Migne Reading Room
PG 1 · cols. 509–556
Prefaces to the Apostolic Constitutions: Cotelier, Pagi, Adnotatio critica, Dissertatio (Hippolytus), Veterum testimonia
Editors' preface
CONSTITUTIONES APOSTOLICAE.
THE APOSTOLIC CONSTITUTIONS.
PROOEMIA.
PREFACES.
J. B. COTELERII JUDICIUM DE CONSTITUTIONIBUS APOSTOLICIS
THE JUDGMENT OF J. B. COTELIER ON THE APOSTOLIC CONSTITUTIONS
(Patres apostolici, t. I, ed. Amstaelod. 1724.)
(Patres apostolici, vol. I, Amsterdam edition, 1724.)
Ex multis, quae de Constitutionibus apostolicis vario doctorum sermone jactantur, vera quaedam sunt, alia falsa, caetera ejusmodi, ut veritatem an falsitatem contineant, certa nequeat argumentatione percipi. Ea si in principio Adnotationum istarum secreverimus, operae pretium nos facturos non nescimus.
Of the many things that are bandied about concerning the Apostolic Constitutions in the varied talk of the learned, some are true, others false, and the rest of such a kind that it cannot be perceived by any sure reasoning whether they contain truth or falsehood. If we separate these out at the beginning of these Annotations, we are not unaware that we shall be doing something worth the labour.
Itaque verum est, Constitutionum apostolicarum ὀκτάβιβλον, opus esse apocryphum et pseudepigraphum, ab apostolis non profectum, nec ab apostolico Clemente. Scilicet, quamvis auctor canonis ultimi apostolici, si diversus est ab eo de quo agimus, aliter statuat; quamvis illos apostolorum canones veros censere soleant Graeci posteriores, apostolicas
And so it is true that the eight-book work of the Apostolic Constitutions is an apocryphal and pseudepigraphic work, which did not proceed from the apostles, nor from the apostolic Clement. That is to say, although the author of the last apostolic canon, if he is different from the one of whom we are treating, rules otherwise; although the later Greeks are accustomed to deem those canons of the apostles genuine, and the apostolic
Editors' notes and page, col. 509
Page
- running head: 509 CONSTITUTIONES APOSTOLICAE. — PROOEMIA. 510
- marginal letters: C ‹Ex multis, quae de› (letters A and B stand beside the decretal fragments above, neighbouring unit)
- old-edition numerals: (none)
- other: The upper part of the column (FRAGMENTA: I. Ex Decreto Gratiani; II. Ex vetustissimo codice Lucensi, §1 beginning) belongs to the neighbouring unit decretales: pointer only, not set here. The four captions are printed full width across cols 509-510 and were read from the crops of both columns; set once here. The last word apo-|stolicas is split across the column break and set whole here (completed from the top of col 510). Date in the source caption read as 1724.
vero διαταγὰς, Clementis quidem, sed postea adulteratas; quamvis Aethiopes a Graecis edocti apostolicam Octabiblum ut sacram et divinam venerentur; quamvis S. Epiphanius haeresi 80, cap. 7 et Cedrenus duobus in locis, inter Veterum testimonia relatis, θεῖον λόγον Diataxibus tribuant; attamen liquido constat, ad apostolos et Clementem non pertinere σύνταγμα, quod prima Ecclesiae tempora latuit, quod a tot sanctis Patribus ignoratum fuit, aut neglectum, quod plurimis suspicionem movit suppositionis, plurimis certitudinem dedit falsitatis; quod catholica Ecclesia a canone Scripturarum divinarum excludit; quod denique sexcenta complectitur cum veritate, cum verisimilitudine
Constitutions, on the other hand, to be Clement's indeed, but afterwards adulterated; although the Ethiopians, taught by the Greeks, venerate the apostolic Octateuch as sacred and divine; although Saint Epiphanius, in heresy 80, chapter 7, and Cedrenus in two places, reported among the Testimonies of the Ancients, attribute a "divine word" to the Diataxeis; nevertheless it is plainly established that there does not belong to the apostles and to Clement a compilation which lay hidden during the first ages of the Church, which was unknown to so many holy Fathers, or neglected by them, which stirred in very many a suspicion of forgery and gave to very many a certainty of its falsity; which the Catholic Church excludes from the canon of the divine Scriptures; which, finally, embraces countless things that with truth, with likelihood,
Editors' notes and page, col. 510
Page
- running head: 509 CONSTITUTIONES APOSTOLICAE. — PROOEMIA. 510
- marginal letters: C ‹stolicas vero διαταγάς› (letters A and B stand beside the decretal fragments above, neighbouring unit)
- old-edition numerals: (none)
- other: The upper part of the column (end of the fragment from the Lucca codex, §§1-6) belongs to the neighbouring unit decretales: pointer only. The full-width captions are set once under col 509. The column's first printed syllables "stolicas" complete the word set whole at the end of col 509, so this file begins with "vero". The last word verisimilitu-|dine is split across the column break and set whole here (completed from the top of col 511). In "excludit" the final letters are damaged in the scan but legible.
pugnantia, recentiora temporibus apostolicis, atque ab apostolico charactere remotissima.
are in conflict, things more recent than apostolic times, and most remote from the apostolic character.
Nec minus verum est, antiquas constitutiones dictas apostolorum, post compositionem suam interpolatricibus manibus subjacuisse. Id clare demonstrant loca citata a B. Epiphanio, et a parente Operis imperfecti in Matthaeum; quorum pleraque nunc partim non exstant, partim cum magna differentia verborum et sensuum leguntur. Atque ob eam interpolationis famam Graeci in Trullo congregati profitentur, canone 2, Constitutionibus apostolorum Clementinis jam olim ab haereticis vim factam per nonnulla malaque additamenta. Sed quod merito mirere, Photius, diligentissimus hujuscemodi rerum investigator, neque depravationis, neque judicii Trullani mentionem facit, nostris διαταγαῖς benignior, quemadmodum et Nicetas Pectoratus atque Georgius Cedrenus. Quippe qui sextam suam synodum videantur sprevisse, et in constitutionibus nullam agnovisse corruptionem.
It is no less true that the ancient constitutions called the apostles' were, after their composition, exposed to interpolating hands. This is clearly shown by the passages cited by blessed Epiphanius and by the author of the Opus imperfectum in Matthaeum; most of which now are in part not extant, in part are read with great difference of words and of sense. And on account of that report of interpolation the Greeks assembled in Trullo declare, in canon 2, that violence was done long ago by heretics to the Clementine Constitutions of the apostles through certain evil additions. But, what you may rightly wonder at, Photius, a most diligent investigator of matters of this kind, makes mention neither of the corruption nor of the Trullan judgment, being kinder to our Constitutions, as are also Nicetas Pectoratus and George Cedrenus. For they seem to have disdained their own sixth synod, and to have recognized no corruption in the constitutions.
Quod autem Διαταγαῖς τῶν ἀποστόλων διὰ Κλήμεντος favet Photius, causa non est odium in Latinos; quibus iniquus in Μυριοβίβλῳ non apparet, utpote tunc orthodoxus et catholicus; cum contra Trullani episcopi, Latinae Ecclesiae hostes haud dubii, iisdem διατάξεσι nigrum theta praefixerint. Causa est, libri praestantia, et forte Epiphanii encomium. Certe si, quemadmodum verisimile fit, existimavit Photius, Constitutiones opus esse vetus ac probum, sub nomine apostolorum et Clementis confictum, tribus reprehensionibus iisque non insolubilibus obnoxium, κακοπλαστίας, contumeliarum Deuteronomio factarum, et Arianismi; non intelligo cur adeo culpanda putetur illius critica. Ita fateri ille poterit quod in re est, ab antiquo homine non indocto, at fingendi satis imperito, nec semper veraci, in lucem prolatos fuisse post apostolicum saeculum libros plurimis inconsequentiis ac inconsiderantiis, nonnullis erroribus respersos, de Deuteronomio incaute, de sancta et individua Trinitate periculose loquentes. Ut vero suspicer Constitutiones a Photio non esse attributas Romano Clementi, facit tum magni Magistri existimatio, tum quod eodem loci non magis abjudicat apostolico Recognitiones, quas refertas docet absurdis, et Arianismo, quam Constitutiones: quis autem credat ita sentire virum doctissimum et prudentissimum, ut tale scriptum non putet falso auctoris titulo fuisse donatum? tum denique quia idem in Praefatione ad Nomocanonem ambigue de apostolorum canonibus disserit, ut et in his ipsis Bibliothecae codicibus cxii, cxiii. Quocirca secundum nostram suspicionem, Clementis dicta sunt Photio ea duo Scripta, quoniam Clementino nomine inscripta ferebantur. Quanquam, ut dicam ingenue, contextus orationis, et censura cum posterioris epistolae Clementis, tum disputationis Petri cum Apione, non mediocrem pariunt difficultatem. Cur enim non pari modo proscripsit Constitutionum ac Recognitionum libros, nisi forte quia in censuris illis
But that Photius favours the Constitutions of the apostles through Clement, the cause is not hatred towards the Latins; to whom he does not appear unfair in the Myriobiblon, being at that time orthodox and Catholic; whereas, on the contrary, the Trullan bishops, undoubted enemies of the Latin Church, prefixed the black theta to the same Constitutions. The cause is the excellence of the book, and perhaps the encomium of Epiphanius. Certainly if, as is likely, Photius judged the Constitutions to be an old and worthy work, fabricated under the name of the apostles and of Clement, liable to three reproaches, and those not unanswerable, namely of clumsy fabrication, of insults done to Deuteronomy, and of Arianism, I do not understand why his criticism should be thought so blameworthy. Thus he will be able to acknowledge what is the fact, that by an ancient man not unlearned, but not skilled enough in feigning, nor always truthful, there were brought out into the light after the apostolic age books bespattered with very many inconsistencies and inadvertencies, and with some errors, speaking incautiously of Deuteronomy, and dangerously of the holy and undivided Trinity. But that I should suspect that the Constitutions were not attributed by Photius to the Roman Clement is brought about first by the reputation of the great Master, then by the fact that in the same place he does not deny to the apostolic man the Recognitions, which he shows to be stuffed with absurdities and with Arianism, any more than the Constitutions: but who would believe that a most learned and most prudent man thinks in such a way as not to suppose that such a writing had been endowed with a false title of authorship? and lastly because the same man, in the Preface to the Nomocanon, discourses ambiguously about the canons of the apostles, as also in these very codices CXII, CXIII of the Bibliotheca. Wherefore, according to our suspicion, those two writings were called Clement's by Photius because they were in circulation inscribed with the Clementine name. Although, to speak candidly, the context of the discourse, and the censure both of the second epistle of Clement and of the disputation of Peter with Apion, give rise to no small difficulty. For why did he not in like manner proscribe the books of the Constitutions and of the Recognitions, unless perhaps because in those censures
Editors' notes and page, col. 511
Page
- running head: 511 S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 512
- marginal letters: A ‹dine pugnantia, recentiora›; B ‹Trullani mentionem facit›; C ‹nomine apostolorum et Clementis›; D ‹docet absurdis, et Arianismo›
- old-edition numerals: (none)
- other: The column's first printed syllables "dine" complete the word verisimilitudine set whole at the end of col 510, so this file begins with "pugnantia". Roman numerals cxii, cxiii are printed in small capitals.
non tam suam, quam Eusebii proponit opinionem. Sed de Photio hactenus. Suo quisque utatur arbitrio?
he sets forth not so much his own opinion as that of Eusebius. But so much for Photius. Let each man use his own judgment.
Veritate etiam, sicut et auctoritate, nituntur variae hujus apocryphi appellationes, διατάγματα ἀποστόλων seu ἀποστολικὰ, τῶν ἀποστόλων seu ἀποστολικαὶ διατάξεις aut διαταγαὶ, διαταγαὶ vel διατάξεις Κλήμεντος sive διὰ Κλήμεντος, τῶν ἀποστόλων διὰ Κλήμεντος διατάξεις aut διαταγαὶ, et ὀκτάβιβλος Κλήμεντος: item διάταξις, διδασκαλία, καθολικὴ διδασκαλία, et κανόνες sive libri Canonum apostolorum. Cujus postremi nominis mentio quoque, apud Oecumenium, ad Actorum ix, 10, hoc modo, καὶ οὗτος ὁ Ἀνανίας διάκονος ἦν ὡς αὐτὸς Παῦλος μαρτυρεῖ ἐν τοῖς κανόσι. Sed cum hujus editionis typis veterum testimonia mandarentur, nondum occurrerat locus; de quo vide quae adnotabo ad libri vii caput 46. Caeterum an Joannes Damascenus Orthodoxae fidei lib. iv, cap. 18, quando canones apostolorum per Clementem editos cum divinis voluminibus annumerat, constitutiones, vel duntaxat canones constitutionibus subnexos intelligat, quaeri potest. Malim accipere de solis canonibus; quo majori parte erroris vir sanctus et doctus sublevetur; et quia rarior prima acceptio; et propter Trullanos Patres, quorum sententiam videtur secutus. Adde quod ejusdem libri cap. 13, morem adorandi ad Orientem refert ad traditionem apostolorum non scriptam; cum tamen is mos scriptus reperiatur in Constitutionibus.
On truth also, as well as on authority, rest the various names of this apocryphal work: Ordinances of the Apostles or Apostolic Ordinances; Constitutions or Decrees of the Apostles, or Apostolic Constitutions or Decrees; Decrees or Constitutions of Clement, or through Clement; Constitutions or Decrees of the Apostles through Clement; and the Eight Books of Clement: likewise Constitution, Teaching, Catholic Teaching, and Canons or books of the Canons of the Apostles. Of this last name there is mention also in Oecumenius, on Acts 9:10, in this manner: "This Ananias too was a deacon, as Paul himself testifies in the Canons." But when the testimonies of the ancients were being committed to the press for this edition, the passage had not yet come to hand; on which see what I shall note at chapter 46 of book VII. For the rest, whether John of Damascus, in book IV, chapter 18, of the Orthodox Faith, when he numbers the canons of the apostles published through Clement together with the divine volumes, understands the constitutions, or only the canons appended to the constitutions, may be asked. I should prefer to take it of the canons alone; so that the holy and learned man may be relieved of the greater part of the error; and because the former sense is the rarer; and on account of the Trullan Fathers, whose judgment he seems to have followed. Add that in chapter 13 of the same book he refers the custom of worshipping towards the East to an unwritten tradition of the apostles; whereas that custom is nevertheless found written in the Constitutions.
Jam vero praeter supra dictis veris opposita, falsum etiam est, auctorem Constitutionum atque Recognitionum eumdem esse. Habemus Photii judicium, qui praerogativam quidem sanioris doctrinae tribuit primo operi; at eloquentiae, ac polymathiae posteriori. Et quis non videt illius scriptorem virum fuisse sanctarum Scripturarum rituumque ecclesiasticorum scientissimum; hujus, hominem in iis rudiorem? Huc accedit quod non semper conveniunt dogmata utriusque. Verbi gratia Constitut., lib. viii, cap. 46, inter inanima recensentur sol, luna, stellae; contra Recognit. lib. v, cap. 16. Sic (alia praetereo) Ebioniticae Ἀναγνωρισμοῦ lotiones, in καθολικῇ διδασκαλίᾳ condemnantur.
Now besides the things opposed to the truths stated above, it is also false that the author of the Constitutions and of the Recognitions is the same. We have the judgment of Photius, who assigns the pre-eminence in sounder doctrine to the former work, but in eloquence and wide learning to the latter. And who does not see that the writer of the former was a man most deeply versed in the holy Scriptures and in the rites of the Church; that of the latter, a man less practised in these? To this is added that the teachings of the two do not always agree. For example, in the Constitutions, book VIII, chapter 46, the sun, the moon and the stars are reckoned among inanimate things; the contrary in the Recognitions, book V, chapter 16. So too (I pass over other things) the Ebionite washings of the Recognition are condemned in the Catholic Teaching.
Perperam quoque confunduntur Constitutiones cum Clementinis. Aperte siquidem ac exserte distinguit Nicephorus Historiae ecclesiasticae lib. iii, cap. 18. Nec sinit haesitare praesens editio, quae utrumque σύγγραμμα, ac posterius nunc primum complectitur. Errat itidem Humbertus Cardinalis, dum Ordinationes seu Constitutiones, a Niceta Pectorato laudatas, ad Itinerarium Petri apostoli transfert, cum quo nihil commune habent, longe de aliis rebus quam de Petri peregrinationibus disserentes. Ansam erroris Humberto dedit ignoratio utriusque apocryphi, solaque notitia hujus Gelasiani decreti, Itinerarium nomine Petri apostoli, quod appellatur sancti Clementis libri decem (ita rectius dubio procul antiquae editiones, quam recentiores octo vel novem) apocryphum. Creditum Cardinali, Graecos nihil
Wrongly too are the Constitutions confused with the Clementines. For Nicephorus distinguishes them openly and expressly in book III, chapter 18, of his Ecclesiastical History. Nor does the present edition allow any hesitation, since it contains both writings, and the latter now for the first time. Cardinal Humbert likewise errs when he transfers the Ordinances or Constitutions, cited by Nicetas Pectoratus, to the Itinerary of the apostle Peter, with which they have nothing in common, since they treat of matters far other than the travels of Peter. The occasion of the error was given to Humbert by ignorance of both apocryphal works, and by his knowing only this Gelasian decree: "The Itinerary under the name of the apostle Peter, which is called the ten books of Saint Clement" (so, beyond doubt more correctly, the old editions, than the more recent ones with "eight" or "nine"), "apocryphal." The Cardinal believed that the Greeks
Editors' notes and page, col. 512
Page
- running head: 511 S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 512
- marginal letters: A ‹non tam suam, quam Eusebii›; B ‹rentur, nondum occurrerat›; C ‹Jam vero praeter supra›; D ‹cum Clementinis. Aperte›
- old-edition numerals: (none)
- other: UNSURE whether the mark after "arbitrio" is a query or a damaged full stop; set as it appears. Roman numerals ix, vii, iv, viii, v, iii are printed in small capitals; "iii" in "lib. iii, cap. 18" has damaged type but is legible. In the English, "nihil" at the column's end is carried by the sentence continuing in col 513. UNSURE (Q3 re-read, lean crop): the accent before the comma in "ἀποστολικὰ," and in "διαταγαὶ," (both places, before "διαταγαὶ vel" and before "et ὀκτάβιβλος") looked acute rather than grave in the independent reading; the source is left as first set, to be settled at higher zoom.
habere nomine Clementis praenotatum, extra Itinerarium Petri et Canones apostolorum.
had nothing inscribed with the name of Clement beyond the Itinerary of Peter and the Canons of the Apostles.
Sed et veritati adversatur, Constitutionum apostolicarum compositorem nomen Clementis Romani sibi non assumpsisse. Quod nomen et in fronte voluminis praefixum cernitur, et assertores habet cum canonibus, apostolorum ultimo, et Trullano 2, Photium, Nicetam Pectoratum, Zonaram, Alexium Aristinum, Balsamonem, Matthaeum Blastarem, Nicephorum Callisti, Nicetam Serronium, etc., refragatorem autem ex antiquis neminem. Nec mirum si qui apostolorum Diataxes scribebat, apostolorum personam induerit; Clementem vero, hoc est, ut credi volebat, se, putaverit in libri corpore occultandum.
But it is also contrary to the truth that the compiler of the Apostolic Constitutions did not take to himself the name of Clement of Rome. That name is both seen prefixed at the head of the volume, and has as its upholders, together with the canons, namely the last of the apostles and the second Trullan, Photius, Nicetas Pectoratus, Zonaras, Alexius Aristenus, Balsamon, Matthew Blastares, Nicephorus Callisti, Nicetas of Serrae, and others, while among the ancients it has no one who gainsays it. Nor is it surprising if he who was writing the Diataxeis of the apostles put on the person of the apostles, but thought that Clement, that is, as he wished it to be believed, himself, ought to be hidden in the body of the book.
At ista mihi ambigua sunt, quo primum tempore libri Constitutionum pseudoapostolicarum lucem conspexerint, quando interpolati sint, quem habuerint parentem, quem corruptorem, et quibus in locis fuerint depravati. Certo novi, quod primus scriptor post tempora apostolica et ante Epiphanium vixerit; sed an propior illis vel huic, plane nescio. Nempe Patrum secundi ac tertii saeculi silentium non est nota indubia, non exstitisse eorum aetate Diataxes: quandoquidem apocrypha diu ignorantur, diutius contemnuntur; unde incerta solent habere principia. Utrum etiam is in eodem ac Arius haereseos luto haeserit, necne, dicere non possum. S. Epiphanius laudem orthodoxiae ei tribuit; et quae in opere Ariana videntur, forte interpolatori tribui debent, ut a Trullanis censetur; forte ἀρχαϊκὰ sunt, haeretica non sunt, depellique, licet aegre, possunt juxta mentem Photii. Quid tamen si Epiphanium deceperit titulus? si catholicum putaverit, quod apostolicum autumabat, nec inexcusabile videbatur? Jam interpolationis centones ignoti fuerunt Epiphanio, et scriptori Operis imperfecti in Matthaeum; noti Anastasio Antiocheno Quaestionum ac Responsionum auctori: quo autem tempore primum ex otiosi hominis officina manaverint, similiter non liquet. Obscurum praeterea quod aiunt, alii ab eadem manu mutationes in Ignatio et in Constitutionibus prodiisse, alii a Diataxeon consarcinatore pseudo-Ignatium solere compilari quasi vel non potuerit B. Ignatii depravator ex Catholica doctrina complura mutuari; vel non credibilius fiat, sua ex pseudo-Clementinis Diataxibus auxisse pseudo-Ignatium; cujus interpolationes verus Ignatius manifestissimas facit; cum Constitutionum corruptelae praeter paucissimas occultissimae sint? Mitto viri docti Davidis Blondelli in censura epistolae primae decretalis Clementi ascriptae divinationem: Quod qui διαταγὰς scripsit, natione fuerit Palaestinus aut Phoenix, utpote qui thronum Hierosolymitanum reliquis praeferat, lib. viii, cap. 10, et nomina mensibus inventa a Tyriis imponat. Non agitur de eminentia sedium, ubi episcopus Alexandrinus praeteritur. Jacobum eo
But these things are doubtful to me: at what time the books of the pseudo-apostolic Constitutions first saw the light, when they were interpolated, whom they had as author, whom as corrupter, and in what places they were corrupted. I know for certain that the first writer lived after apostolic times and before Epiphanius; but whether nearer to the former or to the latter, I simply do not know. For the silence of the Fathers of the second and third centuries is not an undoubted mark that the Diataxeis did not exist in their age: since apocryphal writings are long unknown, and longer despised; whence they usually have uncertain beginnings. Whether he also stuck in the same mire of heresy as Arius, or not, I cannot say. Saint Epiphanius grants him the praise of orthodoxy; and the things in the work that seem Arian ought perhaps to be assigned to an interpolator, as the Trullan Fathers judge; perhaps they are archaic, not heretical, and can, though with difficulty, be cleared away, according to the mind of Photius. Yet what if the title deceived Epiphanius? if he thought Catholic what he supposed apostolic and what did not seem inexcusable? Now the patchwork of the interpolation was unknown to Epiphanius and to the writer of the Opus imperfectum in Matthaeum; it was known to Anastasius of Antioch, author of the Questions and Answers: but at what time it first issued from the workshop of an idle man is likewise not clear. Obscure besides is what they say, some that the changes in Ignatius and in the Constitutions came from the same hand, others that the pseudo-Ignatius is habitually plundered by the patcher-together of the Diataxeis; as though either the corrupter of blessed Ignatius could not have borrowed many things from the Catholic Teaching, or it were not more credible that the pseudo-Ignatius enlarged his own matter from the pseudo-Clementine Diataxeis; he whose interpolations the true Ignatius makes most manifest, whereas the corruptions of the Constitutions, apart from a very few, are most hidden? I pass over the conjecture of the learned David Blondel, in his censure of the first decretal epistle ascribed to Clement: that he who wrote the Constitutions was by nation a Palestinian or a Phoenician, inasmuch as he sets the throne of Jerusalem before the rest, book VIII, chapter 10, and gives the months the names devised by the Tyrians. There is no question of the pre-eminence of sees where the bishop of Alexandria is passed over. James
Editors' notes and page, col. 513
Page
- running head: 513 CONSTITUTIONES APOSTOLICAE (right half of the head lies beyond this column's crop; see col 514)
- marginal letters: A ‹habere nomine Clementis›; B ‹At ista mihi ambigua›; C ‹in opere Ariana videntur›; D ‹B. Ignatii depravator›
- old-edition numerals: (none)
- other: At the page foot under this column stands a foot note (call numbers illegible in the scan, apparently two numbers joined) reading "Al. παραγραφείσας."; its call is not in this column's text and it belongs to col 514 (notes layer). pseudo-Ignatium and pseudo-Clementinis are printed with a hyphen (once mid-line, so kept); pseudoapostolicarum is printed solid. The numeral viii is in small capitals. The column ends mid-sentence at "Jacobum eo"; the English carries only "James".
in loco praeponit pseudo-Clemens, in aliis multis postponit. Phoenicenne patriam habuerunt quicunque iisdem mensium nominibus usi inveniuntur, quibus διαταγεῖς nostri?
the pseudo-Clement sets first in that place; in many others he sets him after. Did all who are found to have used the same names of the months as our compilers have Phoenicia for their homeland?
Ad haec, dubito affirmare cum viris doctis, τῶν ἀποστόλων διδαχάς seu διδαχὴν, apud Eusebium Hist. lib. iii, cap. 25, Athanasium in Epistola festali 39, et in Synopsi sacrae Scripturae, si illius est, Nicephorum Constantinopolitanum in Στιχομετρίᾳ, (ubi vulgo legitur διδαχὴ, cum ms. codex, si fides Joanni Croio, cap. 1 Observationum in Novum Testamentum, exhibeat διαδοχαὶ, manifesto arbitror, vitio pro διδαχαί) et Nicephorum Callisti Eccles. Hist., lib. ii, cap. 46, diversum esse opus a Constitutionibus apostolicis, sive Catholica doctrina. Zonaras enim ad mox dictam Athanasii Epistolam, laudatus ab eruditissimo ac diligentissimo Usserio, in Prolegomenis epistolarum Ignatianarum, cap. 7, quique exstat etiam in mss. 277, 507. Reg. Biblioth. loquitur ad hunc modum: Τὴν δὲ διδαχὴν τῶν ἀποστόλων, τινὲς λέγουσιν εἶναι τὰς διὰ τοῦ Κλήμεντος γραφείσας τῶν ἀποστόλων διατάξεις, ἃς ἡ λεγομένη ἕκτη σύνοδος ἀναγινώσκεσθαι οὐ συγχωρεῖ, ὡς νοθευθείσας καὶ παραφθαρείσας ὑπὸ αἱρετικῶν. Concinitque Matthaeus Blastares, collector Canonum ineditus, in multorum bibliothecis latens, littera β, cap. 11, ubi de S. Athanasii loco, his verbis: Ἔξωθεν δὲ τῶν κανονιζομένων εἶναί φησι, τὴν Σοφίαν Σολομῶντος, etc., τὸν Ποιμένα, καὶ τὴν διδαχὴν τῶν ἁγίων ἀποστόλων· ταύτην δὲ ἡ ἕκτη σύνοδος ἠθέτησεν.
Moreover, I hesitate to affirm with learned men that the Teachings, or Teaching, of the Apostles, in Eusebius, History, book III, chapter 25, in Athanasius in Festal Epistle 39 and in the Synopsis of Sacred Scripture, if it is his, in Nicephorus of Constantinople in the Stichometry (where "Teaching" is commonly read, whereas the manuscript codex, if John Croius is to be trusted, chapter 1 of his Observations on the New Testament, shows "Successions", by a manifest fault, I judge, for "Teachings"), and in Nicephorus Callisti, Ecclesiastical History, book II, chapter 46, is a work different from the Apostolic Constitutions, or Catholic Teaching. For Zonaras, on the Epistle of Athanasius just mentioned, who is cited by the most learned and most diligent Ussher in the Prolegomena to the Ignatian epistles, chapter 7, and who is extant also in manuscripts 277 and 507 of the Royal Library, speaks in this manner: "As for the Teaching of the Apostles, some say that it is the Constitutions of the apostles written through Clement, which the so-called sixth synod does not allow to be read, as having been adulterated and corrupted by heretics." And Matthew Blastares agrees, an unpublished collector of Canons who lies hidden in the libraries of many, under the letter β, chapter 11, where he treats of the passage of Saint Athanasius, in these words: "Outside the books that are held canonical he says there are the Wisdom of Solomon, etc., the Shepherd, and the Teaching of the holy apostles; but this last the sixth synod set aside."
Sed contra sic argumentantur. Primo, Athanasius Διδαχὴν τῶν ἀποστόλων inter eos libros numerat qui catechumenis legendi essent; cum libri Constitutionum episcopis sint dicati, resque ad Ecclesiae regimen spectantes tractent, et alia quaedam μυστικώτερα, quae idcirco canone apostolorum ultimo in vulgus efferri vetantur. Secundo, διδαχὴ, apud Nicephorum Constantinopolitanum, ejusque στιχομετρίας interpretem Anastasium Bibliothecarium, versiculis 200, solummodo constat; longe autem prolixiores sunt Constitutiones. Tertio, in Scripturarum indiculo, Anastasii Nicaeni Quaestionibus subjecto, in publica Oxoniensis Academiae Bibliotheca, Διδαχαὶ τῶν ἀποστόλων et Διδασκαλία Κλήμεντος, ut distincta opera, pariterque apocrypha recensentur; at διδασκαλίας titulum praeferunt Diataxes; itaque Διδαχαὶ a Constitutionibus secerni debent. Quarto, a Synopsi Athanasiana Διδαχὴ ἀποστόλων et Κλημέντια velut duo libri memorantur; in Clementinis autem continentur Constitutiones, quippe quae Clementis nomen praeferunt. Quinto, agens de Clementis operibus Eusebius, Doctrinas apostolorum omittit. Sexto, codicem apostolicarum Constitutionum multa Ariana complectentem, nec Ariani pro confirmatione sui erroris adduxerunt, nec adductum Athanasius expendit: quo fit ut, exstante Athanasianis temporibus Apostolorum Doctrina,
But on the other side they argue thus. First, Athanasius numbers the Teaching of the Apostles among those books which were to be read by catechumens; whereas the books of the Constitutions are addressed to bishops, and treat of matters that concern the government of the Church, and of certain other more mystical things, which for that reason are forbidden by the last canon of the apostles to be made public. Secondly, the Teaching, in Nicephorus of Constantinople and in Anastasius the Librarian, the translator of his Stichometry, consists of only 200 lines; but the Constitutions are far longer. Thirdly, in the list of the Scriptures appended to the Questions of Anastasius of Nicaea, in the public Library of the University of Oxford, the Teachings of the Apostles and the Teaching of Clement are listed as distinct works, and alike apocryphal; but the Diataxeis bear the title of "Teaching" [Didascalia]; and so the Teachings ought to be separated from the Constitutions. Fourthly, by the Athanasian Synopsis the Teaching of the Apostles and the Clementines are mentioned as two books; but in the Clementines the Constitutions are contained, since they bear the name of Clement. Fifthly, Eusebius, when treating of the works of Clement, omits the Teachings of the Apostles. Sixthly, the book of the Apostolic Constitutions, which contains many Arian things, neither did the Arians bring forward for the confirmation of their error, nor did Athanasius weigh it as brought forward: whence it comes about that, while the Teaching of the Apostles was extant in the times of Athanasius,
Editors' notes and page, col. 514
Footnotes
(49-50) ‹anchor: καὶ παραφθαρείσας› · call in col 514 Al. παραγραφείσας.
Elsewhere [another reading]: παραγραφείσας ("marked as spurious").
<!-- UNSURE: the call numerals are blurred in the scan; read as 49-50. The note is printed at the foot of the left column, its call stands in col. 514. --> (printed under page 254)
Page
- running head: 513 CONSTITUTIONES APOSTOLICAE. — PROOEMIA. 514
- marginal letters: A ‹in loco praeponit pseudo-Clemens›; B ‹naras enim ad mox dictam›; C ‹ἁγίων ἀποστόλων· ταύτην›; D ‹μεντος, ut distincta opera›
- old-edition numerals: (none)
- other: A foot-note call (two numbers joined, illegible in the scan) stands after παραφθαρείσας; its note, at the page foot under col 513, gives a variant "Al. παραγραφείσας." (notes layer). The last word Do-|ctrina is split across the column break and set whole here with its comma (completed from the top of col 515). Numerals iii and ii are printed in small capitals.
nondum lucem aspicerent nostrae Constitutiones. Concludunt, et τῶν ἀποστολικῶν Διδαγμάτων librum, citatum in Quaestionibus, nomen Anastasii Nicaeni praeferentibus, quaestione 93, eumdem habendum cum ἀποστόλων Διδαχαῖς, alium a Diataxibus; et Constitutiones hodiernas etiam ex διδαχῇ apostolorum, et διατάξει Epiphaniana fuisse consarcinatas.
our Constitutions had not yet seen the light. They conclude also that the book of the Apostolic Teachings, cited in the Questions that bear the name of Anastasius of Nicaea, at question 93, is to be held the same as the Teachings of the Apostles, and other than the Diataxeis; and that the Constitutions of today were in fact patched together out of the Teaching of the apostles and the Epiphanian Diataxis.
Verumtamen non desunt quae ad haec omnia reponamus; hunc in modum. Ad 1. Non solis episcopis, sed et laicis quoque, omnibusque Christianis Diataxis et catholica Doctrina nuncupatur; ut fidem faciunt prima libri verba: Οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι πᾶσι τοῖς ἐξ ἐθνῶν πιστεύσασιν εἰς τὸν Κύριον, etc. Et vero quis ausit asseverare, quod postremus apostolorum canon tantum aetatis ferat ac prima Διατάξεων editio, qua utebatur S. Epiphanius; quodque primus διαταγεὺς sua voluerit occultare? Deinde ex Athanasiana Synopsi observat vir non mediocri eruditione, Joannes Dallaeus De Pseudep. apostol. l. i, c. 4, duo fuisse Doctrinae apostolicae velut corpora, aliud quo totus liber continebatur, aliud in quo ea duntaxat libri legebantur, quae a Patribus tanquam utilia excerpta fuerant. Unde conficitur, ut canone apostolico extremo, de integris διαταγαῖς seu διδαχαῖς agente, possit B. Athanasius in ἑορταστικῇ de solis excerptis loqui. Ad 2. Forte Nicephorus Constantinopolitanus tantum viderat διδαχὴν decurtatam, ideoque constantem versibus solummodo σʹ, 200. Vel praeferre oportet lectionem ms. Croiani, ͵ς, 6000. Ad 3. Indiculus ille etiam subjungitur Anastasii Quaestionibus in codice 1789 Bibliothecae Christianissimi regis. Ita vero habet:
Nevertheless there are not wanting things which we may reply to all these, in this manner. To 1. The Diataxis and Catholic Teaching is addressed not to bishops alone, but to laymen also, and to all Christians; as the first words of the book attest: "The apostles and the presbyters to all those from among the nations who have believed in the Lord," etc. And indeed who would dare to assert that the last canon of the apostles is of as great an age as the first edition of the Diataxeis, which Saint Epiphanius used; and that the first compiler wished to conceal his own work? Next, from the Athanasian Synopsis a man of no mean learning, Jean Daillé, On the Apostolic Pseudepigrapha, book I, chapter 4, observes that there were as it were two bodies of the Apostolic Teaching, one in which the whole book was contained, another in which only those parts of the book were read which had been excerpted by the Fathers as useful. Whence it follows that, while the last apostolic canon treats of the Constitutions or Teachings entire, blessed Athanasius in the Festal Letter may be speaking of the excerpts alone. To 2. Perhaps Nicephorus of Constantinople had seen only a curtailed Teaching, and one therefore consisting of only σʹ, 200, lines. Or one ought to prefer the reading of Croius's manuscript, ͵ς, 6000. To 3. That list is also appended to the Questions of Anastasius in codex 1789 of the Library of the Most Christian King. And it runs thus:
Περὶ τῶν ξʹ βιβλίων, καὶ ὅσα τούτων ἐκτός.
On the 60 books, and all that are outside them.
αʹ, Γένεσις. βʹ, Ἔξοδος. γʹ. Λευιτικόν. δʹ, Ἀριθμοί. εʹ, Δευτερονόμιον. ςʹ, Ἰησοῦς. ζʹ, Κριταὶ καὶ Ῥούθ. ηʹ, Βασιλειῶν αʹ. θʹ, Βασιλειῶν βʹ. ιʹ, Βασιλειῶν γʹ. ιαʹ, Βασιλειῶν δʹ. ιβʹ, Παραλειπόμενα, εʹ. ιγʹ, Ἰώβ. ιδʹ, Ψαλτήριον. ιεʹ, Παροιμίαι. ιςʹ. Ἐκκλησιαστής. ιζʹ, †Ἄσματα (codex 1607 ejusdem bibliothecae qui complectitur primam partem hujus catalogi, Ἆσμα) †ᾀσμάτων εʹ, ιηʹ, Ἔσδρας. ιθʹ, Ὠσηέ. κʹ, Ἀμῶς. καʹ, Μιχαίας. κβʹ, Ἰωήλ. κγʹ, Ἰωνᾶς. κδʹ, Ἀβδίας. κεʹ,
1, Genesis. 2, Exodus. 3. Leviticus. 4, Numbers. 5, Deuteronomy. 6, Joshua. 7, Judges and Ruth. 8, 1 Kingdoms. 9, 2 Kingdoms. 10, 3 Kingdoms. 11, 4 Kingdoms. 12, Paralipomena, 5. 13, Job. 14, Psalter. 15, Proverbs. 16. Ecclesiastes. 17, Songs (codex 1607 of the same library, which contains the first part of this catalogue, has "Song") of Songs, 5. 18, Esdras. 19, Hosea. 20, Amos. 21, Micah. 22, Joel. 23, Jonah. 24, Obadiah. 25,
Editors' notes and page, col. 515
Footnotes
(59) ‹anchor: Paralipomena, quintus› · call in col 515
Cum superioribus numerata.
Counted together with the preceding ones.
(printed under page 255)
(60) ‹anchor: Canticorum, quintus› · call in col 515
Id est, quintus librorum versibus constantium. l. Epiphan. De mens. et pond., c. 4.
That is, the fifth of the books that consist of verses. Read [see] Epiphanius, On Measures and Weights, ch. 4.
(printed under page 255)
Page
- running head: 515 S. CLEMENTIS I ROM. PONT. (rest of the head lies beyond this column's crop; see col 516)
- marginal letters: A ‹ctrina, nondum lucem aspicerent›; B ‹postremus apostolorum canon›; C ‹tet lectionem ms. Croiani›; D ‹δʹ. ιβʹ, Παραλειπόμενα›
- old-edition numerals: (none)
- other: The column's first printed syllables "ctrina," complete the word Doctrina set whole at the end of col 514, so this file begins with "nondum". From "De LX libris" the column is split into two narrow sub-columns: Cotelier's Latin version on the left, the Greek catalogue on the right. Per the unit rule the Greek is set and the facing Latin sub-column is NOT set (it carries two foot-note calls, after "quintus" at 12 and at 17; the notes stand full width at the page foot, notes layer). The Latin parenthesis inside the Greek sub-column is Cotelier's and is set as printed. UNSURE (marked †): the accent and breathing of Ἄσματα and the iota subscript of ᾀσμάτων, small and blurred in the scan. Numeral sign set as ʹ; the punctuation after each numeral (comma or full stop) follows the print. The catalogue runs on into col 516; the column ends at the bare numeral κεʹ.
