the Canons of Hippolytus

HIPPOLYTUS, THE CANONS OF. This book stands at the head of a series of Church Orders, which contain instructions in regard to the choice and ordination of Christian ministers, and regulations for baptism, the Eucharist, fasts and other ob servances. We possess the Canons of Hippolytus only in an Arabic version, itself made from a Coptic version of the original Greek. It was only in 187o that it was edited by Haneberg, who added a Latin translation, and so made it generally accessible. In 190o a German translation was made by H. Riedel, based on fresh mss. These showed that the book, as hitherto edited, had been thrown into disorder by the displacement of two pages near the end ; they also removed other difficulties upon which the theory of interpolation had been based.

Contents of the Canons.

The book is attributed to "Hippol ytus, the chief of the bishops of Rome," and is divided into thirty-eight canons, to which short headings are prefixed. This division is certainly not original, but it is convenient for purposes of reference. Canon I is prefatory; it contains a brief confession of faith in the Trinity, and especially in the Word, the Son of God; and it speaks of the expulsion of heretics from the Church. Canons 2-5 give regulations for the selection and ordination of bishops, presbyters and deacons. The bishop is chosen by the whole congregation : "one of the bishops and presbyters" is to lay hands upon him and say a prayer which follows (3) : he is at once to proceed with "the offering," taking up the eucharistic service at the point where the sursum corda comes in. A pres byter (4) is to be ordained with the same prayer as a bishop, "with the exception of the word bishop"; but he is given no power of ordination (this appears to be inconsistent with c. 2) . The duties of a deacon are described, and the prayer of his ordination follows (5) . Canons 6-9 deal with various classes in the Church. One who has suffered punishment for the faith (6) is to be counted a presbyter without ordination: "his confession is his ordination." Readers and sub-deacons (7) are given the Gospel, but are not ordained by laying-on of hands. A claim to ordination on the ground of gifts of healing (8) is to be admitted, if the facts are clear and the healing is from God. Widows are not ordained (9) : "ordination is for men only." Canons 10-15 de scribe conditions for the admission of converts. Certain occupa tions are incompatible with Christian life : only under compulsion may a Christian be a soldier. Canons 16-18 deal chiefly with regulations concerning women.

Canon 19 is a long one dealing with catechumens, preparation for baptism, administration of that sacrament, and of the eu charist for the newly baptized. The candidate is twice anointed : first, with the oil of exorcism, after he has said, with his face westward, "I renounce thee, 0 devil, and all thy following"; and, again, immediately after the baptism. As he stands in the water, he declares his faith in response to an interrogatory creed; and after each of the three clauses he is immersed. After the second anointing the bishop gives thanks "for that Thou hast made them worthy that they should be born again, and hast poured out Thy Holy Ghost upon them, so that they may belong, each one of them, to the body of the Church" : he signs them with the cross on their foreheads, and kisses them. The eucharist then proceeds : "the bishop gives them of the body of Christ and says, This is the body of Christ, and they answer Amen" : and similarly for the cup. Milk and honey are then given to them as being "born a second time as little children." A warning is added against eating anything before communicating. Canons 20-22 deal with fast-days, daily services in church, and the fast of the passover week. Canon 23 seems as if it closed the series, speaking, as it does, of "our brethren the bishops" who in their cities have made regulations "according to the commands of our fathers the apostles" : "let none of our successors alter them ; because it saith that the teaching is greater than the sea, and hath no end." We pass on, however, to regulations about the sick (24) who are to be visited by the bishop, "because it is a great thing for the sick that the high-priest should visit them (for the shadow of Peter healed the sick)." Canons 25-27 deal again with prayers and church-services. The "seven hours" are specified, with reasons for their observance (2 5) : attendance at sermons is urged (26), "for the Lord is in the place where his lordship is proclaimed" (comp. Didache 4, part of the Two Ways). When there are no prayers in church, reading at home is enjoined (2 7) : "let the sun each morning see the book upon thy knees" (comp. Ath. Ad virg., § 12, "Let the sun when he ariseth see the book in thy hands") . Prayer must be preceded by the washing of the hands. "No believer must take food before communicating, especially on fast-days" : only be lievers may communicate (28). The sacred elements must be guarded, "lest anything fall into the cup, and it be a sin unto death for the presbyters." No crumb must be dropped, "lest an evil spirit get possession of it." Canons 30-35 contain various rules, and specially deal with suppers for the poor (i.e., agapae) and memorial feasts. Then we have a prayer for the offering of first fruits (36) ; a direction that ministers shall wear fair garments at "the mysteries" (37) ; and a command to watch during the night of the resurrection (38). The last canon hereupon passes into a general exhortation to right living, which forms a sixth part of the whole book. In Riedel's translation we read this for the first time as a connected whole. It falls into two parts, and de scribes, first, the true life of ordinary Christians, warning them against an empty profession, and laying down many precepts of morality; and then it addresses itself to the "ascete" who "wishes to belong to the rank of the angels," and who lives a life of solitude and poverty.. He is encouraged by an exposition, on somewhat strange lines, of the temptations of our Lord, and is specially warned against spiritual pride and contempt of other men. The book closes with an appeal for love and mutual service, based on the parables in St. Matthew xxv.

Authenticity of Authorship.

The Puritan severity of the canons well accords with the temper of the writer to whom the Arabic title attributes them; and it is to be noted that the ex hortation at the close contains a quotation from 2 Peter actually attributed to the apostle, and Hippolytus is perhaps the earliest author who can with certainty be said to have used this epistle. But the general style of Hippolytus, which is simple, straight f orward and strong, is in marked contrast with that of the closing passage of the canons ; moreover, his mind, as presented to us in his extant writings, appears to be a much larger one than that of the writer of these canons ; it is as difficult to think of Hip polytus as it would be to think of Origen in such a connection. How, then, are we to account for the attribution? There is evidence to show that Hippolytus was highly reverenced through out the East : his writings, which were in Greek, were known, but his history was entirely unknown. He was supposed to be "a pupil (levd pcµos) of apostles" (Palladius, 4th century), and the Arabic title calls him "chief of the bishops of Rome," i.e., arch bishop of Rome. A whole group of books on Church Orders bears the name of Clement of Rome ; and the attribution of our canons to Hippolytus may be only an example of the same tendency.

BIBLIOGRAPHY.-See H. Achelis, Texte u. Unters. vi. 4 (1891) ; RahBibliography.-See H. Achelis, Texte u. Unters. vi. 4 (1891) ; Rah- mani, Testamentum Domini (1899) ; Hauler, Didascaliae Apostolorum (1900) ; Riedel, Kirchenrechtsquellen des Patriarchats Alexandrien (190o).