

(printed under page 572)

(71) ‹anchor: τὸν δρόμον τελέσαι› · call in col 1145 (Greek)

Τελέσαι. In eodem ἀνύσαι, absolvere, eodem sensu. Sic passim miscentur συνώνυμα. ID.

Τελέσαι ("to complete"). In the same [codex] ἀνύσαι, "to finish", in the same sense. Thus synonyms are everywhere interchanged. The same.

(printed under page 572)

(72) ‹anchor: Πῶς δεῖ καὶ πότε› · call in col 1145 (Greek)

Πῶς. Ibidem: ὅπως. ID.

Πῶς ("how"). In the same place: ὅπως ("in what way"). The same.

(printed under page 572)

(73) ‹anchor: τρίτα τῶν κεκοιμημένων› · call in col 1145 (Greek)

Ἐπιτελείσθω δὲ τρίτα τῶν κεκοιμημένων, etc. Hinc ista et sequentia sumpta esse ab Orientalibus, Melchitis, Maronitis, Cophtitis et Jacobitis, praefixaque Collectionibus conciliorum apud eos, discere est ex Abrahami Ecchellensis Maronitae Notis ad Catalogum librorum Chaldaeorum, quem Hebedjesu composuit, p. 167, etc. Eadem cum aliis itidem Apostolicarum constitutionum cernere est, in Codicibus conciliorum et canonum, Arabico et Graecis, penes Christianissimum regem. Citantur autem ab Anastasio absque ulla diversitate primarum linearum in ms. Regio 2206. Ad rem ipsam quod attinet, plurima congeri possent; sed ego, indicatis potioribus locis, illa solummodo describam, quae aut novitatem habent, aut lucem ab aliquo exspectant. Igitur consulat qui volet Palladii Historiam Lausiacam, cap. 26, sub finem; Isidorum Pelusiotam, lib. I, epist. 114; Justiniani Novellam 133; Damascenum Oratione de fidelibus defunctis, editionis Graecae fol. 147, 150; Eustratium in Bibliothecae Photianae codice 171; Niconem De erroribus Armeniorum apud Balsamonem, pag. 1098, et supra ad lib. II, cap. 24; Ambrosium Concione de obitu Theodosii, Epistolam inter Augustinianas 258; Alcuinum aut alium lib. De divinis officiis, cap. 50, 51; Capitula selecta Theodori Cantuariensis, n. 19, 37, 90; in IX Spicilegio, Meletii epistolam De Borussis; Meursii Glossarium voce Τριτεννάται· Hugonem Menardum, Concordiae regularum p. 218, et Jacobum Goar, Euchologii p. 540. Jam Philippus Solitarius, lib. IV, Dioptrae manu scriptae in Regia Bibliotheca, ad hunc modum loquitur: Περὶ τοῦ πῶς ἐπιτελοῦμεν τρίτα, ἔννατα, καὶ τεσσαρακοστά. Χρὴ καὶ τοῦτο γινώσκειν, ὅτι τὰς τεσσαράκοντα ἡμέρας τοῦ παλαιοῦ πένθους τριχῇ διελόντες οἱ ἀπόστολοι, εἰς τρίτα, καὶ ἔννατα, καὶ τεσσαρακοστά. Οὕτω γὰρ καὶ αὐτὸς ὁ Κύριος μετὰ τὴν τριήμερον ἔγερσιν ἐφανέρωσεν ἑαυτὸν τοῖς μαθηταῖς τῶν θυρῶν κεκλεισμένων, καὶ ἐνεφύσησεν αὐτοῖς λέγων· Λάβετε Πνεῦμα ἅγιον. Καὶ μεθ' ἡμέρας ὀκτὼ, πάλιν ἰδοὺ μετὰ τὴν ἀνάστασιν ἐντὸς τῶν ὀκτὼ ἡμερῶν, δεύτερον ἐφάνη αὐτοῖς. Εἰπὼν οὖν ὁ εὐαγγελιστὴς, μεθ' ἡμέρας ὀκτὼ, τὴν ἀναστάσιμον ἡμέραν οὐ συνηρίθμησε. Μετ' ἐκείνης γοῦν, ἐννέα καταριθμοῦνται. Κατὰ γοῦν τὸν τύπον τοῦτον, ἡμεῖς ἀπὸ τῆς ταφῆς ἕως τῶν ἐννάτων δεύτερον τὰς μνείας τῶν ὁσίως κεκοιμημένων ἐπιτελοῦμεν. Ὁμοίως δὲ καὶ τὰ τεσσαρακοστὰ, ἐπειδὴ τῇ τεσσαρακοστῇ ἡμέρᾳ ἀνελήφθη ὁ Κύριος. [Facing Latin, as printed:] De modo quo celebramus dies tertium, nonum, et quadragesimum. Et hoc sciendum est, quod quadraginta dies veteris luctus in tria diviserint apostoli; in tertium diem, et nonum, et quadragesimum. Ita enim ipse Dominus post resurrectionem tertia die factam, seipsum ostendit discipulis, januis clausis, et insufflavit eis dicens: « Accipite Spiritum sanctum. » Et post dies octo, iterum ecce post resurrectionem intra octo dies, secundo ipsis apparuit. Itaque evangelista dicens, « Post dies octo, » diem resurrectionis non numeravit cum aliis diebus. Quare cum illo novem numerantur. Ad hanc ergo formam, nos a sepultura ad nonum diem secundo memorias eorum celebramus qui sancte obdormierunt. Et vero pari ratione quadragesimum peragimus, quia die quadragesimo assumptus est Dominus. Quem locum frustra quaeras in versione Jacobi Pontani. Ad haec corrigi debent ista apud Hincmarum capite 14: Capitulorum presbyteris datorum, anno 852: Ut nullus presbyterorum ad anniversariam diem, vel tricesimam tertiam, vel septimam alicujus defuncti, aut quacunque vocatione ad collectam presbyteri convenerint, se inebriare praesumat. Scribo, etiam ex Reginone, Burchardo, Ivone, Gratiano: Ut nullus presbyterorum, ad anniversariam diem vel tricesimam, tertiam vel septimam, etc. Denique indicatum capitulum 19 Theodori accipe, prout legendum et constituendum videtur: Pro defuncto monacho missa agitur in die sepulturae ejus, tertia die, et postea quandiu voluerit abbas: pro laico bono tertia vel septima [3 vel 7 unde factum, tres vel septem], post jejunium: pro poenitente trigesima die vel sep- (continues)