Ναούμ. κςʹ, Ἀμβακούμ. κζʹ, Σοφονίας. κηʹ, Ἀγγαῖος. κθʹ, Ζαχαρίας. λʹ, Μαλαχίας. λαʹ, Ἡσαΐας. λβʹ, Ἱερεμίας. λγʹ, Ἰεζεκιήλ. λδʹ, Δανιὴλ, λεʹ. Εὐαγγέλιον κατὰ Ματθαῖον. λςʹ, κατὰ Μάρκον. λζʹ, κατὰ Λουκᾶν. ληʹ. κατὰ Ἰωάννην. λθʹ, Πράξεις τῶν ἀποστόλων. μʹ, Ἰακώβου ἐπιστολή. μαʹ, Πέτρου. μβʹ, Πέτρου. μγʹ, Ἰωάννου. μδʹ, Ἰωάννου. μεʹ, Ἰωάννου. μςʹ, Ἰούδα. μζʹ, Παύλου πρὸς Ῥωμαίους. μηʹ, πρὸς Κορινθίους. μθʹ, πρὸς Κορινθίους. νʹ, πρὸς Γαλάτας. ναʹ, πρὸς Ἐφεσίους. νβʹ, πρὸς Φιλιππησίους. νγʹ, πρὸς Κολοσσαεῖς. νδʹ, πρὸς Θεσσαλονικεῖς. νεʹ, πρὸς Θεσσαλονικεῖς. νςʹ, πρὸς Τιμόθεον. νζʹ, πρὸς Τιμόθεον. νηʹ, πρὸς Τίτον. νθʹ, πρὸς Φιλήμονα. ξʹ. πρὸς Ἑβραίους.
Nahum. 26, Habakkuk. 27, Zephaniah. 28, Haggai. 29, Zechariah. 30, Malachi. 31, Isaiah. 32, Jeremiah. 33, Ezekiel. 34, Daniel, 35. Gospel according to Matthew. 36, according to Mark. 37, according to Luke. 38. according to John. 39, Acts of the Apostles. 40, Epistle of James. 41, of Peter. 42, of Peter. 43, of John. 44, of John. 45, of John. 46, of Jude. 47, of Paul to the Romans. 48, to the Corinthians. 49, to the Corinthians. 50, to the Galatians. 51, to the Ephesians. 52, to the Philippians. 53, to the Colossians. 54, to the Thessalonians. 55, to the Thessalonians. 56, to Timothy. 57, to Timothy. 58, to Titus. 59, to Philemon. 60. to the Hebrews.
Καὶ ὅσα ἔξω τῶν ξʹ,
And all that are outside the 60,
αʹ, Σοφία Σολομῶντος. βʹ, Σοφία Σιράχ. γʹ, Μακκαβαίων. δʹ, Μακκαβαίων. εʹ, Μακκαβαίων. ςʹ, Μακκαβαίων. ζʹ, Ἐσθήρ. ηʹ, Ἰουδίθ. θʹ, Τωβίτ.
1, Wisdom of Solomon. 2, Wisdom of Sirach. 3, of Maccabees. 4, of Maccabees. 5, of Maccabees. 6, of Maccabees. 7, Esther. 8, Judith. 9, Tobit.
Καὶ ὅσα ἀπόκρυφα·
And all that are apocryphal:
αʹ, Ἀδάμ. βʹ, Ἐνώχ. γʹ, Λάμεχ. δʹ, Πατριάρχαι. εʹ, Ἰωσὴφ Προσευχή. ςʹ, Ἐλδὰμ καὶ Μοδάμ. ζʹ, Διαθήκη Μωσέως . . . . . . . . . . . θʹ, Ψαλμοὶ Σολομῶντος. ιʹ, Ἡλιοῦ ἀποκάλυψις. ιαʹ, Ἡσαΐου ὅρασις. ιβʹ, Σοφονίου Ἀποκάλυψις. ιγʹ, Ζαχαρίου Ἀποκάλυψις. ιδʹ, Ἔσδρα Ἀποκάλυψις. ιεʹ, Ἰακώβου Ἱστορία. ιςʹ, Πέτρου Ἀποκάλυψις. ιζʹ, Περίοδοι καὶ Διδαχαὶ τῶν ἀποστόλων. ιηʹ, Βαρνάβα Ἐπιστολή. ιθʹ, Παύλου Πρᾶξις. κʹ, Παύλου Ἀποκάλυψις. καʹ, Διδασκαλία Κλήμεντος.
1, Adam. 2, Enoch. 3, Lamech. 4, Patriarchs. 5, Prayer of Joseph. 6, Eldam and Modam. 7, Testament of Moses . . . . . . . . . . . 9, Psalms of Solomon. 10, Apocalypse of Elijah. 11, Vision of Isaiah. 12, Apocalypse of Zephaniah. 13, Apocalypse of Zechariah. 14, Apocalypse of Esdras. 15, History of James. 16, Apocalypse of Peter. 17, Circuits and Teachings of the Apostles. 18, Epistle of Barnabas. 19, Act of Paul. 20, Apocalypse of Paul. 21, Teaching of Clement.
Editors' notes and page, col. 516
Footnotes
(61) ‹anchor: Et qui apocryphi : 1, Adam› · call in col 516
Vide ad Hermae lib. I, vis. 2, cap. 3.
See on Hermas, book I, vision 2, ch. 3.
(printed under page 255)
(62) ‹anchor: not visible in the foot image› · call in col 516
Locus vacuus in membranis.
A blank space in the parchment.
(printed under page 255)
(63) ‹anchor: Testamentum Mosis› · call in col 516
f. ἀνάληψις Μωσέως Assumptio Mosis, ex Athanasio, et Nicephoro CP.
Perhaps ἀνάληψις Μωσέως, the Assumption of Moses, from Athanasius and Nicephorus of Constantinople.
(printed under page 255)
(64) ‹anchor: Pauli Actus (Παύλου Πρᾶξις)› · call in col 516
f. Πράξεις.
Perhaps Πράξεις ("Acts", plural).
<!-- UNSURE: note 60, the abbreviation before "Epiphan." is read as "l." (lege); it may be "V." (vide). Note 62: its call is not in the foot image; the row of dots after "Testamentum Mosis" (a gap for item 8) is the likely place, but the call printed after "Mosis" reads 63. Calls 61-64 stand in the two-column table within col. 516 (Greek left, Latin right). --> (printed under page 255)
Page
- running head: 515 S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 516
- marginal letters: A ‹Ναούμ. κςʹ, Ἀμβακούμ›; B ‹δα. μζʹ, Παύλου πρὸς Ῥωμαίους›; C ‹Σοφία Σιράχ. γʹ›; D ‹σαΐου ὅρασις. ιβʹ›
- old-edition numerals: (none)
- other: The whole column is split into two narrow sub-columns: the Greek catalogue on the left (set), Cotelier's Latin version on the right (facing version, NOT set; it runs one item further, to "22, Ignatii Do-", whose Greek stands in col 517). The first paragraph continues the catalogue from col 515 (after the numeral κεʹ). The last two lines of the list of the 60 run across both sub-columns. Foot-note calls stand after Μωσέως and after Πρᾶξις (and at "Et qui apocryphi" in the Latin); the notes are at the page foot, full width (notes layer). The row of dots after Μωσέως is printed (a gap in the manuscript, per the foot note); item ηʹ of the apocrypha is wanting there. UNSURE: breathing of Ἱερεμίας (small in the scan); the stop after Φιλήμονα may be a raised point. Ἐλδὰμ καὶ Μοδάμ is set as printed and Englished as printed. Numeral sign set as ʹ; punctuation after the numerals follows the print.
κβʹ, Ἰγνατίου διδασκαλία. κγʹ, Πολυκάρπου διδασκαλία. κδʹ, Εὐαγγέλιον κατὰ Βαρνάβα. κεʹ, Εὐαγγέλιον κατὰ Ματθαῖον.
22, Teaching of Ignatius. 23, Teaching of Polycarp. 24, Gospel according to Barnabas. 25, Gospel according to Matthew.
Ubi Διδαχὰς τῶν ἀποστόλων et Διδασκαλίαν Κλήμεντος distingui video, non video qua ratione distinguantur. Quidni ut Liber, à Libri Epitome? Ad haec multae fuerunt διδασκαλίαι et Doctrinae. Ignatii et Polycarpi hic. Doctrina Petri, apud Origenem et Damascenum. Διδασκαλίαι τῶν ἁγίων ἀποστόλων, lib. v, juris Graeco-Romani in Interrogatione 2 Marci Alexandrini et Responsione Theodori Balsamonis ad illam, necnon Didascalia apostolica, quae apud Aethiopes circumfertur. Cur itaque non exstiterit etiam Διδασκαλία Κλήμεντος, diversa a Καθολικῇ διδασκαλίᾳ? Ad 4. Bene duo libri fiunt in Synopsi Athanasii vocitata, Διδαχὴ τῶν ἀποστόλων, et Κλημέντια, quo pacto apud Nicephori Historiam lib. iii, cap. 18, Διατάξεις ἀποστολικαί et τὰ Κλημέντια. Ad 5. Ad eumdem forsan modum omittuntur ab Eusebio Clementinae Diataxes, quarum alibi meminit sub nomine Doctrinarum apostolicarum, quo videntur praeteriri Clementinae Periodi, quas alio in loco commemorat, appellans Petri Actus. Ad 6. Quot alia Veterum citare licuit Arianis, et dissolvenda Athanasio relinquere? Verbi gratia, ut a Clemente non discedam, Recognitionum libros, plenos Arianismi. Quae tamen ab iis fuisse prolata non legimus in S. Athanasii Scriptis. Ad primam conclusionem. Locus Anastasii non exstat quidem in Quaestionibus editis per Jacobum Gretserum; sed in Editione Gentiani Herveti profertur. Liber vero ms. num. 1789, Thesauri regii, post Anastasii Quaestiones centum, habet scriptum:
Where I see the Teachings of the Apostles and the Teaching of Clement distinguished, I do not see on what ground they are distinguished. Why not as a Book from the Epitome of the Book? Besides, there were many "teachings" and Doctrines. Those of Ignatius and of Polycarp here. The Doctrine of Peter, in Origen and the Damascene. The Teachings of the holy apostles, in book V of Graeco-Roman law, in Question 2 of Mark of Alexandria and the Answer of Theodore Balsamon to it, and also the Apostolic Didascalia which circulates among the Ethiopians. Why then should there not also have existed a Teaching of Clement, different from the Catholic Teaching? To 4. Two books are rightly made, in the so-called Synopsis of Athanasius, of the Teaching of the Apostles and the Clementines, just as in the History of Nicephorus, book III, chapter 18, of the Apostolic Constitutions and the Clementines. To 5. Perhaps the Clementine Diataxeis, which he mentions elsewhere under the name of Apostolic Teachings, are omitted by Eusebius in the same manner in which the Clementine Circuits appear to be passed over, which he records in another place, calling them the Acts of Peter. To 6. How many other writings of the ancients were the Arians free to cite, and to leave for Athanasius to refute? For example, not to depart from Clement, the books of the Recognitions, full of Arianism. Yet we do not read in the writings of Saint Athanasius that these were brought forward by them. To the first conclusion. The passage of Anastasius is indeed not extant in the Questions edited by Jacob Gretser; but it is given in the edition of Gentian Hervet. And the manuscript book numbered 1789 of the Royal Treasury, after the hundred Questions of Anastasius, has written:
Περὶ τῆς ἐπιφανείας τοῦ Κυρίου· ἐκ τῶν ἀποστολικῶν Διαταγμάτων.
On the manifestation of the Lord; from the Apostolic Ordinances.
Ἐτέχθη μὲν γὰρ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς ἐκ τῆς ἁγίας παρθένου Μαρίας ἐν Βηθλεὲμ, ἐν μηνὶ κατὰ Αἰγυπτίους Χοιὰκ (al. Χυὰκ) κεʹ (f. κθʹ) [in marg. Δεκεμβρίῳ (f. add. κεʹ)], ὥρᾳ ἑβδόμῃ τῆς ἡμέρας (f. δεκάτῃ τῆς νυκτός), ὅ ἐστιν πρὸ ὀκτὼ Καλάνδων Ἰανουαρίων· ἐβαπτίσθη δὲ ἐν τῷ τριακοστῷ αὐτοῦ ἔτει, ὑπὸ Ἰωάννου, τοῦ Τυβὴ (al. Τυβὶ) ιαʹ, [in marg. Ἰαννουαρίῳ, ςʹ.]
For our Lord Jesus Christ was born of the holy virgin Mary in Bethlehem, in the month, according to the Egyptians, Choiak (otherwise Chyak) 25 (perhaps 29) [in the margin: in December (perhaps add 25)], at the seventh hour of the day (perhaps at the tenth of the night), which is the eighth day before the Kalends of January; and He was baptized in His thirtieth year, by John, on the 11th of Tybe (otherwise Tybi), [in the margin: in January, 6.]
Editors' notes and page, col. 517
Footnotes
(65) ‹anchor: De apparitione Domini (Περὶ τῆς ἐπιφανείας)› · call in col 517
Vide infra ad lib. v, cap. 13 et 14.
See below on book V, chs. 13 and 14.
(printed under page 256)
(66) ‹anchor: Aegyptios Chaeac 29› · call in col 517
Decembris 25, l. Chron. Alex., p. 532, 534.
December 25; read [see] the Alexandrian Chronicle, pp. 532, 534.
(printed under page 256)
(67) ‹anchor: praedicans evangelium regni caelorum, et curans› · call in col 517
Matth. IV, 23; IX, 35.
Matt. 4:23; 9:35.
(printed under page 256)
Page
- running head: 517 CONSTITUTIONES APOSTOLICAE (rest of the head lies beyond this column's crop; see col 518)
- marginal letters: A ‹κβʹ, Ἰγνατίου διδασκαλία›; B ‹terit etiam Διδασκαλία Κλήμεντος›; C ‹non legimus in S. Athanasii›; D ‹Χοιὰκ (al. Χυὰκ) κεʹ›
- old-edition numerals: (none)
- other: At the top and at the bottom the column is split into two narrow sub-columns, Cotelier's Latin version on the left and the Greek on the right; the Greek is set, the facing Latin sub-column is NOT set (it opens with "ctrina. 23, Polycarpi Doctrina", completing col 516's Latin, and carries a foot-note call after "Choeac 29"). The first paragraph ends the catalogue begun in col 515. A foot-note call stands before Περὶ τῆς ἐπιφανείας; the notes are at the page foot, full width (notes layer). Cotelier's Latin sigla inside the Greek (al., f., in marg., f. add.) and his square brackets are set as printed. "à Libri Epitome" is printed with the grave. Ἰαννουαρίῳ is printed with double ν here (Ἰανουαρίων just above with single). UNSURE: accent of ὅ before ἐστιν (ὅ or ὃ). Numerals v and iii are in small capitals. The Greek extract continues in col 518.
ὥρᾳ δεκάτῃ τῆς νυκτὸς (f. ἑβδόμῃ τῆς ἡμέρας), ἐν τῷ Ἰορδάνῃ ποταμῷ. Ἔμεινεν δὲ σὺν ἡμῖν ἐν τῷ κόσμῳ, κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας τῶν οὐρανῶν, καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ, ἕως ἐγένετο ἐτῶν λβʹ, καὶ μηνῶν τριῶν, ἐν δὲ τῷ τριακοστῷ τρίτῳ ἔτει αὐτοῦ ἐσταυρώθη, Φαμενὼθ κθʹ [in marg. Μαρτίῳ, κγʹ], ἡμέρᾳ ἕκτῃ, ὥρᾳ ἕκτῃ τῆς ἡμέρας· καὶ τῆς σελήνης ιδʹ· ἀνέστη δὲ ἐν τριημέρῳ, Παρμουθή (al. Φαρμουθί) (f. deest. αʹ) [in marg. Ἀπριλλίῳ] ἡμέρᾳ πρώτῃ, ὥρᾳ ἕκτῃ τῆς νυκτός· καὶ ὤφθη πᾶσιν ἡμῖν τοῖς μαθηταῖς αὐτοῦ· καὶ ἐφανέρωσεν τὴν δόξαν αὐτοῦ δι' ἡμερῶν τεσσαράκοντα, διδάσκων ἡμᾶς κηρύσσειν ἐπὶ τῷ ὀνόματι αὐτοῦ μετάνοιαν καὶ ἄφεσιν ἁμαρτιῶν. Ἀνελήφθη δὲ †Παχὼν γʹ (f. ιʹ) [in marg. Μαΐῳ γʹ], ὥρᾳ θʹ τῆς ἡμέρας.
at the tenth hour of the night (perhaps at the seventh of the day), in the river Jordan. And He remained with us in the world, preaching the gospel of the kingdom of the heavens, and healing every disease and every infirmity among the people, until He was 32 years and three months old; and in His thirty-third year He was crucified, on Phamenoth 29 [in the margin: in March, 23], on the sixth day, at the sixth hour of the day, and on the 14th of the moon; and He rose on the third day, in Parmouthe (otherwise Pharmouthi) (perhaps "1" is wanting) [in the margin: in April], on the first day, at the sixth hour of the night; and He was seen by all of us His disciples; and He manifested His glory through forty days, teaching us to preach in His name repentance and remission of sins. And He was taken up on Pachon 3 (perhaps 10) [in the margin: in May, 3], at the 9th hour of the day.
Idemque fragmentum ἐκ τῶν ἀποστολικῶν Διατάξεων exhibet codex 1067, cum quibusdam varietatibus; ut quod praetermittit quae in margine prioris leguntur, et quod non ponit dies mensium Choeac, Tybi et Phamenoth. Verum dici potest pertinere ἀποσπασμάτιον ad Διδασκαλίας et Διδάξεις τῶν ἀποστόλων, aut ad Diataxes primas, vel aliquam earum interpolationem nobis incognitam; qualis Aethiopica; quam nostrae partim similem esse, partim dissimilem, colligitur ex iis quae apud Damianum a Goes de Aethiopum religione referuntur. Sane in Quaestionibus Anastasii, quaest. 60, p. 398, ista habentur, ex Constitutionibus apostolicis, ὅταν γὰρ καθίσῃ, etc., nec inveniuntur in nostris. Apostolicae etiam nescio cujus Constitutionis Jacobi meminit Joannes Nicaenus de nativitate Domini tom. II Auctarii Combefisiani. Atque apostolicam Constitutionem fictitiam nec exstantem contra sacras imagines Catholicis objiciunt Iconomachi apud Nicephorum CP. in Antirrhetico 2, cod. Reg. 781. Vide quoque infra ad lib. iii, cap. 14.
And the same fragment "from the Apostolic Constitutions" is shown by codex 1067, with certain variations; in that it omits what is read in the margin of the former, and in that it does not set down the days of the months Choiak, Tybi and Phamenoth. But it can be said that the little fragment belongs to the Didascaliae and Teachings of the Apostles, or to the first Diataxeis, or to some interpolation of them unknown to us; such as the Ethiopic one; which is gathered to be partly like ours, partly unlike, from what is reported in Damian a Goes on the religion of the Ethiopians. Certainly in the Questions of Anastasius, question 60, p. 398, there stand these words, from the Apostolic Constitutions, "for when he sits," etc., and they are not found in ours. Of some apostolic Constitution or other of James, too, John of Nicaea makes mention, On the Nativity of the Lord, in volume II of Combefis's Auctarium. And a fictitious and non-extant apostolic Constitution against sacred images is thrown up against the Catholics by the Iconoclasts in Nicephorus of Constantinople, in Antirrheticus 2, Royal codex 781. See also below, on book III, chapter 14.
Ad 2 conclusionem. Etiamsi concedatur Doctrinam apostolorum et Constitutiones differre, incertum adhuc remanet, an primarum Constitutionum corruptor illam Doctrinam compilarit; sicut Epistolam Barnabae videtur exscripsisse. Concludo ego ex
To the 2nd conclusion. Even if it be granted that the Teaching of the Apostles and the Constitutions differ, it still remains uncertain whether the corrupter of the first Constitutions plundered that Teaching; just as he seems to have copied out the Epistle of Barnabas. I for my part conclude from
Editors' notes and page, col. 518
Footnotes
(68) ‹anchor: not visible in the foot image› · call in col 518
Martii 23.
March 23.
(printed under page 256)
(69) ‹anchor: not visible in the foot image› · call in col 518
Aprili maxima ex parte respondet.
It corresponds for the most part to April.
(printed under page 256)
(70) ‹anchor: μετάνοιαν καὶ ἄφεσιν ἁμαρτιῶν› · call in col 518
Luc. XXIV, 47.
Luke 24:47.
(printed under page 256)
(71) ‹anchor: Pachon decimo (Maii 5)› · call in col 518
Maii 3.
May 3.
<!-- UNSURE: the calls of 67-70 are not legible in the foot images; 67 is placed by its scripture reference at the foot of col. 517 (it may stand at the head of col. 518), 70 by its reference in the Greek of col. 518; 68 and 69 fall in the part of col. 518 above the image. Note 66: the abbreviation before "Chron." is read as "l." (lege); it may be "V." Note 71: the note reads "Maii 3" as far as the scan shows, while the text beside the call prints "Maii 5"; the two numerals may be the same figure. --> (printed under page 256)
Page
- running head: 517 CONSTITUTIONES APOSTOLICAE. — PROOEMIA. 518
- marginal letters: A ‹ὥρᾳ δεκάτῃ τῆς νυκτὸς›; B ‹τῃ, ὥρᾳ ἕκτῃ τῆς ἡμέρας›; C ‹Idemque fragmentum ἐκ τῶν›; D ‹Joannes Nicaenus de nativitate›
- old-edition numerals: (none)
- other: The upper part of the column is split into two narrow sub-columns, the Greek on the left (set) and Cotelier's Latin version on the right (facing version, NOT set; it carries foot-note calls after "in populo", "(Martii 25)", "discipulis ejus", "peccatorum" and "(Maii 5)"). The first paragraph continues the Greek extract from col 517; its last four lines run full width across both sub-columns (section end checked). The foot notes stand full width at the page foot (notes layer). Cotelier's Latin sigla inside the Greek (f., al., in marg., f. deest.) and his square brackets are set as printed. UNSURE (marked †): Παχὼν, where the third letter may be printed γ (Παγὼν); the Latin version has Pachon. UNSURE: the points after ἡμέρας (before καὶ τῆς σελήνης) and after ιδʹ, read as raised points; accent of Παρμουθή before the parenthesis. In "Quaestionibus Anastasii" the initial letters are damaged in the scan but legible. Numeral iii is in small capitals. The column ends mid-sentence at "Concludo ego ex" (no word split at the break).
ante dictis, probabilius censeri διδαχὴν inter et διδασκαλίαν ac διάταξιν nihil intercedere discriminis.
said before, that it is more probably to be judged that between didache and didascalia and diataxis there lies no difference.
Reliqua ad Constitutiones apostolicas pertinentia, vel visa sunt leviora ac tritiora, vel infra in locis controversis, explicabuntur commodius. Non praeteribo tamen quae inter scribenda haec didici. I. Nonnulla harum Constitutionum capitula referri in principio trium Collectionum canonum manu exaratarum Reg. Biblioth. unius Arabicae, Graecarum aliarum. II. Solemne esse Orientalibus, eadem capita in
The remaining matters pertaining to the Apostolic Constitutions either have seemed too slight and too well worn, or will be explained more conveniently below at the disputed places. Yet I shall not pass over what I learned while writing these things. I. That some chapters of these Constitutions are reported at the beginning of three manuscript Collections of canons in the Royal Library, one Arabic, the others Greek. II. That it is customary with the Orientals to place the same chapters at
FRANCISCI PAGI
FRANCIS PAGI'S
DE CONSTITUTIONIBUS ET CANONIBUS APOSTOLICIS JUDICIUM.
JUDGMENT ON THE APOSTOLIC CONSTITUTIONS AND CANONS.
(Ex breviario Gestorio† Pontificum Romanorum, in Vita Clementis, § V et seqq.)
(From the Breviary of the Deeds of the Roman Pontiffs, in the Life of Clement, § V and following.)
Hic paucis agendum de Constitutionibus et Canonibus apostolorum nomine inscriptis; quarum duarum collectionum multi auctorem faciunt S. Clementem; quia licet ambae inter apocrypha recenseantur, Canones tamen apostolorum vulgo dicti singulari quadam Ecclesiae Primitivae doctrina referti sunt. Constitutiones quidem VIII libris comprehensas Carolus Bovius, Ostunensis episcopus, anno 1573 in lucem emisit, et e Graeco in Latinum sermonem transtulit. Eas postea Franciscus Turrianus Latine interpretatus est, et commentariis illustravit. Verum harum Constitutionum auctor non est Clemens Romanus, quia Eusebius, lib. III, c. 15, et Hieronymus De scriptoribus ecclesiasticis, cum de scriptis S. Clementis agunt, unam duntaxat illius ad Corinthios Epistolam recensent. Praeterea Humbertus Cardinalis, episcopus Silvae Candidae, Leonis IX, apud Constantinopolin legatus, Nicetae Pectorato, Constitutionum apostolicarum loca quaedam contra Sabbati jejunium, objicienti, his verbis respondet: Hoc asserere conaris ex Apocryphis libris et canonibus, pari sententia SS. Patrum repudiatis; et paulo post: Unde nos quoque omne Apocryphum abjicientes dedignamur audire eorum fabulosas traditiones, quia non sunt ut lex Domini. Citaverat autem Nicetas quintum et septimum librum Ordinationum, seu Constitutionum apostolicarum. Ex qua Humberti responsione Christianus Lupus, p. II, ad Canonem I⟨I⟩ Trullanum, colligit Constitutiones illas apocryphas esse, fuisse sententiam sedis apostolicae, cujus legationem Humbertus gerebat. Praeter Lupum, legendi etiam Schelstratius in p. II Antiquit. illustratae, dissert. 2, c. 2; Natalis Alexander sec. 1, aliique, qui plura de hisce constitutionibus habent.
Here a few words must be said about the Constitutions and Canons inscribed with the name of the apostles; of which two collections many make Saint Clement the author; because, although both are reckoned among the apocrypha, yet the Canons commonly called "of the apostles" are filled with a certain singular teaching of the Primitive Church. The Constitutions, indeed, comprised in VIII books, Carolus Bovius, bishop of Ostuni, brought to light in the year 1573, and translated from Greek into the Latin tongue. Afterwards Franciscus Turrianus rendered them in Latin, and illustrated them with commentaries. But the author of these Constitutions is not Clement of Rome, because Eusebius, book III, ch. 15, and Jerome, On Ecclesiastical Writers, when they treat of the writings of Saint Clement, list only his one Epistle to the Corinthians. Moreover Cardinal Humbert, bishop of Silva Candida, legate of Leo IX at Constantinople, answers Nicetas Pectoratus, who was objecting certain passages of the Apostolic Constitutions against the Sabbath fast, in these words: This you try to assert from Apocryphal books and canons, rejected by the equal sentence of the holy Fathers; and a little further on: Whence we too, casting away everything Apocryphal, disdain to hear their fabulous traditions, because they are not as the law of the Lord. Now Nicetas had cited the fifth and seventh book of the Ordinances, or Apostolic Constitutions. From which answer of Humbert, Christianus Lupus, part II, on Canon II of Trullo, gathers that it was the judgment of the apostolic see, whose legation Humbert was bearing, that those Constitutions are apocryphal. Besides Lupus, there should also be read Schelstrate in part II of the Antiquitas illustrata, dissertation 2, ch. 2; Natalis Alexander, century 1, and others, who have more about these constitutions.
Quod attinet ad collectionem, quae sub ejusdem Clementis nomine circumfertur, qui apostolorum canones numero 85, in unum corpus collect⟨o⟩s fidelibus proposuisse perhibetur, eam Petrus de Marca Concord. sacerdotii et imperii, lib. III, c. 2, n. 5, anteriorem synodo Nicaena, sed posteriorem anno 258
As regards the collection which is circulated under the name of the same Clement, who is reported to have set before the faithful the canons of the apostles, 85 in number, gathered into one body, Petrus de Marca, Concord of Priesthood and Empire, book III, ch. 2, n. 5, [writes that] it [seems] earlier than the Nicene synod, but later than the year 258
Editors' notes and page, col. 519
Page
- running head: 519 S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 520
- marginal letters: (none)
- old-edition numerals: (none)
- other: The first two paragraphs are the close of Cotelier's preface; below a rule the caption of Pagi's Judicium is printed across both columns (set once here, completed from the column 520 crop). "Gestorio" in the italic sub-caption is UNSURE (run together with "breviario" in the print; perhaps "Gestorum"). "c. 15" is partly covered by a pen stroke on the page. "Canonem I⟨I⟩": second numeral damaged (prints like "ı:"). "collect⟨o⟩s": the o is a broken sort. "exaratarumReg." printed without a space; set with one. The marginal letters between the columns are recorded under column 520. Column breaks mid-sentence at both ends.
limine Conciliorum ponere; quo de ultimo auctor mihi Abraham Ecchellensis in Notis ad Catalogum Hebedjesu p. 167, etc. Nam de totius operis Arabica versione exploratum habebam, eam in non una Bibliotheca servari. III, denique spem dari, Clementinas constitutiones cum variis apostolorum canonibus aliisque Aethiopicis scriptis brevi in lucem prodituras, cura et studio Vanslebii clarissimi illius linguae peritia, in Praedicatorum familia theologi.
the threshold of the Councils; for which last point my authority is Abraham Ecchellensis in the Notes on the Catalogue of Hebedjesu, p. 167, etc. For concerning the Arabic version of the whole work I already held it as ascertained that it is preserved in more than one Library. III, lastly, that hope is given that the Clementine constitutions, with various canons of the apostles and other Ethiopic writings, will shortly come forth into the light, by the care and industry of Vansleb, a theologian in the family of the Preachers, most distinguished for his skill in that language.
videri scribit. Ratio prioris est, quia Constantinus imp. ep. 2 ad Eusebium et Antiochenos citat canonem 13, ex quo eruitur, eos canones ante Nicaenam synodum cognitos fuisse. Eos vero fuisse posteriores anno 258, ex eo deducit, quod Firmilianus Caesareae episcopus iis usus est ad probandam consuetudinem, quae vigebat in Oriente, repudiandi haereticorum baptismi, cum tamen ipsi aperte faverent. Canon enim 45 sic conceptus est: Episcopum vel presbyterum, qui haereticorum baptismum, vel sacrificium admiserit, deponi jubemus. Quae est enim conventio Christi cum Belial? Vel quae pars est fideli cum infideli? Et canon 46: Episcopus vel presbyter eum, qui vere habet baptismum, si de integro baptizaverit; vel si eum, qui ab impiis pollutus est, non baptizaverit, deponatur, ut qui irrideat mortem et crucem Domini, et non discernat sacerdotes a falsis sacerdotibus. Cum itaque Firmilianus in epist. ad Cyprianum contra haereticorum baptisma militans, consuetudinem a Stephano Papa laudatam, stylo acriore, quam oportebat Christianum episcopum, excipiens anno 256 aut 257 quo eam scripsit, canones praedictos non allegarit, ex ejus silentio colligere est, incognitos ea aetate fuisse canones apostolicos.
he writes that it seems. The reason for the former is that the emperor Constantine, in epistle 2 to Eusebius and the Antiochenes, cites canon 13, from which it is drawn out that those canons were known before the Nicene synod. But that they were later than the year 258 he deduces from this, that Firmilian, bishop of Caesarea, [did not] use them to prove the custom, which was in force in the East, of rejecting the baptism of heretics, although they openly favoured it. For canon 45 is framed thus: We order that a bishop or presbyter who has admitted the baptism or the sacrifice of heretics be deposed. For what agreement has Christ with Belial? Or what part has a believer with an unbeliever? And canon 46: Let a bishop or presbyter, if he has baptized anew one who truly has baptism, or if he has not baptized one who has been defiled by the impious, be deposed, as one who mocks the death and the cross of the Lord, and does not distinguish priests from false priests. Since therefore Firmilian, warring against the baptism of heretics in his epistle to Cyprian, and taking up the custom praised by Pope Stephen with a sharper pen than became a Christian bishop, did not, in the year 256 or 257 in which he wrote it, allege the aforesaid canons, one may gather from his silence that the apostolic canons were unknown in that age.
Eos canones, post concilii Nicaeni tempora, tam in Oriente quam in Occidente, apud quosdam Catholicos, praevaluisse (varia tamen de eorum numero fortuna) licet colligere ex antiquissima canonum collectione, quae primum in Oriente a Graecis fuit confecta, et ante tempora Dionysii Exigui exstitit. Unde quod Gelasius papa in Romana LXX episcoporum synodo posuit: Liber canonum apostolicorum apocryphus, commodo sensu venit intelligendum. Praeterquam enim quod haec verba non habentur in cod. Justelli, dici potest id a Papa Gelasic dictum, quia hi canones non sunt ab apostolis, sed ab aliis collecti, unde recte Marca laudatus num. 7: Variae sunt classes apocryphorum in
That those canons, after the times of the Nicene council, both in the East and in the West, prevailed among certain Catholics (yet with varying fortune as to their number) one may gather from the most ancient collection of canons, which was first made in the East by the Greeks, and existed before the times of Dionysius Exiguus. Whence what Pope Gelasius laid down in the Roman synod of LXX bishops: The book of the apostolic canons is apocryphal, comes to be understood in a suitable sense. For besides the fact that these words are not found in Justel's codex, it can be said that this was said by Pope Gelasius because these canons were gathered not by the apostles but by others; whence rightly the aforesaid Marca, n. 7: Various are the classes of apocrypha in
Editors' notes and page, col. 520
Page
- running head: 519 S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 520
- marginal letters: A limine Conciliorum ponere; B videri scribit. Ratio prioris; C tem et crucem Domini; D num collectione, quae primum
- old-edition numerals: (none)
- other: The first paragraph is the close of Cotelier's preface (above the rule). The caption of Pagi's Judicium, printed across both columns, is set once in column 519. The page prints "iis usus est" of Firmilian with no negative, though the argument (and the sentence following) requires that he did not use the canons; the source is set as printed and the English supplies [did not] in brackets: UNSURE whether a word has dropped in the print. The page prints "Gelasic" for "Gelasio" (a Papa Gelasic dictum): a misprint, set as printed; the English gives Gelasius. Column begins and ends mid-sentence.
Notitia Gelasii, ut observarunt viri eruditi, cum non tantum figmenta haereticorum veniant in hunc censum, sed etiam Opuscula tractatorum, in quibus sunt naevi quidam. Nec alio exemplo indigemus quam Eusebii Historia, quam apocryphis accenset Gelasius, cum tamen paulo antea eam suscipiendam statuisset; quod, nimirum, velit hos Historiarum libros naevis quibusdam permistos, licet, inquit, propter rerum notitiam singularem, quae ad instructionem pertinent, usquequaque non dicimus renuendos. Idem, inquit Schelstratius laudatus cap. 1, dicendum de Canonibus apostolorum, singulari quadam Ecclesiae primitivae doctrina refertis, licet aliunde, ob certos naevos, inter apocrypha a Gelasio recensitis.
the Notice of Gelasius, as learned men have observed, since not only the fictions of heretics come into this reckoning, but also the Opuscula of treatise-writers, in which there are certain blemishes. Nor do we need any other example than the History of Eusebius, which Gelasius counts among the apocrypha, although a little before he had laid down that it should be received; because, namely, he would have these books of Histories to be mingled with certain blemishes, although, he says, on account of the singular knowledge of matters which pertain to instruction, we do not say that they are altogether to be refused. The same, says the aforesaid Schelstrate, ch. 1, must be said of the Canons of the apostles, filled with a certain singular teaching of the primitive Church, although on another count, because of certain blemishes, reckoned by Gelasius among the apocrypha.
Neque ab antiquis, tam Graecis quam Latinis scriptoribus, subdit idem Schelstratius, hi canones fuere rejecti, ut patet ex L canonibus ubique olim receptis, et confirmat post Gelasium collectio Dionysii Exigui. Post Dionysium Cresconius, nescio cujus civitatis in Africa episcopus, qui in sua collectione, usque ad L canones apostolorum enumerat et ad titulos suos comprobandos adducit. Meminit et Anastasius Bibliothecarius Stephani papae IV, seu potius III, qui in synod. Lateranensi, anno 769, statuit action. IV: Non amplius suscipiantur Apostolorum prolata, per S. Clementem, nisi L capita, quae suscepit sancta Dei catholica Romana Ecclesia. Publicavit hoc concilium Holstenius et laudatam ex eo decisionem confirmat Humbertus Leonis IX legatus, in responsione ad librum Nicetae, presbyteri et monachi, contra Latinos editum: Clementis librum, id est Petri apostoli Itinerarium et Apostolorum canones numerant Patres inter apocrypha, exceptis L capitulis, quae decreverant orthodoxae fidei adjungenda. Et haec quidem de Ecclesia Occidentali L apostolorum canones non improbante, sed demum per pontifices et
Nor were these canons rejected by the ancient writers, whether Greek or Latin, the same Schelstrate adds, as is plain from the L canons formerly received everywhere, and as the collection of Dionysius Exiguus confirms after Gelasius. After Dionysius, Cresconius, bishop of I know not what city in Africa, who in his collection enumerates canons of the apostles up to L and adduces them to prove his titles. Anastasius the Librarian also makes mention of Pope Stephen IV, or rather III, who in the Lateran synod, in the year 769, laid down in session IV: Let no more of the things put forth of the Apostles through Saint Clement be received, save the L chapters which the holy catholic Roman Church of God has received. Holstenius published this council, and the decision cited from it is confirmed by Humbert, legate of Leo IX, in his answer to the book of Nicetas, presbyter and monk, published against the Latins: The book of Clement, that is, the Itinerary of Peter the apostle, and the Canons of the Apostles the Fathers number among the apocrypha, except the L chapters, which they had decreed should be joined to the orthodox faith. And so much for the Western Church, which did not disapprove the L canons of the apostles, but in the end, through pontiffs and
IN CONSTITUTIONES APOSTOLICAS
ON THE APOSTOLIC CONSTITUTIONS
ADNOTATIO CRITICA ET CHRONOLOGICA.
A CRITICAL AND CHRONOLOGICAL ANNOTATION.
(MANSI, Concil., I, 254; Florentiae, 1759, in folio.)
(MANSI, Concilia, I, 254; Florence, 1759, in folio.)
