Apostolic Tradition 2.1–21.2

Hippolytus of Rome · Apostolic Tradition · early third century · Rome · 22 passages

Authorship disputed: The Apostolic Tradition is ascribed to Hippolytus of Rome on the basis of a statue-list and of the title of a lost work, and many scholars place it in Rome around 215; others doubt the ascription, the single authorship, or the date, since the text circulated and was reworked in several churches. The original Greek is lost.

Greek text: Hauler 1900; Horner 1904.English: Claude (none (public-domain English as it stands)), public domain (CC0); G. W. Horner (1904), public domain, published as it stands. The Greek original is lost. The work survives in the Verona Latin (a palimpsest of the fifth century, which breaks off in places and lacks the preface and chapters 9–20), in Sahidic, Arabic, and Ethiopic versions of later church orders, and in the reworking in book 8 of the Apostolic Constitutions. Where the Verona Latin survives it is given in Latin for translation (Hauler 1900); the other passages are G. W. Horner's English translation of the Sahidic Ecclesiastical Canons (1904), published as it stands. The Sahidic is a shorter, rearranged form, so these passages are an abridged witness. Chapter numbers are set from the content and are provisional.

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Chapter 2

2.1Horner, Sahidic translation

English translation by G. W. Horner (1904); the original is not shown

31. The bishop shall be ordained (kheirodonei) according to the word which we said before, having been [ 1 6] chosen from all the multitude, and (de) being without sin. When he has been named (onomaze) and they are pleased with him, the whole people (laos) shall assemble themselves together, and the presbyters with the deacons on the Lord's day (kyriake), with the consent (syneudokei) of all the bishops, who have laid their hand 3$ upon him. The presbyters also stand by, waiting, And they all hold their peace together, and pray in their heart that the Holy Spirit may come upon him. And they request (axiou) one of the bishops, while all Stand up, that he should lay his hands upon him who is to be made bishop, and pray over htm. And (de) when he is made bishop, let everyone give pefkce (eirene) to him with their mouth, saluting (aspaze) him. I Let the deacons then (de) offer to him the Obs lation (prosphora). And (de) having put his hand upon the Oblation (pr.) with the presbyters let him say in giving thanks (eukharistou) : The Lord with you all (o kyrtos meta panton ymon). And all the people (1.) say : With thy spirit (meta to pnatos sou). And he says : Lift up your hearts (ano ymon tas kartias). And the people (1.) say ; We have them with the Lord (eukhomen pros ton kn). And he says again : Let us give thanks to the Lord (eukharistesomen ton kn). And all the people (1.) say: Meet and right (axion kai dikaion). i; And let him pray also thus and say the things which come after these according to the custom of the holy Oblation.

Textual problem in this passage: see the notes.

Notes and citation

Notes on the original text

Placed under this chapter by content. This is Horner's English of the Sahidic Ecclesiastical Canons, which give a shorter, rearranged form of the Egyptian Church Order. The chapter number follows the standard division (Botte, Dix) but was set from the content, so the boundary may be slightly off.

Cite (SBL): Hippolytus, Trad. ap. 2.1 (Horner, Sahidic translation; trans. G. W. Horner, 1904, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/2-1/#p-2-1). (abbreviation not yet checked)

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Translation: English translation by G. W. Horner (1904); the original is not shown

2.2Hauler, LXVIII–LXXX

Consentientibus omnibus inponant super eum manus et praesbyterium adstet quiescens. Omnes autem silentium habeant orantes in corde propter descensionem sps; ex quibus unus de praesentibus episcopis ab omnibus rogatus inponens manum ei, qui ordinatur episcopus, oret ita dicens: ‘Deus et pater domini nostri Iesu Christi, pater misericordiarum et Deus totius consolationis, qui in excelsis habitas et humilia respicis, qui cognoscis omnia, antequam nascantur, …

With everyone consenting, let them lay hands on him, and let the presbytery stand by in silence. And let all keep silence, praying in their hearts for the descent of the Spirit. Then one of the bishops present, asked by all, laying his hand on the one who is being ordained bishop, shall pray, saying thus: ‘God and Father of our Lord Jesus Christ, Father of mercies and God of all consolation, you who dwell on high and look upon what is lowly, who know all things before they come to be, …

Textual problem in this passage: see the notes.

2 Cor 1:3 (quotation, high confidence) · Ps 113:5 (112:5 LXX) (allusion, medium confidence)

Notes and citation

Summary: The bishop-elect receives the laying on of hands in silent prayer for the Spirit, and one bishop begins the prayer of ordination.

The prayer continues in the next section; the part of it that stood between (in the palimpsest or in the printed text) is not in the staged text and is marked “…”. Leaked apparatus (page references) removed. “Father of mercies and God of all consolation” is 2 Cor 1:3; “who dwell on high and look upon what is lowly” echoes Ps 113:5–6 (LXX 112:5–6); “who know all things before they come to be” is Susanna 42.

Notes on the original text

Verona Latin (Hauler 1900), placed under this chapter by content, so the chapter number and boundary may be slightly off. Page numbers, apparatus, and Hauler's Greek are left out; OCR slips are possible.
Digital text corrected (OCR letter slip; OCR: margin mark inside a split word; leaked apparatus; the prayer's continuation is lost here): oranAl tes → orantes; respiczs → respicis; 26sq., 278q., 31ssq. cf. pag., quae anteced. → ….

Extrabiblical texts: Sus 42 (Susanna [in RC, EO, ETH canons]; quotation)

Topics: Church office

Cite (SBL): Hippolytus, Trad. ap. 2.2 (Hauler, LXVIII–LXXX; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/2-1/#p-2-2). (abbreviation not yet checked)

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Translation: Route 2 for the passages without the Verona Latin (Decision log 2026-10-01): G. W. Horner, The Statutes of the Apostles or Canones Ecclesiastici (London: Williams and Norgate, 1904), his English translation of the Sahidic Ecclesiastical Canons, published as it stands. Horner's footnotes and manuscript page marks are not taken; his own parenthetical glosses are kept.

Chapter 3

3Hauler, LXVIII–LXXX

Da, cordis cognitor pater, super hunc seruum tuum, quem elegisti ad episcopatum, pascere gregem sanctam tuam et primatum sacerdotii tibi exhibere, sine repraehensione seruientem noctu et die, incessanter repropitiari uultum tuum et of… et nunc et in saecula saeculorum. Amen.’

