Hippolytus closes with a final adjuration to avoid all novelties; the way of peace consists solely in strict adherence to the past. FOOTNOTES [1]Luke 12. 13-16. [2]For exceptions see, e.g., Romans 14. 14 (= Matthew 15. 11), 1 Corinthians 7. 10 (= Matthew 19. 9), 1 Clement 46. 8 (= Matthew 18. 6, in substance), 2 Clement 12. 2 (apocryphal). [3]Especially in 2 Clement. [4]Acts 15. 28-29. [5]Romans 14, in particular. [6]1 Corinthians 8. 8; 10. 25-26. [7]Compare Revelation 2. 14, 20. [8]Didache 13. 7, etc. [9]Didache 13. 3, etc. [10]So very emphatically in 1 Clement 40-41. But Clement does not argue for a detailed parallelism between the two ministries. [11]Didache 3. 1-6 is an instance. [12]The reason for this appears to be that at this period the Fourth Commandment was conceived to be wholly “ceremonial”, and to “keep the Sabbath” was regarded as Judaizing (Ignatius, _Magnesians_ 9. 1, etc.). The belief that in Christianity the Sabbath laws have been transferred to Sunday is of medieval origin. [13]On these methods compare especially K. E. Kirk, _The Vision of God_ (London, 1931), pp. 119-124. [14]As in Wisdom 14. 25-26. [15]Romans 1. 29-31 is largely of Greek origin; 1 Timothy 3. 2-3 and Titus 3. 1-2 are wholly so. [16]In 1 Clement 47. 6 the forty-five year old Corinthian church is called “ancient”. [17]Jude 17, Revelation 21. 14, etc. The meaning in Ephesians 2. 20 is probably a little different. [18]1 Clement 42. 4; 44. 1-2, etc. [19]Even in the third century liturgical prayers were still normally extempore, and use of a fixed form was regarded as a weakness on the part of the officiant. [20]Eusebius, _HE_, v, 24. [21]See especially James Muilenburg, _The Literary Relations of the Epistle of Barnabas and the Teaching of the Twelve Apostles_, Marburg, 1929. [22]39th Festal Letter (367), 7. [23]The details of the Patristic testimony are best seen in J. R. Harris, _The Teaching of the Apostles_, Baltimore and London, 1887. [24]_Die Didache_, Bonn; many editions. [25]_Didascalia Apostolorum_, Oxford, 1929. [26]Also known as Third Clement. Occasionally—and unfortunately—called the Apostolic Canons or the Roman Church Order. [27]Paderborn, 1914. Dr Schermann’s theory of a very early date for the document is individualistic. [28]Pp. 127-138, 233-244, 295-306. [29]Often reprinted separately. [30]But incorrectly. [31]Pp. 34, 78, 40. [32]Cooper and Maclean, p. 18. [33]_HE_, VI, 20. [34]_Vir. ill._ 61. [35]His festival is on August 13. [36]Not completely legible; reproductions are not always to be trusted. [37]_Origenis Philosophumena_, Oxford. Books II-III are presumably still missing, although it has been argued that what is ordinarily called Book IV may contain them; Wendland, however, rejects this theory (p. xvi). [38]Especially in his _Hippolytus and Callistus_, 1853.