Constitutiones, quas vocant apostolicas, opus esse spurium, ab iis, quibus ascribuntur, apostolis, tum et ab ipsa apostolorum aetate penitus alienum, nemo theologus modo ignorat vel diffitetur. Quibus vel silentibus vel dissimulantibus, res tamen ipsa per se loqueretur, cum operis illius auctor ineptus sit adeo interdum, ut ab apostolorum, quam affectat, gravitate se penitus degenerem ostendat. Celebris est similitudo, qua Deo Patri, Filio, et Spiritui sancto episcopum, presbyterum et diaconum comparat lib. II, cap. 26. Nec minus ineptit cum lib. VI, cap. 20, vetera sacrificia ante idololatriam
That the Constitutions which they call apostolic are a spurious work, wholly alien from the apostles to whom they are ascribed, and also from the very age of the apostles, no theologian nowadays is ignorant or denies. And even were they silent or dissembling, the thing itself would nevertheless speak for itself, since the author of that work is at times so inept that he shows himself wholly degenerate from the gravity of the apostles, which he affects. Famous is the likeness by which he compares the bishop, the presbyter and the deacon to God the Father, the Son, and the Holy Spirit, book II, ch. 26. Nor is he less foolish when, in book VI, ch. 20, [he lays down that] the old sacrifices before the idolatry
Editors' notes and page, col. 521
Page
- running head: 521 CONSTITUTIONES APOSTOLICAE. — PROOEMIA. 522
- marginal letters: (none)
- old-edition numerals: (none)
- other: Upper part: continuation of Pagi's Judicium. Below a rule, the caption of Mansi's Adnotatio critica et chronologica is printed across both columns (set once here, completed from the column 522 crop). Printer's signature at the foot (PATROL. GR. I / 17) not set. Broken sorts read from context: "legatus", "affectat". The marginal letters between the columns are recorded under column 522. Column begins and ends mid-sentence.
synodos approbante, et ubique fere recipiente.
synods approved them, and received them almost everywhere.
At latius sese extendit Orientis Ecclesia, in recipiendis apostolorum canonibus, quos LXXXV, omnium primus suae L titulorum collectioni inseruit Joannes Scholasticus, ut notat Justellus in Praefat. ad tom. II Biblioth. Juris canonici, et idem Joannes Antiochenae Ecclesiae presbyter, ex ordine Scholasticorum qui in praefatione ait: SS. Domini discipuli et apostoli LXXXV canones, Clementis opera ediderunt. Eos, post hanc Joannis collectionem recepit et probavit synodus Trullana, can. 2, et post eam synodus generalis 7, quae actione 1, consensit e Bibliotheca patriarchii Constantinopoleos tam canonum SS. apostolorum, quam SS. synodorum libros in medium afferri: Et notarius venerabilis patriarchii legit: Canon SS. Apostolorum LIII (nunc LII). Si quis presbyter eum, qui convertitur a peccato, non susceperit, sed abjecerit, deponatur, etc. Usque ad LXXVII, recenset Alexius Aristenus, Ecclesiae Constantinopolitanae diaconus, in Synopsi canonum, quae primum publicata est tom. II Biblioth. Juris Canonici, ubi post Aristenum subnectitur Epitome canonum Simeonis Magistri et Logothetae, in qua exhibentur canones apostolorum LXXXII. Subnectitur et Synopsis canonum Arlenii monachi, qui ad cap. 4, subdit: SS. apostolorum canones LXXXV, et alios apostolorum canones passim exhibet ut LXXXV canones ab eo admissos constet; quos et diu, ante illos collectores, admisit Photius, in Nomocanone, ad quem edita praefatione, scribit: Canones, qui SS. apostolorum dicuntur, Clementis opera collecti LXXXV. Et quibus videre licet Orientales passim omnes LXXXV canones admisisse, qui de facto, post decretum Gratiani, jussu Gregorii XIII editum, reperiuntur, uti et passim in omnibus Conciliorum editionibus. Plura Schelstratius laudatus et Natalis Alexander diss. 17, saeculi I Ecclesiae.
But the Church of the East reaches further in receiving the canons of the apostles, LXXXV of which John Scholasticus, first of all, inserted into his collection of L titles, as Justel notes in the Preface to vol. II of the Bibliotheca Juris canonici; and the same John, presbyter of the Church of Antioch, from the order of the Scholastici, who says in his preface: The holy disciples and apostles of the Lord put forth LXXXV canons by the agency of Clement. After this collection of John, the synod in Trullo received and approved them, can. 2, and after it the 7th general synod, which in session 1 agreed that from the Library of the patriarchate of Constantinople the books both of the canons of the holy apostles and of the holy synods be brought forward: And the notary of the venerable patriarchate read: Canon LIII of the holy Apostles (now LII). If any presbyter does not receive him who turns from sin, but casts him off, let him be deposed, etc. Alexius Aristenus, deacon of the Church of Constantinople, lists them up to LXXVII in the Synopsis of the Canons, which was first published in vol. II of the Bibliotheca Juris Canonici, where after Aristenus there is appended the Epitome of the Canons of Simeon, Magister and Logothete, in which LXXXII canons of the apostles are set out. There is also appended the Synopsis of the Canons of the monk Arsenius, who at ch. 4 adds: LXXXV canons of the holy apostles, and sets out other canons of the apostles here and there, so that it is clear that LXXXV canons were admitted by him; which, long before those collectors, Photius also admitted in the Nomocanon, in the preface prefixed to which he writes: The canons which are called of the holy apostles, gathered by the agency of Clement, LXXXV. From which one may see that the Orientals everywhere admitted all LXXXV canons, which are in fact found after the Decretum of Gratian published by order of Gregory XIII, as also everywhere in all editions of the Councils. More in the aforesaid Schelstrate and Natalis Alexander, dissertation 17 of the Ist century of the Church.
populi praemissa tantummodo, et sponte offerenda, sed populo demum in crimen prolapso, ut sacrificiis numen agnosceret lege injunctum fuisse statuit. Privatam ultionem per se quidem justam agnoscit, quam ideo vetuit Deus, ait, eo quod tolerantiam ultione praestantiorem agnoverit lib. VI, cap. 23. Si scriptorem hunc audias, Afrorum consuetudo de rebaptizandis haereticis, Romanorum disciplina, quae sacramentum illud a quocunque tandem collatum admittit et suscipit, tanto praestantior est, quanto veritas errorem praecedit. Vide lib. VI, cap. 15. Aetatem etiam multo prae apostolica
of the people were only permitted, and to be offered of free will, but that only when the people had fallen into crime was it enjoined by law that they should acknowledge the deity with sacrifices. Private vengeance he acknowledges to be just indeed in itself, which God therefore forbade, he says, because He recognized forbearance to be more excellent than vengeance, book VI, ch. 23. If you listen to this writer, the custom of the Africans concerning the rebaptizing of heretics is as much more excellent than the discipline of the Romans, which admits and receives that sacrament by whomsoever it be conferred, as truth goes before error. See book VI, ch. 15. An age also much [later] than the apostolic
Editors' notes and page, col. 522
Page
- running head: 521 CONSTITUTIONES APOSTOLICAE. — PROOEMIA. 522
- marginal letters: A synodos approbante; B patriarchii legit: Canon; C Photius, in Nomocanone; D populi praemissa tantummodo
- old-edition numerals: (none)
- other: Upper part: close of Pagi's Judicium. The caption of Mansi's Adnotatio, printed across both columns below the rule, is set once in column 521. "praemissa" is set as printed; the sense requires "permissa" (so translated): UNSURE whether a misprint. "Arlenii" is set as printed; the monk meant is Arsenius (so translated): a misprint. "Et quibus videre licet" is set as printed; the sense requires "Ex quibus" (so translated): likely a misprint. Pen strokes on the page cross "Aristenum" and "Magistri", both legible. "multo" printed with a stray mark over the u; "tandem" has a broken e. Printer's signature numeral 17 at the foot not set. Column begins and ends mid-sentence; the English "[later]" anticipates the next column.
recentiorem prodit consuetudo illa templorum ritu Christianis peculiari excitatorum, cujus meminit auctor lib. II, cap. 57. Templa enim a Christianis saeculo demum secundo primum erigi coepisse mihi admodum probatur. Cum episcopos ad varias orbis ecclesias destinatos recenset, eos commemorat, qui diu post apostolos vixerunt. Vide lib. VII, cap. 47. Quin et scriptoris illius aetate Ecclesia Christi totum per orbem diffusa, catholicae nomen sibi merito vindicabat, quo illam elogio idem auctor non semel mactat. Id vero quam immerito de Ecclesia, qualis erat apostolorum aetate affirmaretur, nemo non intelligit. Ex his omnibus probatum arbitror lucubrationem hanc apostolorum aetatem nec sapere, nec praeferre.
later is betrayed by that custom of temples raised in a rite peculiar to Christians, of which the author makes mention in book II, ch. 57. For that temples first began to be erected by Christians only in the second century is to me thoroughly proved. When he lists the bishops appointed to the various churches of the world, he mentions those who lived long after the apostles. See book VII, ch. 47. Moreover, in that writer's age the Church of Christ, spread through the whole world, was rightly claiming for itself the name of catholic, a title with which the same author honours it more than once. But how undeservedly that would be affirmed of the Church such as it was in the age of the apostles, there is no one who does not understand. From all these things I judge it proved that this composition neither savours of the age of the apostles nor displays it.
At cujus demum aetatis opus illud judicaremus? Alii aliter sapiunt. Ego vero cum in lib. I, cap. 23, etc., adeo multis commendatam legerim episcopis erga resipiscentes fideles benignitatem, et clementiam; cum omnes cujuscunque tandem criminis reos, idololatria quidem excepta, ad poenitentiam et pacem, siquidem veniam poposcerint, admitti: scriptor ille mandet; id ego quidem contra Montanistas dictum suspicor, quorum haeresis saeculo labente secundo emersit. Ex quo confici posse censeo lucubrationem hanc saeculo tertio procudi facile potuisse. Sed et medio circiter saeculo illo tertio evoluto S. Dionysius Alexandrinus a Basilide episcopo consultus quota noctis hora jejunium solvi liceret Sabbato antepaschali, respondit
But of what age, then, should we judge that work to be? Different men think differently. For my part, since in book I, ch. 23, etc., I have read kindness and clemency towards the faithful who come to their senses commended to bishops in so many words; since that writer commands that all who are guilty of any crime whatsoever, idolatry indeed excepted, be admitted to penance and peace, if only they have asked pardon; I for my part suspect that this was said against the Montanists, whose heresy emerged as the second century was closing. From which I judge it can be concluded that this composition could easily have been forged in the third century. But also, when about the middle of that third century had passed, Saint Dionysius of Alexandria, consulted by the bishop Basilides at what hour of the night it was permitted to break the fast on the Sabbath before Easter, answered
DE CONSTITUTIONIBUS APOSTOLICIS
ON THE APOSTOLIC CONSTITUTIONS
EDITIS
PUBLISHED
AB HIPPOLYTO EPISCOPO PORTUENSI,
BY HIPPOLYTUS, BISHOP OF PORTUS,
([DE MAGISTRIS,] Acta Martyrum ad Ostia Tiberina sub Claudio Gothico (Romae, 1795, in folio), in Dissertatione De Vita et Scriptis S. Hippolyti episcopi Portuensis, p. 134.)
([DE MAGISTRIS,] Acts of the Martyrs at Ostia on the Tiber under Claudius Gothicus (Rome, 1795, in folio), in the Dissertation On the Life and Writings of Saint Hippolytus, Bishop of Portus, p. 134.)
CAPUT PRIMUM.
CHAPTER THE FIRST.
Titulus in Constitutionibus apostolicis corruptus restituitur. Clemens Romanus et Hippolytus in his colligendis edendisque adlaborarunt. Paulus Samosatenus Constitutionum corruptor.
The corrupt title in the Apostolic Constitutions is restored. Clement of Rome and Hippolytus laboured in collecting and publishing them. Paul of Samosata the corrupter of the Constitutions.
I. Inter vetustiora sacrae antiquitatis monumenta, quem locum sibi vindicent Constitutiones apostolorum, nemo ignorat, quamvis auctor, earumque editor ignoretur; quemadmodum et corruptor qui eas interpolavit hactenus delituit. Neque enim si nomen Clementis Romani praeseferunt, ipsi tribui possunt, qui ante vixit, quam plura in Constitutionibus enarrata locum haberent. In editorem vero earumdem Constitutionum, qui III saeculo vixit, hujusmodi censura non cadit, quando huic tempori omnia fere conveniunt, quae his Constitutionibus continentur. Hunc editorem fuisse Hippolytum palam faciemus, qui non levem ob causam, sed gravissimam, Ecclesiae Canonum editioni omnium
I. Among the older monuments of sacred antiquity, what place the Constitutions of the Apostles claim for themselves no one is ignorant, although their author and their editor are unknown; just as the corrupter too who interpolated them has hitherto lain hidden. For neither, if they bear before them the name of Clement of Rome, can they be attributed to him, who lived before many things related in the Constitutions took place. But upon the editor of the same Constitutions, who lived in the IIIrd century, a censure of this kind does not fall, since with this time almost all things agree which are contained in these Constitutions. That this editor was Hippolytus we shall make plain, who for no light cause, but a most weighty one, [was] of all men [the first to set his hand] to an edition of the Canons of the Church
Editors' notes and page, col. 523
Page
- running head: 523 S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 524
- marginal letters: (none)
- old-edition numerals: (none)
- other: Upper part: continuation of Mansi's Adnotatio. Below a rule, the caption of De Magistris's Dissertatio is printed across both columns (set once here, completed from the column 524 crop); the opening "([DE MAGISTRIS,]" is set as printed. The last word of the Mansi portion is split at the column break ("respon-" / "dit") and is set whole here from column 524. "deEcclesia" printed without a space; set with one. "praeseferunt" printed as one word. The marginal letters between the columns are recorded under column 524. Column begins and ends mid-sentence; the bracketed English at the end anticipates the next column.
se definire nihil ausurum, cum Romani ad galli cantum illud prorogare consueverint, alii citius solverint. Id profecto demonstrat ignoratas ab illo fuisse apostolicas constitutiones, cum in illis lib. V, cap. 18, ad gallicinium prorogandum Sabbati hujus jejunium edicatur. Cum tamen, ut supra monui, aetate illa vixerit auctor, qua Ecclesia totum late per orbem tandem promulgata, et dilatata erat; idque demum aetate Constantini obtinuerit: ideo Constantini aetate antiquiorem non existimaverim. Rursus autem saeculo quarto ineunte, anno, quantum arbitror 309, concilium Eliberitanum celebratum est, cujus primus canon admitti vetat ad communionem illos, qui a fide ad idololatriam apostataverint, quantumcunque de crimine dein poenituerint, idque demum repugnare videtur apostolicae illi constitutioni, cujus supra mentio facta est; ex qua conjectura docemur constitutionem illam nondum anno illo innotuisse. Vicissim vero auctor de Filio Dei ita passim et frequenter loquitur, quemadmodum Antenicaeni Patres scribere consueverunt, et voce omousion, quanquam saepe res et occasio postulaverit, nunquam utitur, quo argumento probari posse arbitror Nicaeni concilii celebrationem opus idem praecessisse. Quae si conjecturae admittantur, intra spatium illud, quod anno 309 et 325 concluditur, vulgatarum constitutionum sedes figenda est.
that he would not venture to define anything, since the Romans were accustomed to prolong it to cockcrow, while others broke it sooner. That assuredly shows that the apostolic constitutions were unknown to him, since in them, book V, ch. 18, it is decreed that the fast of this Sabbath is to be prolonged to cockcrow. Since, however, as I noted above, the author lived in that age in which the Church had at length been published and spread far and wide through the whole world, and that came about only in the age of Constantine, I should therefore not reckon him older than the age of Constantine. Again, however, at the beginning of the fourth century, in the year, as I judge, 309, the council of Elvira was held, whose first canon forbids those to be admitted to communion who have apostatized from the faith to idolatry, however much they have afterwards repented of the crime; and that plainly seems to conflict with that apostolic constitution of which mention was made above; by which conjecture we are taught that that constitution had not yet become known in that year. In turn, however, the author speaks of the Son of God everywhere and frequently in the way the Ante-Nicene Fathers were accustomed to write, and never uses the word omousion, although the matter and the occasion often demanded it; by which argument I judge it can be proved that the same work preceded the holding of the Nicene council. If these conjectures be admitted, the place of the commonly circulated constitutions must be fixed within that space which is bounded by the years 309 and 325.
Utcunque res habeat sese, utile est opus ad multa, et dogmatum nostrorum vetustati astruendae apprime necessarium.
However the matter stands, the work is useful for many things, and especially necessary for establishing the antiquity of our dogmas.
primus manum admovit, caeterisque viam stravit ad eximium opus novis accessionibus locupletandum; quo in opere, quibus institutis ac moribus ab initio Ecclesia usa fuerit, appareret. Adhuc titulus earumdem Constitutionum sui editoris nomen prodit, est enim hujusmodi: Διαταγαὶ τῶν ἁγίων ἀποστόλων διὰ Κλήμεντος τοῦ Ῥωμαίων ἐπισκόπου τε καὶ πολίτου, ἢ καθολικὴ διδασκαλία: Constitutiones sanctorum apostolorum per Clementem episcopum et civem Romanum, seu Catholica Doctrina. Mirari quis possit viros acutissimos, maxime Cotelerium, Beveregium, Grabium, Clericum, qui minutissima quaeque scrutati sunt, non animadvertisse Clementem dici non modo episcopum, sed et civem Romanum: idque importune admodum praeter morem totius antiquitatis. Ac plures quidem Clementis Romani cum laude meminerunt, nemo unus tamen civem Romanum appellat. Accedunt scripta Clementis, partim vera, partim falso ipsi tributa, in
was the first to set his hand, and paved the way for the rest to enrich the excellent work with new additions; in which work it might appear what institutions and customs the Church used from the beginning. Even now the title of the same Constitutions betrays the name of its editor, for it is of this kind: Διαταγαὶ τῶν ἁγίων ἀποστόλων διὰ Κλήμεντος τοῦ Ῥωμαίων ἐπισκόπου τε καὶ πολίτου, ἢ καθολικὴ διδασκαλία: Constitutions of the holy apostles through Clement, bishop and citizen of the Romans, or the Catholic Teaching. One might wonder that most acute men, especially Cotelier, Beveridge, Grabe, Le Clerc, who scrutinized every smallest detail, did not notice that Clement is called not only bishop but also Roman citizen: and that quite unseasonably, against the custom of all antiquity. And many indeed have made mention of Clement of Rome with praise, yet not a single one calls him a Roman citizen. Added to this are the writings of Clement, partly genuine, partly falsely attributed to him, in
Editors' notes and page, col. 524
Page
- running head: 523 S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 524
- marginal letters: A dit, se definire nihil; B tuerint, idque demum; C apprime necessarium; D primus manum admovit
- old-edition numerals: (none)
- other: Upper part: close of Mansi's Adnotatio; the column's first printed syllable "dit" completes "respon-" from column 523 and is set there, whole. The caption of De Magistris's Dissertatio, printed across both columns below the rule, is set once in column 523. "Accedunt": the second c is a broken sort (looks like o). The Greek title's ἢ is read with a grave; accent partly UNSURE at this resolution. Column begins and ends mid-sentence.
quibus hujusmodi appellatio nusquam occurrit nisi in Homiliis et Constitutionibus, idque tam nulla fide, ut etiamnum de Clementis patria disputent eruditi. Constitutionum itaque titulus hoc modo se habuit: Διαταγαὶ τῶν ἁγίων ἀποστόλων διὰ Κλήμεντος τοῦ Ῥωμαίων ἐπισκόπου, καὶ Ἱππολύτου, ἡ καθολικὴ διδασκαλία: Constitutiones sanctorum apostolorum per Clementem Romanorum episcopum, et Hippolyti Catholica doctrina. Quam facile nomen Ἱππολύτου in aliud τοῦ πολίτου, Hippolyti in civis immutatum sit, quisque videt, unaque apparet quanti sit haec emendatio. Nam diserte quid Clementi, quidve Hippolyto tribuendum in Constitutionibus, ipso titulo distinguitur; et Clementi quidem Constitutiones apostolorum, sive earum collectio ascribitur: Hippolyto autem Catholica Doctrina, haereticis opposita. Recte autem Baronius aliique doctissimi viri censuerunt uno eodemque opere contineri apostolorum Constitutiones, et Doctrinas, διαταγὰς καὶ διδασκαλίας, quod opus critici alioqui solertissimi in duo dissecarunt. Neque enim ab ipsis animadversum est, ex hisce Constitutionibus excerpta quaedam exstare breviora vel prolixiora, ut cuique commodum fuit; ea vero excerpta criticis imposuerunt, quasi ad opus aliud pertinerent.
which an appellation of this kind occurs nowhere except in the Homilies and the Constitutions, and that with so little credit that the learned still dispute about Clement's native country. The title of the Constitutions, therefore, stood in this way: Διαταγαὶ τῶν ἁγίων ἀποστόλων διὰ Κλήμεντος τοῦ Ῥωμαίων ἐπισκόπου, καὶ Ἱππολύτου, ἡ καθολικὴ διδασκαλία: Constitutions of the holy apostles through Clement, bishop of the Romans, and the Catholic Teaching of Hippolytus. How easily the name Ἱππολύτου was changed into the other, τοῦ πολίτου, "of Hippolytus" into "of the citizen", everyone sees, and at the same time it appears of how great worth this emendation is. For what is to be attributed to Clement and what to Hippolytus in the Constitutions is expressly distinguished by the title itself; and to Clement indeed are ascribed the Constitutions of the apostles, or the collection of them; but to Hippolytus the Catholic Teaching, set against the heretics. And rightly did Baronius and other most learned men judge that in one and the same work are contained the Constitutions and the Teachings of the apostles, διαταγὰς καὶ διδασκαλίας, a work which critics otherwise most skilful have cut into two. For it was not noticed by them that certain excerpts from these Constitutions are extant, shorter or longer, as suited each man; and those excerpts have imposed upon the critics, as though they belonged to another work.
II. Cur nomen Hippolyti servatum sit in VIII Constit. libro.—Mansit vero incorruptum Hippolyti nomen octavo libro earumdem Constitutionum, sive quia is liber aliquando primus fuit; sive quia a caeteris avulsus Hippolyti nomen tantummodo retinuit. Est autem inscriptio hujus octavi libri: Περὶ χειροτονιῶν διὰ Ἱππολύτου: De ordinationibus per Hippolytum, aut etiam Ἱππολύτου κανόνες ἐκκλησιαστικοὶ περὶ ἀπαρχῶν: Hippolyti canones ecclesiastici de primitiis, prout nimirum sibi quisque descripserat vel caput quartum quod est de ordinationibus, vel tricesimum de primitiis ex hisce Constitutionibus. Is certe liber VIII in varias lacinias discerptus est, indeque alii confecti libelli, quemadmodum Πέτρου καὶ Παύλου τῶν ἁγίων Ἀποστόλων διατάξεις, vel κανόνες διάφοροι: Petri et Pauli SS. apostolorum constitutiones vel canones diversi. Neque temere octavo huic libro Hippolyti nomen praemitti consuevit, quando initium sumit ex opusculo Περὶ χαρισμάτων, De charismatibus, quod certissime Hippolyto vindicat inscriptio cathedrae marmoreae, in qua legitur ΠΕΡΙ ΧΑΡΙϹΜΑΤΩΝ ac deinde sequitur ΑΠΟϹΤΟΛΙΚΗ ΠΑΡΑΔΟϹΙϹ. Quod sane argumento est, octavum librum fuisse initium Apostolicae traditionis atque adeo Constitutionum, quas Clemens collegerat, Hippolytus vero in vulgus emisit. Aliis autem libris VII continebatur ἡ Καθολικὴ διδασκαλία δι' Ἱππολύτου: Catholica Doctrina
II. Why the name of Hippolytus was preserved in book VIII of the Constitutions.—But the name of Hippolytus remained uncorrupted in the eighth book of the same Constitutions, either because that book was once the first, or because, torn away from the rest, it alone retained the name of Hippolytus. Now the inscription of this eighth book is: Περὶ χειροτονιῶν διὰ Ἱππολύτου: On ordinations, through Hippolytus, or also Ἱππολύτου κανόνες ἐκκλησιαστικοὶ περὶ ἀπαρχῶν: Ecclesiastical canons of Hippolytus on first-fruits, according, that is, as each man had copied out for himself either the fourth chapter, which is on ordinations, or the thirtieth, on first-fruits, from these Constitutions. Certainly that book VIII has been torn into various shreds, and from it other little books have been made up, such as Πέτρου καὶ Παύλου τῶν ἁγίων Ἀποστόλων διατάξεις, or κανόνες διάφοροι: Constitutions of Peter and Paul the holy apostles, or various canons. Nor was it without reason that the name of Hippolytus came to be prefixed to this eighth book, since it takes its beginning from the little work Περὶ χαρισμάτων, On spiritual gifts, which the inscription of the marble chair most certainly claims for Hippolytus, on which is read ΠΕΡΙ ΧΑΡΙϹΜΑΤΩΝ and then there follows ΑΠΟϹΤΟΛΙΚΗ ΠΑΡΑΔΟϹΙϹ. Which is surely a proof that the eighth book was the beginning of the Apostolic Tradition, and so of the Constitutions, which Clement had collected, but Hippolytus put out to the public. In the other VII books, however, was contained ἡ Καθολικὴ διδασκαλία δι' Ἱππολύτου: the Catholic Teaching
Editors' notes and page, col. 525
Footnotes
(34) ‹anchor: not visible in the foot image› · call in col 525
Usser. Proleg. in Ep. Ignat., cap. 7; Pearson., Vind. Ignat. I, 4.
Ussher, Prolegomena to the Epistles of Ignatius, ch. 7; Pearson, Vindiciae Ignatianae I, 4.
(printed under page 260)
(35) ‹anchor: De ordinationibus per Hippolytum› · call in col 525
Grab. ex cod. Barocc. XXVIII et Vindob.
Grabe, from the Baroccian codex XXVIII and the Vienna codex.
(printed under page 260)
(36) ‹anchor: ecclesiastici de primitiis› · call in col 525
LLoyd. in Collat. Synodic. Bevereg. ap. Wolf. Anecd. IV, p. 116.
Lloyd, in the collation of Beveridge's Synodicon, in Wolf, Anecdota IV, p. 116.
(printed under page 260)
(37) ‹anchor: vel canones diversi› · call in col 525
V. Grab., Spicil. I, p. 85.
See Grabe, Spicilegium I, p. 85.
(printed under page 260)
Page
- running head: 525 CONSTITUTIONES APOSTOLICAE. — PROOEMIA. 526
- marginal letters: (none)
- old-edition numerals: (none)
per Hippolytum, in qua colligenda atque ordinanda nescio an plus operae auctor posuerit, quam in caeteris operibus, quae bene multa et laboriosa confecit.
through Hippolytus, in collecting and ordering which I do not know whether the author did not spend more labour than on his other works, which he completed in great number and with much toil.
III. In Oriente fere ubique permansit Hippolyti nomen.—Quamobrem in Oriente ubi locum non habuit illa depravatio nominis Hippolyti, contrarium contigit; extrito nimirum Clementis nomine, illud Hippolyti apud Orientales fere permansit, in quem veluti Ecclesiae legum conditorem universi respiciunt. Namque in Syrorum vetustissimis codicibus ante saeculum VIII exaratis occurrunt †ܛܘܟܣܐ ܕܫܠܝܚܐ ܒܝܕ ܐܝܦܘܠܝܛܘܣ Constitutiones apostolorum per Hippolytum. Atque in sacris Arabum voluminibus, vel Coptitarum potius Ecclesiae Alexandrinae, eorum lingua utentium †هذه قوانين الكنيسة الوصايا التى كتبها ابوليدس الناطق فيه Isti sunt canones Ecclesiae, mandata quae scripsit Hippolytus, per quem loquitur [Ecclesia]. Aethiopes autem a priscis temporibus post Canones apostolorum quos CXXVII numerant, recensent †ሕናደስ ፡ ዘአቡሊደስ ፡ ሊቀ ፡ ጳጳሳት ፡ ዘርሜ ፡ ፴፰ Canones Hippolyti doctoris papae Romae XXXVIII. Quinimo Hippolyti nomen apud Aethiopes adeo invaluit, ut pro voce Canonis acceptum sit: neque enim aliunde repetere licet dictiones Abtelis, Abseltis, et Betelsat quibus secundam collectionem appellant, quam ab ipso Abulides, nomine quo Hippolytum dicunt, varie inflexo et corrupto. Cum enim in sua lingua non habeant illarum dictionum, quibus pro titulis utuntur, originem; aiunt hos titulos Abtelis seu Betelsat et Abseltis lingua Graeca significare Canonem, quod falsum esse ac alienum nemo non videt. Ludolphus hujusmodi corruptiones tribui mavult Coptitis; imo vero cum omnem doctrinam ab ipsis acceperint Aethiopes, necesse non est menda etiam accepisse, ac facilius ab ultimis, nisi ab utrisque, id nomen vitiatum est. Haec autem ita se habere titulus ipse confirmat hujus alterius Collectionis †ግጽው ፡ ወሥርዐት ፡ አብስልጥስ ፡ ቀኖና ፡ ዘእግዚእነ ፡ Repraesentatio et ordinatio Absaltis Canonum Domini nostri. Ubi apparet suo Canones, ac suo Collectorem appellari proprio nomine, quod aliud non est ab illo Hippolyti. Cum vero plurium numero etiam utantur ad eam collectionem significandam, nempe
III. In the East the name of Hippolytus remained almost everywhere.—Wherefore in the East, where that corruption of the name of Hippolytus had no place, the contrary happened; namely, the name of Clement having been rubbed out, that of Hippolytus has for the most part remained among the Orientals, to whom all look as to the founder of the laws of the Church. For in the most ancient codices of the Syrians, written before the VIIIth century, there occur †ܛܘܟܣܐ ܕܫܠܝܚܐ ܒܝܕ ܐܝܦܘܠܝܛܘܣ Constitutions of the apostles through Hippolytus. And in the sacred volumes of the Arabs, or rather of the Copts of the Church of Alexandria, who use their language, †هذه قوانين الكنيسة الوصايا التى كتبها ابوليدس الناطق فيه These are the canons of the Church, the commandments which Hippolytus wrote, through whom [the Church] speaks. The Ethiopians, moreover, from ancient times, after the Canons of the apostles, which they number as CXXVII, list †ሕናደስ ፡ ዘአቡሊደስ ፡ ሊቀ ፡ ጳጳሳት ፡ ዘርሜ ፡ ፴፰ Canons of Hippolytus, teacher, pope of Rome, XXXVIII. Indeed the name of Hippolytus so prevailed among the Ethiopians that it was taken for the word Canon: for one may not derive the terms Abtelis, Abseltis, and Betelsat, by which they call the second collection, from anywhere else than from Abulides itself, the name by which they call Hippolytus, variously inflected and corrupted. For since they do not have in their own language the origin of those terms which they use as titles, they say that these titles Abtelis or Betelsat and Abseltis signify Canon in the Greek language, which no one fails to see is false and beside the point. Ludolf prefers that corruptions of this kind be attributed to the Copts; nay rather, though the Ethiopians received all their teaching from them, it is not necessary that they also received the faults, and more easily by the latter, if not by both, was that name vitiated. And that these things are so the very title of this second Collection confirms: †ግጽው ፡ ወሥርዐት ፡ አብስልጥስ ፡ ቀኖና ፡ ዘእግዚእነ ፡ Representation and ordering of Absaltis, of the Canons of our Lord. Where it appears that the Canons are called by their own proper name, and the Collector by his, which is no other than that of Hippolytus. But since they also use the plural number to signify that collection, namely
Editors' notes and page, col. 526
Footnotes
(38) ‹anchor: not visible in the foot image› · call in col 526
Mss. cod. Vat., n. 107.
Manuscript codex of the Vatican, no. 107.
(printed under page 260)
(39) ‹anchor: per quem loquitur [ Ecclesia ]› · call in col 526
Ex cod. mss. Macarii presb. Vid. Asseman. B. O. tom. I, p. 619 et III, p. I, p. 15.
From the manuscript codex of the presbyter Macarius. See Assemani, Bibliotheca Orientalis, vol. I, p. 619, and vol. III, part I, p. 15.
(printed under page 260)
(40) ‹anchor: the Ethiopic title before "Canones Hippolyti doctoris papae Romae XXXVIII"› · call in col 526
Ap. Ludolph. Hist. Aethiop., II, p. 304.
In Ludolf, Historia Aethiopica, II, p. 304.
(printed under page 260)
(41) ‹anchor: significare Canonem› · call in col 526
Ludolph., l. c., p. 330.
Ludolf, in the place cited, p. 330.
<!-- UNSURE: note 36, "Collat. Synodic. Bevereg." expanded by inference; the page-foot type is small and the numerals 116 (n. 36), 85 (n. 37), 107 (n. 38), 619 and 15 (n. 39), 304 (n. 40) and 330 (n. 41) are read from a soft scan. This section (the Dissertatio) is single-language Latin, so each call is filed under the column where it stands. --> (printed under page 260)
Page
- running head: 525 CONSTITUTIONES APOSTOLICAE. — PROOEMIA. 526
- marginal letters: A ctrina per Hippolytum; B Atque in sacris Arabum; C valuit, ut pro voce; D hujus alterius Collectionis
- old-edition numerals: (none)
†አብጥሊሳት ፡ Abtelisat, collectanea vel mandata Hippolytea intelligunt. Is liber canones LXXXI comprehendit, quos et Apostolorum dicunt.
†አብጥሊሳት ፡ Abtelisat, they understand the Hippolytean collections or commandments. That book comprises LXXXI canons, which they also call of the Apostles.
IV. An recte Constitutiones praeseferant nomen Clementis Rom.—Verumtamen Clementem Romanum omnium primum huic operi manum admovisse, non video qua ratione inficiari quis possit. Supersunt adhuc in Constitutionibus utcunque corruptis vestigia aevi quo compilatae primum fuerunt. Namque ubi plurium Ecclesiarum fit mentio, quae ab apostolis proprios episcopos ordinatos habebant, non ultra tertiam successionem progrediuntur; veluti cum dicitur de Smyrnensi. Σμύρνης δὲ Ἀρίστων πρῶτος, μεθ' ὃν Στραταίας ὁ Λώϊδος, καὶ τρίτος Ἀρίστων: Smyrnae Aristo primus, post quem Strataeas Loidis filius, ac tertius Aristo. Nulla hic Polycarpi, ejusque decessoris Bucoli, fit mentio, adeoque Cotelerius adnotavit: Post secundum Aristonem numerare licet Bucolum, indeque Polycarpum ab apostolo Joanne Smyrnaeis praepositum, inquiunt veteres, quique ideo poterat hoc loco memorari; poterat quidem ab alio quam Clemente memorari, siquidem quae scripsit Cotelerius expedita sunt. Clemens itaque non ultra eam successionem atque traditionem progredi potuit, quam ante oculos habuit, ut verbis utar Irenaei. Nam S. doctor cum argumentis a traditione petitis uteretur adversus haereticos, praecipue ad Clementem provocat: Τρίτῳ τόπῳ ἀπὸ τῶν ἀποστόλων τὴν ἐπισκοπὴν κληροῦται Κλήμης, ὁ καὶ ἑωρακὼς τοὺς μακαρίους ἀποστόλους, καὶ συμβεβληκὼς αὐτοῖς, καὶ ἔτι ἔναυλον τὸ κήρυγμα τῶν ἀποστόλων, καὶ τὴν παράδοσιν πρὸ ὀφθαλμῶν ἔχων, κ. τ. λ. Tertio loco ab apostolis episcopatum sortitur Clemens, qui et vidit ipsos apostolos, et contulit cum eis, et cum adhuc insonantem praedicationem apostolorum, et traditionem ante oculos haberet... annuntians quam in recenti ab apostolis acceperat traditionem. Traditione igitur quae est ab apostolis sic se habente in Ecclesia, et permanente apud nos, revertamur ad eam quae est ex Scripturis ostensionem. Hoc idem argumentum a traditione derivatum commendat Irenaeus in praefatione libri tertii ad amicum, quem superius non alium fuisse ab Hippolyto indicavimus: Evenit itaque neque Scripturis jam, neque traditioni consentire eos. Adversus tales certamen nobis est, o dilectissime. Irenaei ergo tempore post Scripturas erat in Ecclesia certa quaedam traditio, de qua nemo nisi haereticus dubitaret. Hanc eamdem traditionem collectam esse a Clemente satis indicat Irenaeus, quam in Archivo Ecclesiae Romanae depositam, aut certe alicubi servatam vulgavit Hippolytus. Quamvis enim non id modo agamus ut Constitutiones
IV. Whether the Constitutions rightly bear the name of Clement of Rome.—Nevertheless, that Clement of Rome was the first of all to set his hand to this work, I do not see on what ground anyone could deny. There survive even now in the Constitutions, however corrupted, traces of the age in which they were first compiled. For where mention is made of a number of Churches which had their own bishops ordained by the apostles, they do not go beyond the third succession; as when it is said of that of Smyrna: Σμύρνης δὲ Ἀρίστων πρῶτος, μεθ' ὃν Στραταίας ὁ Λώϊδος, καὶ τρίτος Ἀρίστων: Of Smyrna Ariston first, after whom Strataeas the son of Lois, and third Ariston. No mention is made here of Polycarp and of his predecessor Bucolus, and accordingly Cotelier noted: After the second Ariston one may number Bucolus, and thereafter Polycarp, set over the Smyrnaeans by the apostle John, say the ancients, and who therefore could have been mentioned in this place; he could indeed have been mentioned by another than Clement, if what Cotelier wrote is free of difficulty. Clement, therefore, could not go beyond that succession and tradition which he had before his eyes, to use the words of Irenaeus. For the holy doctor, when he was using arguments drawn from tradition against the heretics, appeals especially to Clement: Τρίτῳ τόπῳ ἀπὸ τῶν ἀποστόλων τὴν ἐπισκοπὴν κληροῦται Κλήμης, ὁ καὶ ἑωρακὼς τοὺς μακαρίους ἀποστόλους, καὶ συμβεβληκὼς αὐτοῖς, καὶ ἔτι ἔναυλον τὸ κήρυγμα τῶν ἀποστόλων, καὶ τὴν παράδοσιν πρὸ ὀφθαλμῶν ἔχων, κ. τ. λ. In the third place from the apostles Clement obtains the episcopate, who both saw the apostles themselves and conferred with them, and while he still had the preaching of the apostles sounding in his ears and the tradition before his eyes... announcing the tradition which he had recently received from the apostles. The tradition, therefore, which is from the apostles being thus in the Church and abiding among us, let us return to that proof which is from the Scriptures. This same argument derived from tradition Irenaeus commends in the preface of the third book to the friend whom we indicated above to have been none other than Hippolytus: It comes about, therefore, that they now agree neither with the Scriptures nor with tradition. Against such men is our contest, O most beloved. In the time of Irenaeus, therefore, after the Scriptures there was in the Church a certain fixed tradition, about which no one but a heretic would doubt. That this same tradition was collected by Clement Irenaeus sufficiently indicates; and, deposited in the Archive of the Roman Church, or at any rate preserved somewhere, Hippolytus published it. For although we are not now aiming to [claim] the Constitutions
Editors' notes and page, col. 527
Footnotes
(42) ‹anchor: not visible in the foot image› · call in col 527
Constit. VII, 46
Constitutions VII, 46.