‘Grant, Father, knower of the heart, to this your servant whom you have chosen for the episcopate, to shepherd your holy flock and to exercise the high priesthood before you without reproach, serving night and day, unceasingly to propitiate your countenance and to of[fer] … both now and to the ages of ages. Amen.’

Textual problem in this passage: see the notes.

Acts 1:24 (echo, medium confidence)

Notes and citation

Summary: The ordination prayer asks that the new bishop shepherd the flock and serve as high priest without reproach.

The middle of the prayer is lost: the text breaks off at “of[fer]” (Latin “of…”) and resumes at the doxology; marked “…”. “Knower of the heart” recalls Acts 1:24. “The high priesthood” renders primatum sacerdotii, literally “the primacy of the priesthood”. Leaked apparatus (“et filio deest in Gr.”) and a stray “P.” removed.

Notes on the original text

Verona Latin (Hauler 1900), placed under this chapter by content, so the chapter number and boundary may be slightly off. Page numbers, apparatus, and Hauler's Greek are left out; OCR slips are possible. The opening of the prayer is lost in the Latin (Hauler gives it only in Greek) and is not taken here.
Digital text corrected (leaked apparatus; text lost after “of”; stray page letter): of‘et filio deest in Gr. et nunc → of… et nunc; Amen.’ P. → Amen.’.

Topics: Church office

Cite (SBL): Hippolytus, Trad. ap. 3 (Hauler, LXVIII–LXXX; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/2-1/#p-3). (abbreviation not yet checked)

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Chapter 4

4Hauler, LXVIII–LXXX

Qui cumque factus fuerit episcopus, omnes os offerant pacis, salutantes eum, quia dignus effectus est. Illi uero offerant diacones oblationem, quique inponens manus in eam cum omni praesbyterio dicat gratias agens: ‘Dominus uobiscum’; et omnes dicant: ‘Et cum spu tuo’. ‘Susum corda!’ ‘Habemus ad dom’. ‘Gratias agamus domino’. ‘Dignum et iustum est’. Et sic iam prosequatur: ‘Gratias tibi referimus, Deus, per dilectum puerum tuum Iesum Chrm, quem in ultimis temporibus misisti nobis saluatorem et redemptorem et angelum uoluntatis tuae; qui est uerbum tuum inseparabilem, per quem omnia fecisti et bene placitum tibi fuit; misisti de caelo in matricem uirginis, quique in utero habitus incarnatus est et filius tibi ostensus est ex spu sancto et uirgine natus; qui uoluntatem tuam conplens et populum sanctum tibi adquirens extendit manus, cum pateretur, ut a passione liberaret eos, qui in te crediderunt; qui cumque traderetur uoluntariae passioni, ut mortem soluat et uincula diaboli dirumpat et infernum calcet et iustos inluminet et terminum figat et resurrectionem manifestet, accipiens panem gratias tibi agens dixit: ‘Accipite, manducate: hoc est corpus meum, quod pro uobis confringetur’. Similiter et calicem dicens: ‘Hic est sanguis meus, qui pro uobis effunditur; quando hoc facitis, meam commemorationem facitis’. Memores igitur mortis et resurrectionis eius offerimus tibi panem et calicem gratias tibi agentes, quia nos dignos habuisti adstare coram te et tibi ministrare. Et petimus, ut mittas spm tuum sanctum in oblationem sanctae ecclesiae; in unum congregans des omnibus, qui percipiunt, sanctis in repletionem sps sancti ad confirmationen fidei in ueritate, ut te laudemus et glorificemus per puerum tuum Iesum Chrm, per quem tibi gloria et honor, patri et filio cum sancto spu, in sancta ecclesia tua et nunc et in saecula saeculorum. Amen.

When anyone has been made bishop, let all offer him the kiss of peace, greeting him, because he has been made worthy. Then let the deacons present the offering to him, and he, laying his hands on it with all the presbytery, shall say, giving thanks: ‘The Lord be with you.’ And let all say: ‘And with your spirit.’ ‘Up with your hearts.’ ‘We have them with the Lord.’ ‘Let us give thanks to the Lord.’ ‘It is fitting and right.’ And so let him continue: ‘We give you thanks, O God, through your beloved Child Jesus Christ, whom in the last times you sent to us as Savior and Redeemer and Angel of your will; who is your inseparable Word, through whom you made all things, and in whom you were well pleased; whom you sent from heaven into the womb of a virgin, and who, being carried in the womb, was made flesh and was shown to be your Son, born of the Holy Spirit and the virgin; who, fulfilling your will and acquiring for you a holy people, stretched out his hands when he suffered, that he might free from suffering those who have believed in you; who, when he was being handed over to his voluntary suffering, in order to undo death and break the chains of the devil, to tread down the underworld and enlighten the righteous, to fix the boundary and manifest the resurrection, taking bread and giving thanks to you, said: “Take, eat: this is my body, which will be broken for you.” Likewise also the cup, saying: “This is my blood, which is poured out for you. When you do this, you make my remembrance.” Remembering therefore his death and resurrection, we offer you the bread and the cup, giving thanks to you because you have held us worthy to stand before you and to minister to you. And we ask that you send your Holy Spirit upon the offering of the holy church; gathering them into one, grant to all the saints who partake that they be filled with the Holy Spirit for the strengthening of faith in truth, that we may praise and glorify you through your Child Jesus Christ, through whom be glory and honor to you, the Father and the Son with the Holy Spirit, in your holy church, both now and to the ages of ages. Amen.’

Textual problem in this passage: see the notes.

1 Cor 11:24 (quotation, high confidence) · 1 Cor 11:25 (quotation, high confidence) · Matt 26:26 (allusion, medium confidence) · Isa 9:6 (echo, low confidence) · 1 Pet 2:9 (echo, low confidence) · Matt 3:17 (echo, low confidence)

Notes and citation

Summary: After the kiss of peace the new bishop offers the eucharistic prayer: thanksgiving for Christ's incarnation and passion, the words of institution, the remembrance and offering, and the prayer for the Spirit.

“Child” renders puer (Greek παῖς, which can also mean “servant”). “Angel of your will” may echo Isa 9:6 LXX (“angel of great counsel”). “To fix the boundary” (terminum figat) is of uncertain reference. The words of institution follow 1 Cor 11:24–25 with Matt 26:26–28. The petition for the Spirit “upon” (in) the offering is translated as written. Stray OCR letters and margin numbers removed.

