[39]_St Clement of Rome_, II, pp. 317-477. First published in 1869; in the later editions the argument is slightly expanded but is otherwise unchanged. [40]Jerome, _Vir. ill._ 61. [41]Legge (II, p. 127) unfortunately revives Döllinger’s remarkable explanation of this occurrence: Callistus had lent the bank’s funds to the Jews and went to the synagogue to recover his depositors’ money. As if anyone would expect Jews to transact business on the Sabbath and at a synagogue service! [42]Victor’s accession occurred about 189, and Commodus died in 192. [43]The distinction between “martyr” and “confessor” was not yet developed. [44]Or perhaps restored the privileges of the office to him; when and where Callistus was ordained is uncertain. Possibly he had the confessor’s ordination (p. 39). [45]Hippolytus’s account of his controversy with Callistus is, in fact, so bitter that modern historians feel obliged to interpret it in the sense that will make the greatest allowance for the latter. Hence less than full justice is perhaps done nowadays to Hippolytus. [46]The antithesis “In time or in eternity?” seems hardly to have been stated squarely until the beginnings of the Arian controversy. [47]And Zephyrinus? [48]Less probably after Zephyrinus’s death. [49]Hebrews 6. 4-8, 10. 26-31, 12. 17. [50]Except, perhaps, through martyrdom. [51]Matthew 13. 30. [52]Romans 14. 4. [53]His most violent treatise—the Philosophumena—was perhaps omitted, but time has so defaced the list that we cannot be certain. The Apostolic Tradition, however, was duly listed, and it certainly contains polemic enough. [54]_Theologische Literaturzeitung_, 1920, col. 225. [55]Compare the Epitomist’s “The Constitutions of the Holy Apostles through Hippolytus”. [56]London. [57]Leipzig (_Texte und Untersuchungen_, VI, 4). [58]Hippolytus’s work is printed on pp. 101-121; reprinted in Connolly (pp. 175 ff.), and in part in the fifth edition of Duchesne’s _Christian Worship_, London, 1919. [59]II, pp. 97-119. [60]The notes are systematized and amplified in the latter’s _Ancient Church Orders_. [61]_Unbekannte Fragmente altchristlichen Gemeindeordnungen_, Berlin Academy. [62]_Über die pseudoapostolischen Kirchenordnungen_, Strassburg. [63]Facsimiles in Hauler. [64]Compare p. 60. [65]The oldest (Sahidic) is dated _ca._ 1005. [66]Details in Horner. [67]More logical and so secondary. [68]This seems easier than Schwartz’s theory (p. 7) of a _later_ Sahidic text enlarged from the original Greek. [69]The former cautiously. [70]It lacks chapter 6. [71]Epitome 4. [72]Possibly “in those places”; so Horner interprets the Ethiopic. [73]And Ethiopic. The Greek has “through thy beloved Son Jesus Christ thou gavest to thy holy apostles”. [74]So the Greek, not the Latin. [75]Latin and Ethiopic (MSS), “Father, who knowest the heart”; perhaps better.