(printed under page 261)
(43) ‹anchor: Cotelerius expedita sunt› · call in col 527
V. Le Quien, Or. Chr., I, 740
See Le Quien, Oriens Christianus, I, 740.
(printed under page 261)
(44) ‹anchor: Scripturis ostensionem› · call in col 527
S. Iren., III, 3 et 5.
St. Irenaeus, III, 3 and 5.
(printed under page 261)
(45) ‹anchor: not visible in the foot image› · call in col 527
Constit. ap. II, 57, 48, et VIII, 5. V. Tertullian. De an., IX, 9.
Apostolic Constitutions II, 57, 48, and VIII, 5. See Tertullian, On the Soul, IX, 9.
(printed under page 261)
Page
- running head: 527 S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 528
- marginal letters: (none)
- old-edition numerals: (none)
Clementi vindicemus, communis tamen aliqua ex parte est causa ipsius et Hippolyti, cum operis eximii constructionem ille delineaverit, iste perfecerit. Uterque autem Graece scripsit, sed alteruter Latinam aliquam dictionem adhibuit vulgo usurpatam, quemadmodum ubi ait: Ἔστω δὲ τῶν τόπων προνοῶν ὁ διάκονος, ἵν' ἕκαστος τῶν εἰσερχομένων εἰς τὸν ἴδιον τόπον ὁρμᾷ, καὶ μὴ παρὰ τὸ Ἰντρόϊτον καθέζωνται. Diaconus autem locis provideat, ut ingredientium quisque locum suum petat, et nemo in Introitu resideat. Prodit ibidem se auctor, mutuatus τὸ ἰντρόϊτον ab Latinis, quos inter vivebat, alioqui ab usitatis apud Graecos dictionibus non recessisset. Hujusmodi est etiam πρόσρησις, Latinis allocutio, et προσλαλεῖν, alloqui, ut Romanam consuetudinem auctor exprimeret potius quam Graecam. Sed et non pauca invenire licet, quae ut Romanae conveniunt Ecclesiae, ita incertum est an aliis conveniant, sub initium III saeculi. Atque haec invito pessimo haeretico, qui Constitutiones adulteravit, remanserunt, de quo aliqua sunt dicenda.
for Clement, yet the cause is in some part common to him and to Hippolytus, since the former sketched the construction of the excellent work and the latter completed it. Both, moreover, wrote in Greek, but one or the other employed some Latin term in common use, as where he says: And let the deacon be the one who looks to the places, that each of those coming in may go to his own place, and that they may not sit by the Entrance. And let the deacon see to the places, that each of those who enter may make for his own place, and that no one sit down at the Entrance. There the author betrays himself, having borrowed τὸ ἰντρόϊτον from the Latins, among whom he was living; otherwise he would not have departed from the terms usual among the Greeks. Of this kind also is πρόσρησις, to the Latins allocutio, and προσλαλεῖν, alloqui, so that the author expressed Roman usage rather than Greek. But one may also find not a few things which, as they suit the Roman Church, so it is uncertain whether they suit others, about the beginning of the IIIrd century. And these things have remained in spite of the very wicked heretic who adulterated the Constitutions, about whom something must be said.
CAPUT II.
CHAPTER II.
Quis primus Constitutionum corruptor.
Who was the first corrupter of the Constitutions.
I. Hunc hominem in Oriente vixisse indicant mensium nomina, quae propria fuere Syro-Macedonum, Xanthici nempe, Dystri, Gorpiaei, Hyperberetaei: tum quoque Antiochiae vel in eo tractu diversatum esse indicat solemnis formula publicae precationis in qua episcopus Alexandrinus praetermittitur: Ὑπὲρ τοῦ ἐπισκόπου ἡμῶν Ἰακώβου καὶ τῶν παροικιῶν αὐτοῦ δεηθῶμεν. Ὑπὲρ τοῦ ἐπισκόπου ἡμῶν Κλήμεντος καὶ τῶν παροικιῶν αὐτοῦ δεηθῶμεν. Ὑπὲρ τοῦ ἐπισκόπου ἡμῶν Εὐοδίου καὶ τῶν παροικιῶν αὐτοῦ δεηθῶμεν. Pro episcopo nostro Jacobo et paroeciis ejus oremus. Pro episcopo nostro Clemente ac paroeciis ejus oremus. Pro episcopo nostro Evodio, et paroeciis ejus oremus. Quae praetermissio ad veterem simultatem Ecclesiae Antiochenae cum Alexandrina referenda est, auctam recenti odio adversus Dionysium M. Alexandriae episcopum. Nihil enim vetat, imo plura suadent corruptorem Constitutionum fuisse Paulum Samosatenum, dum sibi praesidium ex eo codice non contemnendae auctoritatis polliceretur. Hinc illa quae Arianismum sapiunt, nemo utique ad Clementem et Hippolytum, summos divinitatis Christi assertores, pertinere arbitrabitur. Facile autem Samosateno ejusve asseclis tribui possunt; dum plura inserunt a Constitutionibus aliena, et catholico dogmati prorsus inimica; de quibus Photius: Καὶ ἔτι Ἀριανισμῷ, ὅπερ ἄν τις καὶ βιαίως διακρούσαιτο.
I. That this man lived in the East is indicated by the names of the months, which were peculiar to the Syro-Macedonians, namely Xanthicus, Dystrus, Gorpiaeus, Hyperberetaeus: and also that he dwelt at Antioch or in that region is indicated by the solemn formula of public prayer in which the bishop of Alexandria is passed over: For our bishop James and his parishes let us make supplication. For our bishop Clement and his parishes let us make supplication. For our bishop Evodius and his parishes let us make supplication. For our bishop James and his parishes let us pray. For our bishop Clement and his parishes let us pray. For our bishop Evodius and his parishes let us pray. Which omission is to be referred to the old rivalry of the Church of Antioch with that of Alexandria, increased by recent hatred against Dionysius the Great, bishop of Alexandria. For nothing forbids, nay many things persuade, that the corrupter of the Constitutions was Paul of Samosata, while he promised himself support from that codex of no contemptible authority. Hence those things which savour of Arianism no one, surely, will judge to belong to Clement and Hippolytus, the foremost assertors of the divinity of Christ. But they can easily be attributed to the Samosatene or his followers, while they insert many things alien to the Constitutions and utterly hostile to catholic dogma; of which Photius: And further, for Arianism, which one might even forcibly repel.
Editors' notes and page, col. 528
Footnotes
(46) ‹anchor: sub initium III saeculi› · call in col 528
Πυλωροὶ, ὑποδιάκονοι, κοιμητήρια, κ. τ. λ, ostiarii, subdiaconi, coemeteria, ubi conventus Christianorum.
Πυλωροὶ, ὑποδιάκονοι, κοιμητήρια, and so on: doorkeepers, subdeacons, cemeteries, where the Christians held their assemblies.
(printed under page 261)
(47) ‹anchor: paroeciis ejus oremus› · call in col 528
Constit. V, 14, 17 et 20, et can. 30.
Constitutions V, 14, 17 and 20, and canon 30.
(printed under page 261)
(48) ‹anchor: Alexandrina referenda est› · call in col 528
V. Petav., Theol. dogm., t. IV, p. 112.
See Petavius, Theologica dogmata, vol. IV, p. 112.
<!-- UNSURE: note 47: "can. 30" may be "can. 36". Note 45 (set in n527) is called in col. 528, after "potius quam Graecam", not in col. 527; its numerals "57, 48" are read from a soft scan (48 may be 58). The call of 46 stands in col. 528 after "sub initium III saeculi". The call of 42 lies above the images. --> (printed under page 261)
Page
- running head: 527 S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 528
- marginal letters: A Clementi vindicemus; B consuetudinem auctor exprimeret; C versatum esse indicat; D ruptorem Constitutionum
- old-edition numerals: (none)
- other: the Greek word broken at the column foot is set whole here; its tail stands at the head of col. 529. Foot-note calls (45)–(48) removed.
Adhuc arguuntur Arianismi crimine, quod nonnisi violenter quis poterit depellere. Quoniam vero constat in Oriente vixisse corruptorem Constitutionum, alium a Paulo Samosateno assignare non possumus. Huic omnia conveniunt, maxime quae sapiunt Judaismum, veluti est exaequatio Sabbati cum die Dominico cum ipse in gratiam reginae Palmyrenorum Zenobiae in comperto fuerit judaizans. Patres certe qui ultimo Antiocheno concilio adversus Samosatenum interfuerunt, non mores tantummodo, sed et spuriam damnant falsamque doctrinam: Ὅπου δὲ ἀποστὰς τοῦ κανόνος ἐπὶ κίβδηλα καὶ νόθα διδάγματα μετελήλυθεν, οὐδὲν δεῖ τοῦ ἔξω ὄντος τὰς πράξεις κρίνειν. Sed quoniam a fidei regula recedens, ad spuriam et adulterinam doctrinam se transtulit, hominis ab Ecclesia alieni actus examinare nihil attinet. Nostra igitur accusatio, quae tam praeclaro nititur testimonio, alioqui tam levis est si cum caeteris conferatur Samosateni criminibus, ut haberi pro calumnia non possit. Quamvis autem non adeo reprehendatur vetus illa consuetudo, illustria quaedam nomina praemittendi novis operibus, ac statuendi auctores inter se colloquentes; profecto ea fictio perpetua inducendi apostolos adhuc vivos, quam Photius κακοπλαστίαν appellavit, duxitque accusationum esse levissimam, illico planum hominem prodit, ac ineptissimum, qui absurda, plura et secum pugnantia eo narrandi modo se admittere non pervidit. Quod sane vitium facile sanari potest, si, ea fictione sublata, non in conventu aliquo apostolorum quasi viventium oratio, at ipsa referatur traditio; quemadmodum non dubitamus fecisse Clementem atque Hippolytum, gravissimos viros et sanctissimos. An vero adhibito examine critico accuratissimo, possint supposititia a genuinis distingui, et sic nobis appareant multa genuina apostolorum monumenta, quod sibi suasit hoc saeculo vir antiquitatem Constitutionum ultra quam par erat extollens, id hujusmodi critici viderint accuratissimi.
Further, they are charged with the crime of Arianism, which one will not be able to repel except by violence. But since it is agreed that the corrupter of the Constitutions lived in the East, we cannot assign any other than Paul of Samosata. All things fit him, especially those which savour of Judaism, such as the putting of the Sabbath on a level with the Lord's day, since he himself, to gain the favour of Zenobia, queen of the Palmyrenes, is known for certain to have judaized. The Fathers, certainly, who took part in the last council of Antioch against the Samosatene, condemn not his morals only, but also his spurious and false doctrine: But where, having departed from the rule, he has gone over to counterfeit and bastard teachings, there is no need to judge the deeds of one who is outside. But since, withdrawing from the rule of faith, he has betaken himself to a spurious and adulterated doctrine, it is of no concern to examine the acts of a man who is a stranger to the Church. Our accusation, therefore, which rests on so distinguished a testimony, is besides so light, if it is compared with the other crimes of the Samosatene, that it cannot be held for a calumny. And although that old custom of prefixing certain illustrious names to new works, and of setting up authors conversing among themselves, is not so greatly blamed; assuredly that unbroken fiction of bringing in the apostles as still living, which Photius called a bad fabrication, and reckoned to be the lightest of the accusations, at once betrays a man who is an impostor, and a most inept one, who did not perceive that by that manner of narrating he was admitting many things absurd and at war with themselves. This fault, indeed, can easily be healed if, that fiction being removed, there is reported not a discourse in some assembly of apostles as though living, but the tradition itself; as we do not doubt that Clement and Hippolytus did, most weighty and most holy men. But whether, a most accurate critical examination being applied, the supposititious things can be distinguished from the genuine, and thus many genuine monuments of the apostles appear to us, of which a man in this century persuaded himself, extolling the antiquity of the Constitutions beyond what was fitting, let most accurate critics of this kind see to that.
II. Paulus Samosatenus non uno loco se prodit in Constitutionibus.— Nobis Constitutionum corruptorem sat est indicasse, quem etiam loquentem audire, ac prope oculis intueri si quis velit in haec animadvertat. Ὁ ἐπίσκοπος..... οὗτος ἄρχων καὶ ἡγούμενος ὑμῶν. Οὗτος ὑμῶν βασιλεὺς καὶ δυνάστης. Οὗτος ὑμῶν ἐπίγειος Θεὸς μετὰ Θεὸν, ὃς ὀφείλει τῆς παρ' ὑμῶν τιμῆς ἀπολαύειν..... ὁ γὰρ ἐπίσκοπος προκαθεζέσθω ὑμῶν, ὡς Θεοῦ ἀξίᾳ τετιμημένος, ᾗ κρατεῖ τοῦ κλήρου, καὶ τοῦ λαοῦ παντὸς ἄρχει. Ὁ δὲ διάκονος τούτῳ παριστάσθω ὡς ὁ Χριστὸς τῷ Πατρὶ, καὶ λειτουργείτω αὐτῷ ἐν πᾶσιν ἀμέμπτως, ὡς ὁ Χριστὸς ἀφ' ἑαυτοῦ ποιῶν οὐδὲν, τὰ ἀρεστὰ ποιεῖ τῷ Πατρὶ πάντοτε. Ἡ δὲ διάκονος εἰς τύπον τοῦ ἁγίου
II. Paul of Samosata betrays himself in more than one place in the Constitutions.— For us it is enough to have pointed out the corrupter of the Constitutions; if anyone should wish even to hear him speaking, and almost to behold him with the eyes, let him attend to these words. The bishop..... he is your ruler and leader. He is your king and potentate. He is your earthly god after God, who ought to enjoy honour from you..... for let the bishop preside over you, as one honoured with the dignity of God, by which he holds sway over the clergy, and rules all the people. And let the deacon stand beside him as Christ beside the Father, and let him minister to him in all things blamelessly, as Christ, doing nothing of Himself, does always the things pleasing to the Father. And let the deaconess, as a type of the Holy
Editors' notes and page, col. 529
Footnotes
(49) ‹anchor: quis poterit depellere› · call in col 529
Phot., cod. CXIII.
Photius, codex 113.
(printed under page 262)
(50) ‹anchor: cum die Dominico› · call in col 529
Constit. VIII, 33.
Constitutions VIII, 33.
(printed under page 262)
(51) ‹anchor: examinare nihil attinet› · call in col 529
Ap. Euseb. H. E. VII, 30.
In Eusebius, Ecclesiastical History VII, 30.
(printed under page 262)
(52) ‹anchor: critici viderint accuratissimi› · call in col 529
Baratter., De Const. apost. dissert. 2. pag. 284.
Baratier, On the Apostolic Constitutions, dissertation 2, p. 284.
(printed under page 262)
Page
- running head: 529 CONSTITUTIONES APOSTOLICAE
- marginal letters: A ‹σαιτο. Adhuc arguuntur›; B ‹doctrinam se transtulit›; C ‹ea fictione sublata›; D ‹vertat. Ὁ ἐπίσκοπος›
- old-edition numerals: (none)
- other: column opens with the tail of a Greek word hyphenated from col. 528, read as σαιτο (accent unclear in the type; the image seems to show a mark over the final ο) †; the first letter of the fragment is blurred. Foot-note calls (49)–(52) removed from the text; the four foot notes at the column foot are not set here. Column ends mid-sentence in the Greek quotation. Anchors of (49)–(51) supplied from the column images (Q3).
Πνεύματος τετιμήσθω ὑμῖν, μηδὲν ἄνευ τοῦ διακόνου πράττουσα, ἢ φθεγγομένη, ὡς οὐδὲ ὁ Παράκλητος ἀφ' ἑαυτοῦ τι λαλεῖ, ἢ ποιεῖ, ἀλλὰ δοξάζων τὸν Χριστὸν περιμένει τὸ ἐκείνου θέλημα. Qui episcopus est..... hic princeps et dux vester: hic vester rex et dynastes: hic vobis post Deum terrenus Deus, cui honorem praestare debetis.... Igitur episcopus vobis praesideat tanquam Dei dignitate condecoratus, ob quam clero praeest, et plebi universae imperat. Diaconus autem episcopo assistat, ut Christus Patri, ipsique in omnibus inculpate ministret, quemadmodum Christus, nihil a se ipso faciens, quae placita sunt Patri semper operatur. At diaconissa a vobis in figuram sancti Spiritus honoretur, quae absque diacono nihil agat, aut loquatur, sicut nec Paracletus a se quidquam loquitur aut facit, sed Christum glorificans, exspectat illius voluntatem. Haud frustra haec impie scripsit Samosatenus, cum ea quae animo volutabat effecerit, atque Anomaeis eam paritatem reliquerit: Ἡμεῖς λέγομεν Πατέρα καὶ Υἱὸν καὶ ἅγιον Πνεῦμα, ὡς ἐπίσκοπον, καὶ πρεσβύτερον, καὶ διάκονον: Nos dicimus Patrem, et Filium, et Spiritum sanctum esse instar episcopi et presbyteri et diaconi. Ac revera Samosatenus pro episcopo Antichristum in semetipso exhibuit, homo peccati, filius perditionis, qui adversatur et extollitur supra omne quod dicitur Deus, aut quod colitur, ita ut in templo Dei sedeat ostendens se tanquam sit Deus. Βῆμα μὲν καὶ θρόνον ὑψηλὸν ἑαυτῷ κατασκευασάμενος... τοῖς δὲ ὡς ἐν οἴκῳ Θεοῦ σεμνοπρεπῶς καὶ εὐτάκτως ἀκούουσιν, ἐπιτιμῶν καὶ ἐνυβρίζων... μεγαλοῤῥημονῶν περὶ ἑαυτοῦ καθάπερ οὐκ ἐπίσκοπος, ἀλλὰ σοφιστὴς καὶ γόης. Ψαλμοὺς δὲ τοὺς μὲν εἰς τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν παύσας... εἰς ἑαυτὸν δὲ ἐν μέσῃ τῇ ἐκκλησίᾳ τῇ μεγάλῃ τοῦ Πάσχα ἡμέρᾳ ψαλμῳδεῖν γυναῖκας παρασκευάζων, ὧν καὶ ἀκούσας ἄν τις φρίξειεν. Nam et tribunal et sublimem thronum sibi ipse construxit.... eos qui cum gravitate ac modestia sicut in domo Dei decet, audirent, increpabat et contumeliis afficiebat... de se autem ipso magnifice loquebatur non ut episcopus, sed ut sophista et impostor. Quin etiam psalmos in honorem Domini nostri Jesu Christi abolevit.... mulieres vero in medio ecclesiae magno Paschae die psalmos quosdam canere ad sui ipsius laudem instituit, quod quidem audientibus horrorem merito incusserit. Haec Patres illi gravissimi postremae Antiochenae synodi damnare pergunt in Paulo Samosateno, quae licet protrita, operae pretium hic fuit referre; ut eo magis vera deprehendantur, lucemque accipiant ex praemeditato Samosateni consilio, quo in Constitutionibus apostolorum suum virus occuluerat. Neque enim Ecclesiam illam florentissimam post Demetrianum corrumpere adeo potuisset, ut plures haberet etiam episcopos
Spirit, be honoured by you, doing or uttering nothing without the deacon, as neither does the Paraclete speak or do anything of Himself, but glorifying Christ awaits His will. He who is bishop..... he is your prince and leader: he is your king and potentate: he is for you, after God, an earthly god, to whom you ought to render honour.... Therefore let the bishop preside over you as one adorned with the dignity of God, on account of which he is over the clergy, and commands the whole people. And let the deacon stand by the bishop, as Christ by the Father, and minister to him blamelessly in all things, as Christ, doing nothing of Himself, always works the things that are pleasing to the Father. But let the deaconess be honoured by you as a figure of the Holy Spirit, and let her do or say nothing without the deacon, just as neither does the Paraclete say or do anything of Himself, but glorifying Christ, awaits His will. Not for nothing did the Samosatene impiously write these things, since he carried out what he was turning over in his mind, and left to the Anomoeans that parity: We say that the Father and the Son and the Holy Spirit are as bishop, and presbyter, and deacon: We say that the Father, and the Son, and the Holy Spirit are after the likeness of bishop and presbyter and deacon. And in truth the Samosatene exhibited in himself, in place of a bishop, the Antichrist, the man of sin, the son of perdition, who opposes and is lifted up above all that is called God, or that is worshipped, so that he sits in the temple of God, showing himself as though he were God. Having prepared for himself a tribunal and a lofty throne... and those who listen reverently and in good order, as in the house of God, rebuking and insulting... boasting about himself as though not a bishop, but a sophist and a charlatan. And having put a stop to the psalms to our Lord Jesus Christ... but training women to sing psalms to himself in the midst of the church on the great day of the Pasch, at hearing which one would shudder. For he both built for himself a tribunal and a lofty throne.... those who listened with gravity and modesty, as befits in the house of God, he rebuked and loaded with insults... and of himself he spoke grandly, not as a bishop, but as a sophist and impostor. Moreover he abolished the psalms in honour of our Lord Jesus Christ.... and he arranged for women to sing certain psalms in praise of himself in the midst of the church on the great day of the Pasch, which indeed would deservedly strike horror into those hearing. These things those most weighty Fathers of the last synod of Antioch go on to condemn in Paul of Samosata, which, although well worn, it was worth while to report here; so that they may the more be found true, and may receive light from the premeditated design of the Samosatene, by which he had hidden his poison in the Constitutions of the apostles. For he could not have corrupted that most flourishing Church after Demetrian to such a degree as to have even several bishops
Editors' notes and page, col. 530
Footnotes
(53) ‹anchor: not visible in the foot image› · call in col 530
Constit. ap. II, 26.
Apostolic Constitutions II, 26.
(printed under page 262)
(54) ‹anchor: episcopi et presbyteri et diaconi› · call in col 530
Anomae. Arian. Dial. I, De Trin. int. op. S. Max. conf. t. II, p. 406.
The Anomoean Arian, Dialogue I, On the Trinity, among the works of St. Maximus the Confessor, vol. II, p. 406.
(printed under page 262)
(55) ‹anchor: tanquam sit Deus› · call in col 530
II Thess. II, 4.
2 Thess. 2:4.
(printed under page 262)
(56) ‹anchor: in Paulo Samosateno› · call in col 530
Ap. Euseb. H E. VII, 30.
In Eusebius, Ecclesiastical History VII, 30.
<!-- UNSURE: calls of 49-51 and 53 lie above the foot images; 53 is placed in col. 530 because the passage it cites (the Greek beginning at the foot of col. 529) runs over into that column. Note 54: "Anomae." read from a soft scan and expanded by inference; page numeral 406 likewise. --> (printed under page 262)
Page
- running head: CONSTITUTIONES APOSTOLICAE. — PROOEMIA. 530
- marginal letters: A ‹Πνεύματος τετιμήσθω›; B ‹a se quidquam loquitur›; C ‹σεμνοπρεπῶς καὶ εὐτάκτως›; D ‹psalmos quosdam canere›
- old-edition numerals: (none)
- other: not a facing-version column: the editors' Latin prose continues here from col. 529, with Greek quotations inline, each followed by its Latin rendering in italics (both set). Column begins and ends mid-sentence. Foot-note calls (53)–(56) removed; the four foot notes at the column foot are not set here. Printer's signature 11 at the page foot, left out.
nequitiae suae fautores, nisi quibusdam veluti praestigiis eos depravasset: eo sane usus artificio, quo maxime solent impostores, ut a falsitate sibi praesidium acquirant, cum a veritate non possint. Quamobrem nemo non videt quam impudenter Sandius, Whistonus, aliique novi Ariani provocent ad Constitutiones apostolorum, ad loca scilicet interpolata, ut suam asserant impietatem. Dum enim ad pessimum corruptorem provocant, non profecto Ecclesiae doctrinam, sed Paulum Samosatenum ducem sequuntur, quo auctore nec ipsi veteres Ariani gloriati sunt.
as abettors of his wickedness, unless he had perverted them by certain sleights, as it were: having used, to be sure, that artifice which impostors are most accustomed to use, so as to gain a defence for themselves from falsehood, since they cannot from truth. Wherefore there is no one who does not see how shamelessly Sandius, Whiston, and other new Arians appeal to the Constitutions of the apostles, that is to say to the interpolated places, in order to assert their own impiety. For while they appeal to a most wicked corrupter, they assuredly follow not the doctrine of the Church, but Paul of Samosata as leader, in whom as author not even the old Arians themselves gloried.
III. P. Samosatenus ex ipsis locis, quae intacta reliquit, refellitur.—Quaecunque autem in Constitutionibus violentas manus evaserunt, contraria sunt prorsus illis quae interpolator inseruit. Ipso initio Constitutionum, Christi divinitas, atque etiam Spiritus sancti praedicatur; quod initium quia nulli magis convenit quam Hippolyto, ascribemus: Θεοῦ φυτεία ἡ καθολικὴ Ἐκκλησία, καὶ ἀμπελὼν αὐτοῦ ἐκλεκτὸς, οἱ πεπιστευκότες εἰς τὴν ἀπλανῆ θεοσέβειαν αὐτοῦ, οἱ τὴν αἰώνιον καρπούμενοι διὰ πίστεως βασιλείαν αὐτοῦ, οἱ δύναμιν αὐτοῦ εἰληφότες καὶ μετουσίαν τοῦ ἁγίου Πνεύματος, ὡπλισμένοι διὰ Ἰησοῦ, καὶ ἐνστερνισμένοι τὸν φόβον αὐτοῦ, ῥαντίσματος μέτοχοι τοῦ τιμίου καὶ ἀθώου αἵματος τοῦ Χριστοῦ, οἱ παῤῥησίαν εἰληφότες τὸν παντοκράτορα Θεὸν, Πατέρα καλεῖν, συγκληρονόμοι καὶ συμμέτοχοι τοῦ ἠγαπημένου Παιδὸς αὐτοῦ· ἀκούσατε διδασκαλίαν ἱερὰν, οἱ ἀντεχόμενοι τῆς ἐπαγγελίας αὐτοῦ ἐκ προστάγματος τοῦ Σωτῆρος, ὁμόστοιχον ταῖς ἐνδόξοις φθογγαῖς αὐτοῦ. Φυλάσσεσθε οἱ Θεοῦ υἱοὶ ἅπαντα εἰς ὑπακοὴν Θεοῦ πράσσειν. Καὶ γένεσθε ἀρεστοὶ ἐν πᾶσι Χριστῷ τῷ Θεῷ ἡμῶν. Ecclesia catholica plantatio Dei, ac vinea ejus electa sunt, qui in certissimam Dei religionem credidere, qui sempiternum ejus regnum per fidem compararunt, qui ejus virtutem et Spiritus sancti participationem acceperunt, per ⟨J⟩esum armati, ac timorem ejus toto pectore amplexi; aspersionem pretiosi et innocentis sanguinis Christi communicantes, qui fiduciam acceperunt, ut nomine Patris Deum omnipotentem appellarent, cohaeredes et consortes dilecti Filii ejus: audite qui ex praecepto Salvatoris promissionem ejus retinetis, sacram doctrinam, gloriosis ejus vocibus consonam. Attendite, filii Dei, ut omnia in obedientia Dei faciatis; et in omnibus estote Christo Deo nostro accepti. Sinceram hic habemus confessionem Dei Patris omnipotentis,
III. P[aul] of Samosata is refuted from the very places which he left untouched.—Now whatever things in the Constitutions escaped violent hands are wholly contrary to those which the interpolator inserted. At the very beginning of the Constitutions the divinity of Christ, and also of the Holy Spirit, is proclaimed; which beginning, because it suits no one more than Hippolytus, we shall set down: The Catholic Church is God's planting, and His chosen vineyard, those who have believed in His unerring worship of God, who through faith enjoy the fruit of His everlasting kingdom, who have received His power and a share of the Holy Spirit, armed through Jesus, and having taken His fear to their breast, partakers of the sprinkling of the precious and innocent blood of Christ, who have received boldness to call the almighty God Father, co-heirs and fellow partakers of His beloved Child; hear a sacred teaching, you who hold fast to His promise by the command of the Saviour, one in accord with His glorious utterances. Take care, you sons of God, to do all things for obedience to God. And become pleasing in all things to Christ our God. The Catholic Church, God's planting and His chosen vineyard, are those who have believed in the most certain religion of God, who have obtained His everlasting kingdom through faith, who have received His power and the participation of the Holy Spirit, armed through Jesus, and having embraced His fear with the whole breast; sharing in the sprinkling of the precious and innocent blood of Christ, who have received confidence to call the almighty God by the name of Father, co-heirs and consorts of His beloved Son: hear, you who by the precept of the Saviour hold fast His promise, a sacred doctrine, consonant with His glorious words. Give heed, sons of God, that you do all things in obedience to God; and in all things be acceptable to Christ our God. We have here a sincere confession of God the Father almighty,
Editors' notes and page, col. 531
Footnotes
(57) ‹anchor: ἠγαπημένου Παιδὸς αὐτοῦ› · call in col 531
Hinc sumit initium interpolatio, quae inepte apostolos inducit loquentes; at facile restitui possunt quae sequuntur si legamus: ἀκούσαντες διδασκαλίαν ἱερὰν οἱ ἀντεχόμενοι τῆς ἐπαγγελίας αὐτοῦ ἐκ προστάγματος τοῦ Σωτῆρος, ὁμόστοιχον ταῖς ἐνδόξοις φθογγαῖς αὐτοῦ. Φυλάσσοντες ὡς Θεοῦ υἱοὶ ἅπαντα εἰς ὑπακοὴν Θεοῦ πράσσειν, καὶ γενόμενοι ἀρεστοὶ ἐν πᾶσι Χριστῷ τῷ Θεῷ ἡμῶν. Ex praecepto Salvatoris audientes sacram doctrinam gloriosis ejus vocibus consonam, quicunque ipsius promissionis adhaerent: observantes tanquam Dei filii, ut omnia in obedientiam Dei faciant, utque in omnibus accepti sint Christo Deo nostro.
From this point the interpolation begins, which clumsily brings the apostles in as speakers; yet what follows can easily be restored if we read: ἀκούσαντες διδασκαλίαν ἱερὰν οἱ ἀντεχόμενοι τῆς ἐπαγγελίας αὐτοῦ ἐκ προστάγματος τοῦ Σωτῆρος, ὁμόστοιχον ταῖς ἐνδόξοις φθογγαῖς αὐτοῦ. Φυλάσσοντες ὡς Θεοῦ υἱοὶ ἅπαντα εἰς ὑπακοὴν Θεοῦ πράσσειν, καὶ γενόμενοι ἀρεστοὶ ἐν πᾶσι Χριστῷ τῷ Θεῷ ἡμῶν. "Hearing, by the Saviour's command, the sacred teaching that accords with his glorious utterances, all who hold fast to his promise: taking care, as sons of God, to do all things in obedience to God, and to be in all things pleasing to Christ our God."
(printed under page 263)
(58) ‹anchor: not visible in the foot image› · call in col 531
S. Hieron. Comm. in Isa. V, 2; Coteler. in Constit. ap. I, not. 2; Montfauc., Hexapl. II, p. 96.
St. Jerome, Commentary on Isaiah 5:2; Cotelier on the Apostolic Constitutions I, note 2; Montfaucon, Hexapla II, p. 96.
(printed under page 263)
Page
- running head: 531 S. CLEMENTIS I ROM. PONT.
- marginal letters: A ‹nequitiae suae fautores›; B ‹prorsus illis quae interpolator›; C ‹λίαν ἱερὰν, οἱ ἀντεχόμενοι›; D ‹ctrinam, gloriosis ejus vocibus›
- old-edition numerals: (none)
- other: column begins and ends mid-sentence. The J of Jesum (Latin version) is damaged type. Foot-note call (57) removed; foot note (57) at the column foot (with a Greek conjecture and its Latin, continuing under col. 532) is not set here. The running head is cut by the column crop.
Christi Dei nostri, et Spiritus sancti, in quam falsarius non invasit, ne statim initio deprehenderetur. Ecclesia vero dicitur ἀμπελὼν ἐκλεκτός vinea electa Dei ex Isaia juxta Symmachi versionem.
of Christ our God, and of the Holy Spirit, upon which the forger did not lay hands, lest he should be detected at once at the beginning. And the Church is called a chosen vineyard, the chosen vineyard of God, from Isaiah according to the version of Symmachus.
IV. Symmachi versio ab Hippolyto adhibita Constitutionum initio. Ἀπονηστίζεσθαι quo sensu accipiatur. — Reliqui enim interpretes, tam Septuaginta quam Aquila ac Theodotio, Hebraeum שרק litteris tantum Graecis expresserunt Σωρήκ. Solus Symmachus electam interpretatus est, ait Hieronymus. Quoniam vero ante Hippolytum nemo Symmachi mentionem fecit, nemo scriptorum, qui exstant, ipsius interpretatione est usus, neque potuit ante Hippolytum, quando hujus aevo Symmachus floruit; ad caeteras demonstrationes haec etiam accedit, ut Hippolyto vindicemus Constitutiones apostolicas. Praeterea toto saeculo III, Origene uno excepto, nullum novimus, qui Symmachi versionem produxerit; quae animadversio ad investigandum tempus quo editae fuerunt Constitutiones haud levioris est ponderis. Hippolytus autem interpretationem Symmachi haud semel profert in paucis quae supersunt. Hippolyti est etiam τὸ ἀπονηστίζεσθαι, jejunium solvere, quemadmodum in sede marmorea ipsius Hippolyti legitur ἀπονηστίζεσθαι δὲ δεῖ οὗ ἂν ἐμπέσῃ Κυριακή. Solvere autem oportet jejunium ubi Dominica inciderit. Eadem significatione idem verbum saepius occurrit in Constitutionibus, quamvis Hervetus contrario sensu verterit jejunare, quemadmodum et cl. auctor, qui hospitalem tabulam Cluniensem illustravit. Joseph autem Scaliger diverse in Constitutionibus accipiendum dixit, atque in Hippolyti sede interpretanda, perperam jejunium transferre vertit, quem alii secuti sunt. Ante Hippolytum nemo id verbum usurpavit, ideoque a lexicographis ignoratur: post Hippolytum Dionysius Alexandrinus adhibuit, sed ita ut ab Hippolyto accepisse propemodum significet; nam refert Ecclesiae Romanae in solvendo jejunio consuetudinem quae in Constitutionibus etiam recurrit, ut eas Romae confirmet fuisse compositas.
IV. The version of Symmachus used by Hippolytus at the beginning of the Constitutions. In what sense the word for breaking the fast is to be taken. — For the remaining translators, the Seventy as well as Aquila and Theodotion, expressed the Hebrew word only in Greek letters, Sorek. Symmachus alone translated it chosen, says Jerome. But since before Hippolytus no one made mention of Symmachus, none of the writers who are extant used his translation, nor could before Hippolytus, seeing that Symmachus flourished in his age; this too is added to the other demonstrations, that we may claim the Apostolic Constitutions for Hippolytus. Moreover, in the whole of the IIIrd century, Origen alone excepted, we know of no one who brought forward the version of Symmachus; an observation which is of no lighter weight for investigating the time at which the Constitutions were published. Now Hippolytus brings forward the translation of Symmachus more than once in the few things that survive. Hippolytus's too is the expression to break the fast, as on the marble chair of Hippolytus himself is read: and one must break the fast wherever the Lord's day falls. But one ought to break the fast when the Lord's day has fallen. In the same signification the same word occurs rather often in the Constitutions, although Hervetus rendered it in the contrary sense, to fast, as did also the distinguished author who illustrated the Cluny tablet of hospitality. But Joseph Scaliger said that it was to be taken differently in the Constitutions, and in interpreting the chair of Hippolytus wrongly rendered it to transfer the fast, whom others have followed. Before Hippolytus no one employed that word, and therefore it is unknown to the lexicographers: after Hippolytus Dionysius of Alexandria used it, but in such a way that he all but signifies that he received it from Hippolytus; for he reports the custom of the Roman Church in breaking the fast, which also recurs in the Constitutions, so that it confirms that they were composed at Rome.
V. Hippolyti doctrina et ingenium in Constitutionibus adhuc elucent.—Non verba modo, sed et alia Hippolyti animadvertere licet in Constitutionibus, veluti cum appellat Jesum Christum ἀρχιερέα πάντων τῶν λογικῶν ταγμάτων, Pontificem universorum rationalium ordinum, quam sententiam Hippolyti contra haeresim Beronis repetitam, haud
V. The doctrine and genius of Hippolytus still shine forth in the Constitutions.—Not words only, but other things also of Hippolytus may be observed in the Constitutions, as when he calls Jesus Christ high priest of all the rational orders, Pontiff of all the rational orders, which opinion of Hippolytus, repeated against the heresy of Beron, not
Editors' notes and page, col. 532
Footnotes
(59) ‹anchor: not visible in the foot image› · call in col 532
S. Hippol. in Gen. I, Op. t. II, p. 23; et in psalm. LXXVII, ex mss. cod. B. M. ap. Bandin. I, 36.
St. Hippolytus on Genesis 1, Works, vol. II, p. 23; and on Psalm 77, from a manuscript codex of the Medicean Library, in Bandini I, 36.
(printed under page 263)
(60) ‹anchor: occurrit in Constitutionibus› · call in col 532
Constit. V, 15.
Constitutions V, 15.
(printed under page 263)
(61) ‹anchor: tabulam Cluniensem illustravit› · call in col 532
Dichiaraz. Di una tav. ospit., p. 40.
Dichiarazione di una tavola ospitale [Explanation of a hospitality tablet], p. 40.
(printed under page 263)
(62) ‹anchor: quem alii secuti sunt› · call in col 532
V. Hesych. ἀπονηστήσασθαι et J. Albert. not. ac Thesaur. Eccl. Svicer.
See Hesychius, under ἀπονηστήσασθαι, with J. Alberti's note, and Suicer's Thesaurus Ecclesiasticus.
(printed under page 263)
(63) ‹anchor: in solvendo jejunio consuetudinem› · call in col 532
Dion. Alex., Ep. ad Basilid., I
Dionysius of Alexandria, Letter to Basilides, I.
