Canon XXXIX. (Greek xlii.)
That a bishop should not be called the chief of the priests. [441]
That the bishop of the first see shall not be called Prince of the Priests or High Priest (Summus Sacerdos) or any other name of this kind, but only Bishop of the First See.
Notes.
Ancient Epitome of Canon XXXIX.
The first bishop shall not be called Prince of the Priests nor High Priest but Bishop of the first see.
This canon is Canon xxv. of the Synod of Hippo, a.d. 393.
Johnson.
"The bishop of the Prime See," i.e., The primate. So Xantippus is called bishop of the Prime. So in Numidia, Nicetius in Mauritania, in the original Latin between Can. 85, and Can. 86, and see Can. 86.
N.B. Justellus on this canon shews, that Tertullian, Optatus, and Augustine, did apply these titles to their own African bishops; and therefore supposes, that the meaning of the canon was to suppress the flame of vain glory, which proceeded from these sparks of lofty titles.
[441] The Greek reads for "bishop," "a Primate."
Canon XL. (Greek xliii.)
Concerning the non-frequenting of taverns by the clergy, except when travelling.
That the clergy are not to enter taverns for eating or drinking, nor unless compelled to do so by the necessity of their journey.
Notes.
Ancient Epitome of Canon XL.
A cleric on a journey may enter a tavern, otherwise not.
This canon is Canon xxvj. of the Synod of Hippo, a.d. 393.
Canon XLI. (Greek xliv.)
That by men who are fasting sacrifices are to be offered to God.
That the Sacraments of the Altar are not to be celebrated except by those who are fasting, except on the one anniversary of the celebration of the Lord's Supper; for if the commemoration of some of the dead, whether bishops or others, is to be made in the afternoon, let it be only with prayers, if those who officiate have already breakfasted.
Notes.
Ancient Epitome of Canon XLI.
The holy mysteries are not offered except by those who are fasting.
This canon is Canon xxviij. of the Synod of Hippo, a.d. 393.
Johnson.
From this canon and the 29th of Trullo, it is evident that by the Lord's Supper, the ancients understood the supper going before the Eucharist, and not the Eucharist itself, and that on Maunday-Thursday [442] yearly, before the Eucharist, they had such a public entertainment in imitation of our Saviour's last Paschal Supper. I refer it to the consideration of the learned reader, whether St. Paul, by the Deipnon kuriakon, 1 Cor. xi. 20, does not mean this entertainment. For the obvious translation of that verse is, "It is not your [duty or business] when you meet together [in the church] to eat the Lord's Supper." He would not have them to eat this supper in the public assembly: "For" (says he) "have ye not houses to eat and drink in, or despise ye the Church of God?" From the 4th age forward, the Eucharist was sometimes called the Lord's Supper; but from the beginning it was not so. And even after it did sometimes pass by this name, yet at other times this name was strictly used for the previous entertainment, as may be seen by this canon, which was made in the 4th century. Further it seems probable, that the Lord's Supper and the Love-feast was the same, though it was not usually called the Lord's Supper; but only (perhaps) that love-feast, which was made on the day of the institution of the Eucharist, which we now call Maundy-Thursday.
[442] This is Johnson's spelling here, but not in the last phrase of this same note.
Canon XLII. (Greek xiv.)
Concerning the not having feasts under any circumstances in churches.
That no bishops or clerics are to hold feasts in churches, unless perchance they are forced thereto by the necessity of hospitality as they pass by. The people, too, as far as possible, are to be prohibited from attending such feasts.
Notes.
Ancient Epitome of Canon XLII.
A cleric is not to feast in a church, unless perchance he is driven thereto by the necessity of hospitality. This also is forbidden to the laity.
This canon is Canon xxix. of the Synod of Hippo, a.d. 393.