Ἐπιτελείσθω δὲ τρίτα τῶν κεκοιμημένων ("Let the third day of the departed be kept"), etc. That these words and what follows were taken over from here by the Orientals — Melkites, Maronites, Copts and Jacobites — and prefixed to the collections of councils in use among them, may be learned from the Notes of Abraham Ecchellensis the Maronite on the Catalogue of the books of the Chaldeans which Ebedjesu composed, p. 167, etc. The same passages, along with others likewise from the Apostolic Constitutions, may be seen in the codices of councils and canons, one Arabic and several Greek, in the possession of the Most Christian King. They are cited, moreover, by Anastasius, without any difference in the opening lines, in the Royal manuscript 2206. As for the matter itself, a great deal could be heaped together; but I, having pointed out the more important passages, will transcribe only those which either have novelty or await light from someone. Let anyone who wishes, then, consult Palladius's Lausiac History, ch. 26, towards the end; Isidore of Pelusium, book I, letter 114; Justinian's Novel 133; Damascene in the Oration on the faithful departed, fol. 147, 150 of the Greek edition; Eustratius in codex 171 of Photius's Bibliotheca; Nicon On the errors of the Armenians in Balsamon, p. 1098, and above on book II, ch. 24; Ambrose in the Discourse on the death of Theodosius; Letter 258 among Augustine's; Alcuin, or another, in the book On the divine offices, ch. 50, 51; the Selected chapters of Theodore of Canterbury, nos. 19, 37, 90; in Spicilegium IX, Meletius's letter On the Prussians; Meursius's Glossary under the word Τριτεννάται; Hugh Ménard, Concordia regularum, p. 218; and Jacques Goar, Euchologion, p. 540. Now Philip the Solitary, in book IV of the Dioptra, in manuscript in the Royal Library, speaks in this manner: "On how we keep the third, ninth and fortieth days. This too should be known, that the apostles divided the forty days of the ancient mourning in three, into third, ninth and fortieth. For so also the Lord Himself, after His rising on the third day, showed Himself to the disciples when the doors were shut, and breathed on them, saying: Receive the Holy Spirit. And after eight days — see, again after the resurrection, within the eight days — He appeared to them a second time. The evangelist, then, in saying after eight days, did not count in the day of the resurrection. With that day, therefore, nine are reckoned. According to this pattern, then, we keep a second time, from the burial to the ninth day, the memorials of those who have fallen asleep in holiness. And likewise the fortieth, since on the fortieth day the Lord was taken up." [The facing Latin renders the same passage.] You would look in vain for this passage in the version of Jacobus Pontanus. In the light of this the following words in Hincmar, chapter 14 of the Capitula given to the presbyters in the year 852, ought to be corrected: "That no presbyter, at the anniversary day, or the thirty-third, or the seventh of any deceased person, or upon whatever summons presbyters have come together to a gathering, presume to make himself drunk." I write, on the authority also of Regino, Burchard, Ivo and Gratian: "That no presbyter, at the anniversary day or the thirtieth, the third or the seventh," etc. Lastly, take the chapter 19 of Theodore indicated above, as it seems it should be read and established: "For a deceased monk Mass is celebrated on the day of his burial, on the third day, and afterwards as long as the abbot shall wish; for a good layman on the third or the seventh [3 or 7, whence was made 'three or seven'], after the fast; for a penitent on the thirtieth day or the sev- (continues)

(printed under page 572)

Page

running head: 1145 CONSTITUTIONES APOSTOLICAE ⟨rest outside the image⟩
marginal letters: A ‹μὴ καὶ σέβας, εὐχαριστία›; B ‹Πῶς δεῖ καὶ πότε γίνεσθαι›; C and D stand beside the foot notes, not the text
old-edition numerals: (none)
other: the column opens with μὴ, the second half of the word τι-μὴ split across the break from col. 1144; under the column-break rule the word is set whole at the end of col. 1144 and is not restored here, so the source and the English open at the next word. Scripture references in the English are supplied from the foot references 94 (Psal. XXVII, 9) and 95 (II Tim. IV, 7); the Greek prints no call for them, so they belong to the notes of the Latin column (1146), as does foot reference 97. Foot reference 96, called in the Greek on Ἐπιτελείσθω, is set above. Foot-note calls (68)–(73) and the reference call 96 are removed from the source; all seven calls stand in the Greek text of this column. The text occupies only the top of the column; the rest is VARIORUM NOTAE (68)–(73), set above, including a Greek-and-Latin extract from Philippus Solitarius quoted inside note (73), which runs on under the next page

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Editors' notes and page, col. 1146

Page

other: facing Latin version, not set
running head: ⟨CONSTITUTIO⟩NES APOSTOLICAE. — LIB. VIII. 1146 (left part of the head outside the image)
marginal letters: A ‹actio gratiarum, adoratio›; B ‹Quomodo et quando oporteat›; C and D stand beside the foot notes, not the text
old-edition numerals: (none)
other: Latin title in this column: CAPUT XLII. Quomodo et quando oporteat fidelium defunctorum fieri memorias; et quod ex eorum facultatibus sit pauperibus largiendum. Foot references under the column: 94 Psal. XXVII, 9. 95 II Tim. IV, 7. 96 Anast. ἐπιτελεῖσθε. 97 Hoc caput profert Anastasius, quaest. 22. The Latin text occupies only the top of the column; the rest is VARIORUM NOTAE, note (73) continued (editors' prose, not set), with a Greek-and-Latin extract from Philippus Solitarius quoted inside it

PG 1:1147

Editors' notes and page, col. 1147

Footnotes

(21) ‹anchor: not visible in the foot image› · call in col 1151

Num. XVI.

Numbers 16.

(printed under page 573)

(22) ‹anchor: not visible in the foot image› · call in col 1151

II Paral. XXVI.

2 Paralipomenon (2 Chronicles) 26.

(printed under page 573)

(23) ‹anchor: post vanitatem suam› · call in col 1151

l. I Tim. V, 15.

1 Timothy 5:15. [The "l." before the reference is set as it appears on the page; its reading is uncertain.]

(printed under page 573)

(24) ‹anchor: ad amicum suum› · call in col 1151

Num. XII, 8; Exod. XXXIII, 11, 17.

Numbers 12:8; Exodus 33:11, 17.

(printed under page 573)

(25) ‹anchor: vel aenigmata› · call in col 1151

Num. XII, 8.

Numbers 12:8.

(printed under page 573)

(27) ‹anchor: morte luebat poenas› · call in col 1151

Num. IV.

Numbers 4.