<!-- UNSURE: note 57 runs from the foot of col. 531 to the head of the foot of col. 532 (same page). Calls of 58 and 59 lie above the foot images; their columns are inferred (58 with the "vinea electa" passage of col. 531, 59 before call 60 in col. 532). Note 59: "B. M." expanded as Bibliotheca Medicea by inference from Bandini; the psalm numeral is read as LXXVII from a soft scan. Note 61: page numeral 40 uncertain. --> (printed under page 263)
Page
- running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 532
- marginal letters: A ‹Christi Dei nostri›; B ‹Hippolyto vindicemus›; C ‹quemadmodum et cl. auctor›; D ‹veluti cum appellat›
- old-edition numerals: (none)
- other: column begins and ends mid-sentence. The Hebrew word is small and blurred in the scan, read as שרק †. The words δὲ δεῖ are crossed by a pen stroke on the scan; read through it. Foot-note calls (58)–(63) removed; the tail of foot note (57) and foot notes (58)–(63) at the column foot are not set here.
omnino probat Petavius; jurene an injuria, suo loco inspiciendum erit. Quin etiam liturgia quam exhibent Constitutiones, Romana est, quae adhuc in pervigilio Paschatis praecipua sui parte servatur. Nam et Justinus Martyr eamdem liturgiam designat, ac Romae scribens non aliam indicasset. Quamvis autem in eo consentiant eruditi, quod Justini et Constitutionum una sit eademque liturgia, nihilominus Romanam fuisse negant, atque ab Oriente repetunt. Quod necesse non est, cum in Occidente potius in usu fuerit, adeoque Graeci eam plerumque omiserunt in suis codicibus. Accedit S. Procli Constantinopolitani testimonium insigne, qui omnium primam eam liturgiam recenset: Ὅ τε μακάριος Κλήμης, ὁ τοῦ κορυφαίου τῶν ἀποστόλων μαθητὴς καὶ διάδοχος, αὐτῷ τῶν ἱερῶν ἀποστόλων ὑπαγορευσάντων: Beatus nimirum Clemens summi illius apostolorum principis discipulus et successor, qui sacris apostolis ei dictantibus illam edidit. Hoc testimonio cum premantur qui nimium se faciles ad ejurandam veritatem praebent, negant S. Procli esse; quique adeo ratione uti nolentes, dimittendi sunt. Quoniam vero animadvertimus, Hippolytum παρονομασίαις vel annominationibus delectatum esse, hujusmodi ingenium in Constitutionibus quoque se prodit, ubi paganorum sacrificulos non sacerdotes, ἱερέας, appellat auctor, sed μηιερέας profanos, immundosque quemadmodum et Sibyllam Ἄβυλλαν dixit quasi ἀβούλην, inconsultam ac dementem. Sed et Hippolyti doctrina eadem fuit in Constitutionibus aliisque suis operibus, nimirum catholica: Epiphanius certe de Constitutionum codice verba faciens, in quem non adeo depravatum inciderat, hoc judicium protulit: Πᾶσα γὰρ ἐν αὐτῷ κανονικὴ τάξις ἐμφέρεται, καὶ οὐδὲ τῆς ἐκκλησιαστικῆς διοικήσεως, καὶ κανόνος καὶ πίστεως. Omnis quippe canonicus ordo in ipso continetur, et nihil a fide alienum, adulteratumque, neque a confessione, neque ab ecclesiastica administratione, et canone, ac fide. Quin etiam ulterius progressus est, easdemque Constitutiones θεῖον λόγον, divinum sermonem appellavit. Quid si S. Epiphanius incorruptam vidisset ac sinceram Hippolyti collectionem? Hanc enim perpetuo διάταξιν vel διατάξεις, Constitutionem et Constitutiones apostolorum dicit, propterea quod jam proprio nomine in ipsis inducti erant apostoli, tanquam legislatores ac magistri doctrinam et praecepta proferentes. Hippolytus autem nonnisi παράδοσιν ἀποστολικὴν, traditionem apostolicam, exposuerat, quae illa fictione loquentium apostolorum non indigebat. Hinc suspectae primum Constitutiones, deinde etiam inter apocrypha relatae, veluti ab haereticis corruptae.
at all does Petavius approve; whether rightly or wrongly will have to be looked into in its own place. Moreover the liturgy which the Constitutions exhibit is the Roman one, which is still kept in its principal part on the vigil of the Pasch. For Justin Martyr too marks out the same liturgy, and writing at Rome he would not have indicated another. And although the learned agree in this, that the liturgy of Justin and of the Constitutions is one and the same, none the less they deny that it was Roman, and derive it from the East. Which is not necessary, since it was rather in use in the West, and indeed the Greeks have for the most part omitted it in their codices. There is added the remarkable testimony of Saint Proclus of Constantinople, who reckons that liturgy the first of all: And the blessed Clement, the disciple and successor of the chief of the apostles, the holy apostles dictating to him: The blessed Clement, namely, the disciple and successor of that highest prince of the apostles, who published it with the holy apostles dictating to him. When those who show themselves too ready to forswear the truth are pressed by this testimony, they deny that it is Saint Proclus's; and being thus unwilling to use reason, they are to be dismissed. But since we have observed that Hippolytus delighted in paronomasias or plays on names, a genius of this kind betrays itself in the Constitutions also, where the author calls the sacrificers of the pagans not priests, but non-priests, profane and unclean, just as he also called the Sibyl Abylla, as though ill-counselled, unadvised and mad. But the doctrine of Hippolytus too was the same in the Constitutions and in his other works, namely Catholic: Epiphanius certainly, speaking of the codex of the Constitutions, upon which he had lighted when it was not so greatly depraved, delivered this judgment: For every canonical order is contained in it, and neither of the ecclesiastical administration, and canon and faith. For every canonical order is contained in it, and nothing foreign to the faith, and adulterated, neither from the confession, nor from the ecclesiastical administration, and canon, and faith. Indeed he went even further, and called the same Constitutions a divine word, a divine discourse. What if Saint Epiphanius had seen the uncorrupted and genuine collection of Hippolytus? For he constantly calls this the Constitution or Constitutions, the Constitution and Constitutions of the apostles, because the apostles had by then been brought into them under their own name, as lawgivers and teachers putting forth doctrine and precepts. But Hippolytus had set forth nothing but an apostolic tradition, the apostolic tradition, which had no need of that fiction of apostles speaking. Hence the Constitutions were first suspected, then also counted among the apocrypha, as corrupted by heretics.
VI. De Canonibus apostolicis. An ab Hippolyto
VI. On the Apostolic Canons. Whether by Hippolytus
Editors' notes and page, col. 533
Footnotes
(64) ‹anchor: not visible in the foot image› · call in col 533
Petav., Theol. Dogm , XII, 10; Constit. VI, pag. 30.
Petavius, Theologica dogmata, XII, 10; Constitutions VI, p. 30.
(printed under page 264)
(65) ‹anchor: not visible in the foot image› · call in col 533
S. Procl., Ep. de tradit. div. miss.
St. Proclus, Letter on the Tradition of the Divine Liturgy.
(printed under page 264)
(66) ‹anchor: profanos, immundosque› · call in col 533
Mairan., Praef. in S. Justin., p. II, 10, 2 et seqq.
Maran, Preface to St. Justin, part II, 10, 2 and following.
(printed under page 264)
(67) ‹anchor: divinum sermonem appellavit› · call in col 533
Constit. II, 28, et V, 7.
Constitutions II, 28, and V, 7.
(printed under page 264)
(68) ‹anchor: Quid si S. Epiphanius› · call in col 533
S. Epiphan., haer. LXX, 10; et haer. LXXX, 7.
St. Epiphanius, Heresy 70, 10; and Heresy 80, 7.
(printed under page 264)
Page
- running head: 533 CONSTITUTIONES APOSTOLICAE. —
- marginal letters: A ‹omnino probat Petavius›; B ‹ἀποστόλων μαθητὴς καὶ διάδοχος›; C ‹inconsultam ac dementem›; D ‹ξεις, Constitutionem et Constitutiones›
- old-edition numerals: (none)
- other: column begins mid-sentence and ends inside the italic caption of section VI, which runs on into col. 534. The Greek quotation from Epiphanius is printed shorter than its Latin rendering (it passes from καὶ straight to οὐδὲ τῆς ἐκκλησιαστικῆς); set as printed, and the English follows the broken Greek. μηιερέας read as one word as printed. Foot-note calls (64)–(68) removed; foot notes (64)–(67) at the column foot are not set here. The running head is cut by the column crop.
collecti.—Quoniam vero postremum Constitutionum librum, qui octavus est, nominatim in codicibus Hippolyto tributum Canones apostolorum sequuntur, de ipsis aliquid est subjiciendum. Hanc equidem collectionem pervetustam esse ante concilii Nicaeni tempora, cum rigidiores critici fateantur, nihil sane in eadem occurrit quod Hippolyti aevo non conveniat: ipsius quinimo ingenium prodit canon de Paschate, ne celebretur πρὸ τῆς ἐαρινῆς ἰσημερίας μετὰ Ἰουδαίων, ante vernum aequinoctium cum Judaeis; qui utique debetur synodis hac de re coactis pontifice Victore, unde argumentum habuit Hippolytus evulgandi librum De Paschate, ac deinde Paschalem Canonem. Plurimos ex hisce canonibus ab Ecclesia Romana fuisse receptos exploratum est, quod minime factum esset, si canones alios E. R. servasset ab his diversos. Unde vero Ecclesia Romana canones accepisset, nisi a seipsa? Idque adeo verum est, ut Zephyrini pontificis nomen iisdem canonibus praemittatur, qui ab E. R. probati sunt. Temere autem assumptum esse nomen Zephyrini, cum revera sub ipso vixerit, scripseritque Hippolytus, nemo sibi suaserit, quamvis epistola illius nomine conficta sit. Neque vero Hippolytus inscio vel nolente pontifice in tabularia penetrare, ac reconditos canones in lucem primus edere potuisset; ut si Zephyrini auctoritas intercesserit, ipsius nomen alicubi in sua collectione commendasse Hippolytum, aut certe sui operis tempus designasse opinari liceat. In Oriente quidem ea obtinuit sententia, canones apostolorum fuisse ab Hippolyto collectos, unde et ad canones apostolorum per Hippolytum allegant, quemadmodum Joannes Darensis, qui VIII et IX saeculo vixit, ostendit neminem suo aevo dubitasse, quin Hippolytus fuerit eorumdem canonum editor †ܗܕܐ ܕܝܢ ܐܦ ܩܢܘܢܐ ܕܫܠܝܚܐ ܕܒܝܕ ܐܝܦܘܠܝܛܘܣ ܦܩܕܝܢ Quod quidem et canones apostolorum, qui per Hippolytum, praecipiunt. Sermo erat de primo apostolorum canone: Episcopus a duobus aut tribus episcopis ordinetur. Denique ipse Hippolytus hanc sententiam confirmat alio in opere quod posterioribus annis elucubravit: Οἶκον Θεοῦ τὴν Ἐκκλησίαν, ἐπιστέλλων ὁ Παῦλος Τιμοθέῳ καλεῖ: Ἐὰν δὲ βραδύνω, ἵνα εἰδῇς πῶς δεῖ ἐν οἴκῳ Θεοῦ ἀναστρέφεσθαι, ἥτις ἐστὶν Ἐκκλησία τοῦ Θεοῦ ζῶντος. Τούτου τοῦ οἴκου ἀγαθὰ τὰ τοῦ Πνεύματος χαρίσματα, τά τε περὶ Τριάδος, καὶ τὰ λοιπὰ δόγματα, οἵτε παραδοθέντες ὑπὸ τῶν ἀποστόλων θεσμοὶ καὶ κανόνες. Ἐν δὲ τούτῳ θαυμαστῶς ἡ ἀρετὴ ἐπιτελεῖται, καλουμένη δικαιοσύνη. Domum Dei vocat
collected.—But since the Canons of the apostles follow the last book of the Constitutions, which is the eighth, attributed by name in the codices to Hippolytus, something must be subjoined about them. Since indeed the stricter critics confess that this collection is very ancient, before the times of the council of Nicaea, nothing assuredly occurs in it which does not suit the age of Hippolytus: nay rather, his genius is betrayed by the canon on the Pasch, that it not be celebrated before the spring equinox with the Jews, before the vernal equinox with the Jews; which is certainly owed to the synods gathered on this matter under Pope Victor, from which Hippolytus had occasion to publish the book On the Pasch, and afterwards the Paschal Canon. It is ascertained that very many of these canons were received by the Roman Church, which would by no means have been done if the R[oman] C[hurch] had kept other canons different from these. And whence would the Roman Church have received canons, if not from herself? And this is so true that the name of Pope Zephyrinus is prefixed to the same canons which were approved by the R[oman] C[hurch]. But that the name of Zephyrinus was taken up at random, when Hippolytus really lived and wrote under him, no one will persuade himself, although a letter has been forged in his name. Nor indeed could Hippolytus, with the pontiff unaware or unwilling, have penetrated into the archives, and been the first to bring hidden canons to light; so that, if the authority of Zephyrinus intervened, one may suppose that Hippolytus commended his name somewhere in his collection, or at least marked the time of his own work. In the East, indeed, that opinion prevailed, that the canons of the apostles were collected by Hippolytus, whence they also cite them as the canons of the apostles through Hippolytus, as John of Dara, who lived in the VIIIth and IXth century, shows that no one in his age doubted that Hippolytus was the editor of the same canons: [Syriac:] And this the canons of the apostles also, which are through Hippolytus, enjoin. Which indeed the canons of the apostles also, which are through Hippolytus, enjoin. The discussion was about the first canon of the apostles: Let a bishop be ordained by two or three bishops. Finally Hippolytus himself confirms this opinion in another work which he elaborated in later years: Paul, writing to Timothy, calls the Church the house of God: But if I delay, that you may know how one ought to conduct oneself in the house of God, which is the Church of the living God. The good things of this house are the gifts of the Spirit, both the things concerning the Trinity, and the remaining dogmas, and the ordinances and canons handed down by the apostles. And in this, virtue is wonderfully brought to completion, which is called righteousness. He calls the house of God
Editors' notes and page, col. 534
Footnotes
(69) ‹anchor: not visible in the foot image› · call in col 534
Distinct. XVI, 2, Decr. Grat.
Distinction XVI, 2, of Gratian's Decretum.
(printed under page 264)
(70) ‹anchor: qui per Hippolytum, praecipiunt› · call in col 534
Io. Darens ap. Abr. Ecchell. De Eccl. Al. Orig., p. 192. V. Assem. B. O. t. II, p. 118, et Cave, H. L. t. II, p. 131.
John of Dara, in Abraham Ecchellensis, On the Origins of the Church of Alexandria, p. 192. See Assemani, Bibliotheca Orientalis, vol. II, p. 118, and Cave, Historia Literaria, vol. II, p. 131.
<!-- UNSURE: calls of 64, 65 and 69 lie above the foot images; 65 probably stands at "S. Procli esse" near the head of the visible part of col. 533. Note 64: "pag. 30" as read (possibly "cap. 30"). Notes 66 and 70: the page and section numerals are read from a soft scan. --> (printed under page 264)
Page
- running head: CONSTITUTIONES APOSTOLICAE. — PROOEMIA 534
- marginal letters: A ‹collecti.—Quoniam vero›; B ‹ratum est, quod minime›; C ‹tempus designasse›; D ‹hanc sententiam confirmat›
- old-edition numerals: (none)
- other: column begins with the last word of the italic caption of section VI (begun in col. 533) and ends mid-sentence. UNSURE: the two displayed lines of SYRIAC after "editor" are in a blurred cursive (serto) face; they are set in Unicode Syriac as a best reading guided by the Latin version printed beneath, and the whole Syriac, especially its first word(s), must be re-read by a Syriac reader against the page (marked †); its English is given from that reading. The Syriac lines are displayed on their own lines in print but belong to the running paragraph. Foot-note calls (69), (70) removed; foot notes (68)–(70) at the column foot are not set here. Printer's signature at the page foot left out.
Paulus Ecclesiam, ad Timotheum scribens: Si autem tardavero, ut scias quomodo oporteat te in domo Dei conversari, quae est Ecclesia Dei vivi. Hujus domus bona sunt Spiritus charismata, et de Trinitate, caeteraque dogmata, et traditiones, Constitutionesque, et Canones apostolorum. In his autem mirabiliter virtus perficitur, quae justitia nuncupatur. Provocat quodammodo ad ipsum opus quo de agimus, et singulatim recenset non modo charismata, et apostolorum traditiones, verum etiam Canones, adeoque hos pariter in collectione Hippolyti fuisse manifestius apparet. De numero itaque canonum quos Hippolytus recensuit incerti sumus, de collectione non item. Quemadmodum vero superius testimonium Hippolyto convenit, qui titulum ipsum sui operis in eoque contenta expressit, ita nemo imposterum loqui eo modo potuisset. Nam paulo post, eodem III saeculo vertente, cum Hippolyti opus corruptum interpolatumque in Oriente fuerit, atque adeo, sicuti nunc exstat, inter apocrypha relatum: quisnam subinde in praecipua Ecclesiae laude posuisset, eam apocryphis dubiisve Constitutionibus administrari? Equidem ad Hippolyti laudem pertinet, quod aliae collectiones pervetustae ab haereticis vel fictae vel interpolatae, ac magnis Patrum nominibus insignitae, cum repudiatae fuerint; una ipsius collectio quamvis interpolata multum aliis praestet Nam sicut διδασκαλία τοῦ Ποιμένος improbata fuit, ita quoque Ἰγνατίου διδασκαλία, Πολυκάρπου διδασκαλία aliaeque hujusmodi, de quibus recte pronuntiavit M. Athanasius: Αἱρετικῶν ἐστιν ἐπίνοια, γραφόντων μὲν ὅτι θέλουσιν αὐτὰ, χαριζομένων δὲ καὶ προστιθέντων αὐτοῖς χρόνους, ἵνα ὡς παλαιὰ προφέροντες, πρόφασιν ἔχωσιν ἀπατᾷν ἐκ τούτου τοὺς ἀκεραίους. Haereticorum sunt commentum, qui ea scribunt quando volunt; illis autem largiuntur, et adjiciunt tempora, quo tanquam antiqua proferentes, ex ea re occasionem habeant decipiendi homines simplices.
Paul calls the Church, writing to Timothy: But if I am delayed, that you may know how you ought to conduct yourself in the house of God, which is the Church of the living God. The good things of this house are the gifts of the Spirit, and the dogmas concerning the Trinity, and the rest, and the traditions, and the Constitutions, and the Canons of the apostles. And in these, virtue is wonderfully perfected, which is named righteousness. He appeals in a certain manner to the very work with which we are dealing, and reckons up one by one not only the gifts, and the traditions of the apostles, but also the Canons, and so it appears more plainly that these likewise were in the collection of Hippolytus. Concerning the number, therefore, of the canons which Hippolytus reckoned we are uncertain; concerning the collection, not so. And just as the testimony above suits Hippolytus, who expressed the very title of his work and the things contained in it, so no one afterwards could have spoken in that way. For a little later, in the course of the same IIIrd century, when the work of Hippolytus had been corrupted and interpolated in the East, and indeed, as it now exists, counted among the apocrypha: who thereafter would have set it down as a chief praise of the Church that she is governed by apocryphal or doubtful Constitutions? Indeed it pertains to the praise of Hippolytus that, whereas other very ancient collections, either forged or interpolated by heretics, and marked with the great names of Fathers, were repudiated, his collection alone, although interpolated, far excels the others. For as the Teaching of the Shepherd was disapproved, so too the Teaching of Ignatius, the Teaching of Polycarp, and others of this kind, concerning which the great Athanasius rightly pronounced: It is a device of heretics, who write them indeed because they wish, but bestow and add dates to them, in order that, bringing them forward as ancient, they may have from this a pretext to deceive the guileless. They are a contrivance of heretics, who write those things when they wish; but they bestow and add dates to them, so that, bringing them forward as though ancient, they may have from that an occasion of deceiving simple men.
CAPUT III.
CHAPTER III.
Quaenam causa Hippolytum ad hoc opus incitaverit. Constitutiones potissimum Tertulliano et Montanistis oppositae.
What cause incited Hippolytus to this work. The Constitutions set chiefly against Tertullian and the Montanists.
I. Tertullianus, Montanistarum praestigiis fascinatus, paulatim in eorum sectam inclinare coepit, a qua demum abreptus est. Quod ubi animadvertit Hippolytus, binos opposuit eidem sectae tractatus, quorum alterum De charismatibus inscripsit, Περὶ χαρισμάτων; alteri titulum Apostolica traditio, Ἀποστολικὴ παράδοσις fecit. Montanistas enim invaluisse falsa miracula jactando exploratum est, eaque finxisse non ut paganos Judaeosve ad fidem pertraherent, sed ut perverterent orthodoxos. Ait autem Hippolytus charismata divinitus dari, οὐκ εἰς τὴν ἐνεργούντων ὠφέλειαν, ἀλλ' εἰς τὴν τῶν ἀπίστων
I. Tertullian, bewitched by the sleights of the Montanists, began little by little to incline towards their sect, by which he was at length carried off. When Hippolytus observed this, he set against the same sect two treatises, of which he entitled the one On Gifts, On Gifts; to the other he gave the title Apostolic Tradition, Apostolic Tradition. For it is ascertained that the Montanists grew strong by boasting of false miracles, and that they feigned these not in order to draw pagans or Jews to the faith, but to pervert the orthodox. Now Hippolytus says that the gifts are divinely given, not for the benefit of those who work them, but for the unbelievers'
Editors' notes and page, col. 535
Footnotes
(71) ‹anchor: quae est Ecclesia Dei vivi› · call in col 535
I Tim. III, 15.
1 Tim. 3:15.
(printed under page 265)
(72) ‹anchor: quae justitia nuncupatur› · call in col 535
S. Hippol. in psalm. LXIV, 5, ex Cat. Corder.
St. Hippolytus on Psalm 64:5, from Cordier's Catena.
(printed under page 265)
(73) ‹anchor: decipiendi homines simplices› · call in col 535
S. Athan., ep. Festal., t. II, 39.
St. Athanasius, Festal Letter, vol. II, 39.
(printed under page 265)
Page
- running head: 535 S. CLEMENTIS I ROM. PONT.
- marginal letters: A ‹Paulus Ecclesiam, ad Timotheum›; B ‹titulum ipsum sui operis›; C ‹hujusmodi, de quibus recte›; D ‹natus, paulatim in eorum›
- old-edition numerals: (none)
- other: column begins and ends mid-sentence. The last word is hyphenated across the column break (ἀπί-); completed as ἀπίστων from the first line of col. 536, visible at the edge of this column's top image; the noun it depends on stands in col. 536, so the English ends on the possessive. ὅτι: the vowel is small in the scan and could be ε †; the facing Latin has quando, and the English follows the Greek as read. No stop is printed after praestet. A stray bracket-like mark stands before po- in potuisset (not set). Foot-note calls (71)–(73) removed; foot notes (71), (72) at the column foot are not set here. The anchors of (71) and (72) are taken from the calls in the column images. The running head is cut by the column crop.
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. Non ad utilitatem ea operantium, sed ad infidelium assensionem concedi: ut quibus non persuasit sermo, hos virtus signorum flectat ac pudore afficiat. Signa enim non nobis fidelibus eduntur, sed infidelibus, cum Judaeorum tum Graecorum. Neque enim daemones ejicere, nostrum emolumentum est, sed eorum qui per Domini operationem purgantur. Ac Tertullianus quidem somnia muliercularum insolenter nimis charismata vocabat, quemadmodum in visione illa de anima corporali ait: Et Deus testis et Apostolus, charismatum in Ecclesia futurorum idoneus sponsor: Tu, nec si res ipsa de singulis persuaserit, credas. Montanistae vero suis fallaciis lucrum undique corradebant, etsi propter coelestia dona se ab Ecclesia descivisse causarentur. Quid ergo sit charisma eos docet Hippolytus: 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. Nemo per Christum in Deum credens, qui non acceperit charisma spirituale. Ipsum etenim hoc, liberatum esse impio multorum deorum cultu, et credidisse Deo Patri per Christum, charisma Dei est: ut et abjecisse Judaicum velamen, ac credidisse quod Dei beneplacito Unigenitus qui ante saecula existebat, in extremo tempore ex Virgine natus est sine viri concubitu: et quod in vita tanquam homo versatus est absque peccato, impleta omni justitia legis: quodque permissione Dei Deus Verbum sustinuit crucem confusione contempta: et quod mortuus est, ac sepultus et resurrexit in triduo, atque post resurrectionem cum apostolis diebus quadraginta permansit, completaque omni constitutione, assumptus est in eorum conspectu ad Deum et Patrem qui eum miserat. Qui haec credidit, non stolide ac citra rationem, sed cum judicio ac certitudine, is charisma
assent, in order that those whom the word did not persuade, the power of the signs may put to shame. For the signs are not for us the faithful, but for the unbelieving, both of Jews and of Greeks. For neither is the casting out of demons our gain, but that of those who are cleansed by the working of the Lord. That they are granted not for the advantage of those who work them, but for the assent of unbelievers: so that those whom the word has not persuaded, the power of signs may bend and affect with shame. For signs are produced not for us the faithful, but for unbelievers, of Jews as well as of Greeks. For neither is it our profit to cast out demons, but theirs who are cleansed through the Lord's working. And Tertullian indeed used, far too insolently, to call the dreams of silly women gifts, as in that vision about the corporeal soul he says: Both God is witness and the Apostle, a fit surety of the gifts that were to be in the Church: You would not believe, even if the thing itself had persuaded concerning each point. But the Montanists by their deceits were scraping together gain from every side, although they alleged that they had fallen away from the Church on account of heavenly gifts. What then a gift is, Hippolytus teaches them: There is no man who has believed through Christ in God who has not received a spiritual gift. For both the very being delivered from polytheistic impiety and believing God the Father through Christ is a gift of God; and the casting off of the Jewish veil, and believing that by the good pleasure of God the Only-begotten Who is before the ages was in the latter time born of a Virgin without intercourse of a man; and that He lived as man without sin, having fulfilled all the righteousness of the law; and that by the permission of God He endured the cross, having despised the shame, He, God the Word; and that He died, and was buried and rose after three days, and after the resurrection having 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 irrationally, but with judgment and full assurance, has received a gift from God. And likewise also he who has been delivered from every heresy. There is no one believing in God through Christ who has not received a spiritual gift. For this very thing, to have been freed from the impious worship of many gods, and to have believed God the Father through Christ, is a gift of God: as also to have cast away the Jewish veil, and to have believed that by God's good pleasure the Only-begotten Who existed before the ages was in the last time born of a Virgin without lying with a man: and that He lived in life as man without sin, all the righteousness of the law being fulfilled: and that by the permission of God, God the Word endured the cross, the shame being despised: and that He died, and was buried and rose again in three days, and after the resurrection remained with the apostles forty days, and, every ordinance being completed, was taken up in their sight to the God and Father Who had sent Him. He who has believed these things, not stupidly and without reason, but with judgment and certainty, he a gift
Editors' notes and page, col. 536
Footnotes
(74) ‹anchor: not visible in the foot image› · call in col 536
Tertull., De an. IX, p. 270
Tertullian, On the Soul, IX, p. 270.
<!-- UNSURE: calls of 71, 72 and 74 lie above the foot images; 71 and 72 belong to the quotation that runs over from col. 534 (1 Tim. 3:15) and are placed in col. 535 by inference, 74 in col. 536 by its position after call 73. Note 73: "t. II, 39" as read. Note 74: the last line is clipped at the lower edge of the image; "p. 270" is read from the upper halves of the figures. --> (printed under page 265)
Page
- running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 536
- marginal letters: A ‹συγκατάθεσιν, ἵνα οὓς›; B ‹Et Deus testis et Apostolus›; C ‹πληρώσας πᾶσαν δικαιοσύνην›; D ‹beneplacito Unigenitus›
- old-edition numerals: (none)
- other: the column's first printed syllable (the tail of ἀπίστων, hyphenated from col. 535) is set whole in c535 and not repeated here; the column begins and ends mid-sentence. fallaciis: the type is damaged at the third and fourth letters, read from the remains. Μονογενὴς: accent before the comma unclear in the scan (grave set) †. Foot-note call (74) removed; foot notes (73), (74) at the column foot are not set here.
a Deo consecutus est: similiter et qui ab omni haeresi servatus fuit. Dona vero quae vulgo gratis data dicuntur, in Ecclesia quaerenda esse, ac suo tempore non defuisse testatur Hippolytus: Ταῦτα δέ φαμεν, οὐ τὰς ἀληθεῖς προφητείας ἐξουθενοῦντες. Ἴσμεν γὰρ αὐτὰς κατ' ἐπίπνοιαν Θεοῦ ἐν τοῖς ὁσίοις ἐνεργεῖσθαι, ἀλλὰ τὸ θράσος τῶν ἀλαζονευομένων καταστέλλοντες. Haec autem dicimus, non quod veras prophetias contemnamus, quas scimus Dei afflatu in sanctis fieri, sed ut arrogantium confidentiam cohibeamus. Atque hoc veluti prooemium fuit majoris operis, quod ad sartam tectamque servandam Ecclesiae disciplinam Hippolytus primus excogitavit.
has obtained from God: likewise also he who has been preserved from every heresy. But that the gifts which are commonly called freely given are to be sought in the Church, and were not lacking in his own time, Hippolytus testifies: And we say these things, not setting at nought the true prophecies. For we know that they are wrought in the holy by the inspiration of God, but restraining the boldness of those who boast. And we say these things, not because we despise true prophecies, which we know come to pass in the saints by the breath of God, but that we may check the confidence of the arrogant. And this was, as it were, the proem of a greater work, which Hippolytus first devised for keeping the discipline of the Church sound and whole.
II. Tertullianus traditionum vindex, hisce armis ab Hippolyto expugnatur.— Nam si quae respublica suas habuit leges quibus uteretur atque consisteret, ea profecto fuit Christiana, quae sanctissimis legibus atque institutis usa ab initio, ubique terrarum propagata est. Has leges atque instituta quae Clemens collegerat, Hippolytus edidit, cum adhuc religiose in Ecclesia servarentur: nemoque ex haereticis tam esset impudens, qui mores in Ecclesia receptos negare posset. Ac Tertullianus profecto quo doctior eo pervicacior, facile omnem cohortationem qua ad sanitatem revocaretur, omnemque confutationem insanae haereseos quam, veritate abnegata, amplectebatur, contempsisset. Unum supererat argumentum ex traditione petitum; illud ipsum scilicet, quo is pro Ecclesia fortissime dimicaverat. Nam vere prae caeteris animadvertit E. Norisius: Nullus veterum aut tam saepe, aut tam valide traditionem inculcavit, uti Tertullianus. Hoc itaque telo veluti de ipsius manibus erepto, Hippolytus furentes Montani asseclas compescuit ac prope delevit. Sed qui Ecclesiae legibus ab origine repetitis unam sectam aggressus est, plures alias imposterum exorturas eodem labore confecit. Hippolyti certe canonum collectio adeo probata est sub eodem titulo, quo in ipsius marmorea sede fuit inscripta Παράδοσις ἀποστολικὴ, ut eamdem Constantinus M. haud semel episcopis commendaverit atque a PP. inter praecipua Ecclesiae propugnacula adversus haereticos fuerit recensita; καὶ ὅροι γὰρ ἐτέθησαν ἡμῖν, καὶ θεμέλιοι, καὶ οἰκοδομὴ τῆς πίστεως, καὶ Ἀποστόλων παραδόσεις, καὶ γραφαὶ ἅγιαι, καὶ διαδοχαὶ διδασκαλίας, καὶ ἐκ πανταχόθεν ἡ ἀλήθεια τοῦ Θεοῦ ἠσφάλισται, καὶ μηδεὶς ἀπατάσθω τοῖς καινοῖς μύθοις. Nam et termini praescripti nobis sunt, et fundamenta posita et fidei structura, et apostolorum traditiones, et sacrae litterae, et coelestis doctrinae propagata successio, ac denique divina veritas ex omni parte munita est. et constituta. Proinde nemo se inanibus
II. Tertullian, the champion of traditions, is overthrown by Hippolytus with these arms.— For if any commonwealth had its own laws to use and to stand by, it was assuredly the Christian one, which, having used most holy laws and institutions from the beginning, has been spread everywhere on earth. These laws and institutions, which Clement had collected, Hippolytus published, while they were still religiously kept in the Church: and none of the heretics was so shameless as to be able to deny the customs received in the Church. And Tertullian, assuredly the more stubborn the more learned he was, would easily have despised every exhortation by which he might be recalled to soundness, and every refutation of the mad heresy which, the truth being denied, he was embracing. One argument remained, sought from tradition; that very one, namely, with which he had fought most bravely for the Church. For E. Noris truly observed, above the rest: None of the ancients pressed tradition either so often or so strongly as Tertullian. With this weapon, therefore, snatched as it were from his own hands, Hippolytus restrained the raging followers of Montanus and all but destroyed them. But he who attacked one sect with the laws of the Church traced back from their origin, by the same labour made an end of many others that were to arise afterwards. Certainly the collection of canons of Hippolytus was so approved under the same title with which it was inscribed on his marble chair, Apostolic Tradition, that Constantine the Great more than once commended it to the bishops, and it was reckoned by the Fathers among the chief bulwarks of the Church against heretics; for both boundaries have been set for us, and foundations, and a building of the faith, and traditions of the Apostles, and holy scriptures, and successions of teaching, and from every side the truth of God has been made secure, and let no one be deceived by the new fables. For both bounds have been prescribed for us, and foundations laid, and the structure of the faith, and the traditions of the apostles, and the sacred writings, and the propagated succession of the heavenly doctrine, and finally the divine truth has been fortified on every side, and established. Therefore let no one [give] himself to empty
Editors' notes and page, col. 537
Footnotes
(75) ‹anchor: inculcavit, uti Tertullianus› · call in col 537
Noris Op. t. III, col. 1016.
Noris, Works, vol. III, col. 1016.
(printed under page 266)
(76) ‹anchor: episcopis commendaverit› · call in col 537
Ap. Eus. De Vit. Const. III, 67.
In Eusebius, Life of Constantine III, 67.
(printed under page 266)
Page
- running head: 537 CONSTITUTIONES APOSTOLICAE
- marginal letters: A ‹a Deo consecutus est›; B ‹ab Hippolyto expugnatur›; C ‹illud ipsum scilicet›; D ‹καὶ ὅροι γὰρ ἐτέθησαν›
- old-edition numerals: (none)
- other: column begins and ends mid-sentence; the bracketed verb in the last English sentence is a supplement, the Latin verb standing in col. 538. A pen stroke on the scan crosses the first four lines (consecutus, fuit, in, defuisse), read through it. The stop after "munita est" looks like a full point in the scan and may be a broken comma †. Foot-note calls (75), (76) removed; foot notes (77)–(79), printed at the foot of this column, have no call in col. 537 and are not set here. The running head is cut by the column crop.
fabulis in errorem abduci patiatur. Lubet etiam unius ex recentioribus judicium de hoc opere proferre. Sunt illi canones, Constitutionesque antiquissimae, multa in illis excellentissima et magni ponderis continentur.
fables allow to be led away into error. It pleases me also to bring forward the judgment of one of the more recent writers on this work. Those canons and Constitutions are most ancient; many things most excellent and of great weight are contained in them.
III. Cur ab avaritia damnanda initium faciant Constitutiones apostolorum. — Quamobrem nemo amplius mirabitur si ab avaritia damnanda incipiunt Constitutiones apostolicae: Ἀπέχεσθε οὖν πάσης πλεονεξίας, Abstinete igitur ab omni avaritia. Namque hoc vitium vehementer exprobrat Montano suisque mulierculis coaevus Hippolyto auctor: Ὁ πρακτῆρας χρημάτων καταστήσας, ὁ ἐπ' ὀνόματι προσφορῶν τὴν δωροληψίαν ἐπιτεχνώμενος. Οὐ δοκεῖ σοι πᾶσα Γραφὴ κωλύειν προφήτην λαμβάνειν δῶρα, καὶ χρήματα; ὅταν οὖν ἴδω τὴν προφῆτιν εἰληφυῖαν καὶ χρυσὸν καὶ ἄργυρον καὶ πολυτελεῖς ἐσθῆτας, πῶς αὐτὴν μὴ παραιτήσομαι; Qui pecuniarum exactores constituit; qui sordidam munerum captationem, oblationum nomine callide obvelavit. Non tibi videtur Scriptura universa prohibere, ne propheta munera et pecunias accipiat? Cum igitur videam prophetissam aurum et argentum, vestesque pretiosas accepisse, quomodo eam non repudiabo? Vetant insequenti capite Constitutiones, maledictis quempiam incessere: Ἀλλὰ καταρᾶταί σέ τις; σὺ εὐλόγησον αὐτόν: Sed aliquis tibi maledicit? tu benedic ei propterea quod bacchantes Montanistae, nullum finem maledicendi facerent: Τὴν δὲ καθόλου καὶ πᾶσαν τὴν ὑπὸ τὸν οὐρανὸν Ἐκκλησίαν βλασφημεῖν διδάσκοντος τοῦ ἀπηυθαδισμένου πνεύματος. Universam vero, quae per orbem terrarum sparsa est, Ecclesiam, idem ille arrogantissimus spiritus maledictis appetere eos docebat. Illud magis mirum, quod Constitutionum compilator sub initium tam multus sit in virorum ornatum: quasi vero apostolorum aevo id probrum inolevisset: Μὴ καλλωπιζόμενος εἰς τὸ ἀγρευθῆναί τινα... Πιστῷ γάρ σοι ὄντι καὶ ἀνθρώπῳ τοῦ Θεοῦ, οὐκ ἔξεστι τρέφειν τὰς τρίχας τῆς κεφαλῆς, καὶ ποιεῖν εἰς ἓν, ὅ ἐστι σπατάλιον· ἢ ἀπόχυμα, ἢ μεμερισμένην τηρεῖν· οὐδὲ μὲν ὀγκοποιεῖν, ἢ διαξαίνοντά τε καὶ πλάσσοντα οὔλην διατιθεῖν, ἢ ξανθοποιεῖν αὐτήν. Ne ornes te, ut quaepiam capiatur... Tibi enim qui fidelis et homo Dei es, non licet nutrire comam, et in unum colligere, quod spatalium est: vel effundere, aut discriminatam servare: neque etiam tumefacere, neque carpendo ac formando crispam reddere, neque eam flavam facere. Atque is quidem cultus facile in Cataphrygas vel Montanistas Asiatico luxu diffluentes invasit: quod et Apollonius ipsis objicit: Προφήτης, εἰπέ μοι, βάπτεται; προφήτης στιβίζεται; προφήτης φιλοκοσμεῖ; Dic mihi, tingitne capillos propheta? num propheta stibio oculos linit? an studet ornari propheta?
III. Why the Constitutions of the apostles make their beginning from the condemning of avarice. — Wherefore no one will wonder any longer if the Apostolic Constitutions begin from the condemning of avarice: Abstain therefore from all covetousness, Abstain therefore from all avarice. For an author contemporary with Hippolytus vehemently reproaches Montanus and his silly women with this vice: He who appointed exactors of money, who under the name of offerings contrives the taking of gifts. Does not all Scripture seem to you to forbid a prophet to take gifts and money? When therefore I see the prophetess having received both gold and silver and costly garments, how shall I not reject her? He who appointed exactors of moneys; who cunningly veiled a sordid grasping after gifts under the name of offerings. Does not the whole of Scripture seem to you to forbid that a prophet should accept gifts and moneys? When therefore I see that the prophetess has accepted gold and silver, and precious garments, how shall I not repudiate her? The Constitutions forbid, in the following chapter, to assail anyone with curses: But does someone curse you? As for you, bless him: But does someone curse you? As for you, bless him, because the raving Montanists made no end of cursing: The self-willed spirit teaching [them] to blaspheme the universal and whole Church under heaven. And that same most arrogant spirit taught them to attack with curses the whole Church which is scattered through the world. This is more wonderful, that the compiler of the Constitutions should near the beginning be so copious against the adornment of men: as though indeed that reproach had taken root in the age of the apostles: Not beautifying yourself so that some woman is ensnared... For to you, being a believer and a man of God, it is not permitted to grow the hair of the head, and to make it into one, which is a top-knot; or to keep it flowing loose, or parted; nor indeed to puff it out, or by combing and shaping to arrange it curly, or to make it yellow. Do not adorn yourself, so that some woman may be caught... For to you, who are a believer and a man of God, it is not permitted to grow the hair, and to gather it into one, which is a top-knot: or to let it flow loose, or to keep it parted: nor also to make it swell, nor by plucking and shaping to render it curly, nor to make it yellow. And that manner of dress indeed easily invaded the Cataphrygians or Montanists, dissolved in Asiatic luxury: which Apollonius also objects to them: Does a prophet, tell me, dye himself? Does a prophet paint his eyes with stibium? Does a prophet love adornment? Tell me, does a prophet dye his hair? Does a prophet smear his eyes with stibium? Or does a prophet strive to be adorned?
