Behind book viii. are various sources. The first two paragraphs are thought by Achelis to be founded on Hippolytus' lost worK ivepl xa/ucryndTaji/. After there treating of the diversity of spiritual gifts, the writer goes on to 24 chapters, in which the apostles, gathered in council, deliver singly, in turn, ' constitutions' concerning the choice and ordination of bishops and other officers ; concerning presbyters, deacons, sub-deacons, readers, widows, exorcists, and their functions ; concerning tithes and offerings, the reception of catechumens, holy days, church services and prayers. The main source is thought to be the ' Egyptian Church Order,' originally in Greek, but known through its Coptic and Ethiopic versions, this in turn being based upon the ' Canons of Hii^polytus ' (c. A.D. 220). Both of these may be compared with the ' Constitutions' in TU vi. 4 [1891], pp. 39-136. The dependence of the ' Constitutions' on these Canons, though not noted in the complete MSS (unless, indeed, the old conjecture were revived that in the title, after KXrunevros . . . i-KiffKowov should be read KaVlifKoKvTov, instead of re /cat iroXirov), is pointed out by the title Aiard^ets tQv ayiuiv aTrocfToXwv vepl Xii-poroviCiv dia ' IviroXiiTov, in excerpts from book viii. Whether, however, the ' Egyptian Church Order ' needs to be inserted as a link between book viii. and the ' Canons of Hippolytus ' has been disputed.
The most noteworthy sections of book viii. are those containing a complete liturgy for the cele- bration of the Lord's Supper. The catechumens, hearers, unbelievers, and heterodox are to depart. Mothers are to ' receive ' their children — that is, to keep them quiet, else they would continue straying to and fro between the women's seats and their fathers, as may still be seen in Eastern Christian worship. Two deacons are to fan away flies from the cups. The high priest con.secrates, the service proceeds with responses and praj'ers. Fii'st the bishop, then the presbyters and deacons partake, and then the people, who after further prayer are dismissed with the benediction ' Depart in peace.' To the older source the compiler of the ' Constitu- tions ' adds that the high priest puts on ' his sinning garment' and crosses himself; and, after the deacons, adds a long list of classes of partakers, ending with the children ; and orders Ps 33 to be said while the distribution takes place.
In comparison with its sources, book viii. shows a hardening of ecclesiastic rule, e.g. in the decision that a confessor must not on any account be dis- pensed from the need of being ordained if he proceeds to ofiice. A still later change is seen in the suppression of all mention of porters in this book. This cannot be due to pseudo-Clement,
86 APOSTOLIC CONSTITUTIONS
APPIUS, MAEKET OF
for he names them in the preceding books ; Avhen they had disappeared in practice, the references must have been deleted from the familiar book viii., but left unnoticed elsewhere.
The 85 ' Canons ' at the end of book viii. gained, as we have seen, a partly independent currency : 20 are derived from the Synod of Antioch (A.D. 341); at least 24 repeat regulations from the ' Constitutions ' ; the others are likelier to be taken from various sources than to be original inventions. They are to be put a little later than the ' Constitutions.' The most remarkable is that which enumerates the canonical books of Scripture, omitting the Apocalypse from the NT canon, but inserting the two epistles of Clement and the 'Apostolic Constitutions,' and, after this audacity, with an artistic touch modestly placing ' the Acts of us Apostles ' at the bottom of the list.
Other matters contained in the ' Apostolic Constitutions* may be briefly noticed. In the 'bidding prayers' in book viii. a touching light is thrown on the composition of the Church hj the reference to those in bitter servitude (viii. 10 ; cf. the instruction to admit a slave concubine to membership if faithful to her master [ib. 32]). A different aspect of affairs is revealed by the list in iv. 6 of those whose gifts should not be received — adulterers, cruel employers, idol-makers, thieves, unjust publicans, drunkards, usurers. A strange piece of advice follows — that, if such contribu- tions have to be taken, they shall be expended in fuel for the needy rather than in food, as the
Eutrid sacrificial meat is ordered in Lv 19® to be umt.
The transition from 'Sabbath' (Saturday) to ' the Lord's day ' (Sunday) as the day of worship is seen in process. Book ii. 36 enjoins observance of Sabbath ; in ch. 47 the language suggests both days, although the thought has in view perhaps only one ; ch. 59 shows the hesitancy of a time of change, saying first ' principally on the Sabbath,' then ' on the Lord's day meet more diligently.' Bk. v. 20 enjoins both days ; vii. 23 enjoins first both, then says ' there is one only Sabbath to be observed in the whole year,' that before Easter, as a fast, for then Christ was in the tomb. Book viii. 33 enjoins rest for slaves on both days. As regards other holy days, Christmas, Epiphany, Holy Week, are mentioned (v. 14, 15) ; further, Pentecost and St. Stephen's Day (viii. 33).