(printed under page 573)

(28) ‹anchor: regem unctus fuisset› · call in col 1151

I Reg. XIII.

1 Kings (1 Samuel) 13.

(printed under page 573)

(29) ‹anchor: regno quoque pulsus est› · call in col 1151

II Paral. XXVI.

2 Paralipomenon (2 Chronicles) 26.

(printed under page 573)

Page

other: facing Latin version, not set
running head: 1151 S. CLEMENTIS I ROM. PONT. ⟨rest outside the image⟩
marginal letters: (none in this column; the letters stand beside the Greek column 1152)
old-edition numerals: (none)
other: on this page the Latin stands in the LEFT column (1151) and the Greek in the right (1152). No title in this column. Foot references seen under the column (right ends outside the image): 21 Num. XVI. 22 II Paral. XXVI. 23 l. I Tim. V, 15. 24 Num⟨…⟩ XII, 8. 26 al. διὰ δήλων. 27 Num. IV. 28 I Reg. XIII. 29 II Pa⟨…⟩ ⟨…⟩λησμῷ. Sic cod. Vind. Below them VARIORUM NOTAE (88)–(91) (editors' prose, not set)

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γνώμην Θεοῦ παρ' ἡμῶν ὁρισθέντων; ἀλλ' ἐπειδὴ πάρεργον οἱ πολλοὶ καὶ τοῦτο ἡγήσαντο εἶναι, συγχέειν δὲ τὰς τάξεις καὶ τὴν ἐφ' ἑκάστου χειροτονίαν παρακινεῖν τολμῶσιν, ὑφαρπάζοντες ἑαυτοῖς ἀξιώματα τὰ μὴ διδόμενα, καὶ ἐπιτρέποντες ἑαυτοῖς τυραννικῶς ἃ μὴ ἔχουσιν ἐξουσίαν διδόναι, καὶ διὰ τοῦτο παροργίζουσι μὲν Θεὸν, ὥσπερ οἱ Κορεῖται, καὶ ὁ βασιλεὺς Ὀζίας, παρ' ἀξίαν ἐπιθέμενοι ἄνευ Θεοῦ τῇ ἀρχιερωσύνῃ, καὶ γενόμενοι, οἱ μὲν πυρίφλεκτοι, ὁ δὲ κατὰ τοῦ μετώπου λεπρός· παροξύνουσι δὲ Χριστὸν Ἰησοῦν τὸν διαταξάμενον, λυποῦσι δὲ καὶ τὸ Πνεῦμα τὸ ἅγιον, ἀκυροῦντες αὐτοῦ τὴν μαρτυρίαν· εἰκότως, τὸν ἐπηρτημένον κίνδυνον τοῖς τὰ τοιαῦτα πράττουσι προειδόμενοι, καὶ τὴν εἰς τὰς θυσίας καὶ εὐχαριστίας ἀμέλειαν, ἐκ τοῦ ὑφ' ὧν μὴ χρὴ προσαγομένας ἀσεβῶς, παιδιὰν ἡγουμένων τὴν ἀρχιερατικὴν, ἥτις μίμησιν περιέχει τοῦ μεγάλου ἀρχιερέως Ἰησοῦ Χριστοῦ βασιλέως ἡμῶν, ἀνάγκην ἔσχομεν καὶ τοῦτο παραινέσαι· ἤδη γάρ τινες ἐξετράπησαν ὀπίσω τῆς ἑαυτῶν ματαιότητος· λέγομεν ὡς Μωσῆς, ὁ τοῦ Θεοῦ θεράπων, ᾧ ὁ Θεὸς ἐνώπιος ἐνωπίῳ ὡμίλει, ὡς εἴ τις λαλήσῃ πρὸς ἑαυτοῦ φίλον, ᾧ εἶπεν· « Οἶδά σε παρὰ πάντας· » ᾧ κατὰ πρόσωπον ὡμίλει καὶ οὐ δι' ἀδήλων, ἢ ἐνυπνίων, ἢ ἀγγέλων, ἢ αἰνιγμάτων· οὗτος ἡνίκα τὴν θείαν νομοθεσίαν διετάσσετο, διεῖλε τίνα μὲν χρὴ ὑπὸ τῶν ἀρχιερέων ἐπιτελεῖσθαι, τίνα δὲ ὑπὸ τῶν ἱερέων, τίνα δὲ ὑπὸ τῶν λευιτῶν, ἑκάστῳ τὴν οἰκείαν καὶ ἀνήκουσαν τῇ λειτουργίᾳ θρησκείαν ἀπονείμας, καὶ ἅπερ μὲν τοῖς ἀρχιερεῦσι προστέτακτο ἐπιτελεῖν, τούτοις τοὺς ἱερέας οὐ θεμιτὸν ἦν προσιέναι· ἅπερ δὲ τοῖς ἱερεῦσιν ὥριστο, τούτοις οἱ λευῖται οὐ προσίεσαν· ἀλλ' ἕκαστοι ἅπερ παρειλήφεισαν ὑπηρεσίας περιγεγραμμένας, ἐφύλαττον· εἰ δέ τις πέρα τῆς παραδόσεως προσιέναι ἐβούλετο, θάνατος ἦν τὸ ἐπιτίμιον. Τοῦτο δὲ μάλιστα διέδειξε καὶ ἡ κατὰ τὸν Σαοὺλ πεῖρα· ὃς θῦσαι νενομικὼς δίχα τοῦ προφήτου καὶ ἀρχιερέως Σαμουὴλ, ἔσπασεν εἰς ἑαυτὸν ἁμαρτίαν καὶ κατάραν ἀναπόβλητον· καὶ οὐδὲ τὸ κεχρῖσθαι ὑπ' αὐτοῦ εἰς βασιλέα, ἐδυσώπησε τὸν προφήτην. Ἐνεργεστέρᾳ δὲ τῇ πράξει διέδειξεν ὁ Θεὸς ἐν τοῖς κατὰ τὸν Ὀζίαν, οὐκ ἐν μελισμῷ τὰς ἐπὶ τῇ παρανομίᾳ εἰσπραξάμενος δίκας· καὶ ὁ τῆς ἀρχιερωσύνης καταμανεὶς, καὶ τῆς βασιλείας ἀλλότριος κατέστη. Τὰ δὲ ἐφ' ἡμῶν ἴσως οὐκ ἀγνοεῖτε. Ἴστε γὰρ πάντως ἐπισκόπους παρ' ἡμῶν ὀνομασθέντας, καὶ πρεσβυτέρους, καὶ διακόνους, εὐχῇ καὶ χειρῶν ἐπιθέσει, τῇ διαφορᾷ τῶν ὀνομάτων καὶ τὴν διαφορὰν τῶν πραγμάτων δεικνύοντας. Οὐ γὰρ ὁ βουλόμενος παρ' ἡμῖν ἐπλήρου τὴν χεῖρα, ὥσπερ