Notes on the original text

Verona Latin (Hauler 1900), placed under this chapter by content, so the chapter number and boundary may be slightly off. Page numbers, apparatus, and Hauler's Greek are left out; OCR slips are possible.
Digital text corrected (OCR bracket debris; OCR letter slip; OCR slip and margin numeral; margin letters inside a split word; margin number inside a word): gratia[ns agens → gratias agens; “Susum cor49a. da!’ → ‘Susum corda!’; IJesum Chrm, quem LXX_ in → Iesum Chrm, quem in; infernum ealcet → infernum calcet; acBA cipiens → accipiens.

Topics: Eucharist, Church office

Cite (SBL): Hippolytus, Trad. ap. 4 (Hauler, LXVIII–LXXX; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/2-1/#p-4). (abbreviation not yet checked)

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Chapter 5

5Hauler, LXVIII–LXXX

Si quis oleum offert, secundum panis oblationem et uini et non ad sermonem dicat, sed simili uirtute gratias referat dicens: ‘Ut oleum hoc sanctificans das, Deus, sanitatem utentibus et percipientibus, unde uncxisti reges, sacerdotes et profetas, sic et omnibus gustantibus confortationem et sanitatem utentibus illud praebeat’.

If anyone offers oil, let the bishop give thanks as at the offering of bread and wine, not word for word, but with similar force, saying: ‘O God, as, sanctifying this oil, you grant health to those who use and receive it, with which you anointed kings, priests, and prophets, so may it also give strength to all who taste it and health to those who use it.’

Textual problem in this passage: see the notes.

Notes and citation

Summary: A thanksgiving is said over oil offered by the faithful, asking that it give strength and health.

The subject “the bishop” is supplied from context. An apparatus entry on the words of the cup (from the previous chapter) had leaked into the text and is removed.

Notes on the original text

Verona Latin (Hauler 1900), placed under this chapter by content, so the chapter number and boundary may be slightly off. Page numbers, apparatus, and Hauler's Greek are left out; OCR slips are possible.
Digital text corrected (OCR letter slip; leaked apparatus): Similiter calicem dicens hoc (m.1 corr. i s. l.) est sanguis meus (vr een m. wid. corr.) oblationem → ; oleum hoe → oleum hoc.

Cite (SBL): Hippolytus, Trad. ap. 5 (Hauler, LXVIII–LXXX; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/2-1/#p-5). (abbreviation not yet checked)

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Chapter 6

6Hauler, LXVIII–LXXX

Similiter, si quis caseum et oliuas offeret, ita dicat: ‘Sanctifica lac hoc, quod quoagulatum est, et nos conquaglans tuae caritati. Fac a tua dulcitudine non recedere fructum etiam hunc oliuae, qui est exemplum tuae pinguidinis, quam de ligno fluisti in uitam eis, qui sperant in te’. In omni uero benedictione dicatur: ‘Tibi gloria, patri et filio cum sancto spu, in sancta ecclesia et nunc et semper et in omnia saecula saeculorum.

Likewise, if anyone offers cheese and olives, let him say thus: ‘Sanctify this milk that has been curdled, and curdle us also into your love. Make this fruit of the olive too not to depart from your sweetness; it is an image of your richness, which you made to flow from the tree into life for those who hope in you.’ And in every blessing let it be said: ‘Glory to you, the Father and the Son with the Holy Spirit, in the holy church, both now and always and to all the ages of ages.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Blessings are given for offered cheese and olives, and every blessing ends with a doxology.

The doxology's closing “Amen” stands at the start of the next section. “Made to flow” renders fluisti (for fluxisti, used transitively); “the tree” may mean the olive tree or the cross, uncertain.

Notes on the original text

Verona Latin (Hauler 1900), placed under this chapter by content, so the chapter number and boundary may be slightly off. Page numbers, apparatus, and Hauler's Greek are left out; OCR slips are possible.
Digital text corrected (OCR letter slip): etiam hune → etiam hunc; im sancta → in sancta.

Cite (SBL): Hippolytus, Trad. ap. 6 (Hauler, LXVIII–LXXX; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/2-1/#p-6). (abbreviation not yet checked)

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Chapter 7

7Hauler, LXVIII–LXXX

Amen).’ Cum autem praesbyter ordinatur, inponat manum super caput eius episcopus contingentibus etiam praesbyteris et dicat secundum ea, q praedicta sunt, sicut praediximus super episcopum, orans et dicens: ‘Deus et pater Domini nostri Iesu Christi, respice super seruum tuum istum et inpartire spm gratiae et consilii, praesbyteris ut adiuuet et gubernet plebem tuam in corde mundo, sicuti respexisti super populum electionis tuae et praecepisti Moysi, ut elegeret praesbyteros, quos replesti de spu tuo, quod tu donasti famulo tuo; et nunc, domine, praesta indeficienter conseruari in nobis spm gratiae tuae et dignos effice, ut credentes tibi ministremus in simplicitate cordis laudantes te, per puerum tuum Chrm Iesum, per quem tibi gloria et uirtus, patri et filio cum spu sancto, in sancta ecclesia et nunc et in saecula saeculorum. Amen’.

Amen.’ When a presbyter is ordained, let the bishop lay his hand on his head, the presbyters also touching him, and let him speak according to what has been said before, as we said above concerning the bishop, praying and saying: ‘God and Father of our Lord Jesus Christ, look upon this your servant and impart to him the Spirit of grace and counsel of the presbyterate, that he may help and govern your people with a pure heart, just as you looked upon the people of your choice and commanded Moses to choose presbyters, whom you filled with your Spirit, which you had given to your servant. And now, Lord, grant that the Spirit of your grace be preserved unfailingly in us, and make us worthy, that believing in you we may minister to you in simplicity of heart, praising you, through your Child Christ Jesus, through whom be glory and power to you, the Father and the Son with the Holy Spirit, in the holy church, both now and to the ages of ages. Amen.’

Textual problem in this passage: see the notes.

Num 11:16 (allusion, high confidence) · Num 11:25 (allusion, high confidence)

Notes and citation

Summary: A presbyter is ordained by the bishop's hand with the presbyters also touching him, and the bishop prays for the Spirit of grace and counsel, recalling the elders chosen by Moses.

The opening “Amen” closes the doxology of the previous section. “Of the presbyterate” renders praesbyteris (probably for presbyterii). The elders filled with the Spirit given to Moses: Num 11:16–17, 24–25. Margin numerals and apparatus inside words removed.

