B is headed “The Constitutions of the Holy Apostles concerning Ordination through Hippolytus”, a title not infrequently[30] used to describe the entire work as “The Constitutions through Hippolytus”. It begins with chapter 3 of the Constitutions, describing the election of a bishop. But the ordination prayer that follows is taken directly from Hippolytus’s Apostolic Tradition, not from the Constitutions. Then comes chapter 16 of the Constitutions on the ordination of presbyters. The opening sentences are given literally, but the ordination prayer is about midway in length between the compact version in Hippolytus and the elaborate wording of the Constitutions. Chapters 18-21 are copied with minimal variations, but in chapter 22 the ordination of readers is dismissed in a brief sentence from Hippolytus. Chapters 23-28 and 30-31, almost unchanged, conclude the section. Even as late as the beginning of the twentieth century the Epitome was often taken to be a source used in the Constitutions. But this is now recognized to be wrong: the Epitome is extracted from the Constitutions, with a few reversions to Hippolytus. As it contains nothing independent there is no way to judge its date or place of origin. The Greek text will be found in Funk, II, pp. 72-96. The three passages that really differ from the Constitutions are translated in the present volume.[31] THE TESTAMENT OF OUR LORD This work is divided into two Books, of 47 and 27 chapters respectively. In Book I, after an apocalyptic introduction in chapters 1-13, the risen Christ solemnly declares (chapters 14-18) to the apostles the divine obligation of the rules that follow. The remainder of the work is based on Hippolytus’s Apostolic Tradition, although often greatly changed and expanded: there are added, for instance, rules for church architecture, descriptions of clerical duties and much liturgical matter. But Hippolytus’s order is faithfully followed and his text is often reproduced verbally. Book I, chapter 28, a “mystagogic” treatise on Christology in semi-credal form, is perhaps a later addition. The date of the Testament is probably a little later than that of the Constitutions; in any case it is hardly earlier than 360. For its place of origin Syria, Asia Minor and Egypt all have their advocates, with Egypt probably the least likely. The original Greek is lost, but the work has been transmitted in Syriac, Ethiopic and Arabic. Its Christology has an “Apollinarian” flavour, but “there is no actual heresy in the Testament”.[32] The English version of Cooper and Maclean is standard, although certain of their elaborate notes now require revision. THE CANONS OF HIPPOLYTUS