[122] Comp. Acts 8:4; 9:27; 13:15; 18:26, 28; Rom. 12:6; 1 Cor. 12:10, 28; 14:1-6, 31. Even in the Jewish Synagogue the liberty of teaching was enjoyed, and the elder could ask any member of repute, even a stranger, to deliver a discourse on the Scripture lesson (Luke 4:17; Acts 17:2).
[123] 1 Pet. 2:5, 9; 5:3; Rev. 1:6; 5:10; 20:6. See Neander, Lightfoot, Stanley, etc., and vol. I. 486 sqq. I add a passage from Hatch's; Bampton Lectures on The Organization of the Early Christian Churches (1881), p. 139: "In earlier times there was a grander faith. For the kingdom of God was a kingdom of priests. Not only the 'four and twenty elders' before the throne, but the innumerable souls of the sanctified upon whom 'the second death had no power,' were 'kings and priests unto God.' Only in that high sense was priesthood predicable of Christian men. For the shadow had passed: the reality had come: the one High Priest of Christianity was Christ."
[124] Exod. 19:6.
[125] 1 Pet. 5:3. Here Peter warns his fellow-presbyters not to lord it (kurieuein)over the kleroi or the kleronomia, i.e., the lot or inheritance of the Lord, the charge allotted to them. Comp. Deut. 4:20; 9:29 (LXX),
[126] Comp. Eph. 4:11-13
[127] Rom. 12:1; Phil. 2:17; 1 Pet. 2:5; Heb. 13:16.
[128] Heb. 13:10. So thusiasterion is understood by Thomas Aquinas, Bengel, Bleek, Lünemann, Riehm, etc. Others explain it of the Lord's table, Lightfoot (p. 263) of the congregation assembled for common worship.
[129] Ad Trall.c. 7: ho entos thusiasteion on katharos estin ho de ektos thusiasteriou on ou katharos estin; toutestin, ho choris episkopou kai presbuteriou kai diakonou prasson ti, outos ou katharos estin te suneidesei.Funk's ed. I. 208. Some MSS. omit the second clause, perhaps from homoeoteleuton. Von Gebhardt and Harnack also omit it in the Greek text, but retain it in the Latin (qui extra attare est, non mundus est). The toutestin evidently requires the clause.
[130] Cf. ch. 13. See note in Schaff's edition, p. 206
[131] Ad Cor. 40: "Unto the high-priest his proper services have been intrusted, and to the priests their proper office is appointed, and upon the levites their proper ministrations are laid. The layman is bound by the layman's ordinances (ho laikos anthropos tois laikois prostagmasin dedetai)." The passage occurs in the text of Bryennios as well as in the older editions, and there is no good reason to suspect it of being an interpolation in the hierarchical interest, as Neander and Milman have done. Bishop Lightfoot, in his St. Clement of Rome, p. 128 sq., puts a mild construction upon it, and says that the analogy does not extend to the three orders, because Clement only knows two (bishops and deacons), and that the high priesthood of Christ is wholly different in kind from the Mosaic high priesthood, and exempt from those very limitations on which Clement dwells in that chapter.
[132] Sacerdos, also summus sacerdos (Tertullian, De Bapt. 7), and oncepontifex maximus (De Pudic. 1, with ironical reference, it seems, to the Roman bishop); ordo sacerdotalis (De Exhort. Cast. 7); hiereus and sometimes archiereus (Apost. Const. II. 34, 35, 36, 57; III. 9; vi. 15, 18, etc.). Hippolytus calls his office an archierateia and didaskalia (Ref. Haer. I. prooem.). Cyprian generally applies the term sacerdos to the bishop, and calls his colleagues consacerdotales.
[133] Kleros,clerus, taxisordo, ordosacerdotalis (Tertulli, De Ehort. Cast. 7), ordo eccelesiasticus orecclesiae (De Monog. 11; De Idolol. 7); klerikoi, clerici. The first instance perhaps of the use of clerus in the sense of clergy is in Tertullian,De Monog. c. 12: "Unde enim episcopi et clerus ?" and: "Extollimur et inflamur adversus clerum." Jerome (Ad Nepotian.) explains this exclusive application of clerus to ministers, "vel quia de sorte sunt Domini, vel quia ipse Dominus sors, id est, pars clericorum est." The distinction between the regular clergy, who were also monks, and the secular clergy or parish priests, is of much later date (seventh or eighth century).
[134] Laos, laikoi, plebs. In Tertullian, Cyprian, and in the Apostolic Constitutions the term " layman" occurs very often. Cyprian speaks (250) of a " conference held with bishops, presbyters, deacons, confessors, and also with laymen who stood firm"(in persecution), Ep. 30, ad Rom
[135] .Occasionally, however we find a somewhat wider terminology. Tertullian mentions, De Monog c. 12, the ordo viduarum among the ordines ecclesiastici, and even the much later Jerome (see In Jesaiam, l. v.c. 19, 18), enumerates quinque ecclesiae ordines, episcopos, presbyteros, diaconos, fideles, catechumenos.
[136] Paroikoi, parepidemoi, Eph. 2:19; 1 Pet. 2:11.
[137] or parish, paroikia.
[138] Adv. Haer. iv. 8, §.
[139] Nonne et laici sacerdotes sumus?
[140] De Exhort. Cast. c. 7. Comp. also De Monog. 7, 12; De Bapt. 17; De Orat. 18
[141] . Ad Cor. 44: Sueudokases tes ekklesias pases , consentiente universa ecclesia.
[142] Ep. lx. 3-4 (ed. Goldhorn).
[143] Ep. lv. 7:"Factus est Cornelius episcopus de Dei et Christi ejus judicio, de clericorum paene omnium testimonio, de plebis quae tum adfuit suffragio, et de sacerdotum antiquorum et bonorum virorum collegio."
[144] Sine consensu plebis.
[145] Euseb., H. E. VI. 19: "There [in Caesarea] he [Origen] was also requested by the bishops to expound the sacred Scriptures publicly in the church, although he had not yet obtained the priesthood by the imposition of hands." It is true this was made the ground of a charge against him by Demetrius, bishop of Alexandria; but the charge was that Origen had preached "in the presence of bishops," not that he had preached as a layman. And the bishops of Jerusalem and Caesarea adduced several examples of holy bishops inviting capable laymen to preach to the people. Prudentius and Aedesius, while laymen, founded the church in Abyssinia, Socrates, Hist. Eccl. I. 19.
[146] Const. Apost. VIII. 31. Ambrosiaster, or Hilary the Deacon, in his Com. Ad Eph. 4:11, 12, says that in early times "omnes docebant et omnes baptizabant."
[147] Can. 98: "Laicus praesentibus clericis nisi ipsis jubentibus, docere non audeat." The 99th canon forbids women, no matter how "learned or holy," to "presume to teach men in a meeting." Pope Leo I. (Ep 92 and 93) forbids lay preaching in the interest of ecclesiastical order. Charlemagne enacted a law that "a layman ought not to recite a lesson in church, nor to say the Hallelujah but only the Psalm or responses without the Hallelujah."
[148] The Greek text (of which only a fragment was known before) was found and published by Bryennios, 1875, the Syriac version by Bensley, 1876. See Harnack's ed. in the Patres Apost. vol. I., and Lightfoot, S. Clement of Rome, Appendix (1877). Harnack, Hilgenfeld, and Hatch (l.c. 114; note) suppose that the homily was delivered by a layman, but Lightfoot (p. 304) explains the language above alluded to as a common rhetorical figure by which the speaker places himself on a level with his audience.