Notes on the original text

Verona Latin (Hauler 1900), placed under this chapter by content, so the chapter number and boundary may be slightly off. Page numbers, apparatus, and Hauler's Greek are left out; OCR slips are possible.
Digital text corrected (OCR debris inside a split word; OCR letter slip; leaked apparatus inside a split word; margin numeral inside a split word; page letter inside a split word): praesoe _byter → praesbyter; adiuwet et gu(Nouum adiubet bernet → adiuuet et gubernet; sicuLXXxI ti → sicuti; in noP. bis → in nobis; simpliciLXXIil tate → simplicitate; spu saneto → spu sancto; et nune et → et nunc et.

Topics: Church office

Cite (SBL): Hippolytus, Trad. ap. 7 (Hauler, LXVIII–LXXX; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/2-1/#p-7). (abbreviation not yet checked)

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Chapter 8

8Hauler, LXVIII–LXXX

Diaconus uero, cum ordinatur, eligatur secundum ea, quae praedicta sunt, similiter inponens manus episcopus solus, sicuti et praecepimus. In diacono ordinando solus episcopus inponat manus propterea, quia non in sacerdotio ordinatur, sed in ministerio episcopi, ut faciat ea, quae ab ipso iubentur; non est enim particeps consilii in clero, sed curas agens et indicans episcopo, quae oportet; non accipiens communem praesbyteri spm eum, cuius participes praesbyteri sunt, sed id, quod sub potestate episcopi est creditum. Qua de re episcopus solus diaconum faciat, super praesbyterum autem etiam praesbyteri superinponant manus propter communem et similem cleri spm. Praesbyter enim huius solius habet potestatem, ut accipiat; dare autem non habet potestatem. Quapropter clerum non ordinat; super praesbyteri uero ordinatione consignat episcopo ordinante. Super diaconum autem ita dicat: ‘Deus, qui omnia creasti et uerbo perordinasti, pater domini nostri Iesu Christi, quem misisti ministrare tuam uoluntatem et manifestare nobis tuum desiderium, da spm sanctum gratiae et sollicitudinis et industriae in hunc seruum tuum, quem elegisti ministrare ecclesiae tuae et offerre et

When a deacon is ordained, let him be chosen according to what has been said before, the bishop alone laying hands on him, as we have also directed. In the ordination of a deacon the bishop alone lays on hands, because he is not ordained to the priesthood but to the service of the bishop, to do what the bishop commands. For he does not share in the council of the clergy, but takes care of affairs and points out to the bishop what is needed; he does not receive the spirit common to the presbyterate, in which the presbyters share, but that which is entrusted to him under the bishop's authority. For this reason let the bishop alone make a deacon. On a presbyter, however, let the presbyters also lay their hands, because of the common and like spirit of the clergy. For the presbyter has authority only to receive this, but has no authority to give it. Therefore he does not ordain clergy; but at the ordination of a presbyter he seals, while the bishop ordains. Over the deacon let him say thus: ‘O God, who created all things and set them in order by your Word, Father of our Lord Jesus Christ, whom you sent to minister your will and to make known to us your desire, give the Holy Spirit of grace and earnestness and diligence to this your servant, whom you have chosen to serve your church and to offer and …

Textual problem in this passage: see the notes.

Notes and citation

Summary: The deacon is ordained by the bishop alone, because he is ordained not to the priesthood but to the bishop's service; the presbyters join in laying hands only on a presbyter.

A long German apparatus entry (citing Achelis and Ludolf) had leaked into the text and is removed. “Seals” renders consignat (he confirms by signing). The text breaks off at the end of the section (“to offer and …”); the rest of the prayer is lost here.

Notes on the original text

Verona Latin (Hauler 1900), placed under this chapter by content, so the chapter number and boundary may be slightly off. Page numbers, apparatus, and Hauler's Greek are left out; OCR slips are possible.
Digital text corrected (OCR letter slip; hyphenation debris; leaked apparatus (German); stray page letter): dass er wiirdig werde, dass der Bischof ihm vertraue das, was sich aa ziemt? et ex Lud.: ‘sondern er hat sorgsam seine Pflicht zu erfiillen, ‘damit der Bischof ihm trauen kénne, und ibn aufmerksam zu machen auf das, was noththut’ profert; id, quod propter mveiua pos.) → ; simi_ lem → similem; dare P. autem → dare autem; in hune seruum → in hunc seruum.

Topics: Church office

Cite (SBL): Hippolytus, Trad. ap. 8 (Hauler, LXVIII–LXXX; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/2-1/#p-8). (abbreviation not yet checked)

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Chapter 9

9Horner, Sahidic translation

English translation by G. W. Horner (1904); the original is not shown

34. The confessor then (de), if he has been in chains for the name of the Lord, they shall not lay hand upon him for a ministry (diakonia) or presbyterate : for he has the honour (time) of the presbyterate by his confession. But if he is to be ordained (kath.) bishop, then hand shall be laid upon him. But if he is a confessor who was not brought before an authority (exousia), nor was punished with chains, nor shut up in prison, nor condemned (katakrtne) with any sentence (katadike), but in a casual way he was only insulted for the name of our Lord, and he was punished with a punishment of house, though (de) he confessed, hand is to be laid upon him (for) every office (kleros) of which he is worthy. Now s (de) the bishop shall give thanks (eukhartstou) according to things which we said before. It is not altogether (ou pantos) necessary for him to recite the same words which we said before, as if learning to say them by heart in his thanksgiving (eu.) to God ; but according to the ability of each one he is to pray. If indeed he is able to pray sufficiently well (hikanos) with a grand prayer (proseukhe), then it is good : But if also he should pray and recite a prayer (pr.) in (due) measure, no one may forbid him, only (monon) let him pray being sound is in orthodoxy.

Textual problem in this passage: see the notes.

Notes and citation

Notes on the original text

Placed under this chapter by content. This is Horner's English of the Sahidic Ecclesiastical Canons, which give a shorter, rearranged form of the Egyptian Church Order. The chapter number follows the standard division (Botte, Dix) but was set from the content, so the boundary may be slightly off.

Cite (SBL): Hippolytus, Trad. ap. 9 (Horner, Sahidic translation; trans. G. W. Horner, 1904, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/2-1/#p-9). (abbreviation not yet checked)

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Translation: English translation by G. W. Horner (1904); the original is not shown

Chapter 10

10Horner, Sahidic translation

English translation by G. W. Horner (1904); the original is not shown

37. Further (de), when a widow is appointed (kath.) she shall not be ordained (khirodonei), but she shall be S chosen by the name. And (de) if her husband has died a long time before, then let her be appointed (kath.). But if she has not tarried long since her husband died, trust her not. But (even) if she has become old let them prove (dokimaze) her by time (khronos). For »o often the passions even grow old with him who gives place for them in himself. Let them appoint (kath.) the widow by (mention of) the word only, and enrol {lit. bind) her with the rest, but hand shall not be laid upon her ; because she does not offer the Oblation (pr.) nor conduct the public worship (litourgia). And (de) ordination (khirodonia) belongs to {Hi. is with) the clergy (kleros) for the sake of public worship (lit), But the widow indeed is appointed (kath.) for the prayer, and (de) that is the (duty) of all persons.