the mind of God have been defined by us? But since the many have held this too to be a secondary matter, and dare to confound the orders and to disturb the ordination proper to each, snatching for themselves dignities that are not given, and tyrannically allowing themselves what they have no authority to give, and by this they provoke God to anger, as did the Korahites and King Uzziah, who beyond their rank and without God laid hands on the high-priesthood, and became, the former consumed by fire, the latter leprous on the forehead (Num. 16; 2 Chr. 26); and they exasperate Christ Jesus Who made the ordinance, and they grieve also the Holy Spirit, making His testimony void; with good reason, foreseeing the danger that hangs over those who do such things, and the neglect that falls on the sacrifices and eucharists from their being impiously offered by those who ought not, men who account as child's play the high-priestly office, which holds an imitation of the great high priest Jesus Christ our king, we have found it necessary to give this admonition also; for already some have turned aside after their own vanity (1 Tim. 5:15); we say that Moses, the servant of God, with whom God conversed face to face, as if one should speak to his own friend, to whom He said: "I know you above all"; with whom He conversed in person and not through things obscure, or dreams, or angels, or riddles (Num. 12:8; Exod. 33:11, 17); this man, when he was setting in order the divine legislation, distinguished what must be performed by the high priests, what by the priests, and what by the Levites, assigning to each the worship that was proper and belonged to his ministry; and to those things which the high priests had been commanded to perform it was not lawful for the priests to draw near; and to those which had been appointed for the priests the Levites did not draw near; but each kept the services, marked out within their bounds, which they had received; and if anyone wished to draw near beyond what had been handed down, death was the penalty (Num. 4). And this was shown most of all by what befell Saul; who, having thought to sacrifice without the prophet and high priest Samuel, drew upon himself a sin and a curse not to be cast off; and not even his having been anointed king by him put the prophet out of countenance (1 Sam. 13). And by a more effectual deed God showed it in what befell Uzziah, exacting without delay the penalties for the transgression; and he who raged against the high-priesthood was made a stranger to the kingship also (2 Chr. 26). And the things done in our own time you are perhaps not ignorant of. For you know assuredly that bishops were named by us, and presbyters, and deacons, by prayer and the laying on of hands, showing by the difference of the names the difference of the things also. For it was not whoever wished among us that filled his hand, as

Editors' notes and page, col. 1152

Footnotes

(26) ‹anchor: οὐ δι' ἀδήλων› · call in col 1152 (Greek)

al. διὰ δήλων.

Elsewhere: διὰ δήλων ("through manifest things").

(printed under page 573)

(30) ‹anchor: Ἐνεργεστέρᾳ› · call in col 1152 (Greek)

f. ἐναργεστέρᾳ.

Perhaps ἐναργεστέρᾳ ("more evident").

(printed under page 573)

(31) ‹anchor: οὐκ ἐν μελισμῷ› · call in col 1152 (Greek)

f. μελλησμῷ. Sic cod. Vind.

Perhaps μελλησμῷ ("delay"). So the Vienna codex.

VARIORUM NOTAE. (printed under page 573)

(88) ‹anchor: not visible in the foot image› · call in col 1152 (Greek)

Χριστόν. In altero καὶ τὸν Χριστόν. ID.

Χριστόν ("Christ"). In the other, καὶ τὸν Χριστόν ("and the Christ"). The same.

(printed under page 573)

(89) ‹anchor: not visible in the foot image› · call in col 1152 (Greek)

Ἐπηρτημένον. In altero cod. Vindob. ἐπηρτισμένον, quasi ab ἐπαρτίζω perficio, sed prius malim. ID.

Ἐπηρτημένον ("hanging over"). In the other codex, the Vienna one, ἐπηρτισμένον, as though from ἐπαρτίζω, "I complete"; but I should prefer the former. The same.

(printed under page 573)

(90) ‹anchor: not visible in the foot image› · call in col 1152 (Greek)

Λέγομεν. Addit. alter cod. δέ. ID.

Λέγομεν ("we say"). The other codex adds δέ. The same.

(printed under page 573)

(91) ‹anchor: ἀλλ' ἕκαστοι ἅπερ› · call in col 1152 (Greek)

Ἅπερ. Melius cod. Vindob. ἅς, ut referatur ad ὑπηρεσίας. ID.

Ἅπερ. Better the Vienna codex, ἅς, so that it refers to ὑπηρεσίας ("ministries"). The same.

(printed under page 573)

(92) ‹anchor: ἐβούλετο, θάνατος› · call in col 1152 (Greek)

Θάνατος. Scriptura codicum unius: ἀνάθεμα. COT.

Θάνατος ("death"). The reading of one of the codices: ἀνάθεμα ("anathema"). Cotelerius.

(printed under page 573)

(93) ‹anchor: τῶν ὀνομάτων καί› · call in col 1152 (Greek)

Καί. Dele hanc voculam ex auctoritate cod. Vind. CLER.

Καί ("and"). Delete this little word on the authority of the Vienna codex. Clericus.

(printed under page 573)

Page

running head: ⟨S. CLEMENTI⟩S I ROM. PONT. OPERA DUBIA. 1152 (left part of the head outside the image)
marginal letters: A ‹γνώμην Θεοῦ παρ' ἡμῶν›; B ‹ἀγομένας ἀσεβῶς, παιδιὰν› (the letter stands between this line and the one above); C ‹προστέτακτο ἐπιτελεῖν›; D ‹Ἴστε γὰρ πάντως› (the letter stands between this line and the one above)
old-edition numerals: (none)
other: Greek stands in the RIGHT column on this page; the column begins and ends mid-sentence. Foot-note calls (88)–(93) and reference calls 26, 30, 31 removed. Foot readings: 26 al. διὰ δήλων (on δι' ἀδήλων); 30 f. ἐναργεστέρᾳ (on Ἐνεργεστέρᾳ); 31 f. μελλησμῷ. Sic cod. Vind. (on μελισμῷ). μελισμῷ is set as printed, but the English "without delay" follows the foot reading μελλησμῷ, the printed word giving no sense here: UNSURE. εἰσπραξάμενος: position of the accent † not certain at this resolution. λευιτῶν, λευῖται printed with a small initial. The question mark after ὁρισθέντων is set as the semicolon sign. Scripture references in the English are supplied from the foot references under the facing Latin (21–29); the Greek prints none in the text; reference 25's foot line is cut off in the image (Num. …) and is not supplied. The foot holds VARIORUM NOTAE (91 continued)–(93), editors' prose, not set