Editors' notes and page, col. 538
Footnotes
(77) ‹anchor: in errorem abduci patiatur› · call in col 538
S. Epiph. haer. LV, 3.
St. Epiphanius, Heresy 55, 3.
(printed under page 266)
(78) ‹anchor: magni ponderis continentur› · call in col 538
Albaspin. Observ. I, 13.
Aubespine, Observations I, 13.
(printed under page 266)
(79) ‹anchor: ab omni avaritia› · call in col 538
Constit. ap. I, 1
Apostolic Constitutions I, 1.
(printed under page 266)
(80) ‹anchor: quomodo eam non repudiabo ?› · call in col 538
Apollon. ap. Euseb. H. E. V, 18.
Apollonius, in Eusebius, Ecclesiastical History V, 18.
(printed under page 266)
(81) ‹anchor: tu benedic ei› · call in col 538
Constit. ap. I, 2.
Apostolic Constitutions I, 2.
(printed under page 266)
(82) ‹anchor: appetere eos docebat› · call in col 538
Ap. Euseb., V, 16.
In Eusebius, V, 16.
(printed under page 266)
(83) ‹anchor: neque eam flavam facere› · call in col 538
Constit. ap. I, 3.
Apostolic Constitutions I, 3.
<!-- UNSURE: Note 75: column numeral read as 1016 (third figure blurred). Note 76: "III, 67" may be "III, 64". Note 80: a small mark stands between "V" and "18", read as a comma (it may be a stop). Q3: the calls of 77, 78 and 79 are confirmed in the column images of col. 538 (after "patiatur", "continentur" and "avaritia"); these three notes are printed at the foot of the left column of the page. --> (printed under page 266)
Page
- running head: CONSTITUTIONES APOSTOLICAE. — PROOEMIA. 538
- marginal letters: A ‹fabulis in errorem abduci›; B ‹καὶ χρήματα; ὅταν οὖν›; C ‹πᾶσαν τὴν ὑπὸ τὸν οὐρανὸν›; D ‹licet nutrire comam›
- old-edition numerals: (none)
- other: column begins and ends mid-sentence. The last word is hyphenated across the column break (pro- / pheta?); it is set whole here, with its query, from the top of col. 539 (Q3), and the tail is not set in col. 539. The Greek question marks are printed as ";" and set so. Foot-note calls (77)–(83) removed; foot notes (80)–(83) at the column foot are not set here. The call (84) follows the completed last word and belongs to col. 539. Printer's signature at the page foot left out.
Deinde ad coercendam muliercularum licentiam, quae nimia erat apud Montanistas, plura congeruntur in primo Constitutionum libro, eademque toto opere saepius inculcantur. Maximilla certe Montanistarum prophetissa, nullum habuit infensiorem Hippolyto, qui novam Jesabelem in Apocalypsi memoratam, ipsam fuisse interpretatus est.
Next, to restrain the licence of silly women, which was excessive among the Montanists, a good many things are heaped together in the first book of the Constitutions, and the same are repeatedly driven home throughout the whole work. Maximilla, certainly, the prophetess of the Montanists, had no one more hostile to her than Hippolytus, who interpreted the new Jezebel mentioned in the Apocalypse as having been that very woman.
IV. Errores Montanistarum singillatim ab Hippolyto rejecti. — Sed neque ullus error proprius Montanistarum fuit, qui non refellatur in Constitutionibus. Illi negabant Ecclesiae potestatem dimittendi graviora crimina, Constitutiones ubique asserunt: Καὶ τοῖς μετανοοῦσιν ἄφεσιν διδόναι χρή... Γνώριζε οὖν, ὦ ἐπίσκοπε, τὸ ἀξίωμά σου, ὅτι ὡς τοῦ δεσμεῖν ἐκληρώσω τὴν ἐξουσίαν, οὕτω καὶ τοῦ λύειν. Poenitentibus autem venia concedenda est... Agnosce igitur, episcope, dignitatem tuam, quod sicut sortitus es potestatem ligandi, ita et solvendi. Montanistas autem digito monstrat auctor, ubi ait: Δέξαι οὖν τὸν μετανοοῦντα μὴ διστάζων ὅλως, μηδὲ παρεμποδιζόμενος ὑπὸ τῶν ἀνηλεῶς λεγόντων, μὴ δεῖν τοιούτοις συμμολύνεσθαι, μήτε λόγου κοινωνεῖν. Igitur poenitentem recipe; nec te ullatenus dubitare faciant, aut a proposito retrahant, qui immisericorditer dicunt, non oportere cum hujusmodi coinquinari, neque vel sermone communicare. Haec adversus Montanistas dicta esse adnotavit Cotelerius, aut vetustiores etiam haereticos, quamvis Moshemius ad Novatianos perperam distulerit. Neve ullum crimen excipi posset, exempla proferuntur Davidis, et Manassis, quorum unus moechiae atque homicidii, alter idololatriae reus fuerat: haec enim peccata excipiebant Montanistae, quos veluti alloquitur Constitutionum auctor cum ait: Μείζων εἰδωλολατρείας οὐκ ἔστιν ἁμαρτία. Εἰς Θεὸν γάρ ἐστι δυσσέβεια. Ἀλλ' ὅμως καὶ αὐτὴ διὰ γνησίας μετανοίας συγκεχώρηται. Gravius delictum idololatria non reperitur: est enim in Deum impietas: nihilominus tamen et illud per sinceram poenitentiam condonatum est. Illi secundas nuptias damnabant, quae in Constitutionibus ita non improbantur, ut manifeste arguatur contrarius error: Λόγον ὑφέξει τῷ Θεῷ, οὐχ ὅτι δευτέρῳ γάμῳ συνήφθη, ἀλλ' ὅτι τὴν ἑαυτῆς ἐπαγγελίαν οὐκ ἐφύλαξε. Rationem Deo reddet, non quod secundis nuptiis copulata sit, sed quod professionem suam non servarit: sermo erat de viduis, quae castitatem fuerant professae. Quoniam vero Montanus dissolvendas esse nuptias docuerat, id quoque in Constitutionibus est vetitum, μήτε μὴν μετὰ γάμον ἐκβάλλειν ἀκατάγνωστον ἐξέστω. Non ergo post nuptias liceat ejicere inculpatam. Multiplicatis jejuniis, quin etiam Quadragesimis,
IV. The errors of the Montanists rejected one by one by Hippolytus. — But neither was there any error peculiar to the Montanists which is not refuted in the Constitutions. They denied to the Church the power of remitting the graver crimes; the Constitutions everywhere assert it: And to those who repent one must grant remission... Know therefore, O bishop, your dignity, that as you have received by lot the authority to bind, so also that to loose. [In Latin:] But to the penitent pardon is to be granted... Acknowledge therefore, bishop, your dignity, that as you have obtained the power of binding, so also that of loosing. And the author points out the Montanists with his finger where he says: Receive therefore him who repents, not hesitating at all, nor being hindered by those who say mercilessly that one ought not to be defiled together with such persons, nor share even a word with them. [In Latin:] Therefore receive the penitent; and let not those make you doubt in any way, or draw you back from your purpose, who say unmercifully that one ought not to be defiled with men of this kind, nor communicate with them even in speech. That these things were said against the Montanists, or against even older heretics, Cotelier has noted, although Mosheim wrongly referred them to the Novatians. And lest any crime could be excepted, the examples are brought forward of David and of Manasseh, of whom the one had been guilty of adultery and murder, the other of idolatry: for these were the sins which the Montanists excepted, whom the author of the Constitutions as it were addresses when he says: There is no sin greater than idolatry. For it is impiety towards God. But nevertheless even this has been pardoned through genuine repentance. [In Latin:] No graver offence than idolatry is found: for it is impiety against God: yet nevertheless that too has been forgiven through sincere penitence. They condemned second marriages, which in the Constitutions are so far from being disapproved that the contrary error is plainly censured: She will render an account to God, not because she was joined in a second marriage, but because she did not keep her own promise. [In Latin:] She will give account to God, not because she has been united in second nuptials, but because she has not kept her profession: the discourse was about widows who had professed chastity. But since Montanus had taught that marriages are to be dissolved, this too is forbidden in the Constitutions: nor indeed let it be permitted after marriage to cast out her who is without reproach. [In Latin:] Let it not therefore be lawful after the nuptials to cast out a blameless woman. Fasts having been multiplied, and indeed even Lents,
Editors' notes and page, col. 539
Footnotes
(84) ‹anchor: an studet ornari propheta?› · call in col 539
Ap. Euseb. V, 18.
In Eusebius, V, 18.
(printed under page 267)
(85) ‹anchor: fuisse interpretatus est› · call in col 539
Ap. S. Epiphan. haer. LI, 33.
In St. Epiphanius, Heresy 51, 33.
(printed under page 267)
(86) ‹anchor: vel sermone communicare› · call in col 539
Constit. II, 14, 18 et seq.
Constitutions II, 14, 18 and following.
(printed under page 267)
(87) ‹anchor: perperam distulerit› · call in col 539
Moshem. Instit. mai. p. 219.
Mosheim, Institutiones majores, p. 219.
(printed under page 267)
(88) ‹anchor: poenitentiam condonatum est› · call in col 539
Constit. III, 1.
Constitutions III, 1.
(printed under page 267)
(89) ‹anchor: suam non servarit› · call in col 539
Ibid. VI, 14.
The same, VI, 14.
(printed under page 267)
Page
- running head: 539 S CLEMENTIS I ROM. PONT. (left half of the page head, as visible in the crop; the column number is printed with a damaged last figure)
- marginal letters: A ‹pheta? Deinde ad coercendam muliercularum›; B ‹ἐκληρώσω τὴν ἐξουσίαν›; C ‹Novatianos perperam distulerit›; D ‹ἐπαγγελίαν οὐκ ἐφύλαξε›
- old-edition numerals: (none)
- other: editors' matter unit (dissertation on Hippolytus), set as this unit's text. The column opens with the tail "pheta?" (italic) of a word hyphenated from col. 538; by the unit rule the word is set whole, with its query, at the end of col. 538, and the tail is not set here (Q3). The call (84) stands in this column directly after that tail; its anchor is therefore the completed sentence end set in col. 538. Foot-note calls (84)–(89) removed from the text; the six foot notes 84–89 stand at the foot of this column and are not set here. Each Greek quotation is followed in the print by its italic Latin version; the English marks the second rendering with a bracketed [In Latin:] supplement. Spaces before colons not reproduced. Anchors of (84) and (85) supplied from the column images (Q3).
maxime nitebantur Montanistae: at certa jejunia, atque unam Quadragesimam prisco more servandam Constitutiones memorant: Ὑμῖν φυλακτέα ἡ νηστεία τῆς Τεσσαρακοστῆς, μνήμην περιέχουσα τῆς τοῦ Κυρίου πολιτείας τε καὶ νομοθεσίας. Servandum vobis est jejunium Quadragesimae, continens recordationem conversationis Dominicae, et legis latae. Denique Montanistae nefas esse aiebant Christiano persecutionem fugere; Constitutiones contra, ex his quae Hippolyti nomen praeseferunt, non modo ex Evangelii praescripto fugientes persecutionem tuentur, sed laudant etiam ac fratribus commendant: Τοὺς διωκομένους διὰ πίστιν, καὶ εἰς πόλιν ἐκ πόλεως φεύγοντας, διὰ τὸ μεμνῆσθαι τῶν λόγων τοῦ Κυρίου, προσλαμβάνεσθε. Ἐπιστάμενοι γὰρ, ὅτι τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενὴς, ἀποδιδράσκουσι, καὶ τὴν ἁρπαγὴν τῶν ὑπαρχόντων προΐενται, ἵνα ἀνεξάρνητον ἐν ἑαυτοῖς τὸ ὄνομα τοῦ Χριστοῦ διατηρήσωσιν. Ἐπικουρεῖτε οὖν αὐτοῖς τὰ πρὸς χρείαν, ἐντολὴν Κυριακὴν πληροῦντες. Eos qui persecutionem patiuntur fidei causa, et de civitate in civitatem fugiunt, quod meminerint verborum Domini suscipite. Cum enim norint spiritum quidem promptum esse, carnem vero infirmam, aufugiunt, et facultatum suarum direptionem permittunt ac negligunt, ut in se ipsis nomen Christi illibatum, et negatione non proditum conservent. Suppeditate ergo illis quae sunt necessaria, mandatum Dominicum adimplentes.
the Montanists relied most of all: but the Constitutions record fixed fasts, and one Lent to be kept after the ancient custom: You must keep the fast of the Forty Days, which contains a memorial of the Lord's way of life and of His lawgiving. [In Latin:] You must keep the fast of Lent, containing a remembrance of the Lord's manner of life and of the law that was given. Finally, the Montanists said that it was unlawful for a Christian to flee persecution; the Constitutions on the contrary, in those parts which bear the name of Hippolytus, not only defend, by the prescription of the Gospel, those who flee persecution, but even praise them and commend them to the brethren: Those who are persecuted for the faith, and flee from city to city because they remember the words of the Lord, take to yourselves. For knowing that the spirit indeed is willing, but the flesh weak, they run away, and give up their possessions to plunder, that they may preserve the name of Christ undenied in themselves. Supply them therefore with what they need, fulfilling the Lord's commandment. [In Latin:] Those who suffer persecution for the sake of the faith, and flee from city to city because they remember the words of the Lord, receive. For since they know that the spirit indeed is ready but the flesh weak, they flee away, and allow and disregard the plundering of their goods, that they may keep in themselves the name of Christ unimpaired and not betrayed by denial. Furnish them therefore with the things that are necessary, fulfilling the Lord's command.
V. Proprii Tertulliani errores ab Hippolyto confutati. — Ad haec Tertullianus Montanista, ex novae sectae institutis consectaria quaedam deduxit, unde et privatim errores alios ascivit. Cujusmodi ille est quem edito libro De fuga in persecutione docet, sui Paracleti, Montani scilicet auctoritate fretus, nulla occasione martyrium redimere fas esse. Adversus eam sententiam haec profert Constitutionum auctor: Εἰ δὲ καὶ οἷός τέ ἐστιν ἅπαντα τὸν βίον ἑαυτοῦ ἀποδόμενος ῥύσασθαι αὐτοὺς ἐκ τοῦ δεσμωτηρίου, μακάριος ἔσται καὶ φίλος τοῦ Χριστοῦ. Εἰ γὰρ ὁ τὰ ὑπάρχοντα πτωχοῖς δοὺς, τέλειος, μετὰ τὴν περὶ τῶν θείων γνῶσιν, πολλῷ μᾶλλον ὁ ὑπὲρ μαρτύρων. Jam vero si quis potest tradita omni substantia sua eos [martyres] ex carcere liberare, beatus erit ac Christi amicus. Nam cum is qui bona sua pauperibus dat, perfectus sit post cognitionem rerum divinarum, multo erit perfectior qui pro martyribus cuncta largietur. Christianum salva fide militare non posse Tertullianus pronuntiavit, Hippolytus contra in his quae a corruptore servata sunt: Στρατιώτης προσιὼν διδασκέσθω μὴ ἀδικεῖν, μὴ συκοφαντεῖν, ἀρκεῖσθαι δὲ τοῖς διδομένοις ὀψωνίοις· πειθόμενος προσδεχέσθω, ἀντιλέγων δὲ ἀποβαλλέσθω.
V. Tertullian's own errors confuted by Hippolytus. — Besides this, Tertullian the Montanist drew certain consequences from the principles of the new sect, and hence he also adopted other errors on his own account. Of this kind is the one which he teaches in the book he published On Flight in Persecution, relying on the authority of his Paraclete, that is, of Montanus: that on no occasion is it lawful to buy off martyrdom. Against that opinion the author of the Constitutions brings forward these words: And if anyone is even able, by giving away his whole livelihood, to rescue them from the prison, he will be blessed and a friend of Christ. For if he who has given his possessions to the poor is perfect, after the knowledge of divine things, much more is he who gives on behalf of martyrs. [In Latin:] Now indeed if anyone can, by handing over all his substance, free them [the martyrs] from prison, he will be blessed and a friend of Christ. For since he who gives his goods to the poor is perfect, after the knowledge of divine things, much more perfect will he be who bestows everything for the martyrs. Tertullian pronounced that a Christian cannot serve as a soldier with his faith intact; Hippolytus says the contrary, in those parts which were preserved by the corrupter: Let a soldier who comes forward be taught to do no wrong, to accuse no one falsely, and to be content with the wages given; if he obeys, let him be received, but if he gainsays, let him be rejected.
Editors' notes and page, col. 540
Footnotes
(90) ‹anchor: not visible in the foot image› · call in col 540
Ibid. V, 13.
The same, V, 13.
(printed under page 267)
(91) ‹anchor: Domini› · call in col 540
Matth. XXVI, 41.
Matt. 26:41.
(printed under page 267)
(92) ‹anchor: mandatum Dominicum adimplentes› · call in col 540
Constit. VIII, 45.
Constitutions VIII, 45.
(printed under page 267)
(93) ‹anchor: pro martyribus cuncta largietur› · call in col 540
Ibid. V, 1.
The same, V, 1.
(printed under page 267)
(94) ‹anchor: Tertullianus pronuntiavit› · call in col 540
Tertullian. De cor. mil., XI.
Tertullian, On the Soldier's Crown, XI.
<!-- UNSURE: calls of 84, 85 and 90 lie above the foot images; 90 is placed in col. 540 because the sentence on fasts at the foot of col. 539 runs over into it. Note 85: "LI, 33" read from a soft scan. Note 87: page numeral read as 219. --> (printed under page 267)
Page
- running head: S CLEMENTIS I ROM. PONT. OPERA DUBIA. 540
- marginal letters: A ‹maxime nitebantur Montanistae›; B ‹ὅτι τὸ μὲν πνεῦμα πρόθυμον›; C ‹V. Proprii Tertulliani errores›; D ‹Christi amicus. Nam cum is›
- old-edition numerals: (none)
- other: editors' matter unit (dissertation on Hippolytus), set as this unit's text. Column begins and ends mid-paragraph (the Latin version of the last Greek quotation follows in col. 541). Foot-note calls (90)–(94) removed; foot notes 90–94 stand at the foot of this column and are not set here. "[martyres]" is the printed bracketed supplement. The English marks the italic Latin versions with a bracketed [In Latin:] supplement. A grey stain crosses the right edge of the middle of the column; nothing illegible.
Miles accedens doceatur nemini injuriam inferre, non calumniari, contentus esse sibi datis stipendiis: obtemperans his admittatur, repugnans rejiciatur. Eo tandem vesaniae Tertullianus prolapsus est ut a levissima deceptus muliere, nuntioque remisso nedum rectae fidei, sed etiam rationi: animam corporaliter ostensam esse crederet, quae spiritus videbatur, sed non inanis, et vacuae qualitatis: imo quae etiam teneri repromitteret. Sed ea quoque fabula in Constitutionibus convellitur: Ψυχὴν ἀσώματον ἐν ἡμῖν καὶ ἀθάνατον ὁμολογοῦμεν, ἀλλ' οὐ φθαρτὴν ὡς τὰ σώματα, ἀλλ' ἀθάνατον, ὡς λογικὴν καὶ αὐτεξούσιον. Animam nostram incorpoream et immortalem confitemur, non autem interitui obnoxiam ut corpora, imo mortis expertem, utpote rationalem ac liberae potestatis.
[In Latin:] Let a soldier who approaches be taught to do injury to no one, not to accuse falsely, to be content with the pay given him: if he complies with these things let him be admitted, if he resists let him be rejected. To such a pitch of madness did Tertullian at last fall that, deceived by a most frivolous woman, and having renounced not only right faith but even reason, he believed that a soul had been shown in bodily form, which seemed a spirit, yet not of an empty and void quality, but rather one which even promised to be grasped. But that fable too is torn up in the Constitutions: We confess the soul in us to be incorporeal and immortal, yet not corruptible like bodies, but immortal, as being rational and possessed of free will. [In Latin:] We confess our soul to be incorporeal and immortal, and not subject to destruction as bodies are, but rather free from death, inasmuch as it is rational and of free power.
VI. Tertullianus ac Montanistae nominetenus praeteriti, sed undique in Constitutionibus explosi. — Atque haec necessario edisserenda fuerunt, ne amplius lateret utrumque Hippolyti opus, Περὶ χαρισμάτων, et Ἀποστολικὴν παράδοσιν, Montanistis oppositum fuisse, maximeque Tertulliano in eam sectam vergenti: etsi nomen ipsius, quo facilius ab haeresi pedem referret, bene ab Hippolyto suppressum fuerit. Neque enim ipsius famae Tertullianus pepercisset, si quid in se nominatim conscriptum esset. In Constitutionibus itaque frustra Tertulliani mentio aut Montani quaereretur; praesertim vero cum plura sustulerit corruptor, quae apostolorum aevo convenire non poterant, plura adhuc incaute reliquerit, quae ad posteriora tempora manifeste referenda sunt. Ad Montanistas vero ac Tertullianum cuncta fere spectant quae universim in Constitutionibus afferuntur. In ipso enim ultimo capite illud inculcatur: Ἕκαστον ἐμμένειν τάξει τῇ δοθείσῃ αὐτῷ, καὶ μὴ ὑπερβαίνειν τοὺς ὅρους. Unusquisque in ordine sibi dato permaneat, neque regularum terminos transcendat. Deinde auctor Montanistas propius designando, in eorum licentiam invehitur: Εἰκότως τὸν ἐπηρτημένον κίνδυνον τοῖς τὰ τοιαῦτα πράττουσι προειδόμενοι, καὶ τὴν εἰς τὰς θυσίας, καὶ εὐχαριστίας ἀμέλειαν, ὑφ' ὧν οὐκ ἐχρῆν προσαγομένας ἀσεβῶς, παίγνιον ἡγουμένων τὴν ἀρχιερατικὴν τιμὴν ἥτις μίμησιν περιέχει τοῦ μεγάλου ἀρχιερέως Ἰησοῦ Χριστοῦ Βασιλέως ἡμῶν, ἀνάγκην ἔσχομεν καὶ τοῦτο παραινέσαι· ἤδη γάρ τινες ἐξετράπησαν ὀπίσω τῆς ἑαυτῶν ματαιότητος. Idcirco jure periculum iis qui haec faciunt impendens prospicientes, et negligentiam in sacrificiis et gratiarum actionibus [Eucharistiis], eo quod impie offerantur ab iis a quibus non oportet, quique honorem pontificium
VI. Tertullian and the Montanists passed over as to name, but everywhere hissed off in the Constitutions. — And these things had necessarily to be set forth, that it might no longer lie hidden that both works of Hippolytus, On Spiritual Gifts and the Apostolic Tradition, were directed against the Montanists, and most of all against Tertullian as he was inclining to that sect: although his name, that he might the more easily draw back his foot from heresy, was well suppressed by Hippolytus. For Tertullian would not have spared Hippolytus's reputation, if anything had been written against himself by name. In the Constitutions, therefore, a mention of Tertullian or of Montanus would be sought in vain; especially indeed since the corrupter removed a good many things which could not fit the age of the apostles, and incautiously left a good many more which must plainly be referred to later times. But to the Montanists and to Tertullian almost everything looks that is brought forward generally in the Constitutions. For in the very last chapter this is driven home: That each one abide in the rank given to him, and not overstep the bounds. [In Latin:] Let each one remain in the order given to him, and not pass beyond the limits of the rules. Then the author, marking out the Montanists more closely, inveighs against their licence: Rightly foreseeing the danger that hangs over those who do such things, and the neglect shown towards the sacrifices and Eucharists, which are impiously offered by those by whom they ought not to be, who think the high-priestly honour a plaything, which contains an imitation of the great High Priest Jesus Christ our King, we have been under the necessity of giving this exhortation also; for already some have turned aside after their own vanity. [In Latin:] Therefore, rightly foreseeing the danger impending over those who do these things, and the negligence in the sacrifices and thanksgivings [Eucharists], because they are impiously offered by those by whom they ought not to be, and who the pontifical honour
Editors' notes and page, col. 541
Footnotes
(95) ‹anchor: not visible in the foot image› · call in col 541
Constit. VIII, 32.
Constitutions VIII, 32.
(printed under page 268)
(96) ‹anchor: not visible in the foot image› · call in col 541
Tertullian. De anim. IX.
Tertullian, On the Soul, IX.
(printed under page 268)
(97) ‹anchor: not visible in the foot image› · call in col 541
Constit. VI, 11.
Constitutions VI, 11.
(printed under page 268)
Page
- running head: 541 CONSTITUTIONES APOSTOLIC (left half of the page head, as visible in the crop)
- marginal letters: A ‹Miles accedens doceatur nemini injuriam inferre, non›; B ‹nalem ac liberae potestatis›; C ‹aevo convenire non poterant›; D ‹ἀρχιερέως Ἰησοῦ Χριστοῦ›
- old-edition numerals: (none)
- other: editors' matter unit (dissertation on Hippolytus), set as this unit's text. Column begins mid-paragraph with the Latin version of the Greek quotation ending col. 540, and ends mid-sentence. Last word hyphenated across the break ("pontifi-" + "cium", the tail visible at the head of col. 542 in this crop) set whole. Foot-note calls (95)–(97) removed; foot notes 95–98 stand at the foot of this column and are not set here (the call for 98 falls in col. 542). "[Eucharistiis]" is the printed bracketed gloss. The two Greek titles are printed in a Greek italic. The English marks the italic Latin versions with a bracketed [In Latin:] supplement.
complexum magni pontificis Jesu Christi Regis nostri imitationem pro ludo habent; ideo inquam, necesse fuit de eo quoque admonere: jam enim quidam conversi sunt retro post vanitatem suam. Haec utique in codicibus Hippolyto tributa Montanistas feriunt, apud quos vel mulieres episcopi erant et presbyteri, et ad caeteros gradus allegebantur, nullum ut sexus discrimen servaretur. Ἐπίσκοποί τε παρ' αὐτοῖς γυναῖκες, καὶ πρεσβύτεροι γυναῖκες, καὶ τὰ ἄλλα, ὡς μηδὲν διαφέρειν. Postrema autem verba in Tertullianum dicta sunt vano prophetiae nomine deceptum; quem paulo ante suis in Danielem Commentariis pariter Hippolytus notaverat: Πάντες γὰρ σήμερον οἱ εἰς αὐτὸν πιστεύοντες, τὰ λόγια Χριστοῦ φθεγγόμεθα, ὡς διὰ στόματος αὐτοῦ λαλοῦντες τὰ ὑπ' αὐτοῦ προτεταγμένα· τοῖς γὰρ ἁγίοις καὶ φοβουμένοις αὐτὸν, αὐτοῖς μόνοις ἑαυτὸν ἀποκαλύπτει. Εἰ γάρ τις δοκεῖ καὶ ἐν Ἐκκλησίᾳ νῦν πολιτεύεσθαι, φόβον δὲ Θεοῦ μὴ ἔχει, οὐδὲ τοῦτον ὠφελεῖ ἡ πρὸς τοὺς ἁγίους σύνοδος. Quicunque enim hodie in ipsum credimus, oracula Christi loquimur, tanquam ipsius ore praedicantes quae sunt ab ipso constituta. Sanctis quippe ac se timentibus tantummodo se ipsum revelat. Nam si quis videtur vel in Ecclesia modo versari, timorem autem Dei non habet: neque huic prodest ad sanctos accessisse in conventu. Ac siquidem haec sunt contumeliae illae, quibus ait Hieronymus Tertullianum esse permotum ut Ecclesiam desereret, apparet hominem sui lapsus causam, quam habere nullam poterat, in Romanum clerum summa injuria detorsisse. Notatu enim dignum est, quod ipse cum Catholicos animalium nomine ac pluribus conviciis cumularet, nemo tum temporis fuit qui nominatim Tertullianum refelleret. Caius enim, Ecclesiae Romanae presbyter, adversus Proclum Montani columen eximie scripsit; Hippolytus in E. R. pari gradu, adversus Montanistas: uterque ea moderatione ut ipse Tertullianus neutrum sit insectatus, ac potius Apollonium exagitaverit, orthodoxum scriptorem, at non ex Romano clero, utpote qui in Oriente vixerit. Caeterum scripsisse Hippolytum contra Montanistas, eosque acerrime prae caeteris impugnasse, in dubium revocari nequit, cum vetus auctor sedulo in ea scripta inquisierit: Τίνας ὑπολήψεις εἶχεν ὁ ἁγιώτατος Ἱππόλυτος περὶ τῆς τῶν Μοντανιστῶν αἱρέσεως, καὶ τίνας ὁ ἐν ἁγίοις τῆς Νύσσης Γρηγόριος. Quidnam senserit sanctissimus Hippolytus de Montanistarum haeresi, quidve S. Gregorius Nyssenus.
which embraces an imitation of the great Pontiff Jesus Christ our King, they treat as a game; therefore, I say, it was necessary to give warning about this also: for already some have turned back after their own vanity. These words, at any rate, attributed in the manuscripts to Hippolytus, strike the Montanists, among whom even women were bishops and presbyters, and were chosen to the other grades, so that no distinction of sex was kept. Among them women are bishops, and women presbyters, and the rest, as though it made no difference. But the last words were spoken against Tertullian, deceived by the empty name of prophecy; whom a little earlier, in his Commentaries on Daniel, Hippolytus had likewise marked: For all of us who today believe in Him utter the oracles of Christ, as speaking through His mouth the things appointed beforehand by Him; for to the holy and to those who fear Him, to them alone, He reveals Himself. For if anyone seems even now to live as a citizen in the Church, but does not have the fear of God, not even him does the gathering with the saints profit. [In Latin:] For all of us who today believe in Him speak the oracles of Christ, as proclaiming by His mouth the things that have been established by Him. For to the holy and to those who fear Him only does He reveal Himself. For if anyone seems even to dwell just now in the Church, but does not have the fear of God, it does not profit him either to have come to the saints in the assembly. And if indeed these are those insults by which Jerome says Tertullian was moved to desert the Church, it is plain that the man, with the greatest injustice, twisted the cause of his own fall, for which he could have none, onto the Roman clergy. For it is worthy of note that, while he himself was loading the Catholics with the name of "animal men" and with many reproaches, there was no one at that time who refuted Tertullian by name. For Caius, a presbyter of the Roman Church, wrote excellently against Proclus, the pillar of Montanus; Hippolytus, of equal rank in the Roman Church, against the Montanists: both with such moderation that Tertullian himself attacked neither, and rather harassed Apollonius, an orthodox writer, but not of the Roman clergy, inasmuch as he lived in the East. For the rest, that Hippolytus wrote against the Montanists, and assailed them most keenly beyond others, cannot be called into doubt, since an ancient author diligently inquired into those writings: What opinions the most holy Hippolytus held concerning the heresy of the Montanists, and what opinions Gregory of Nyssa, who is among the saints. [In Latin:] What the most holy Hippolytus thought of the heresy of the Montanists, and what Saint Gregory of Nyssa.
Editors' notes and page, col. 542
Footnotes
(98) ‹anchor: not visible in the foot image› · call in col 542
Constit. VIII, 46.
Constitutions VIII, 46.
(printed under page 268)
(99) ‹anchor: not visible in the foot image› · call in col 542
Epiphan. haer. XLIX, 2.
Epiphanius, Heresy 49, 2.
(printed under page 268)
(100) ‹anchor: accessisse in conventu› · call in col 542
Hippol. In Dan. X, 7.
Hippolytus, On Daniel, X, 7.
(printed under page 268)
(1) ‹anchor: summa injuria detorsisse› · call in col 542
Hieron. in Catal. Script. Eccl. LIII.
Jerome, in the Catalogue of Ecclesiastical Writers, LIII.
(printed under page 268)
(2) ‹anchor: quidve S. Gregorius Nyssenus› · call in col 542
Steph. Gobar. ap. Phot. cod. CCXXXII.
Stephen Gobar, in Photius, codex 232.
<!-- UNSURE: calls of 95-99 are not in the foot images. No call is printed after the two quotations from the "last chapter" at the foot of col. 541; the second of them runs over into col. 542, so 98 (Constit. VIII, 46) is placed there by inference. The numbering restarts at (1) after (100), as printed. --> (printed under page 268)
Page
- running head: NES APOSTOLICAE. — PROOEMIA. 542 (right half of the page head, as visible in the crop)
- marginal letters: A ‹cium complexum magni pontificis›; B ‹λαλοῦντες τὰ ὑπ' αὐτοῦ›; C ‹sui lapsus causam›; D ‹auctor sedulo in ea scripta›
- old-edition numerals: (none)
- other: editors' matter unit (dissertation on Hippolytus), set as this unit's text. The column's first printed letters are "cium", the tail of "pontificium" hyphenated from col. 541, where the word is set whole; this file begins at the next word. Column begins mid-sentence and ends at a paragraph end (the dissertation appears to close here; white space follows above the foot notes). Foot-note calls (98)–(100), (1), (2) removed; foot notes 99, 100, 1, 2 stand at the foot of this column and are not set here. "E. R." (Ecclesia Romana) kept as printed, expanded in the English. The English marks the italic Latin versions with a bracketed [In Latin:] supplement; the first Greek quotation (Epiphanius) follows its Latin paraphrase in the print and is translated once.
VETERUM TESTIMONIA DE CONSTITUTIONIBUS APOSTOLICIS.
TESTIMONIES OF THE ANCIENTS CONCERNING THE APOSTOLIC CONSTITUTIONS.
Canon apostolicus ultimus.
The last Apostolic Canon.
Ἔστω δὲ ὑμῖν πᾶσι κληρικοῖς, καὶ λαϊκοῖς βιβλία σεβάσμια καὶ ἅγια, etc. Κλήμεντος ἐπιστολαὶ δύο· καὶ αἱ Διαταγαὶ ὑμῖν τοῖς ἐπισκόποις δι' ἐμοῦ Κλήμεντος, ἐν ὀκτὼ βιβλίοις προσπεφωνημέναι· ἃς οὐ χρὴ δημοσιεύειν ἐπὶ πάντων διὰ τὰ ἐν αὐταῖς μυστικά.
And let there be for you all, clerics and laymen, books venerable and holy, etc. Two epistles of Clement; and the Constitutions addressed to you the bishops through me, Clement, in eight books; which ought not to be made public before all, on account of the mystical things in them.
Eusebius, Hist. eccl., lib. III, cap. 25.
Eusebius, Ecclesiastical History, book III, chapter 25.
Ἐν τοῖς νόθοις κατατετάχθω καὶ τῶν Παύλου Πράξεων ἡ γραφὴ, ὅ τε λεγόμενος Ποιμὴν, καὶ ἡ Ἀποκάλυψις Πέτρου· καὶ πρὸς τούτοις, ἡ φερομένη Βανράβα Ἐπιστολὴ, καὶ τῶν ἀποστόλων αἱ λεγόμεναι Διδαχαί. Lege Niceph., l. II, c. 46.
Among the spurious let there be ranked also the writing of the Acts of Paul, and the so-called Shepherd, and the Apocalypse of Peter; and besides these, the Epistle current under the name of Barnabas, and the so-called Teachings of the apostles. Read Nicephorus, book II, chapter 46.
Ex Ruf. interpret.
From the translation of Rufinus.
Post haec jam scriptura est, quae dicitur Actus Pauli; sed et libellus qui appellatur Pastoris, et revelatio Petri: de quibus quammaxime dubitatur. Fertur etiam Barnabae Epistola, et Doctrina quae dicitur apostolorum
After these now there is the writing which is called the Acts of Paul; and also the little book which is named the Shepherd's, and the revelation of Peter: about which there is the greatest doubt. There is also current an Epistle of Barnabas, and the Teaching which is called the apostles'
Editors' notes and page, col. 543
Page
- other: facing Latin version, not set
- running head: 543 S. CLEMENTIS I ROM. PONT. O (left half of the page head, as visible in the crop)
- other: the Veterum testimonia de Constitutionibus begin on this page: here the Latin version stands in the LEFT column (543) and the Greek testimonia in the RIGHT column (544), the reverse of the usual arrangement. The main caption and the italic source captions are printed across both columns; they are set once, in the file of col. 544, with the Greek. The Eusebius testimony is set in a narrower measure, its Latin and Greek side by side within the page. Margin letters A, B, C stand between the columns beside the first lines of the first, third and fourth testimonia. The Latin column ends mid-word ("ne-").
- running head: 543 S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 544
- marginal letters: A ‹Sint autem vobis omnibus clericis / Ἔστω δὲ ὑμῖν›
- old-edition numerals: (none)
- other: full-width page 269, first half (main caption to the end of the Eusebius testimony). Layout on this page: facing Latin version on the LEFT, Greek on the RIGHT; the Eusebius testimony stands in three narrow measures (Latin version, Greek, Rufinus's Latin). The facing Latin versions are not set; Rufinus's ancient version, with its own caption, is set as a testimony. "Lege Niceph., l. II, c. 46." is printed at the end of the Greek measure. UNSURE: Βανράβα read so at this resolution (the letters ν and ρ appear transposed); the Rufinus passage ends without a visible full stop.
S. Athanasius in epistola Festali, tom. II, edit. Paris., p. 39, 40.
Saint Athanasius in the Festal Epistle, volume II of the Paris edition, pp. 39, 40.
Ἔστιν καὶ ἕτερα βιβλία τούτων ἔξωθεν· οὐ κανονιζόμενα μὲν, τετυπωμένα δὲ παρὰ τῶν Πατέρων ἀναγινώσκεσθαι τοῖς ἄρτι προσερχομένοις καὶ βουλομένοις κατηχεῖσθαι τὸν τῆς εὐσεβείας λόγον· Σοφία Σολομῶντος, etc., καὶ Διδαχὴ καλουμένη τῶν ἀποστόλων, καὶ ὁ Ποιμήν. Καὶ ὅμως, ἀγαπητοὶ, κἀκείνων κανονιζομένων, καὶ τούτων ἀναγινωσκομένων, οὐδαμοῦ τῶν ἀποκρύφων μνήμη· ἀλλὰ αἱρετικῶν ἐστιν ἐπίνοια, γραφόντων μὲν ὅτε θέλουσιν αὐτὰ, χαριζομένων δὲ καὶ προστιθέντων αὐτοῖς χρόνους, ἵνα ὡς παλαιὰ προφέροντες, πρόφασιν ἔχωσιν ἀπατᾷν ἐκ τούτου τοὺς ἀκεραίους.