Textual problem in this passage: see the notes.

Notes and citation

Notes on the original text

Placed under this chapter by content. This is Horner's English of the Sahidic Ecclesiastical Canons, which give a shorter, rearranged form of the Egyptian Church Order. The chapter number follows the standard division (Botte, Dix) but was set from the content, so the boundary may be slightly off.

Cite (SBL): Hippolytus, Trad. ap. 10 (Horner, Sahidic translation; trans. G. W. Horner, 1904, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/2-1/#p-10). (abbreviation not yet checked)

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Chapter 11

11Horner, Sahidic translation

English translation by G. W. Horner (1904); the original is not shown

35. The reader (a.) shall be appointed (kath.) by the bishop giving to him the book of the Apostle,^ and praying over him, but he shall not lay hand upon him.

Textual problem in this passage: see the notes.

Notes and citation

Notes on the original text

Placed under this chapter by content. This is Horner's English of the Sahidic Ecclesiastical Canons, which give a shorter, rearranged form of the Egyptian Church Order. The chapter number follows the standard division (Botte, Dix) but was set from the content, so the boundary may be slightly off.

Cite (SBL): Hippolytus, Trad. ap. 11 (Horner, Sahidic translation; trans. G. W. Horner, 1904, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/2-1/#p-11). (abbreviation not yet checked)

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Chapter 12

12Horner, Sahidic translation

English translation by G. W. Horner (1904); the original is not shown

38. Hand shall not be laid upon a virgin, but her purpose (prohairesis) alone is that which makes her a virgin.

Textual problem in this passage: see the notes.

Notes and citation

Notes on the original text

Placed under this chapter by content. This is Horner's English of the Sahidic Ecclesiastical Canons, which give a shorter, rearranged form of the Egyptian Church Order. The chapter number follows the standard division (Botte, Dix) but was set from the content, so the boundary may be slightly off.

Cite (SBL): Hippolytus, Trad. ap. 12 (Horner, Sahidic translation; trans. G. W. Horner, 1904, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/2-1/#p-12). (abbreviation not yet checked)

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Chapter 13

13Horner, Sahidic translation

English translation by G. W. Horner (1904); the original is not shown

36. They shall not lay hand upon a subdeacon (hypod.), but they shall mention his name (onomaze) that he may follow the deacon.

Textual problem in this passage: see the notes.

Notes and citation

Notes on the original text

Placed under this chapter by content. This is Horner's English of the Sahidic Ecclesiastical Canons, which give a shorter, rearranged form of the Egyptian Church Order. The chapter number follows the standard division (Botte, Dix) but was set from the content, so the boundary may be slightly off.

Cite (SBL): Hippolytus, Trad. ap. 13 (Horner, Sahidic translation; trans. G. W. Horner, 1904, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/2-1/#p-13). (abbreviation not yet checked)

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Chapter 14

14Horner, Sahidic translation

English translation by G. W. Horner (1904); the original is not shown

39. Further (de), whenever anyone says : I received gifts of healing by a revelation, hand shall not be laid upon him : for the deed itself shall make him manifest if he speaks the truth.

Textual problem in this passage: see the notes.

Notes and citation

Notes on the original text

Placed under this chapter by content. This is Horner's English of the Sahidic Ecclesiastical Canons, which give a shorter, rearranged form of the Egyptian Church Order. The chapter number follows the standard division (Botte, Dix) but was set from the content, so the boundary may be slightly off.

Cite (SBL): Hippolytus, Trad. ap. 14 (Horner, Sahidic translation; trans. G. W. Horner, 1904, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/2-1/#p-14). (abbreviation not yet checked)

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Chapter 15

15Horner, Sahidic translation

English translation by G. W. Horner (1904); the original is not shown

40. Let those then (de) who shall be brought in to the new faith (pistis), to hear the word, be first brought in s unto the teachers, before the people (1.) enter. And they shall inquire the cause (aitia) of the thing, namely, for the sake of what thing they come in to the faith. And let those who bring them bear witness to them, Whether they are able to hear the word. Let them inquire then (de) about their life (bios), of what sort it is ; either if he has a wife ; or whether he is a servant of a believer, and his master allowed him (to come), then let him hear. If his master should not bear witness to him, that he is good, let him be rejected. If his master is a heathen (ethnikos), then instruct him [21 J to please his master, that there may be no scandal (phlasphymia). If, however (de), there is one who has a wife, or again (entof) a woman who has a husband, let the man be instructed to be contented with his wife, and the .woman to be contented with her husband. But if there is one who did not live with a wife, let him be instructed not to fornicate, but either to marry a wife according to the law, or to remain (as he is) according to the law. But if there is one who hath a devil (daimonion), he shall not as hear the word of instruction until be is cleansed.

Textual problem in this passage: see the notes.

Notes and citation

Notes on the original text

Placed under this chapter by content. This is Horner's English of the Sahidic Ecclesiastical Canons, which give a shorter, rearranged form of the Egyptian Church Order. The chapter number follows the standard division (Botte, Dix) but was set from the content, so the boundary may be slightly off.