PG 1:1153

ἐπὶ τῆς κιβδήλου τῶν δαμάλεων ἐπὶ τοῦ Ἱεροβοὰμ παρακεκομμένης ἱερωσύνης, ἀλλ' ὁ καλούμενος ὑπὸ τοῦ Θεοῦ. Εἰ μὲν γὰρ μὴ θεσμός τις ἦν, καὶ τάξεων διαφορὰ, ἤρκει ἂν δι' ἑνὸς ὀνόματος τὰ ὅλα τελεῖσθαι. Ἀλλ' ὑπὸ τοῦ Κυρίου διδαχθέντες ἀκολουθίαν πραγμάτων, τοῖς μὲν ἐπισκόποις τὰ τῆς ἀρχιερωσύνης ἐνείμαμεν, τοῖς δὲ πρεσβυτέροις τὰ τῆς ἱερωσύνης, τοῖς δὲ διακόνοις τὰ τῆς πρὸς ἀμφοτέρους διακονίας· ἵν' ᾖ καθαρῶς τὰ τῆς θρησκείας ἐπιτελούμενα. Οὔτε γὰρ διακόνῳ προσφέρειν θυσίαν θεμιτὸν, ἢ βαπτίζειν, ἢ εὐλογίαν μικρὰν ἢ μεγάλην ποιεῖσθαι, οὔτε πρεσβύτερον, χειροτονίας ἐπιτελεῖν· οὐ γὰρ ὅσιον, ἐνεστράφθαι τὴν τάξιν· « Οὐ γάρ ἐστιν ὁ Θεὸς ἀκαταστασίας, » ἵνα οἱ ὑποβεβηκότες τὰ τῶν κρειττόνων τυραννικῶς σφετερίζωνται, νομοθεσίαν καινὴν ἀναπλάττοντες ἐπὶ κακῷ τῷ ἑαυτῶν, ἀγνοοῦντες ὅτι σκληρὸν αὐτοῖς τὸ πρὸς κέντρα λακτίζειν. Οὐ γὰρ ἡμᾶς, ἢ τοὺς ἐπισκόπους πολεμοῦσιν οἱ τοιοῦτοι, ἀλλὰ τὸν πάντων ἐπίσκοπον καὶ τοῦ Πατρὸς ἀρχιερέα Χριστὸν Ἰησοῦν τὸν Κύριον ἡμῶν. Ὑπὸ Μωσέως μὲν γὰρ τοῦ θεοφιλεστάτου ἀρχιερεῖς κατεστάθησαν, καὶ ἱερεῖς, καὶ λευῖται, ὑπὸ δὲ τοῦ Σωτῆρος ἡμῶν ἡμεῖς, οἱ δεκατρεῖς ἀπόστολοι· ὑπὸ δὲ τῶν ἀποστόλων ἐγὼ Ἰάκωβος· καὶ ἐγὼ Κλήμης, καὶ σὺν ἡμῖν ἕτεροι· ἵνα μὴ πάντας πάλιν καταλέγωμεν· κοινῇ δὲ ὑπὸ πάντων ἡμῶν πρεσβύτεροι, καὶ διάκονοι, καὶ ὑποδιάκονοι, καὶ ἀναγνῶσται. Πρῶτος τοίνυν τῇ φύσει ἀρχιερεὺς ὁ μονογενὴς Χ⟨ρ⟩ιστὸς, οὐχ ἑαυτῷ τὴν τιμὴν ἁρπάσας, ἀλλὰ παρὰ τοῦ Πατρὸς κατασταθείς· ὃς γενόμενος ἄνθρωπος δι' ἡμᾶς, καὶ τὴν πνευματικὴν θυσίαν προσφέρων τῷ Θεῷ αὐτοῦ καὶ Πατρὶ, πρὸ τοῦ πάθους, ἡμῖν διετάξατο μόνοις τοῦτο ποιεῖν· καί τοι ὄντων σὺν ἡμῖν καὶ ἑτέρων τῶν εἰς αὐτὸν πεπιστευκότων· ἀλλ' οὐ πάντως ὁ πιστεύσας, ἤδη καὶ ἱερεὺς κατέστη, ἢ ἀρχιερατικῆς ἀξίας ἔτυχε. Μετὰ δὲ τὴν ἀνάληψιν αὐτοῦ, ἡμεῖς προσενεγκόντες κατὰ τὴν διάταξιν αὐτοῦ θυσίαν καθαρὰν καὶ ἀναίμακτον, προεχειρισάμεθα ἐπισκόπους, καὶ πρεσβυτέρους, καὶ διακόνους ἑπτὰ τὸν ἀριθμόν· ὧν εἷς ἦν Στέφανος ὁ μακάριος μάρτυς, οὐκ ἀπολειπόμενος

in the spurious priesthood of the calves, falsely struck under Jeroboam (1 Kgs. 13:33), but he who was called by God. For if there were no ordinance, and no difference of orders, it would have sufficed for the whole to be performed under one name. But having been taught by the Lord a due sequence of things, we assigned to the bishops the things of the high-priesthood, to the presbyters the things of the priesthood, and to the deacons the things of the ministry to both; that the things of worship might be performed purely. For it is not lawful for a deacon to offer sacrifice, or to baptize, or to give a blessing, small or great, nor for a presbyter to perform ordinations; for it is not holy that the order should be overturned; "For God is not [a God] of disorder" (1 Cor. 14:33), that those of lower rank should tyrannically appropriate the things of their betters, fashioning a new legislation to their own hurt, not knowing that it is hard for them to kick against the goads (Acts 9:5). For such men do not make war on us, or on the bishops, but on the bishop of all and high priest of the Father, Christ Jesus our Lord. For by Moses, most dear to God, high priests were appointed, and priests, and Levites (Exod. 28, 29), and by our Saviour we, the thirteen apostles; and by the apostles I, James; and I, Clement, and others with us, that we may not list them all again; and in common by all of us presbyters, and deacons, and subdeacons, and readers. First, then, and by nature high priest is the only-begotten Christ, Who did not snatch the honour for Himself, but was appointed by the Father (Heb. 5); Who, having become man for our sake, and offering the spiritual sacrifice to His God and Father, before the passion, ordained for us alone to do this (Luke 22); although there were with us others also who had believed in Him; but it is by no means the case that he who believed was thereby also appointed priest, or obtained high-priestly rank. And after His ascension, we, having offered according to His ordinance a pure and unbloody sacrifice, chose out bishops, and presbyters, and deacons seven in number; of whom one was Stephen, the blessed martyr, not falling short

Editors' notes and page, col. 1153

Footnotes

(94) ‹anchor: not visible in the foot image› · call in col 1153 (Greek)

Ἐνείμαμεν. Auctior est idem liber, voce πρεσβεῖα. COT.