There are also other books outside these: not indeed received into the canon, but appointed by the Fathers to be read to those who are newly approaching and who wish to be instructed in the word of godliness: the Wisdom of Solomon, etc., and the so-called Teaching of the apostles, and the Shepherd. And yet, beloved, while the former are in the canon and the latter are read, there is nowhere any mention of the apocryphal books; rather they are a device of heretics, who write them when they please, and bestow and add dates to them, so that, bringing them forward as ancient, they may have a pretext for deceiving the guileless by this means.
In Synopsi sacrae Scripturae.
In the Synopsis of Sacred Scripture.
Τῆς νέας πάλιν Διαθήκης ἀντιλεγόμενα ταῦτα, etc. Διδαχὴ ἀποστόλων, Κλημέντια· ἐξ ὧν μετεφράσθησαν ἐκλεγέντα τὰ ἀληθέστερα καὶ θεόπνευστα· Ταῦτα τὰ ἀναγινωσκόμενα, etc.
Of the New Testament, again, these are the disputed books, etc. The Teaching of the apostles, the Clementines; from which the truer and divinely inspired parts were selected and rewritten. These are the books that are read, etc.
S. Epiphanius, haeresi 45, num. 5.
Saint Epiphanius, heresy 45, number 5.
Ἀλλὰ καὶ οἱ ἀπόστολοί φασιν ἐν τῇ Διατάξει τῇ καλουμένῃ, ὅτι φυτεία Θεοῦ καὶ ἀμπελὼν ἡ καθολικὴ Ἐκκλησία.
But the apostles also say in the so-called Constitution that the catholic Church is God's planting and vineyard.
Locus exstat initio Constitutionum.
The passage stands at the beginning of the Constitutions.
Haeresi 70, num. 10.
Heresy 70, number 10.
Εἰς τοῦτο δὲ οἱ αὐτοὶ Αὐδιανοὶ παραφέρουσι τὴν τῶν ἀποστόλων Διάταξιν, οὖσαν μὲν τοῖς πολλοῖς ἐν ἀμφιλέκτῳ, ἀλλ' οὐκ ἀδόκιμον. Πᾶσα γὰρ ἐν αὐτῇ κανονικὴ τάξις ἐμφέρεται, καὶ οὐδὲν παρακεχαραγμένον τῆς πίστεως, οὐδὲ τῆς ὁμολογίας, οὐδὲ τῆς ἐκκλησιαστικῆς
And for this the same Audians bring forward the Constitution of the apostles, which is indeed held in doubt by most, yet is not to be rejected. For every canonical order is contained in it, and nothing falsified in the faith, nor in the confession, nor in the ecclesiastical
Editors' notes and page, col. 544
Editors' prose
Ex Ruf. interpret.
From the translation of Rufinus.
Lege Niceph., l. II, c. 46.
Read Nicephorus, book II, chapter 46.
<!-- note: The three band images supplied for col 544 show col 544 itself and only a sliver (the last few letters of each line) of the Latin col 543, so the italic cross-references said to stand in col 543 cannot be read from them; on what is visible, none can be confirmed there. Two pieces of editors' prose are legible and are set above. (1) "Ex Ruf. interpret." is an italic heading in col 544 itself, top band, standing over Rufinus's Latin version ("Post haec jam scriptura est ...") of the Eusebius extract; the page here is set as a Greek half-column and a Latin half-column under the heading "[Eusebi]us, Hist. eccl., lib. III, cap. 25." which runs across from col 543 and is cut off at the left edge of the image. (2) "Niceph., l. II, c. 46." is a roman-type cross-reference at the very end of the Greek half of that Eusebius extract, after "... αἱ λεγόμεναι Διδα[χαί].", middle band, at the left edge of the image (on the col 543 side of the gutter); it has no counterpart in the Rufinus Latin. The other headings of the testimonia (Canon apostolicus ultimus; Athanasius, Epistola festalis, tom. II, edit. Paris., p. 39, 40; the Synopsis sacrae Scripturae; Epiphanius, haeresi 45, num. 5; haeresi 70, num. 10) run across both columns and are truncated at the left in these images, so they are not set here. Nothing else in col 544 is editors' prose: the rest is the Greek of the testimonia. Pointer for n543: the cross-references of col 543 need the col 543 images to be set. Q2a: the page-foot image shows the opening word "Lege" of reference (2), cut off in the column crop; supplied above. -->
Page
- running head: I ROM. PONT. OPERA DUBIA. 544 (right half of the page head, as visible in the crop)
- marginal letters: A ‹Ἔστω δὲ ὑμῖν πᾶσι κληρικοῖς›; B ‹Ἔστιν καὶ ἕτερα βιβλία›; C ‹Τῆς νέας πάλιν Διαθήκης›; D (none)
- old-edition numerals: (none)
- other: Veterum testimonia. On this page the Greek stands in the RIGHT column (544) and its Latin version in the left (543, rail-only). The main caption (two lines) and the italic source captions are printed across both columns and are set once here; they were completed from the crops of cols 543 and 544 together. The Eusebius testimony is printed in a narrower measure, three texts abreast: the Latin version (not set), the Greek (which straddles the cut between the two column crops and was pieced together from both; settle: full_width for this page), and Rufinus's ancient version, set here as a testimony in its own right under its caption "Ex Ruf. interpret."; no stop is visible after its last word. "etc." and "Lege Niceph., l. II, c. 46." stand in roman among the Greek as printed. UNSURE: Βανράβα (the transposed letters seem printed in both crops). The Latin column adds after the Epiphanius 45 testimony the editors' italic remark "Locus exstat initio Constitutionum.", which has no Greek counterpart; it is set as its own line after the Greek it concerns (see below). The column ends on the hyphenated "ἐκ-"; the word is set whole (ἐκκλησιαστικῆς) at the end of this column, its tail "κλησιαστικῆς" standing at the head of col. 545 (confirmed there, Q2a), and the English stops at the word.
- running head: 543 S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 544
- marginal letters: B ‹Sunt et alii libri praeter hos / Ἔστιν καὶ ἕτερα βιβλία›; C ‹Iterum libri Novi Testamenti / Τῆς νέας πάλιν Διαθήκης›
- old-edition numerals: (none)
- other: full-width page 269, second half (Athanasius caption to the foot). Facing Latin version on the left, Greek on the right; the facing Latin is not set. "Locus exstat initio Constitutionum." is the editor's remark printed in italic at the end of the Latin measure only, set here as its own line after the Greek it concerns. The last Greek word is split at the page break (ἐκ-); its completion (κλησιαστικῆς) heads col. 545 and the word is set whole here. The Latin version likewise breaks at "ne-".
διοικήσεως, καὶ κανόνος, καὶ πίστεως. Τὸ δὲ ῥητὸν, ἀφ' οὗ γνώμην λαμβάνοντες περὶ τοῦ Πάσχα, κακῶς παρερμηνεύουσιν οἱ προειρημένοι, καὶ ἀγνοοῦντες ἑτέρως ὑπολαμβάνουσιν. Ὁρίζουσι γὰρ ἐν τῇ αὐτῇ διατάξει οἱ ἀπόστολοι, ὅτι ὑμεῖς μὴ ψηφίζητε, ἀλλὰ ποιεῖτε ὅταν οἱ ἀδελφοὶ ὑμῶν οἱ ἐκ περιτομῆς· μετ' αὐτῶν ἅμα ποιεῖτε. Καὶ οὐκ εἶπαν· Ὅταν οἱ ἀδελφοὶ ὑμῶν, οἱ ἐν περιτομῇ· ἀλλά· οἱ ἐκ περιτομῆς· ἵνα δείξωσι τοὺς ἀπὸ τῆς περιτομῆς εἰς τὴν Ἐκκλησίαν μετελθόντας, ἀρχηγοὺς εἶναι μετ' ἐκεῖνον τὸν χρόνον, etc. Παρὰ τοῖς ἀποστόλοις δὲ τὸ ῥητὸν δι' ὁμόνοιαν ἐμφέρεται, ὡς ἐπιμαρτυροῦσι, λέγοντες, ὅτι κἄν τε πλανηθῶσι, μηδὲ ὑμῖν μελέτω. Ἐξ αὐτῶν δὲ τῶν ἐκεῖσε εἰρημένων ῥητῶν ἡ ἀντίθεσις ὀφθήσεται. Φάσκουσι γὰρ τὴν ἀγρυπνίαν φέρειν, μεσαζόντων τῶν Ἀζύμων. Οὐ δύναται δὲ τοῦτο πάντοτε γενέσθαι ἐν τῇ ψήφῳ τῇ ἐκκλησιαστικῇ.
administration, and canon, and faith. But the saying from which the aforesaid take their opinion about the Pasch they misinterpret badly, and in their ignorance understand it otherwise. For the apostles lay down in the same constitution: You are not to make the reckoning, but keep it when your brethren who are of the circumcision do; keep it together with them. And they did not say: When your brethren who are in the circumcision; but: who are of the circumcision; that they might show that those who had passed over from the circumcision into the Church were to be the leaders after that time, etc. But with the apostles the saying is brought in for the sake of concord, as they bear witness, saying: Even if they should err, let it be no concern of yours. And from the very sayings uttered there the contradiction will be seen. For they say that the vigil is to be kept in the middle of the days of Unleavened Bread. But this cannot always come about in the ecclesiastical reckoning.
Lege quod notabo ad Const. apost., lib. V, cap. 17, et cap. 19.
Read what I shall note on the Apostolic Constitutions, Book V, ch. 17 and ch. 19.
Numero 11.
Number 11.
Λέγουσι γὰρ οἱ αὐτοὶ ἀπόστολοι, ὅτι ὅταν ἐκεῖνοι εὐωχῶνται, ὑμεῖς νηστεύοντες ὑπὲρ αὐτῶν πενθεῖτε, ὅτι ἐν τῇ ἡμέρᾳ τῆς ἑορτῆς τὸν Χριστὸν ἐσταύρωσαν· καὶ ὅταν αὐτοὶ πενθῶσι, τὰ ἄζυμα ἐσθίοντες ἐν πικρίσιν, ὑμεῖς εὐωχεῖσθε.
For the same apostles say: When they feast, you are to mourn for them, fasting, because on the day of the feast they crucified Christ; and when they mourn, eating the unleavened bread with bitter herbs, you are to feast.
Lege Constit., lib. V, cap. 15.
Read the Constitutions, Book V, ch. 15.
Ibidem.
In the same place.
Αὖθις αὐτῶν ἀκούοντες ἐν τῇ Διατάξει, ὅτι ὁ κακῶν ἑαυτοῦ τὴν ψυχὴν ἐν Κυριακῇ, ἐπικατάρατός ἐστι τῷ Θεῷ.
Hearing them again in the Constitution, that he who afflicts his own soul on the Lord's day is accursed before God.
Lege Const., lib. V, cap. 20.
Read the Constitutions, Book V, ch. 20.
Numero 12.
Number 12.
Παρατηρεῖται δὲ ἡ Ἐκκλησία ἄγειν τὴν ἑορτὴν τοῦ Πάσχα, τουτέστι τὴν ἑβδομάδα τὴν ὡρισμένην καὶ ἀπ' αὐτῶν τῶν ἀποστόλων ἐν τῇ Διατάξει, ἀπὸ δευτέρας Σαββάτων, ὅπερ ἐστὶν ἀγορασμὸς τοῦ προβάτου.
And the Church takes care to keep the feast of the Pasch, that is, the week appointed even by the apostles themselves in the Constitution, from the second day of the week, which is the purchasing of the lamb.
Const. apost., lib. V, cap. 13, 15, 18, 19.
Apostolic Constitutions, Book V, chs. 13, 15, 18, 19.
Haeresi 75, num. 6.
Heresy 75, number 6.
Εἰ δὲ καὶ χρὴ τὸ τῆς Διατάξεως τῶν ἀποστόλων λέγειν, πῶς ἐκεῖ ὡρίζοντο τετράδα καὶ Προσάββατον νηστείαν (Usserius corrigit, νηστεύειν) διὰ παντὸς, χωρὶς Πεντηκοστῆς· καὶ περὶ τῶν ἓξ ἡμερῶν τοῦ Πάσχα, πῶς παραγγέλλουσι μηδὲν ὅλως λαμβάνειν, ἢ ἄρτου καὶ ἁλὸς καὶ ὕδατος, ποίαν τε ἡμέραν ἄγειν, πῶς τε ἀπολύειν εἰς ἐπιφώσκουσαν Κυριακὴν, φανερόν ἐστι. Et infra: Εἶτα δὲ εἰ μὴ περὶ τῆς αὐτῆς ὑποθέσεως τετράδων καὶ Προσαββάτων οἱ αὐτοὶ ἀπόστολοι ἐν τῇ Διατάξει ἔλεγον, καὶ ἄλλως ἐκ πανταχόθεν εἴχομεν ἀποδεῖξαι· ὅμως περὶ τούτου ἀκριβῶς γράφουσι.
And if one must also speak of what is in the Constitution of the apostles, how they there appointed a fast on the fourth day and on the day before the Sabbath (Ussher corrects: to fast) at all times, except Pentecost; and concerning the six days of the Pasch, how they enjoin that nothing at all be taken except bread and salt and water, and what kind of day is to be kept, and how the fast is to be ended at the dawning of the Lord's day, it is plain. And below: And then, if the same apostles had not spoken in the Constitution about this same matter of the fourth days and the days before the Sabbath, we could also have shown it otherwise from every side; nevertheless they write exactly about this.
Lege Constit., lib. V, cap. 15, 20; lib. VII, cap. 23; lib. V, cap. 13, 15, 18, 19.
Read the Constitutions, Book V, chs. 15, 20; Book VII, ch. 23; Book V, chs. 13, 15, 18, 19.
Haeresi 80, num. 7.
Heresy 80, number 7.
Καὶ περὶ μὲν οὖν τοῦ γενείου ἐν ταῖς Διατάξεσι τῶν ἀποστόλων φάσκει ὁ θεῖος λόγος καὶ ἡ διδασκαλία μὴ φθείρειν, τουτέστι μὴ τέμνειν τρίχας γενείου,
And so concerning the beard, in the Constitutions of the apostles the divine word and teaching says not to spoil it, that is, not to cut the hairs of the beard,
Editors' notes and page, col. 545
Editors' prose
(none) <!-- note: Q4a. The partial line that stood here (the tail of the first cross-reference, opening with a lacuna mark) is removed. All five italic cross-references that close the Latin testimonia of col 546 were read whole on the col 546 crops and stand, each in its place after its testimonium, in parts/c545_a.md, as the like references do in c544 and c547; they are not set twice. Also in parts/c545_a.md, as printed: the centred italic headings "Numero 11.", "Ibidem.", "Numero 12.", "Haeresi 75, num. 6.", "Haeresi 80, num. 7." (each spanning both columns), the editors' parenthesis "(Usserius corrigit, νηστεύειν)" and the connective "Et infra :" inside the Greek of haeresi 75. -->
Page
- running head: 545 CONSTITUTIONES APOSTOLICA (left half of the page head, as visible in the crop)
- marginal letters: A ‹κλησιαστικῆς διοικήσεως›; B ‹σαζόντων τῶν Ἀζύμων›; C ‹Αὖθις αὐτῶν ἀκούοντες›; D ‹χωρὶς Πεντηκοστῆς›
- old-edition numerals: (none)
- other: Veterum testimonia, continued; from this page the Greek is again in the left column and the Latin version in the right (546). On the page the column opens with "κλησιαστικῆς", the tail of the word hyphenated at the end of col. 544 (ἐκ-); that word is set whole at the end of col. 544 and its tail is not restored here, so the file opens with "διοικήσεως" and the English with the following word. UNSURE: †Ὁρίζουσι, whose first letter looks like Υ in the scan (possibly a misprint Ὑρίζουσι, or damaged type). The words quoted from the Constitutions are printed in a Greek italic. "etc.", "(Usserius corrigit, …)" and "Et infra:" stand in roman among the Greek as printed. Below the first Greek testimony two lines run full width across both columns; they are the tail of the LATIN version (beginning "Hoc autem, in ecclesiastica temporum supputatione", ending with a reference to the Constitutions, book V, chapters 17 and 19) and are not set. The italic captions are centred across both columns and set once here. Column ends mid-sentence.
- running head: 545 CONSTITUTIONES APOSTOLICAE. — PROOEMIA. 546
- marginal letters: (none)
- old-edition numerals: (none)
- other: Editors' prose for n545, read on the uncut page 270: the five italic cross-references to the Constitutions that close the Latin testimonia of col 546 and have no Greek counterpart. They replace the partial line in n545 that opens with a lacuna mark. Places: (1) full-width line at the end of the first testimonium, after the Latin sentence that renders the last Greek sentence (that Latin sentence is facing version, not set); (2) end of the first testimonium under Numero 11; (3) end of the Ibidem testimonium; (4) end of the Numero 12 testimonium; (5) end of the Haeresi 75, num. 6 testimonium. The book numerals are printed in small capitals. The Greek testimonia and captions of this page are NOT reset here: nothing in the existing parts files is changed and nothing is set twice. This file was written at the path the driver named; n545 itself was not opened or edited in this pass.
- other: Q4a (1-in-20 re-read). FOUND: parts/c545_a.md held ONLY the five cross-references; the Greek of the column (six testimonium paragraphs and five captions) and its English were absent from the file, although c544 breaks off at the hyphenated word and c547 runs on from this column's last clause. The earlier pass that wrote the cross-references appears to have replaced the column's file instead of adding to it. DONE: the Greek was re-set word by word from the three col 545 crops and translated afresh; the five cross-references were checked against the col 546 crops (all five agree with the page) and kept, each after its testimonium. This restored text is a single reading and has had no second check. UNSURE carried over: Ὁρίζουσι (first letter looks like Υ in the crop; set as Ὁ, no dagger in the parts file); ἀλλά before the raised point after περιτομῇ (acute or grave not distinguishable in the crop; set acute); the numeral of the caption "Haeresi 75, num. 6" is a damaged 6.
Editors' notes and page, col. 546
Page
- other: facing Latin version, not set
- running head: NES APOSTOLICAE. — PROOEMIA. 546 (right half of the page head, as visible in the crop)
- other: Latin version of the Greek testimonia of col. 545 (Epiphanius, heresy 70, numbers 10–12; heresy 75, number 6; heresy 80, number 7, beginning). Margin letters A, B, C, D stand between the columns. The last two lines of the first Latin testimony run full width across both columns. The Latin adds, in italic, the editors' cross-references to the Constitutions after each testimony ("Lege quod notabo ad Const. apost., lib. V, cap. 17, et cap. 19"; "Lege Constit., lib. V, cap. 15"; "Lege Const., lib. V, cap. 20"; "Const. apost., lib. V, cap. 13, 15, 18, 19"; "Lege Constit., lib. V, cap. 15, 20; lib. VII, cap. 23; lib. V, cap. 13, 15, 18, 19"), which have no counterpart in the Greek column and are not set. The column ends mid-word ("bar-").
- other: facing Latin version, not set
- running head: 545 CONSTITUTIONES APOSTOLICAE. — PROOEMIA. 546
- marginal letters: (none)
- old-edition numerals: (none)
- other: page apparatus for n546: the five italic cross-references to the Constitutions that follow the Latin testimonia of this column (one of them in the full-width line at the end of the first testimonium) are set and translated under Editors' prose in n545; see n545. This pointer replaces the statement that they are not set. This file was written at the path the driver named; n546 itself was not opened or edited in this pass.
- other: Q4a: pointer corrected. The five cross-references are set and translated in parts/c545_a.md, each after its Greek testimonium (not under Editors' prose in n545); all five were re-read on this column's crops and agree with the page. This column's own file stays rail-only.
μηδὲ ἑταιρισμῷ κατακομεῖσθαι, μήτε ὑπερηφανίας ὑπόδειγμα δικαιοσύνης τὴν προσέλευσιν ἔχειν.
nor to be decked out in a harlot's fashion, nor that the approach of righteousness should bear the pattern of arrogance.
Constit., lib. I, cap. 3.
Constitutions, book I, chapter 3.
Auctor Operis imperfecti in Matthaeum, apud S. Chrysostomum. Ad Matth. VI, 3.
The author of the Unfinished Work on Matthew, among the works of Saint Chrysostom. On Matthew 6:3.
Aliter certe sicut apostoli interpretantur in libro Canonum, qui est de episcopis; dextra est populus Christianus, qui est ad dextram Christi; sinistra autem, omnis populus, qui est ad sinistram. Hoc ergo dicit: Ne Christianum facientem eleemosynam, qui est dextra, infidelis aspiciat, qui est sinistra. Christianus autem si Christianum viderit eleemosynas facientem, non est contra Christi praeceptum, quoniam ambo dextra sunt. Vide Not. ad Const. ap., lib. III, c. 14.
Otherwise, certainly, as the apostles interpret in the book of the Canons which is about bishops: the right hand is the Christian people, which is at the right of Christ; but the left, every people which is at the left. This therefore is what He says: Let not the unbeliever, who is the left, look upon the Christian doing alms, who is the right. But if a Christian sees a Christian doing alms, it is not against the precept of Christ, since both are the right hand. See the Notes on the Apostolic Constitutions, book III, chapter 14.
Ad Matth. XXV, 18.
On Matthew 25:18.
Qui ministerium suum bene consummaverit, apparet quia ex Deo fuerat ordinatus; qui autem ministerium suum non bene consummaverit, ex hominibus ordinatus est. Quo modo autem quidam sacerdotes ex hominibus ordinantur, manifeste in libro octavo Canonum apostolorum dicitur. Qui autem ex hominibus ordinatus est, quantum ad Deum non est diaconus aut sacerdos. Constit., lib. VIII, cap. 2.
He who has fulfilled his ministry well, it is apparent that he had been ordained of God; but he who has not fulfilled his ministry well has been ordained of men. And in what way certain priests are ordained of men is plainly said in the eighth book of the Canons of the apostles. But he who has been ordained of men is, as far as God is concerned, not a deacon or a priest. Constitutions, book VIII, chapter 2.
Maximus, in epistolam octavam Dionysii, post medium.
Maximus, on the eighth epistle of Dionysius, after the middle.
Ἱεροθέτην δὲ καλεῖ τὸν ἅγιον ἀπόστολον Παῦλον, ὡς χειροτονήσαντα αὐτῷ τὴν ἀρχιερωσύνην τῆς Ἐκκλησίας τῶν Ἀθηνῶν, καθὼς ἐν ταῖς ἱεραῖς τῶν ἀποστόλων γέγραπται διαταγαῖς. Lege ad cap. 2, De Eccles. hierarch., et in Prologo.
And he calls the holy apostle Paul his institutor in sacred things, as having conferred on him by ordination the high-priesthood of the Church of the Athenians, as is written in the sacred constitutions of the apostles. Read on chapter 2 of On the Ecclesiastical Hierarchy, and in the Prologue.
Lib. VII, cap. 46.
Book VII, chapter 46.
Editors' notes and page, col. 547
Footnotes
(38-39) ‹anchor: aliena a pietate (ξένα τῆς Ἐκκλησίας)› · call in col 548 al εὐσεβείας.
Elsewhere [another reading]: εὐσεβείας ("of piety").
(printed under page 271)
(40) ‹anchor: apostolorum, versus 200 (στίχοι σʹ)› · call in col 548
al. ͵ϛ.
Elsewhere [another reading]: ͵ϛ (6,000).
<!-- note: on this page the Latin stands in the left column (547) and the Greek in the right (548); both calls are printed only in the Greek (col 548), and the notes are kept in this file, the Latin column's, where the first pass filed them. Q2a: the call numerals, blurred on this page, are 38-39 and 40, not 78-79 and 80: the same series runs on with 41 at the foot of page 272. No stop is printed after "al" in the first note. --> (printed under page 271)
Page
- running head: 547 S. CLEMENTIS I ROM. PONT. O (left half of the page head, as visible in the crop)
- marginal letters: (none of its own; the letters A, B, C, D between the columns are recorded under col. 548)
- old-edition numerals: (none)
- other: Veterum testimonia, continued. On this page the Latin version is again in the LEFT column (547) and the Greek in the right (548): everything in this column that faces Greek is the facing Latin version, not set (end of Epiphanius, heresy 80; Maximus; Timotheus presbyter; the second Trullan canon; Nicephorus, under the sub-caption "Ex versione Anastasii Bibliothecarii."; Photius, beginning, ending mid-word "continen-"). SET HERE are only the two testimonia of the author of the Opus imperfectum in Matthaeum, which are Latin originals with no Greek and are printed FULL WIDTH across both columns (settle: full_width, the page of cols 547–548): they were cut by the column crops and pieced together from the crops of 547 and 548. In reading order they follow the two Greek lines at the head of col. 548 (the end of Epiphanius, heresy 80) and precede the Maximus testimony. The editors' cross-references closing each of them are kept as printed. Two variant notes stand at the foot of this column for the Greek of col. 548 (38-39: al εὐσεβείας; 40: al. ͵ϛ); they are set above under Footnotes.
- running head: 547 S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 548
- marginal letters: A ‹neque usurpandum meretricium ornatum / μηδὲ ἑταιρισμῷ›; B ‹Porro in sacris institutorem / Ἱεροθέτην δὲ καλεῖ›
- old-edition numerals: (none)
- other: full-width page 271, first half (top to the end of the Maximus testimony). Facing Latin version on the left, Greek on the right; the facing Latin is not set. The two Opus imperfectum testimonia with their captions are Latin only, printed across the full page width, and are confirmed here on the uncut page. The references "Constit., lib. I, cap. 3." and "Lib. VII, cap. 46." are the editor's pointers printed in italic at the end of the Latin measure only; each is set as its own line after the Greek it concerns. The column opens mid-sentence.
Timotheus presbyter, tractatu de iis qui accedunt ad Ecclesiam, in Auctario Bibliothecae Patrum Combefisiano, tom. II, p. 453 D.
Timothy the presbyter, in the treatise on those who approach the Church, in Combefis's Supplement to the Library of the Fathers, volume II, p. 453 D.
Ἄκουε τῶν ἀποστολικῶν· Ὁρᾶτε τὰ ἐπ' ὀνόματι, etc.
Hear the apostolic words: See the things under the name, etc.
Constit., lib. VI, cap. 16.
Constitutions, book VI, chapter 16.
Canon Trullanus secundus.
The second Trullan Canon.
Ἔδοξε δὲ καὶ τοῦτο τῇ ἁγίᾳ ταύτῃ συνόδῳ κάλλιστά τε καὶ σπουδαιότατα, ὥστε μένειν καὶ ἀπὸ τοῦ νῦν βεβαίους, καὶ ἀσφαλεῖς πρὸς ψυχῶν θεραπείαν καὶ ἰατρείαν παθῶν, τοὺς ὑπὸ τῶν πρὸ ἡμῶν ἁγίων καὶ ἐνδόξων ἀποστόλων ὀγδοήκοντα πέντε κανόνας. Ἐπειδὴ δὲ ἐν τούτοις τοῖς κανόσιν ἐντέταλται δέχεσθαι ἡμᾶς, τὰς τῶν αὐτῶν ἁγίων ἀποστόλων διὰ Κλήμεντος διατάξεις, αἷς τισι πάλαι ὑπὸ τῶν ἑτεροδόξων ἐπὶ λοίμῃ τῆς Ἐκκλησίας, νόθα τινὰ καὶ ξένα τῆς Ἐκκλησίας παρενετέθησαν, τὸ εὐπρεπὲς κάλλος τῶν θείων δογμάτων ἡμῖν ἀμαυρώσαντα, τὴν τῶν τοιούτων διατάξεων προσφόρως ἀποβολὴν πεποιήμεθα, πρὸς τὴν τοῦ Χριστιανικωτάτου ποιμνίου οἰκοδομὴν καὶ ἀσφάλειαν, οὐδαμῶς ἐγκρίνοντες τὰ τῆς αἱρετικῆς ψευδολογίας κυήματα, καὶ τῇ γνησίᾳ τῶν ἀποστόλων καὶ ὁλοκλήρῳ διδαχῇ παρενείροντες, etc.
And this too has seemed to this holy synod most excellent and most worthy of earnest care, that from now on there should remain firm and secure, for the healing of souls and the cure of passions, the eighty-five canons [handed down] by the holy and glorious apostles before us. But since in these canons it is enjoined that we receive the constitutions of the same holy apostles through Clement, into which long ago certain spurious things, foreign to the Church, were inserted by the heterodox to the hurt of the Church, darkening for us the comely beauty of the divine dogmas, we have fittingly made a rejection of such constitutions, for the edification and security of the most Christian flock, in no way admitting the offspring of heretical falsehood, nor weaving them into the genuine and entire teaching of the apostles, etc.
Nicephorus Constantinopolitanus patriarcha, in fine Chronologiae, ubi de libris Scripturarum.
Nicephorus, patriarch of Constantinople, at the end of the Chronology, where he treats of the books of the Scriptures.
Καὶ ὅσα τῆς Νέας εἰσὶν ἀπόκρυφα, etc. Διδαχὴ ἀποστόλων· στίχοι σʹ, etc.
And as many as are apocrypha of the New, etc. The Teaching of the apostles: 200 lines, etc.
Ex versione Anastasii Bibliothecarii.
From the version of Anastasius the Librarian.
Et quae Novi (Testamenti) sunt apocrypha, etc. Doctrina apostolorum, versus 200, etc.
And those which are apocrypha of the New (Testament), etc. The Teaching of the apostles, 200 verses, etc.
Photius, Bibliothecae cod. CXII, CXIII.
Photius, Library, codices CXII, CXIII.
Ἀνεγνώσθη Κλήμεντος τοῦ Ῥώμης τεύχη βιβλίων δύο· ὧν τὸ μὲν ἐπιγράφεται, Διαταγαὶ τῶν ἀποστόλων διὰ Κλήμεντος, ἐν ᾧ καὶ οἱ τῶν συνοδικῶν κανόνων
There were read two volumes of books of Clement of Rome; of which the one is entitled Constitutions of the apostles through Clement, in which also, of the synodical canons,
Editors' notes and page, col. 548
Page
- running head: I ROM. PONT. OPERA DUBIA. 548 (right half of the page head, as visible in the crop)
- marginal letters: A ‹μηδὲ ἑταιρισμῷ κατακομεῖσθαι›; B ‹Ἱεροθέτην δὲ καλεῖ›; C ‹νῦν βεβαίους, καὶ ἀσφαλεῖς›; D ‹στόλων καὶ ὁλοκλήρῳ διδαχῇ›
- old-edition numerals: (none)
- other: Veterum testimonia, continued; on this page the Greek is in the RIGHT column (548), its Latin version in the left (547). The first paragraph is the end of the Epiphanius testimony (heresy 80, number 7) begun at the foot of col. 545. After it the page prints, full width, the two Latin testimonia of the Opus imperfectum in Matthaeum (set in the file of col. 547; settle: full_width); the Greek resumes with Maximus. The italic source captions run across both columns and were completed from the crops of 547 and 548 together; the Latin column's own sub-caption "Ex versione Anastasii Bibliothecarii." (under Nicephorus) belongs to the Latin version, which is Anastasius's ancient one: caption and version are set in the file of this column, after the Greek, as a testimony in their own right. UNSURE: both misprints (κατακομεῖσθαι without σ; λοίμῃ, where the iota subscript is not clear and the sense requires λύμῃ; the English translates the intended words); the stop after κανόνας looks like a comma before the capital Ἐπειδὴ; the file sets a full stop (Q2a: not resolvable on the lean image, left as found). Variant-note calls 38-39 (after the second Ἐκκλησίας, in the Trullan canon: al εὐσεβείας) and 40 (after σʹ: al. ͵ϛ) removed; the two notes stand at the foot of the page and are filed in n547. "etc." and "Lege ad cap. 2, De Eccles. hierarch., et in Prologo." stand in Latin among the Greek as printed. The title Διαταγαὶ … Κλήμεντος is in Greek italic. The column ends on the hyphenated "κανό-"; the word is set whole (κανόνων) at the end of this column, its tail "νων" standing at the head of col. 549 (confirmed there, Q2a), and the English stops at the word.
- running head: 547 S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 548
- marginal letters: C ‹lesque maneant ad animarum medelam / νῦν βεβαίους, καὶ ἀσφαλεῖς›; D ‹et germanae ac integrae apostolorum doctrinae / στόλων καὶ ὁλοκλήρῳ διδαχῇ›
- old-edition numerals: (none)
τῷ ἀθροίσματι τῶν ἀποστόλων κανόνες ἐπιγραφόμενοι περιέχονται. Et infra: Αἱ δέ γε Διαταγαὶ τρισὶ μόνοις δοκοῦσιν ἐνέχεσθαι· κακοπλαστίᾳ, ἣν οὐ χαλεπὸν ἀποσκευάσασθαι· καὶ ὅτι καὶ τοῦ Δευτερονομίου ὕβρεις τινὰς ἐπαφίησιν, ἃ καὶ ῥᾷστον διαλύσασθαι· καὶ ἔτι Ἀρειανισμῷ, ὅπερ ἄν τις καὶ βιαίως διακρούσαιτο. Ἡ μέν τοί γε τῶν τοῦ Πέτρου Πράξεων βίβλος τῷ τε λαμπρῷ καὶ τῇ σεμνότητι, καὶ ἔτι τῷ καθαρῷ καὶ συντόνῳ, καὶ τῇ ἄλλῃ ἀρετῇ τοῦ λόγου, καὶ πολυμαθείᾳ τοσοῦτο ἔχει πρὸς τὰς Διαταγὰς τὸ παραλλάττον, ὡς μηδὲ συγκρίσει τῇ κατὰ τοὺς λόγους πρὸς ἀλλήλας παραβάλλεσθαι τὰς βίβλους, etc.
in the collection, the canons entitled the apostles' are contained. And below: The Constitutions, for their part, seem to be liable on three counts only: ill fabrication, which it is not hard to clear away; and that it also lets loose certain insults against Deuteronomy, which too are very easy to resolve; and further Arianism, which one might also beat off, though with some violence. The book of the Acts of Peter, however, in brilliance and in dignity, and further in purity and vigour, and in the other excellence of style, and in breadth of learning, differs so greatly from the Constitutions that the books are not even to be set against each other in a comparison as regards style, etc.
Nicetas Pectoratus, Lib. contra Latinos, post medium. Tomo sexto Antiquae Lectionis, Henr. Canisii; et in Bibliotheca Patrum, tom. IV, part. II, nec non apud Baronium, Annalium tom. II, in Appendice.
Nicetas Pectoratus, Book against the Latins, after the middle. In the sixth volume of the Ancient Reading of Henricus Canisius; and in the Library of the Fathers, volume IV, part II, and also in Baronius, volume II of the Annals, in the Appendix.
Apostolorum vertices, in quinto quidem libro Ordinationum, qui de martyribus inscribitur, juxta Clementem: Quartam feriam et sextam praecepit nobis jejunare Dominus: unam quidem, propter traditionem; alteram, propter passionem: ipsum autem Sabbatum non tradidit nobis jejunare, quoniam non oportet, praeter illud solum, in quo Creator omnium, sub terra fuit. Unde juxta calcem ejusdem libri, iterum sic loquitur: Omne quidem Sabbatum et omnem Dominicum celebrandum esse dicimus. Gaudere enim oportet in his, et non lugere. Septimo quidem libro earum Constitutionum, juxta vicesimum quartum caput, hoc inquiunt: Sabbatum namque et Dominicum celebramus; quia illud quidem divinae operationis est memoria, hic vero resurrectionis. Unum vero tantum Sabbatum custodiendum est in toto anno, Sepulturae Domini; quo jejunare oportet. Quando enim Christus in sepulcro jacuit, discipuli potentiorem circa eum fletum habebant, quam gaudium ex memoria divinae operationis, etc.
The chiefs of the apostles, in the fifth book of the Ordinances, which is entitled on the martyrs, according to Clement: The Lord commanded us to fast on the fourth day of the week and the sixth: the one on account of the betrayal, the other on account of the passion; but the Sabbath itself He did not hand down to us to fast, since it is not fitting, except that one alone on which the Creator of all was under the earth. Hence near the end of the same book he again speaks thus: We say that every Sabbath and every Lord's day is to be kept as a feast. For on these one ought to rejoice and not to mourn. And in the seventh book of those Constitutions, at the twenty-fourth chapter, they say this: For we keep as feasts the Sabbath and the Lord's day; because the former is the memorial of the divine working, and the latter of the resurrection. But one Sabbath only is to be observed in the whole year, that of the Lord's Burial, on which one ought to fast. For when Christ lay in the tomb, the disciples had weeping over Him stronger than the joy from the memory of the divine working, etc.
Editors' notes and page, col. 549
Footnotes
<!-- The foot of this page carries numbered variant notes, run on in two lines across the page. The testimonia above them are set across the full page width, so calls are filed as "col 549-550"; calls 41 and 42 stand in the Greek of col 549 itself. Q2a: calls 41–45 are legible in the top band of col 549 (41 and 42 in the Greek of Photius; 43–45 in the first Nicetas passage) and agree with the numerals of the note line, so their anchors are supplied below; the call of 46 falls in the half of its line cut off by the column crop and was not seen. --> (printed under page 272)
(41) ‹ὕβρεις τινὰς ἐπαφίησιν› · call in col 549
f. ἐπαφιεῖσιν.
Perhaps ἐπαφιεῖσιν ("they let loose upon").
(printed under page 272)
(42) ‹ἐπαφίησιν, ἃ› · call in col 549
ἅς sive ὁ.
ἅς, or ὁ. [Greek reading UNSURE: the breathings and accents are not fully legible in the render; ἅς read by Q2a, the second word left as found.]
(printed under page 272)
(43) ‹juxta Clementem› · call in col 549-550
Cap. 15.
Chapter 15.
(printed under page 272)
(44) ‹ipsum autem Sabbatum› · call in col 549-550
al. jejunare Sabbatum.
Elsewhere: "to fast on the Sabbath."
(printed under page 272)
(45) ‹iterum sic loquitur› · call in col 549-550
Cap. 20.
Chapter 20.
(printed under page 272)
(46) ‹anchor not visible› · call in col 549-550
al. Dominicam celebrandam
Elsewhere: "that the Lord's day is to be kept."
(printed under page 272)
(47) ‹vicesimum quartum caput› · call in col 549-550
Cap. 23.
Chapter 23.
(47*) ‹et Dominicum celebramus› · call in col 549-550 al. Dominicam celebremus.
Elsewhere: "let us keep the Lord's day."
(printed under page 272)
(48) ‹est memoria, hic› · call in col 549-550
al. haec.
Elsewhere: "this" (feminine).
(printed under page 272)
(49) ‹post manus› · call in col 549-550
al. manuum.
Elsewhere: "of hands."
(printed under page 272)
(50) ‹in septimo› · call in col 549-550
l. sexto.
Read: "in the sixth."
(51-52) ‹Scimus enim, inquit› · call in col 549-550 al. inquiunt.
Elsewhere: "they say."
(printed under page 272)
(53) ‹Nam Clementis liber› · call in col 549-550
al. librum.
Elsewhere: "book" (accusative).
(printed under page 272)
(54) ‹apostolorum numerantur› · call in col 549-550
al numeravere
Elsewhere: "they have numbered."