Cite (SBL): Hippolytus, Trad. ap. 15 (Horner, Sahidic translation; trans. G. W. Horner, 1904, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/2-1/#p-15). (abbreviation not yet checked)

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Chapter 16

16Horner, Sahidic translation

English translation by G. W. Horner (1904); the original is not shown

41. They shall also (de) inquire about the occupations and works of those whom they bring to set them (kathista) (in the faith), as to what they are. If one is a pander, who is a supporter of harlots, either let him leave off or let him be rejected. If there is a maker of images or a painter (zographos), let them be instructed not to make an idol (eidolon), either let them leave off or let them be rejected. If one is an actor (theatrikos) or again (entof) who makes representations (oupydexis, for apodeixis) in the theatre (thyadron), either let him leave off or let him be rejected. If he teaches little ones, it is good indeed for him to leave off: if he has no trade (tekhne), then let him be forgfiven. A charioteer (eneiokhos) similarly (homaios), who contends (agonize) or who goes to the games (agon), either [22J let him leave off or let him be rejected One who is a gladiator (monomakhos), or again (ent) who teaches gladiators to fight, or a hunter (kynekos) who is occupied with hunting (kynekion), or a pubh'c official (dymosios) who is occupied with gladiatorial shows (monomakhion), either let him leave off or let him be rejected. One who is a priest of the idols (eidolon), or again (ent) being a keeper of the idols (eidolon), either let him leave off or let him be rejected. I A soldier who is in authority (exousia), cause him not to kill men : if he should be commanded (to do it) cause him not to hasten to the work, nor cause him to swear ; and (de) being unwilling (to comply), let him be rejected. One who has power (exousia) over the sword, or a magistrate (arkhon) of a city, who is clad in purple, either let him leave off or let him be rejected. If a catechumen or a believer wishes to become a soldier, let them be rejected ; because they have despised (kataphronei) God. I A harlot or a dissolute man, or one who castrated himself, or indeed (ent.) any other who does things which it is not right to say, let them be rejected, for they are polluted. Nor shall they bring a magician (magos) for j examination (krisis). The charmer, or the astrologer (astrologos), or the diviner, or the interpreter of dreams, or the troubler of multitudes, or they {lit. singular) who spoil fringes of tunics, who are the clippers (psellistes), or who make phylacteries (phylakterion), ,o either let them leave off" or let them be rejected. A concubine of one, if she is his ser\^nt, if indeed she reared her children, and comes near him alone, then let her hear (instruction) : if not, let her be rejected A man who has a concubine, let him leave off and let him ,j marry a wife according to the law : but if he is not willing, then let him be rejected. If, therefore, we have left behind any other work, the works (themselves) will instruct your mind {lit. sight), for we all have the Spirit of God.

Textual problem in this passage: see the notes.

Notes and citation

Notes on the original text

Placed under this chapter by content. This is Horner's English of the Sahidic Ecclesiastical Canons, which give a shorter, rearranged form of the Egyptian Church Order. The chapter number follows the standard division (Botte, Dix) but was set from the content, so the boundary may be slightly off.

Cite (SBL): Hippolytus, Trad. ap. 16 (Horner, Sahidic translation; trans. G. W. Horner, 1904, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/2-1/#p-16). (abbreviation not yet checked)

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Chapter 17

17Horner, Sahidic translation

English translation by G. W. Horner (1904); the original is not shown

42, Let the catechumens spend three years hearing the word. But if one is zealous (spondaios) and persevering (proskarterei) well in the work, they do not decide by (krine) the time (kh.); but the character (tropos) alone shall decide (krine) him.

Textual problem in this passage: see the notes.

Notes and citation

Notes on the original text

Placed under this chapter by content. This is Horner's English of the Sahidic Ecclesiastical Canons, which give a shorter, rearranged form of the Egyptian Church Order. The chapter number follows the standard division (Botte, Dix) but was set from the content, so the boundary may be slightly off.

Cite (SBL): Hippolytus, Trad. ap. 17 (Horner, Sahidic translation; trans. G. W. Horner, 1904, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/2-1/#p-17). (abbreviation not yet checked)

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Chapter 18

18Horner, Sahidic translation

English translation by G. W. Horner (1904); the original is not shown

43. Whenever the teacher leaves off his teaching (kathegei), let the catechumens pray by themselves, separate from the believers : And let the women stand as they pray in a place in the church quite by themselves, whether female believers or female catechumens. And (de) when they finish praying, let them not give peace (eirene), for their kiss is not yet pure. Let the believers then (de) only salute (aspaze) one another, men with men, and women with women : but let not man salute (aspaze) woman. Moreover (de), let all the women have their heads covered with a robe (pallin), but (not) in any article (eidos) of linen only, for this is not a veil (kalyma).

Textual problem in this passage: see the notes.

Notes and citation

Notes on the original text

Placed under this chapter by content. This is Horner's English of the Sahidic Ecclesiastical Canons, which give a shorter, rearranged form of the Egyptian Church Order. The chapter number follows the standard division (Botte, Dix) but was set from the content, so the boundary may be slightly off.

Cite (SBL): Hippolytus, Trad. ap. 18 (Horner, Sahidic translation; trans. G. W. Horner, 1904, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/2-1/#p-18). (abbreviation not yet checked)

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Chapter 19

19Horner, Sahidic translation

English translation by G. W. Horner (1904); the original is not shown

44. When the instructor after the prayer lays hand upon the catechumens, let him pray and dismiss them. Whether he is an ecclesiastic who gives (instruction) or a layman (1.), let him do (it) thus. If a catechumen should be seized for the name of the Lord, let him not be doubtful concerning the testimony; for if it should happen that they offer violence and put him to death before ^ his sins have been forgiven, he will be justified ; for he was baptised in his own blood.

Textual problem in this passage: see the notes.

Notes and citation

Notes on the original text

Placed under this chapter by content. This is Horner's English of the Sahidic Ecclesiastical Canons, which give a shorter, rearranged form of the Egyptian Church Order. The chapter number follows the standard division (Botte, Dix) but was set from the content, so the boundary may be slightly off.

Cite (SBL): Hippolytus, Trad. ap. 19 (Horner, Sahidic translation; trans. G. W. Horner, 1904, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/2-1/#p-19). (abbreviation not yet checked)

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Chapter 20

20Horner, Sahidic translation

English translation by G. W. Horner (1904); the original is not shown

45. Further (de), when they have chosen those who are set apart to be baptised, their life (bios) having been examined, whether they have lived seriously (semnos) as catechumens ; whether they have honoured the widows ; whether they have visited the sick, whether they have completed every good work ; And when those who brought them have borne witness to them, that they did thus, then let them hear the gospel {euaggelion) ; moreover (de), from the time that they will be separated (from the rest) let hand be laid on them daily, in exorcising (exorgize) them. And (de) when the day draws near on which they will be baptised, let the bishop exorcise (exorgize) each one of them, that he may know whether they are pure. And (de) if there is one who is not good (kalos) or pure (katharos), let him be put on one side; because he did not hear the word in faith (pistis) : for it is never possible for the alien to be concealed. Then (de) m let those who are set apart to be baptised be instructed to bathe and make themselves free (from the alien), and wash themselves on the fifth day of the week (sabbaton). And (de) if a woman is in the manner of women, let her be put on one side, and let her be baptised on another day. I Let them who will be baptised fast on the preparation (paraskeue) of the sabbath (sabbaton). And (de) on the sabbath (sabbaton), when they who will be baptised have assembled in one place by the direction (gnome) of the bishop, let them all be commanded to pray and bend their knees. And when he has laid his hand upon them, let him exorcise (exorgize) all alien spirits to flee away from them, and not to return to them henceforward And when he has done exorcising (exorgize), let him breathe in their face, j And when he has sealed (sphragize) their foreheads and their ears and their noses, let him raise them up. j And let them spend all the night in vigil, reading to them and instructing (kathege) them. Moreover (de), let not those who will be baptised bring any other vessel except only that which each one will bring for the Eucharist (eukharestia) : for it is right for him who was worthy, to bring his Oblation (prosphora) then.