Ἐνείμαμεν ("we assigned"). The same book is fuller, by the word πρεσβεῖα ("privileges of rank"). Cotelerius.

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(95) ‹anchor: not visible in the foot image› · call in col 1153 (Greek)

Οἱ δεκατρεῖς ἀπόστολοι. Eodem modo S. Ambrosius initio libri De benedictionibus patriarcharum, Paulum appellat tertium decimum apostolum. At quibusdam, apud Hieronymum ad caput XVII Isaiae, tertius decimus apostolus est Jacobus frater Domini, decimus quartus Paulus: qua de re videndus Procopius ad idem caput. Mitto quod S. Basilius elogio τρισκαιδεκάτου ἀποστόλου invenitur ornatus, aliique. ID.

Οἱ δεκατρεῖς ἀπόστολοι ("the thirteen apostles"). In the same way St. Ambrose, at the beginning of the book On the blessings of the patriarchs, calls Paul the thirteenth apostle. But for some, in Jerome on chapter 17 of Isaiah, the thirteenth apostle is James the brother of the Lord, and Paul the fourteenth: on which matter Procopius on the same chapter should be seen. I pass over the fact that St. Basil is found adorned with the title τρισκαιδεκάτου ἀποστόλου ("thirteenth apostle"), and others too. The same.

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(96) ‹anchor: τῇ φύσει ἀρχιερεύς› · call in col 1153 (Greek)

Τῇ φύσει ἀρχιερεύς. Homines gratia Dei et adoptione pontifices fiunt: Christus autem vocari potest natura pontifex, hoc est proprietate ac auctoritate, juxta illud Tertulliani IV adversus Marcionem 35: Authenticus pontifex Dei Patris, et lib. V, cap. 9: Christus proprius et legitimus Dei antistes, non quidem per divinitatem, proprie loquendo: quod Arianice ab Eusebio post Origenem asseritur, Catholice negatur ab auctore sermonis De uno legislatore, tom. VI B. Chrysostomi; sed per carnem, ut ait idem scriptor, secutus S. Athanasium in majore oratione De fide, apud Theodoritum, dialogo 2. Dixi proprie loquendo; quia, latius acceptum nomen pontificis, Verbo Dei non impie tribueretur, et Christo nondum incarnato, ut charismatum paternorum, donorum Dei universali distributori. Catholicum Patris sacerdotem appellat Tertullianus IV citati Operis lib. cap. 9. Certe Cyrillus Hierosolymitanus, in catechesi 10, Christi sacerdotium vult esse aeternum, absque initio ac fine. In Anastasii Collectaneis p. 123: Unius natura regis cunctorum Dei, natura etiam ob salutem nostram pontificis facti, unus erat typus Melchisedech. ID.

Τῇ φύσει ἀρχιερεύς ("high priest by nature"). Men become high priests by the grace of God and by adoption; but Christ can be called high priest by nature, that is, in his own right and by his own authority, according to that saying of Tertullian, Against Marcion IV, 35: "the authentic high priest of God the Father", and book V, ch. 9: "Christ, God's own and lawful priest" — not indeed through his divinity, properly speaking: which is asserted in Arian fashion by Eusebius, after Origen, and denied in Catholic fashion by the author of the sermon On the one lawgiver, in volume VI of blessed Chrysostom; but through the flesh, as the same writer says, following St. Athanasius in the greater oration On the faith, in Theodoret, dialogue 2. I said "properly speaking", because the name of high priest, taken more broadly, would not impiously be given to the Word of God, even to Christ not yet incarnate, as the universal distributor of the Father's charisms, the gifts of God. Tertullian calls him "the catholic priest of the Father" in book IV, ch. 9, of the work cited. Certainly Cyril of Jerusalem, in catechesis 10, holds that the priesthood of Christ is eternal, without beginning or end. In the Collectanea of Anastasius, p. 123: "Of the one who is by nature God, king of all, and who was also made by nature high priest for our salvation, Melchisedech was the one type." The same.

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(97) ‹anchor: οὐ πάντως ὁ πιστεύσας› · call in col 1153 (Greek)

Ὁ πιστεύσας. Cod. Vind. πᾶς ὁ πιστεύσας. CLER.

Ὁ πιστεύσας ("he who believed"). The Vienna codex: πᾶς ὁ πιστεύσας ("everyone who believed"). Clericus.

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(98) ‹anchor: εἷς ἦν Στέφανος› · call in col 1153 (Greek)

Στέφανος. Scholion hic additur: Ποίαν διακονίαν λέγει ἐγχειρισθῆναι τὸν ἅγιον μάρτυρα Στέφανον. ID.

Στέφανος ("Stephen"). A scholion is added here: Ποίαν διακονίαν λέγει ἐγχειρισθῆναι τὸν ἅγιον μάρτυρα Στέφανον ("What ministry he says was entrusted to the holy martyr Stephen"). The same.

(printed under page 574)

Page

running head: 1153 CONSTITUTIONES APOSTOLIC⟨AE⟩ ⟨rest outside the image⟩
marginal letters: A ‹ἐπὶ τῆς κιβδήλου τῶν δαμάλεων›; B ‹κακῷ τῷ ἑαυτῶν, ἀγνοοῦντες› (the letter stands between this line and the one below); C ‹ἄνθρωπος δι' ἡμᾶς›; D stands beside the foot notes, not the text
old-edition numerals: (none)
other: the column begins and ends mid-sentence. Χ⟨ρ⟩ιστὸς: the ρ is lost to damaged type. ἐνεστράφθαι: the initial reads ἐ at this resolution, UNSURE; the sense (and the Latin) require ἀνεστράφθαι, and the English follows that. πρεσβύτερον is set as printed; foot reference 32* reads: πρεσβυτέρῳ rectius legeretur, and the English follows the dative sense. The scripture references in the English are supplied from foot references 32–35, 38 and 39 (III Reg. XIII, 33; I Cor. XIV, 33; Act. IX, 5; Exod. XXVIII, XXIX; Heb. V; Luc. XXII), which are called in the facing Latin and set under col. 1154; references 36 and 37 are not scripture and are not supplied (references 33–35, 38, 39 added by Q1 from the page-foot images). Foot-note calls (94)–(98) and reference call 32* removed. λευῖται printed with a small initial. The foot holds VARIORUM NOTAE (94)–(98), set above

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Editors' notes and page, col. 1154

Footnotes

(32) ‹anchor: not visible in the foot image› · call in col 1154

III Reg. XIII, 33.