(printed under page 272)
(55) ‹regulis orthodoxis› · call in col 549-550
al orthodoxiae.
Elsewhere: "of orthodoxy."
(printed under page 272)
(56) ‹omne apocryphon› · call in col 549-550
al. omnem apocryphum.
Elsewhere: "every apocryphal [book]" (masculine).
(printed under page 272)
Page
- running head: CONSTITUTIONES APOSTOLICAE.
- marginal letters: A ‹νων τῷ ἀθροίσματι›; B (none); C (none); D (none)
- old-edition numerals: (none)
- other: on the page the first word "νων" is the tail of a word hyphenated from col. 548 (κανό-); that word is set whole at the end of col. 548 and the tail is not restored here, so the file opens with "τῷ" and the English runs on from col. 548. FULL WIDTH (settle: full_width): PDF p. 272 (cols 549-550) prints, between the two facing-column passages, Latin testimonia across the full page width with no Greek (Nicetas Pectoratus, Humbertus) and the full-width caption of Cedrenus. The column crops cut every line in two; the text is set here once, joined line by line from the c549 and c550 crops (overlapping words agreed at every one of the joins), and should be confirmed on an uncut page image. In the second Nicetas passage "quamvis vivant" is printed with a damaged first letter (looks like "ouamvis"); read quamvis. Note calls 41-56 removed; the foot notes are set above under Footnotes. The second Greek paragraph ends mid-sentence at the column foot and continues in col. 552 (Greek on the right of the next page).
- running head: 549 CONSTITUTIONES APOSTOLICAE. — PROOEMIA. 550
- marginal letters: A ‹tur illi canones, qui inter synodicos›
- old-edition numerals: (none)
Multo post:
Much further on:
In sexto libro Clementis Ordinationum, quae ab eo conscriptae sunt, juxta septimum decimum caput, apostoli haec dicunt: Episcopum et presbyterum et diaconum, dicimus, qui unam habent uxorem, ordinari, quamvis vivant eorum conjuges, quamvis defunctae: non licet eos post manus impositionem innuptos esse, nec insuper ad nuptias ire; aut si nupserint, alteras amplecti, sed sufficere quas habent cum ad ordinationem venerunt.
In the sixth book of Clement's Ordinances, which were written down by him, at the seventeenth chapter, the apostles say this: We say that a bishop and a presbyter and a deacon who have one wife are to be ordained, whether their wives are living or dead; it is not lawful for them after the laying on of the hand, being unmarried, moreover to proceed to marriage; or, if they have married, to embrace other wives, but those are to suffice whom they have when they come to ordination.
Circa finem:
Near the end:
Reliqui autem Verticum, in septimo libro Institutionum, juxta sextum decimum caput liquidius dixerunt: Scimus enim, inquit, quia hi qui circa Simonem, et Cleobium, et Judam, conscripserunt libros in nomine Christi et discipulorum ejus, circumferunt ad seductionem vestram, et eorum qui diligunt Christum, et nos servos ipsius. Et in veteribus quidam conscripserunt libros apocryphos Moysi, et Enoch, et Adam, Isaiae, et David, et Eliae, et trium patriarcharum, corruptiones facientes atque veritatis inimicos libros.
And the rest of the Chiefs, in the seventh book of the Institutions, at the sixteenth chapter, have said more plainly: For we know, he says, that those about Simon and Cleobius and Judas have composed books in the name of Christ and of His disciples, and carry them about to lead astray you, and those who love Christ, and us His servants. And among the ancients certain men composed apocryphal books of Moses, and Enoch, and Adam, Isaiah, and David, and Elijah, and the three patriarchs, producing corruptions and books hostile to the truth.
Humbertus episcopus Sylvae Candidae, in responsione ad Nicetae librum, multo post initium; ibidem.
Humbert, bishop of Silva Candida, in the reply to the book of Nicetas, long after the beginning; in the same place.
Reprehendens enim nos, cur jejunemus Sabbatis, dicis: Quarta et sexta feria jugiter jejunandum; una propter traditionem, altera propter passionem Domini; Sabbato autem nunquam, nisi uno. Et hoc asserere conaris ex apocryphis libris et canonibus, pari sententia sanctorum Patrum repudiatis. Nam Clementis liber, id est Itinerarium Petri apostoli, et Canones apostolorum numerantur inter apocrypha, exceptis capitulis quinquaginta, quae decreverunt regulis orthodoxis adjungenda. Unde nos quoque omne apocryphon abjicientes, dedignamur audire eorum fabulosas traditiones, quia non sunt ut lex Domini.
For, blaming us for fasting on Sabbaths, you say: On the fourth and sixth day of the week one must always fast; on the one because of the betrayal, on the other because of the Lord's passion; but on the Sabbath never, save one. And this you try to maintain from apocryphal books and canons, rejected by the unanimous judgment of the holy Fathers. For the book of Clement, that is, the Itinerary of the apostle Peter, and the Canons of the apostles are numbered among the apocrypha, excepting fifty chapters, which they decreed should be joined to the orthodox rules. Hence we too, casting away everything apocryphal, disdain to listen to their fabulous traditions, because they are not as the law of the Lord.
Georgius Cedrenus, in Compendio Historiarum; editionis Xylandri pag. 173, lin. 52, etc. Editionis regiae tom. I, pag. 211, A, etc.
George Cedrenus, in the Compendium of Histories; in Xylander's edition page 173, line 52, etc. In the royal edition volume I, page 211, A, etc.
Περὶ οὗ ἐν ταῖς ἀποστολικαῖς Διατάξεσιν ὁ μέγας ἀπόστολος Πέτρος οὕτω φάσκει· Ἡ δὲ καταρχὴ τῶν νέων
Concerning whom, in the apostolic Constitutions, the great apostle Peter speaks thus: And the beginning of the new
Editors' notes and page, col. 550
Page
- other: facing Latin version, not set
- running head: CONSTITUTIONES APOSTOLICAE. — PROOEMIA.
- other: FULL WIDTH (settle: full_width): PDF p. 272 (cols 549-550) is printed full width between the two facing-column passages (top and foot): Latin testimonia of Nicetas Pectoratus (caption, three passages, sub-captions "Multo post :" and "Circa finem :"), Humbertus episcopus Sylvae Candidae (caption and passage), and the caption of Georgius Cedrenus. The column crops cut these lines in two; they are set once, joined from both crops, in c549. Foot notes 41-56 run full width at the page foot, not set here.
- running head: 549 CONSTITUTIONES APOSTOLICAE. — PROOEMIA. 550
- marginal letters: (none)
- old-edition numerals: (none)
- other: Q4a: pointer corrected. The full-width matter of p. 272 is divided between two files: c549 carries the Nicetas caption and his first passage; c550 carries the rest, from the sub-caption "Multo post :" through the Humbertus testimony and the Cedrenus caption, and ends with the opening Greek line of the Cedrenus testimony (Greek column 549, foot of the page; its facing Latin at the foot of col. 550 is not set). Foot notes 41-56 are set in n549; the calls 49-56 fall in the text carried by c550 and were checked there against both foot crops (all agree). UNSURE: the Xylander page number in the Cedrenus caption is read 173 (the last digit could be taken for 5 in the crop); in the second Nicetas passage the English follows the sense of the clause about the unmarried, where the Latin as printed joins two infinitives with "nec".
αἱρέσεων γέγονεν ἀπὸ Σίμωνος τοῦ Μάγου· ὃς καὶ ἐν Συρίᾳ πολλὰ διαπραξάμενος ἄτοπα, καὶ ἐν Ῥώμῃ γενόμενος, πολὺ τὴν Ἐκκλησίαν ἔσκυλε διὰ μαγείας καὶ διαβολικῆς ἐνεργείας καὶ ἐμπειρίας. Ἐν μὲν γὰρ Καισαρείᾳ τῇ Στράτωνος ἐμοὶ Πέτρῳ συντυχὼν, ἐπειρᾶτο, etc.
heresies came from Simon Magus; who, having done many monstrous things in Syria also, and having come to Rome, greatly harassed the Church through magic and diabolical working and skill. For having met me, Peter, in Caesarea of Strato, he tried, etc.
Lib. VI, c. 7, 8, 9.
Book VI, chapters 7, 8, 9.
Idem, edit. Basil., p. 195, l. XLII, etc. Reg. tom. I, p. 237, D, etc.
The same, Basel edition, p. 195, line 42, etc. Royal edition, volume I, p. 237, D, etc.
Περὶ ὧν μέντοι κἀν ταῖς ἀποστολικαῖς Διατάξεσί φησιν ὁ θεῖος λόγος· Ἤδη δὲ καὶ, etc.
Concerning whom, indeed, the divine word says in the apostolic Constitutions also: And now also, etc.
Lib. VI, cap. 22, 20; lib. 5. cap. 12.
Book VI, chapters 22, 20; book V, chapter 12.
Idem, edit. prioris p. 238, l. I, etc., posterioris tom. I, p. 289, B, etc.
The same, p. 238 of the earlier edition, line 1, etc.; of the later, volume I, p. 289, B, etc.
Καὶ ἐν ταῖς ἀποστολικαῖς Διατάξεσιν ὁ θεῖος λόγος οὕτως φησίν· Ἔστω δὲ ὁ κριτὴς ἀπροσωπόληπτος, etc.
And in the apostolic Constitutions the divine word speaks thus: And let the judge be no respecter of persons, etc.
Lib. II, cap. 5, 37, 42, 9, 49.
Book II, chapters 5, 37, 42, 9, 49.
Joannes Zonaras, ad canonem apostolorum sexagesimum.
John Zonaras, on the sixtieth canon of the apostles.
Πολλὰ βιβλία παρὰ τῶν ἀσεβῶν ἐνοθεύθησαν εἰς βλάβην τῶν ἁπλουστέρων· ὥσπερ καὶ αἱ διὰ τοῦ Κλήμεντος γραφεῖσαι τοῖς ἐπισκόποις ἀποστολικαὶ Διαταγαὶ, αἳ διὰ τοῦτο καὶ συνοδικῶς ἀπεβλήθησαν.
Many books have been adulterated by the impious to the harm of the simpler sort; as also the apostolic Constitutions written to the bishops through Clement, which for this reason were also rejected by synodal decision.
Lege eumdem, ad canonem ultimum apostolorum, et ad canonem Laodicenum sexagesimum. Ex ejus etiam ineditis Scholiis, ad epistolam festalem S. Athanasii, citat ista Jacobus Usserius, in dissertatione de scriptis Ignatii, Polycarpi et Romani Clementis, cap. 7.
Read the same author on the last canon of the apostles, and on the sixtieth canon of Laodicea. From his unpublished Scholia also, on the festal epistle of Saint Athanasius, James Ussher cites the following, in his dissertation on the writings of Ignatius, Polycarp and Clement of Rome, chapter 7.
Τὴν Διδαχὴν δὲ τῶν ἀποστόλων, τινὲς λέγουσιν εἶναι τὰς διὰ τοῦ Κλήμεντος γραφείσας Διατάξεις, ἃς ἡ λεγομένη ἕκτη σύνοδος ἀναγινώσκεσθαι οὐ συγχωρεῖ, ὡς νοθευθείσας καὶ παραφθαρείσας ὑπὸ αἱρετικῶν.
And the Teaching of the apostles some say to be the Constitutions written through Clement, which the so-called sixth synod does not allow to be read, as having been adulterated and corrupted by heretics.
Editors' notes and page, col. 551
Footnotes
<!-- On this page the Latin stands in the left column (551) and the Greek in the right (552). The call for the one note is printed in the Greek only; no call is visible at the matching place in the Latin ("hasce Constitutiones"). --> (printed under page 273)
Page
- other: facing Latin version, not set
- running head: S. CLEMENTIS I ROM. PONT.
- other: on this page (PDF p. 273) the Latin version stands in the LEFT column (551) and the Greek in the right (552). The captions of the testimonia (Idem [Cedrenus] twice, Joannes Zonaras, "Lege eumdem...", Alexius Aristinus, "Ex ejusdem scriptoris...", Constantinus Harmenopulus, Theodorus Balsamon) are printed FULL WIDTH across both columns and are cut by the column crop (settle: full_width); joined from the two crops, the first four (Idem twice, Joannes Zonaras, "Lege eumdem...") are set here in c551_a and the last four in c552_a (Q4b: the earlier wording, that all eight are set in c552, was stale). Foot note 57 seen at the foot of this column, not set here (it is set in n552).
- running head: 551 S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 552
- marginal letters: A ‹tium habuerunt a Simone Mago / αἱρέσεων γέγονεν›; B ‹Et in apostolicis Constitutionibus / Καὶ ἐν ταῖς ἀποστολικαῖς›; C ‹sexta dicitur synodus / εἶναι τὰς διὰ τοῦ Κλήμεντος›
- old-edition numerals: (none)
- other: full-width page 273, first half (top to the end of the testimony from Zonaras's scholia). Facing Latin version on the left, Greek on the right; the facing Latin is not set. The page opens mid-sentence (Cedrenus, continued from page 272). Four of the eight full-width captions fall in this half, confirmed on the uncut page with their page and line numerals (195, XLII, 237 D; 238, I, 289 B). The book-and-chapter references printed at the end of the Latin measure only are the editor's pointers; each is set as its own line after the Greek it concerns ("lib. 5." is printed with an arabic numeral).
Alexius Aristinus, in Synopsi canonum; ex Trullana Constantinopolitana synodo, num. 7, Bibliothecae juris canonici veteris tom. II, p. 698.
Alexius Aristenus, in the Synopsis of the canons; from the Trullan synod of Constantinople, number 7, in the Library of ancient canon law, volume II, p. 698.
Τὰ παρὰ τῶν ἑτεροδόξων κλοπιμαίως ἐμβεβλημένα ταῖς διὰ Κλήμεντος τῶν ἀποστόλων Διατάξεσιν, ἀποκήρυκτα.
The things stealthily thrust by the heterodox into the Constitutions of the apostles through Clement are renounced.
Eadem verba usurpat Simeon Magister et Logotheta, in Epitome can., ibid., p. 742.
Simeon, Master and Logothete, uses the same words in the Epitome of the canons, in the same place, p. 742.
Ex ejusdem scriptoris mss. scholiis, ad canonem apostolorum ultimum, ista citat Usserius, in dissertatione de S. Ignatio, etc., cap. 15.
From the same writer's manuscript scholia, on the last canon of the apostles, Ussher cites the following, in his dissertation on Saint Ignatius, etc., chapter 15.
Ὁ δεύτερος κανὼν τῆς ἐν τῷ Τρούλλῳ γενομένης ἕκτης συνόδου, παντελῶς ἀποβάλλεται τὰς τοιαύτας Διαταγὰς διὰ τὸ ἐν αὐταῖς ὑπὸ τῶν ἑτεροδόξων προστεθῆναί τινα νόθα καὶ ξένα τῆς εὐσεβείας.
The second canon of the sixth synod, held in the Trullus, altogether rejects such Constitutions, because certain spurious things, foreign to godliness, were added in them by the heterodox.
Constantinus Harmenopulus, in Epitome canonum, sect. 2, tit. 4, tom. I Juris Graeco-Romani, p. 28.
Constantine Harmenopulus, in the Epitome of the canons, section 2, title 4, in volume I of the Graeco-Roman Law, p. 28.
Ἐν ταῖς λεγομέναις τῶν ἁγίων ἀποστόλων Διατάξεσι, ταῦτα διείληπται· Διακόνισσα οὐδὲν ὧν οἱ πρεσβύτεροι, etc.
In the so-called Constitutions of the holy apostles these things are laid down: A deaconess [does] none of the things which the presbyters, etc.
lib. VIII, cap. 28.
Book VIII, chapter 28.
Theodorus Balsamon, ad canonem apostolorum ultimum.
Theodore Balsamon, on the last canon of the apostles.
Σὺ δὲ γίνωσκε ὡς εἰ καὶ γέγραπται ἐνταυθοῖ ἀναγινώσκειν ἡμᾶς τὰς Διαταγὰς τοῦ Κλήμεντος, πλὴν μὴ δημοσιεύειν αὐτὰς, ἀλλ' ὁ β΄ κανὼν τῆς ς΄ συνόδου
But know that, although it is written here that we are to read the Constitutions of Clement, only not to make them public, yet the 2nd canon of the 6th synod
Editors' notes and page, col. 552
Footnotes
(57) ‹τὰς τοιαύτας Διαταγάς› · call in col 552 (Greek; no call printed in the Latin, col 551)
Cod. R. 2418, διατάξεις.
Codex Regius 2418: διατάξεις ("Constitutions"). [Expansion of "R." as Regius is probable, not certain.]
(printed under page 273)
Page
- running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA.
- marginal letters: A ‹αἱρέσεων γέγονεν›; B ‹Καὶ ἐν ταῖς ἀποστολικαῖς›; C ‹εἶναι τὰς διὰ τοῦ Κλήμεντος›; D ‹ἕκτης συνόδου›
- old-edition numerals: (none)
- other: on this page (PDF p. 273) the Greek stands in the RIGHT column (552), the Latin version in the left (551). FULL WIDTH: the eight Latin captions are printed across both columns and cut by the crop; each is joined here from the c551 and c552 crops (overlapping words agreed at every join), set once under the Greek column; to be confirmed on a full-width image (settle: full_width). The first paragraph continues the italic quotation begun at the foot of col. 549. Last word συν- is hyphenated across the column break; it is set whole (συνόδου) at the end of this column under the column-break rule, and the tail όδου printed at the top of col. 553 is not restored there (Q2b: tail seen on c553_1; the earlier wording "set as the visible part" was stale). Note call 57 after Διαταγὰς removed. Latin-only matter in col. 551 with no Greek counterpart is SET in parts, each as its own line after the Greek it concerns (Q2b: the earlier wording "not set" was stale): the references "Lib. VI, c. 7, 8, 9.", "Lib. VI, cap. 22, 20; lib. 5. cap. 12." and "Lib. II, cap. 5, 37, 42, 9, 49." in c551_a; "lib. VIII, cap. 28." and the sentence on Simeon Magister et Logotheta (in Epitome can., ibid., p. 742) after the Aristenus passage in c552_a. FILING (Q2b; settle: full_width): the page is filed in halves, not by column. The first five Greek passages of col. 552 (αἱρέσεων γέγονεν … ὑπὸ αἱρετικῶν) with their captions stand in parts/c551_a.md under the rail PG 1:551, and c552_a.md begins at the Aristenus caption; the rail over those five passages therefore names the Latin column, not the column that prints them. Not changed here (c551_a.md is outside this check); Q2b compared those passages with the page and found no difference.
- running head: 551 S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 552
- marginal letters: D ‹quod iis nonnulla ab heterodoxis / ἕκτης συνόδου, παντελῶς›
- old-edition numerals: (none)
ἀπηγόρευσε τὴν τούτων ἀνάγνωσιν, διὰ τὸ γενέσθαι παραποίησιν ἐν αὐταῖς.
forbade the reading of them, because falsification had taken place in them.
Lege ejusdem Responsa ad Interrogationes Marci Alexandrini, cap. 1 et 2, in Jure Graeco-Romano, tom. I, p. 363.
Read the same author's Answers to the Questions of Mark of Alexandria, chapters 1 and 2, in the Graeco-Roman Law, volume I, p. 363.
Matthaeus Blastares, nondum editus, initio Collectionis canonum, per titulos, ordine alphabetico; ubi de canonibus apostolorum.
Matthew Blastares, not yet published, at the beginning of the Collection of canons by titles in alphabetical order; where he treats of the canons of the apostles.
Φησὶ γὰρ (ἡ ἁγία καὶ οἰκουμενικὴ ἕκτη σύνοδος) τοὺς ὑπὸ τῶν πρὸ ἡμῶν ἁγίων Πατέρων καὶ δεχθέντας καὶ κυρωθέντας, ἀλλὰ μὴν καὶ παραδοθέντας ἡμῖν ἐπ' ὀνόματι τῶν ἁγίων καὶ ἐνδόξων ἀποστόλων, ὀγδοήκοντα πέντε κανόνας, τὸ κῦρος ἔχειν καὶ ἡμεῖς κελεύομεν· πλὴν τῶν τοῦ Κλήμεντος ἐπιστολῶν τε καὶ διατάξεων. Αὗται γὰρ πρὸς τῶν δυσσεβῶν πολὺ τὸ νόθον καὶ σφαλερὸν εἰσεδέξαντο.
For (the holy and ecumenical sixth synod) says: The eighty-five canons both received and ratified by the holy Fathers before us, and moreover handed down to us under the name of the holy and glorious apostles, we too command to have authority; except the epistles and constitutions of Clement. For these have taken in from the impious much that is spurious and unsafe.
Ibidem, littera β΄, capite 11.
In the same place, letter B, chapter 11.
Ἃς δὲ προστίθησι διὰ τοῦ Κλήμεντος δύο ἐπιστολὰς, καὶ τὰς πονηθείσας τούτῳ Διατάξεις τῶν ἀποστόλων· ὕστερον ὁ τῆς ἕκτης συνόδου δεύτερος κανὼν διέγραψεν, ὡς πολὺ τὸ νόθον πρὸς τῶν αἱρετικῶν καὶ παρέγγραπτον δεξαμένας.
But the two epistles through Clement which it adds, and the Constitutions of the apostles laboured by him, the second canon of the sixth synod afterwards struck out, as having received from the heretics much that is spurious and interpolated.
Et paulo post:
And a little further on:
Ἔξωθεν δὲ τῶν κανονιζομένων εἶναί φησιν (ὁ μέγας Ἀθανάσιος) τὴν Σοφίαν Σολομῶντος, etc., καὶ τὴν Διδαχὴν τῶν ἁγίων ἀποστόλων· ταύτην δὲ ἡ ἕκτη σύνοδος ἠθέτησεν, ὡς δεδήλωται.
And outside the canonical books (the great Athanasius) says there are the Wisdom of Solomon, etc., and the Teaching of the holy apostles; but this the sixth synod set aside, as has been shown.
Editors' notes and page, col. 553
Footnotes
(none) <!-- The full-width matter at the foot of this page (the Nicetas testimony and the closing paragraph on other witnesses) is the body of the Veterum testimonia set across both columns, in body type, not footnotes. No calls and no small-type notes are printed on the page foot. --> (printed under page 274)
Editors' prose
(none) <!-- Q2b: the partial setting formerly here (the three full-width foot paragraphs, left halves only, with a lacuna mark at every cut line, and a fragmentary English) is superseded and removed. The three paragraphs are set whole in parts/c554_a.md; Q2b compared them there with p274_footL and p274_footR and found no difference. The six full-width captions and the three Latin-only sentences of col 554 are likewise set in parts (c553_a for the upper half of the page, c554_a for the lower). -->
Page
- running head: CONSTITUTIONES APOSTOLICAE. — PROOEMIA.
- marginal letters: A ‹όδου ἀπηγόρευσε›; B ‹Ἃς δὲ προστίθησι›; C ‹Οὐ μόνον γὰρ›; D ‹Τοῦτον συγγραφέα›
- old-edition numerals: (none)
- other: first word όδου is the tail of συν-όδου, hyphenated from col. 552. FULL WIDTH (settle: full_width): on PDF p. 274 (cols 553-554) the six captions and the whole foot of the page (the Nicetas Serronius caption with its Greek quotation, and the two Latin paragraphs after it, which have no facing Greek) are printed across both columns and cut by the crop; each is set once in parts (the first three captions in c553_a, the other three and the page foot in c554_a), joined line by line from the c553 and c554 crops (overlapping words agreed at every join), and should be confirmed on an uncut page image. In the Nicetas Serronius caption the doubled English sentence renders first the Greek quotation and then the Latin rendering printed after it. σφέτερ⟨α⟩: the last letter is damaged (prints like ι). "Clementina" in the second foot paragraph: the ending is confirmed (Q2b: p274_footR shows the word entire before "sumptum est"; the earlier UNSURE is closed). Latin-only matter in col. 554 with no Greek counterpart is SET in parts, each as its own line after the Greek it concerns (Q2b: the earlier wording "not set" was stale): "Lege ejusdem Responsa ad Interrogationes Marci Alexandrini, cap. 1 et 2, in Jure Graeco-Romano, tom. I, p. 363." in c553_a; "Vide not. in Const. ap., lib. VI, c. 8." and "Lege lib. II, c. 46." in c554_a. Printer's signature (PATROL. GR. I. / 18) at the foot, not set. FILING (Q2b; settle: full_width): the page is filed in halves, not by column. The Greek of the lower half of col. 553 (Οὐ μόνον γὰρ … πιστεύομεν) with its captions stands in parts/c554_a.md under the rail PG 1:554; the rail over those passages therefore names the Latin column, not the column that prints them. Not changed here (c554_a.md is outside this check); Q2b compared those passages with the page and found no difference. Caption "Ibidem, littera β΄, capite 11": the c553 crop ends at the mark after 11 (comma or point, not decidable on the crop); the point is kept as set.
- running head: 553 CONSTITUTIONES APOSTOLICAE. — PROOEMIA. 554
- marginal letters: A ‹earum lectionem prohibuit›; B ‹Quas vero (canon apostolorum›
- old-edition numerals: (none)
- other: full-width page 274, first half (top to the end of the "Et paulo post" testimony). Here the Greek is on the left and the facing Latin on the right; the facing Latin is not set. The page opens with the second half of a word split at the break (συν-|όδου), set whole in c552, so this file begins at ἀπηγόρευσε. "Lege ejusdem Responsa … p. 363." is the editor's remark printed in italic at the end of the Latin measure only, set as its own line after the Greek it concerns. Three of the six full-width captions fall in this half, confirmed on the uncut page.
Et infra, de canone apostolorum sexagesimo.
And below, on the sixtieth canon of the apostles.
Οὐ μόνον γὰρ οἱ περὶ πλείστου τὸ ψεῦδος ποιούμενοι, λόγοις οἰκείοις τὸ δυσσεβὲς αὐτῶν φρόνημα κρατύνειν πειρῶνται, ἀλλὰ καὶ τοῖς τῶν εὐσεβῶν συγγράμμασιν τὰ σφέτερα παρενείρουσιν· ὡς ἐν ταῖς ῥηθείσαις ἐπιστολαῖς τοῦ ἱεροῦ Κλήμεντος, καὶ ταῖς Διατάξεσιν ἐσκαιώρηται.
For not only do those who set the highest value on falsehood try to strengthen their impious opinion by writings of their own, but they also weave their own matter into the writings of the godly; as has been mischievously contrived in the said epistles of the sacred Clement, and in the Constitutions.
In littera κ΄, capite 5, ubi de canone Trullano secundo.
Under the letter K, chapter 5, where he treats of the second Trullan canon.
Τοὺς πέντε καὶ ὀγδοήκοντα τῶν ἁγίων ἀποστόλων, φημὶ, πλὴν τῶν διὰ Κλήμεντος Διατάξεων, αὗται γὰρ πολὺ τὸ νόθον πρὸς τῶν κακοδόξων δίκην ζιζανίων εἰσεδέξαντο, τὸ κῦρος ἔχειν κελεύει.
The eighty-five of the holy apostles, I mean, except the Constitutions through Clement (for these have taken in from men of evil opinion much that is spurious, after the manner of tares), it commands to have authority.
Vide not. in Const. ap., lib. VI, c. 8.
See the notes on the Apostolic Constitutions, book VI, chapter 8.
Nicephorus Callisti, Ecclesiasticae historiae lib. III, cap. 18
Nicephorus Callistus, Ecclesiastical History, book III, chapter 18
Τοῦτον συγγραφέα καὶ τῶν ἀποστολικῶν Διατάξεων, ἀλλὰ δὴ καὶ τῶν ἱερῶν κανόνων πιστεύομεν.
Him we believe to be the writer both of the apostolic Constitutions and indeed also of the sacred canons.
Lege lib. II, c. 46.
Read book II, chapter 46.
Nicetas Serronius, vel, ut alii, Serranus aut Serrensis, ad Orationem quadragesimam secundam S. Gregorii Nazianzeni, num. 26, pag. 1153. C. tom. II. Ad ista verba Theologi, tom. I, p. 685. A. Τοιοῦτον γὰρ τὸ ὑπὲρ ἡμῶν σφάγιον, ἔνδυμα ἀφθαρσίας καὶ ὂν καὶ καλούμενον. Talis enim est victima pro nobis caesa, quae incorruptionis indumentum et est et appellatur.
Nicetas Serronius, or, as others have it, Serranus or of Serrae, on the forty-second Oration of Saint Gregory Nazianzen, number 26, page 1153 C, volume II. On these words of the Theologian, volume I, p. 685 A: For such is the victim slain for us, which both is and is called a garment of incorruption. For such is the victim slain for us, which both is and is called a garment of incorruption.
Illud autem, Incorruptionis indumentum, ex Octabiblo Clementina sumptum est, ubi haec verba sunt: Ut dignos eos habeat lavacro regenerationis, quod incorruptionis indumentum est. In Constit. lib. VIII, cap. 6, ubi vide not.
Now that phrase, A garment of incorruption, is taken from the Clementine Octabiblos, where there are these words: That He may hold them worthy of the washing of regeneration, which is a garment of incorruption. In the Constitutions, book VIII, chapter 6, where see the note.
Constitutiones apostolicas laudant praeterea Anastasius, quem alii Sinaitam, alii Nicaenum vocant, in Quaestionum et Responsionum volumine; editionis Gretseri, Resp. 1, 6, 12, 14, 15, 16, 20, 22, 35, 46, 52, 60, 64 et 65. Nicolaus Methonensis, De corpore et sanguine Christi, in Bibliotheca Patrum, et alii. Denique a multis refertur, Aethiopes has Constitutiones pro vere apostolicis habere. Qua de re plus semel egimus in notis.
The Apostolic Constitutions are cited besides by Anastasius, whom some call the Sinaite, others the Nicene, in the volume of Questions and Answers; in Gretser's edition, Answers 1, 6, 12, 14, 15, 16, 20, 22, 35, 46, 52, 60, 64 and 65. Nicholas of Methone, On the Body and Blood of Christ, in the Library of the Fathers, and others. Lastly it is reported by many that the Ethiopians hold these Constitutions as truly apostolic. Of which matter we have treated more than once in the notes.
Editors' notes and page, col. 554
Page
- other: facing Latin version, not set
- running head: CONSTITUTIONES APOSTOLICAE. — PROOEMIA.
- other: FULL WIDTH (settle: full_width): on PDF p. 274 (cols 553-554) the captions and the foot of the page (Nicetas Serronius; "Illud autem..."; "Constitutiones apostolicas laudant...") run across both columns and are cut by the crop; they are set once, joined from both crops: the first three captions in c553, the last three captions and the foot block here in c554_a (Q4b: the earlier wording, that all are set in c553, was stale). Latin-only additions in this column (three "Lege/Vide" references): the first ("Lege ejusdem Responsa...", at the top of the column) belongs to c553's half; "Vide not. in Const. ap., lib. VI, c. 8." and "Lege lib. II, c. 46." are set here in c554_a.
- running head: 553 CONSTITUTIONES APOSTOLICAE. — PROOEMIA. 554
- marginal letters: C ‹Non solum enim qui maximi faciunt›; D ‹Hunc (Clementem) et apostolicarum›
- old-edition numerals: (none)
- other: full-width page 274, second half ("Et infra" caption to the foot). Greek on the left, facing Latin on the right; the facing Latin is not set. "Vide not. in Const. ap., lib. VI, c. 8." and "Lege lib. II, c. 46." are the editor's remarks printed in italic at the end of the Latin measure only, each set as its own line after the Greek it concerns. Three of the six full-width captions fall in this half; the Nicephorus Callisti caption ends without a visible full stop. The foot block (Nicetas Serronius caption with its Greek and the editor's Latin rendering, then two Latin paragraphs) is printed across the full page width and confirmed on the uncut page; the Greek and its Latin rendering stand in one printed paragraph, so the English gives the sentence twice. SETTLED: the word after Octabiblo reads Clementina on the uncut page (ending -a, with no line break or cut through it). UNSURE: σφέτερα (the last letter is weakly inked and could be taken for ι). UNSURE (Q4b): the mark closing the caption "In littera κ΄ ... secundo" may be a comma rather than a full stop on the page (as after "capite 11" in the upper half); left as set. The printer's signature at the foot (PATROL. GR. I. / 18) is left out.
Editors' notes and page, col. 555
Footnotes
<!-- Notes stand under the heading VARIORUM NOTAE. On this page the Latin is the left column (555), the Greek the right (556). The call for this note is not in the visible band: the lemma shows it belongs to the Greek title of the work, set across the full page above. The call numeral reads as 5 in the render but could be 3: UNSURE. --> (printed under page 275)
(5) ‹anchor not visible; lemma Διαταγαί, the title› · call in col 555-556 (full-width title; call not visible in the render)
Διαταγαί. In Eclogis codicis Mazariniani, nunc Regii 2347 : Διαταγαὶ τῶν ἁγίων καὶ πανευφήμων ἀποστόλων, αἱ διὰ Κλήμεντος προσφωνηθεῖσαι· βιβλίον πρῶτον. Ἐν τῇ Καθολικῇ διδασκαλίᾳ καὶ παραίνεσις περὶ λαϊκῶν, ἐν κεφαλαίοις ιαʹ. Constitutiones sanctorum maximeque praedicandorum apostolorum, quae per Clementem nuncupatae fuerunt. Liber primus. In Catholica doctrina etiam cohortatio de laicis, in capitibus 11; nimirum, praefatione pro capite primo computata. Agebamus mox de titulis. Doctrinam vero, Doctrinam sacram, Doctrinam catholicam dictas Constitutiones, in ipsis etiam reperies, Praefatione, et lib. II, cap. 12, (in lemmate) cap. 39, lib. VI, cap. 14 et 18. Quod nomen διδασκαλίας, sicut διδαχῆς, est Novi Testamenti. Act. II, 42 : Ἦσαν δὲ προσκαρτεροῦντες τῇ διδαχῇ τῶν ἀποστόλων. II Timoth. III, 10 : Σὺ δὲ παρηκολούθηκάς μου τῇ διδασκαλίᾳ. COT.
Διαταγαί ("Constitutions"). In the Extracts of the Mazarin codex, now Royal 2347: "Constitutions of the holy and all-praised apostles, which were delivered through Clement; book the first. In the Catholic Teaching there is also an exhortation concerning the laity, in 11 chapters." "Constitutions of the holy and most greatly to be praised apostles, which were pronounced through Clement. Book the first. In the Catholic Teaching also an exhortation concerning the laity, in 11 chapters" — the preface, that is, being counted as the first chapter. We were dealing with the titles just now. But that the Constitutions are called "Teaching," "sacred Teaching," "catholic Teaching" you will find in the work itself as well: in the Preface, and in book II, ch. 12, (in the heading of) ch. 39, and book VI, chs. 14 and 18. And this name διδασκαλία, like διδαχή, belongs to the New Testament. Acts 2:42: "And they continued steadfastly in the teaching of the apostles." 2 Timothy 3:10: "But you have followed closely my teaching." Cotelier.
(printed under page 275)
Page
- other: facing Latin version, not set
- running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA.
- other: PDF p. 275 (cols 555-556) is the title page of the Constitutions. FULL WIDTH (settle: full_width): the Greek title, the Latin title beneath it and the source line are printed across both columns and cut by the crop. Below them the Latin "CAPITA LIBRI PRIMI." (I-VI) stands in the LEFT column (555) as the facing version of the Greek chapter list in the right column (556). The Greek title, the source line and the Greek chapter list are set in c556. The Latin title (the facing version of the Greek title: CONSTITUTIONES SANCTORUM APOSTOLORUM PER CLEMENTEM EPISCOPUM ET CIVEM ROMANUM SEU CATHOLICA DOCTRINA.) is not set. This title page may belong to the neighbouring unit constitutiones_1_2 (boundary given as col 557): to be settled. Foot: VARIORUM NOTAE, a full-width heading with two note columns; its one note, (5) (numeral could be 3: UNSURE), runs across both note columns and is set once above, under Footnotes.
ΔΙΑΤΑΓΑΙ ΤΩΝ ΑΓΙΩΝ ΑΠΟΣΤΟΛΩΝ ΔΙΑ ΚΛΗΜΕΝΤΟΣ ΤΟΥ ΡΩΜΑΙΩΝ ΕΠΙΣΚΟΠΟΥ ΤΕ ΚΑΙ ΠΟΛΙΤΟΥ Η ΚΑΘΟΛΙΚΗ ΔΙΔΑΣΚΑΛΙΑ.
CONSTITUTIONS OF THE HOLY APOSTLES THROUGH CLEMENT, BISHOP AND CITIZEN OF THE ROMANS, OR THE CATHOLIC TEACHING.
(Cotelerius, Patres apostolici, ed. Amstaelod. 1724, t. I.)
(Cotelier, Apostolic Fathers, Amsterdam edition, 1724, vol. I.)
ΚΕΦΑΛΑΙΑ ΤΟΥ ΠΡΩΤΟΥ ΒΙΒΛΙΟΥ.
CHAPTERS OF THE FIRST BOOK.
αʹ Περὶ πλεονεξίας.
I. On covetousness.
βʹ Περὶ τοῦ μὴ ἀνθυβρίζειν, ἢ ἀμύνασθαι τὸν ἀδικοῦντα.
II. On not returning insult for insult, nor taking vengeance on the one who does wrong.
γʹ. Περὶ καλλωπισμοῦ, καὶ τῆς ἐκεῖθεν ἁμαρτίας
III. On adornment, and the sin arising from it
δʹ. Ὅτι οὐ δεῖ περιεργάζεσθαι τοὺς κακῶς ζῶντας, ἀλλὰ τῷ οἰκείῳ ἔργῳ σχολάζειν.
IV. That one must not busy oneself about those who live badly, but attend to one's own work.
εʹ. Ποῖα τῆς Γραφῆς βιβλία δεῖ ἀναγινώσκειν.
V. Which books of Scripture one must read.
ϛʹ Περὶ τοῦ ἀπέχεσθαι πάντων τῶν ἔξωθεν βιβλίων.
VI. On abstaining from all the books of those outside.
Editors' notes and page, col. 556
Page
- running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 556
- marginal letters: (none)
- old-edition numerals: (none)
- other: PDF p. 275 (cols 555-556), title page of the Constitutions. FULL WIDTH (settle: full_width): the Greek title (seven display lines, set here as one caption) and the source line are printed across both columns and cut by the crop; both are joined from the c555 and c556 crops (overlapping letters agreed at each join) and should be confirmed on an uncut page image. The Latin title printed between them is the facing version and is not set (recorded in c555's note). On this page the Greek chapter list stands in the RIGHT column (556), the Latin in the left. Punctuation after the chapter numerals is uneven as printed (no stop after αʹ, βʹ, ϛʹ; a stop after γʹ, δʹ, εʹ), and chapter γʹ has no final stop. Note call (3) on ΔΙΑΤΑΓΑΙ removed; VARIORUM NOTAE note (3) at the foot not set here (it is set in n555, which gives the numeral as 5, UNSURE; the call on ΔΙΑΤΑΓΑΙ in the c556 crop reads (3)). This title page and chapter list may belong to the neighbouring unit constitutiones_1_2: to be settled.