Textual problem in this passage: see the notes.

Notes and citation

Notes on the original text

Placed under this chapter by content. This is Horner's English of the Sahidic Ecclesiastical Canons, which give a shorter, rearranged form of the Egyptian Church Order. The chapter number follows the standard division (Botte, Dix) but was set from the content, so the boundary may be slightly off.

Cite (SBL): Hippolytus, Trad. ap. 20 (Horner, Sahidic translation; trans. G. W. Horner, 1904, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/2-1/#p-20). (abbreviation not yet checked)

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Chapter 21

21.1Horner, Sahidic translation

English translation by G. W. Horner (1904); the original is not shown

46. At the hour, then (de), when the cock will crow, let them first pray over the water. Let the water be flowing along into the tank (kolymbethra) or descending upon it. And (de) let it be thus if there is no scarcity (anagke) : But if there is scarcity (anagke) continuous and sudden, then use (khro) the water which ye shall find. And (de) let them undress themselves. And ye shall first baptise the little ones. Moreover (de), all who can speak for themselves, let them speak ; But for them who cannot speak, let their parents speak for them, or any other belonging to their family (genos). And afterwards ye baptise the adult men, but last the women, who have all loosed their hair, and laid aside the gold and silver ornaments which they were wearing: let not any take any alien thing (eidos) down to the water with them. And (de) at the hour which is determined for baptising, let the bishop give thanks (eukharistei) over the oil, and put it into a vessel (skeos), and call it the oil of the thanksgiving (eukharestia) ; and take also other oil, and exorcise it (exorgize upon it), and call it the oil s of exorcism (exorgismos). And a deacon shall carry the oil of exorcism (ex.) and stand on the left hand of the presbyter : And another deacon shall take the oil of the thanksgiving (eu.) and stand on the right hand of the presbyter. And when the presbyter has taken hold of each one of those who will be baptised, let him command him to renounce (apotasse), saying : I renounce (ap.) thee, Satanas, and all thy service and all thy works. And when he has renounced (ap.) all these, let him anoint him with the oil of exorcism (ex.), saying: is Let all spirits remove far from thee. And thus let him give him to the bishop naked, or (to) the presbyter who stands at the water for baptising. Likewise also (homaios de) let the deacon go with him into the water, and let him say to him, helping him to say it : I believe m the only true God, the Father, the almighty (pantocrator) and his only (monogenes) Son Jesus the Christ, our Lord and our Saviour, and his Holy Spirit, giver of life to the universe, the Trinity of the same substance (trias en homoousion), one Godhead, one Lordship, one King- dom, one Faith, one Baptism, in the Catholic (katholike) apostolic holy Church, life eternal. Amen. And (de) he who receives, let him also say according to all these

Textual problem in this passage: see the notes.

Notes and citation

Notes on the original text

Placed under this chapter by content. This is Horner's English of the Sahidic Ecclesiastical Canons, which give a shorter, rearranged form of the Egyptian Church Order. The chapter number follows the standard division (Botte, Dix) but was set from the content, so the boundary may be slightly off.

Cite (SBL): Hippolytus, Trad. ap. 21.1 (Horner, Sahidic translation; trans. G. W. Horner, 1904, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/2-1/#p-21-1). (abbreviation not yet checked)

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21.2Hauler, LXVIII–LXXX

manum habens in caput eius inpositam baptizet semel. Et postea dicat: ‘Credis in Chrm Iesum, filium Dei, qui natus est de spu sancto ex Maria uirgine et crucifixus sub Pontio Pilato et mortuus est et sepultus et resurrexit die tertia uiuus a mortuis et ascendit in caelis et sedit ad dexteram patris uenturus iudicare uiuos et mortuos?’ Et cum ille dixerit: ‘Credo’, iterum baptizetur. Et iterum dicat: ‘Credis in spu sancto et sanctam ecclesiam et carnis resurrectionem ?” Dicat ergo, qui baptizatur: ‘Credo’. Et sic tertia uice baptizetur. Et postea cum ascenderit, ungueatur a praesbytero de illo oleo, quod sanctificatum est, dicente: ‘Ungueo te oleo sancto in nomine Iesu Christi’. Et ita singuli detergentes se iam induantur et postea in ecclesia ingrediantur. Episcopus vero manum illis inponens inuocet dicens: ‘Domine Deus, qui dignos fecisti eos remissionem mereri peccatorum per lauacrum regenerationis spus sancti, inmitte in eos tuam gratiam, ut tibi seruiant secundum uoluntatem tuam; quoniam tibi est gloria, patri et filio cum spu sancto, in sancta ecclesia et nunc et in saecula saeculorum. Amen.’ Postea oleum sanctificatum infundens de manu et inponens in capite dicat: ‘Ungueo te sancto oleo in domino patre omnipotente et Christo Iesu et spu sancto’. Et consignans in frontem offerat osculum et dicat: “Dominus tecum’. Et ille, qui signatus est, dicat: ‘Et cum spu tuo’. Ita singulis faciat. Et postea iam simul cum omni populo orent, non primum orantes cum fidelibus, nisi omnia haec fuerint consecuti. Et cum orauerint, de ore pacem offerant. Et tunc iam offeratur oblatio a diaconibus episcopo et gratias agat panem quidem in exemplum, quod dicit Graecus antitypum, corporis Christi; calicem uino mixtum propter antitypum, quod dicit Graecus similitudinem, sanguinis, quod effusum est pro omnibus, qui crediderunt in eum; lac et melle mixta simul ad plenitudinem promissionis, quae ad patres fuit, quam dixit terram fluentem lac et mel, quam et dedit carnem suam Chrs, per quam sicut paruuli nutriuntur, qui credunt, in suauitate uerbi amara cordis dulcia efficiens; aquam uero in oblationem in indicium lauacri, ut et interior homo, quod est animale, similia consequantur sicut et corpus. De uniuersis uero his rationem reddat episcopus eis, qui percipiunt; frangens autem panem singulas partes porrigens dicat: ‘Panis caelestis in Christo Iesu’. Qui autem accipit, respondeat: ‘Amen’. Praesbyteri uero si non fuerint sufficientes, teneant calices et diacones et cum honestate adstent et cum moderatione: primus, qui tenet aquam, secundus, qui lac, tertius, qui uinum. Et gustent, qui percipient, de singulis ter dicente eo, qui dat: ‘In Deo patre omnipotenti’. Dicat autem, qui accipit: ‘Amen’. ‘Et domino Iesu Christo et spu saneto et sancta ecclesia’. Et dicat: ‘Amen’. Ita singulis fiat. Cum uero haec fuerint, festinet … qui praesentes estis, et ita epulamini.