3 Kings (1 Kings) 13:33.

(32*) ‹anchor: not visible in the foot image› · call in col 1153 (Greek) πρεσβυτέρῳ rectius legeretur

πρεσβυτέρῳ ("to the presbyter") would more correctly be read.

(printed under page 574)

(33) ‹anchor: not visible in the foot image› · call in col 1154

I Cor. XIV, 33.

1 Corinthians 14:33.

(printed under page 574)

(34) ‹anchor: not visible in the foot image› · call in col 1154

Act. IX, 5.

Acts 9:5.

(printed under page 574)

(35) ‹anchor: sacerdotes ac levitae› · call in col 1154

Exod. XXVIII, XXIX.

Exodus 28, 29.

(printed under page 574)

(36) ‹anchor: alii nobiscum› · call in col 1154

l. lib. VII, c. 46.

Book VII, ch. 46. [The "l." before the reference is set as it appears on the page; its reading is uncertain.]

(printed under page 574)

(37) ‹anchor: subdiaconi et lectores. [call stands before] Primus› · call in col 1154

Ignat. interpol. ad Magn. 3; ad Sm. 9.

The interpolated Ignatius, To the Magnesians 3; To the Smyrnaeans 9.

(printed under page 574)

(38) ‹anchor: Patre constitutus est› · call in col 1154

Heb. V.

Hebrews 5.

(printed under page 574)

(39) ‹anchor: solis, hoc facere› · call in col 1154

Luc. XXII.

Luke 22.

VARIORUM NOTAE. (printed under page 574)

Page

other: facing Latin version, not set
running head: ⟨CONSTITUTIO⟩NES APOSTOLICAE. — LIB. VIII. 1154 (left part of the head outside the image)
marginal letters: A ‹nobis prece ac manuum impositione›; B ‹sbytero, ordinationes peragere› (the letter stands between this line and the one above); C ‹sbyteri, diaconi, subdiaconi›; D stands beside the foot notes, not the text
old-edition numerals: (none)
other: no title in this column. Foot references seen under the column (left ends in col. 1153's image): 33 I Cor. XIV, 33. 34 Act. IX, 5. 35 Exod. ⟨…⟩ XXVIII, XXIX. 36 l. lib. VII, c. 46. 37 Ignat. interpol. ad Magn. 3; ad Sm. 9. 38 Heb. V. 39 Luc. XXII. These complete the references cut off in col. 1153's image (there: "For God is not of disorder" = I Cor. XIV, 33; the goads = Act. IX, 5; Moses' appointments = Exod. XXVIII, XXIX; "did not snatch the honour" = Heb. V; "to do this" = Luc. XXII). Below them VARIORUM NOTAE (96 continued)–(98) (editors' prose, not set)

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Editors' notes and page, col. 1155

Footnotes

(40) ‹anchor: not visible in the foot image› · call in col 1155

Act. VI, VII.

Acts 6, 7.

(printed under page 575)

(41) ‹anchor: not visible in the foot image› · call in col 1155

l. Ignat. interpol. ad Trall. 11; pseudo-Ignat. ad Tars. 3

The interpolated Ignatius, To the Trallians 11; pseudo-Ignatius, To the Tarsians 3. [The "l." before the reference is set as it appears on the page; its reading is uncertain.]

(printed under page 575)

(42) ‹anchor: not visible in the foot image› · call in col 1155

Act. VIII, IX.

Acts 8, 9.

VARIORUM NOTAE. (printed under page 575)

Page

other: facing Latin version, not set
running head: 1155 S. CLEMENTIS I ROM. PONT. ⟨rest outside the image⟩
marginal letters: (none in this column; the letters A and B stand beside the Greek column 1156; C stands beside the foot notes)
old-edition numerals: (none)
other: on this page the Latin stands in the LEFT column (1155) and the Greek in the right (1156). No title in this column. The section's last line runs FULL WIDTH across both columns (it begins "nias non seipsos constituerunt, sed electi sunt a Christo" and continues beyond the image): the facing Greek's last words must be looked for on that full-width line when col. 1156 is set. Foot references seen: 40 Act. VI, VII. 41 l. Ignat. interpol. ad Trall. 11; pseudo⟨… rest outside the image⟩. Below them VARIORUM NOTAE (99)–(100) (editors' prose, not set). Under a rule, across both columns, a display caption begins CANONES APO⟨STOLICI⟩ (right part outside the image) with an editors' notice in parentheses beneath it, beginning "(Vide Conciliorum Collectionem, nostrae ed⟨…⟩": editors' prose, not set; the caption belongs to the new piece and is to be set whole where it is seen whole

PG 1:1156

ἡμῶν κατὰ τὴν πρὸς Θεὸν εὔνοιαν· ὃς τοσοῦτον τὴν θεοσέβειαν τῇ πίστει ἐνεδείξατο, καὶ τὴν εἰς τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἀγάπην, ὡς ὑπὲρ αὐτοῦ δοῦναι καὶ τὴν ψυχὴν, πρὸς τῶν κυριοκτόνων Ἰουδαίων λίθοις βληθείς. Ἀλλ' ὅμως ὁ τοιοῦτος καὶ τηλικοῦτος ἀνὴρ, ὁ τῷ πνεύματι ζέων, ὁ τὸν Χριστὸν ὁρῶν ἐκ δεξιῶν τοῦ Θεοῦ καὶ τὰς οὐρανίας πύλας ἀνεῳγμένας, οὐδαμοῦ φαίνεται τοῖς μὴ ἀνήκουσι τῇ διακονίᾳ χρησάμενος, ἢ θυσίαν ἀνενεγκὼν, ἢ χεῖρας ἐπιθείς τινι, ἀλλὰ τὸ τῆς διακονίας τάγμα φυλάξας μέχρι τέλους· οὕτω γὰρ ἔπρεπε τῷ τοῦ Χριστοῦ μάρτυρι, τὴν εὐταξίαν ἀποσώζειν. Εἰ δὲ Φίλιππον τὸν διάκονον ἡμῶν καὶ Ἀνανίαν τὸν πιστὸν ἀδελφὸν αἰτιῶνταί τινες, ὅτι ὁ μὲν τὸν εὐνοῦχον ἐβάπτισεν, ὁ δὲ ἐμὲ Παῦλον· ἀγνοοῦσιν αὐτοὶ, ὃ λέγομεν ἡμεῖς· εἴπομεν γὰρ ὅτι οὐχ ἑαυτῷ τις ἁρπάζει τὸ ἱερατικὸν ἀξίωμα, ἀλλ' ἢ παρὰ τοῦ Θεοῦ λαμβάνει, ὡς Μελχισεδὲκ, καὶ Ἰὼβ, ἢ παρὰ ἀρχιερέως, ὡς Ἀαρὼν παρὰ Μωσέως· οὐκοῦν καὶ Φίλιππος καὶ Ἀνανίας οὐχ ἑαυτοὺς προείλοντο, ἀλλ' ὑπὸ τοῦ Χριστοῦ προεχειρίσθησαν τοῦ ἀρχιερέως, τοῦ ἀσυγκρίτου Θεοῦ.

of ours in his good will towards God; who showed forth so great a reverence for God by his faith, and so great a love for our Lord Jesus Christ, as to give even his life for Him, being struck with stones by the Lord-slaying Jews. And yet such and so great a man, he who was fervent in the Spirit, he who saw Christ at the right hand of God and the heavenly gates opened, nowhere appears to have exercised what does not belong to the diaconate, either by offering sacrifice or by laying hands on anyone, but to have kept the rank of the diaconate to the end; for so it befitted the martyr of Christ to preserve good order. But if some bring forward Philip our deacon and Ananias the faithful brother, that the one baptized the eunuch and the other me, Paul, they themselves do not understand what we are saying; for we said that no one snatches the priestly dignity for himself, but either receives it from God, as Melchizedek and Job, or from a high priest, as Aaron from Moses. Therefore Philip and Ananias too did not choose themselves, but were appointed by Christ the high priest, the incomparable God.

Editors' notes and page, col. 1156

Footnotes

(99) ‹anchor: not visible in the foot image› · call in col 1156 (Greek)

Φίλιππον. In margine cod. Vindobon. legitur hoc Scholion: Ὅτι ὁ βαπτίσας τὸν εὐνοῦχον Αἰθίοπα οὐκ ἦν ἀπόστολος Φίλιππος, ἀλλ' εἷς τῶν μετὰ τοῦ ἁγίου Στεφάνου προχειρισθέντων εἰς διακόνους, ᾧτινι ἦσαν τέσσαρες θυγατέρες, ὥς φησι Λουκᾶς ἐν ταῖς Πράξεσι. CLER.

Φίλιππον ("Philip"). In the margin of the Vienna codex this scholion is read: "That the one who baptized the Ethiopian eunuch was not Philip the apostle, but one of those appointed deacons together with the holy Stephen, who had four daughters, as Luke says in the Acts." Clericus.

(printed under page 575)

(100) ‹anchor: not visible in the foot image› · call in col 1156 (Greek)

Ἀνανίαν τὸν πιστὸν ἀδελφόν. Hunc locum sic interpretatur Oecumenius ad Act. IX, 10, quasi Ananias fuerit diaconus: Καὶ οὗτος ὁ Ἀνανίας διάκονος ἦν, ὡς αὐτὸς Παῦλος μαρτυρεῖ ἐν τοῖς Κανόσι. Et iste Ananias erat diaconus, quemadmodum ipse Paulus testatur in Canonibus. Verum id nequaquam dicit Constitutio. COT.

Ἀνανίαν τὸν πιστὸν ἀδελφόν ("Ananias the faithful brother"). Oecumenius, on Acts 9:10, interprets this passage as though Ananias had been a deacon: Καὶ οὗτος ὁ Ἀνανίας διάκονος ἦν, ὡς αὐτὸς Παῦλος μαρτυρεῖ ἐν τοῖς Κανόσι. "And this Ananias was a deacon, as Paul himself testifies in the Canons." But the Constitution by no means says that. Cotelerius.

(printed under page 575)

(1) ‹anchor: τοῦ ἀσυγκρίτου Θεοῦ› · call in col 1156 (Greek)

Τοῦ ἀσυγκρίτου Θεοῦ. Potest etiam aliter verti, tollendo virgulam praecedentem. ID. — Sic debet verti: A Christo Pont. Maximo Dei nulli comparandi, vel cum quo nullus conferri queat. Haec enim fuit Arianorum sententia, quam auctor, larva apostolorum tectus, caute Constitutionibus inserit. CLER.

Τοῦ ἀσυγκρίτου Θεοῦ ("of the incomparable God"). It can also be rendered otherwise, by removing the preceding comma. The same. — It ought to be rendered thus: "by Christ, the High Priest of the God to whom none is to be compared", or "with whom none can be compared". For this was the opinion of the Arians, which the author, hidden behind the mask of the apostles, warily inserts into the Constitutions. Clericus.

[Notice printed below the rule, at the foot of the page, across both columns; not a footnote:] CANONES APOSTOLICI. (Vide Conciliorum Collectionem, nostrae editionis tom. I. EDIT. PATR.)

THE APOSTOLIC CANONS. (See the Collection of Councils, vol. I of our edition. The editors of the Patrologia.)

(printed under page 575)

Page

running head: [S. CLEMENTI]S I ROM. PONT. OPERA DUBIA. 1156 (left part of the head lies outside the image)
marginal letters: A ἡμῶν κατὰ τὴν πρὸς Θεὸν; B μεν ἡμεῖς· εἴπομεν γὰρ; C (stands beside the foot notes: Κανόσι. Et iste Ananias); D (none)
old-edition numerals: (none)
other: On this page the GREEK stands in the right-hand column (1156) and the facing Latin in the left (1155), the reverse of the unit rule; the Greek is set here as printed. The column begins mid-sentence (ἡμῶν). Foot-note calls (99), (100) and (1) removed after Φίλιππον, ἀδελφὸν and Θεοῦ. The full-width line under the columns is the end of the Latin version (belongs to col 1155), not set. Editors' prose seen: the VARIORUM NOTAE at the foot, and, below a rule, the caption CANONES APOSTOLICI printed across both columns with one parenthetical line of cross-reference to a collection in another tome of the edition (only its right half is visible in these images). The Canons themselves are NOT printed here: only the title and that notice; the rest of the column is blank.