… holding his hand laid on his head, let him baptize him once. And afterward let him say: ‘Do you believe in Christ Jesus, the Son of God, who was born of the Holy Spirit from the virgin Mary, and was crucified under Pontius Pilate, and died and was buried, and rose again on the third day alive from the dead, and ascended into heaven, and sat down at the right hand of the Father, and will come to judge the living and the dead?’ And when he has said, ‘I believe,’ let him be baptized again. And again let him say: ‘Do you believe in the Holy Spirit, and the holy church, and the resurrection of the flesh?’ Then let the one being baptized say: ‘I believe.’ And so let him be baptized a third time. And afterward, when he has come up, let him be anointed by the presbyter with the oil that has been sanctified, who says: ‘I anoint you with holy oil in the name of Jesus Christ.’ And so, each drying himself, let them now put on their clothes, and afterward let them enter the church. Then the bishop, laying his hand on them, shall pray, saying: ‘Lord God, who have made them worthy to obtain the remission of sins through the washing of regeneration of the Holy Spirit, send your grace upon them, that they may serve you according to your will; for to you is the glory, to the Father and the Son with the Holy Spirit, in the holy church, both now and to the ages of ages. Amen.’ Then, pouring the sanctified oil from his hand and placing it on his head, let him say: ‘I anoint you with holy oil in the Lord, the Father almighty, and Christ Jesus, and the Holy Spirit.’ And sealing him on the forehead, let him give him the kiss and say: ‘The Lord be with you.’ And let the one who has been sealed say: ‘And with your spirit.’ So let him do to each one. And thereafter let them pray together with all the people; they do not pray with the faithful until they have obtained all these things. And when they have prayed, let them give the peace with the mouth. And then let the offering be presented by the deacons to the bishop, and let him give thanks over the bread as the model (which the Greek calls the antitype) of the body of Christ; over the cup mixed with wine for the antitype (which the Greek calls the likeness) of the blood that was poured out for all who have believed in him; over milk and honey mixed together for the fulfilment of the promise made to the fathers, in which he spoke of a land flowing with milk and honey, which Christ also gave, his flesh, by which those who believe are nourished like little children, making the bitterness of the heart sweet by the gentleness of the word; and over water, as an offering, for a sign of the washing, that the inner man also, which is the soul, may obtain the same things as the body. And the bishop shall give an account of all these things to those who receive. And breaking the bread and handing each a piece, let him say: ‘The bread of heaven in Christ Jesus.’ And let the one who receives answer: ‘Amen.’ And if the presbyters are not enough, let the deacons also hold the cups and stand by in good order and with reverence: first the one who holds the water, second the one who holds the milk, third the one who holds the wine. And let those who receive taste of each three times, the one who gives saying: ‘In God the Father almighty.’ And let the one who receives say: ‘Amen.’ ‘And in the Lord Jesus Christ and the Holy Spirit and the holy church.’ And let him say: ‘Amen.’ So let it be done for each one. And when these things are done, let each hasten … you who are present, and so feast.

Textual problem in this passage: see the notes.

Titus 3:5 (quotation, high confidence) · Exod 3:8 (allusion, high confidence) · 1 Pet 2:2 (echo, low confidence) · Eph 3:16 (echo, low confidence)

Notes and citation

Summary: The candidate is baptized three times after three questions of faith, anointed, receives the bishop's hand, prayer and seal, and joins the people for the peace and a first communion of bread, cup, milk and honey, and water.

The section begins in the middle of the rite (after the first question of faith) and is translated as written. The interrogations follow the form of the later creeds; translated exactly. “Washing of regeneration” is Titus 3:5; “a land flowing with milk and honey”, Exod 3:8. The clause “which Christ also gave, his flesh” is obscure in the Latin and translated by sense. “Which is the soul” renders quod est animale. After “let each hasten” the text is lost (marked “…”); the last words (“you who are present, and so feast”) belong to the instructions on the community supper later in the work and stand here in the order of the palimpsest leaves. Leaked apparatus, margin numerals and OCR slips removed.

Notes on the original text

Verona Latin (Hauler 1900), placed under this chapter by content, so the chapter number and boundary may be slightly off. Page numbers, apparatus, and Hauler's Greek are left out; OCR slips are possible.
Digital text corrected (OCR debris; OCR letter slip; bracket debris; leaked apparatus; leaked apparatus; text lost here; bracket debris; margin numeral; stray mark; stray marks): inpositam Sees baptizet → inpositam baptizet; ‘Credis (Achel in Chrm → ‘Credis in Chrm; baptizatur: iy LXXIit ‘Credo’ → baptizatur: ‘Credo’; se lam induantur → se iam induantur; manum ills inponens → manum illis inponens; Hit ille, qui signatus → Et ille, qui signatus; ‘Ht cum spu tuo’ → ‘Et cum spu tuo’; omnia haeec → omnia haec; Et cum 228q. Cf. Tit. 3, 5. cipiunt orauerint → Et cum orauerint; Ht tunc iam → Et tunc iam; panem™ quidem → panem quidem; qua[m dixit → quam dixit; qua{m] et dedit → quam et dedit; animale,. similia consequa[ntur → animale, similia consequantur; Ht gustent → Et gustent; Kt dicat → Et dicat; festinet — 134sq. (Rahmani II, c. 13, 14, 16, 17, 20, 21, 24, 25, p. 1835147). qui praesentes estis, et ita [alepulamini. → festinet … qui praesentes estis, et ita epulamini..

Topics: Baptism, Eucharist

Cite (SBL): Hippolytus, Trad. ap. 21.2 (Hauler, LXVIII–LXXX; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-traditio-apostolica/2-1/#p-21-2). (abbreviation not yet checked)

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