'nulla aperta mentio'-in fact, no mention whatsoever-'sacrificii, consecrationis, sacerdotii, potestatisque consecrandi et sacrificii offerendi ' and consequently id reticit quod deberet proprium significare'; and in the form of episcopal consecration there is nothing of the 'summum sacerdotium' .. or of any sacramental act."-F. E. Brightman in J.T.S. i. 259-60.]

[OF DEACONS.]

Laying on of hands of the making of Deacons.

Father of the only-begotten who didst send thy Son and didst ordain the things on the earth, and hast given rules to the Church and orders for the profit and salvation of the flocks, who didst choose out Bishops, Presbyters, and Deacons for the Ministry of thy catholic Church, who didst choose through thine only-begotten the seven Deacons, and didst freely give to them holy Spirit, make also this man a Deacon of thy catholic Church, and give in him a spirit of knowledge and discernment, that he may be able cleanly and unblameably to do service in this ministry in the midst of the holy people, through thy only-begotten Jesus Christ, through whom to thee (is) the glory and the strength in holy Spirit. both now and to all the ages of the ages. Amen.

[OF PRESBYTERS.]

Laying on of hands of the making of Presbyters.

We stretch forth the hand O Lord God of the heavens, Father of thy only-begotten, upon this man, and beseech thee that the Spirit of truth may dwell (or settle) upon him. Give him the grace of prudence and knowledge and a good heart. Let a divine Spirit come to be in him that he may be able to be a steward of thy people and an ambassador of thy divine oracles, and to reconcile thy people to thee the uncreated God, who didst give of the spirit of Moses upon the chosen ones, even holy Spirit. Give a portion of holy Spirit also to this man, from the Spirit of thy only-begotten, for the grace of wisdom and knowledge and right faith, that he may be able to serve thee in a clean conscience, through thy only-begotten Jesus Christ, through whom to thee (is) the glory and the strength in holy Spirit both now and for all the ages of the ages. Amen.

[OF A BISHOP.]

Laying on of hands of the making of a Bishop.

Thou who didst send the Lord Jesus for the gain of all the world, thou who didst through him choose the apostles, thou who generation by generation dost ordain holy Bishops, O God of truth, make this Bishop also a living Bishop, holy 1 of the succession of the holy apostles, and give to him grace and divine Spirit, that thou didst freely give to all thy own (yvnorious) servants and prophets and patriarchs make him to be worthy to shepherd thy flock and let him still continue unblameably and inoffensively in the Bishopric through thy only-begotten Jesus Christ, through whom to thee (is) the glory and the strength in Holy Spirit both now and to all the ages of the ages. Amen.

:

John Wordsworth, Bishop Sarapion's Prayer-book, 60–6, 72-4 (modified by reference to Dr. Brightman's edition of the text in J.T.S. i., as above).

No. 23.--The Relations of Church and

State, 355

From Hosius, Bishop of Cordova, 296-†357, ap. Ath. Hist. Ar. § 44 (Op. i. 293; P.G. xxv. 745-8).

[§ 44] Hosius to Constantius the Emperor sends health in the Lord.

I was a Confessor at the first, when a persecution arose in the time of your grandfather Maximian; and, if you shall persecute me, I am ready now too to endure anything rather than to shed innocent blood and to betray the truth. But I cannot approve of your conduct in writing after this threatening manner. Cease to write thus; adopt not the cause of Arius, nor listen to those in the East, nor give credit to Ursacius and Valens. For whatever they assert, it is not on account of Athanasius, but for the sake of their own heresy. Believe my statement, O Constantius, who am of an age to be your grandfather. I was present at the Council of Sardica, when you and your brother Constans of blessed memory assembled us all together; and on my

1 άytov. - Perhaps we should read &ğıov, “worthy,"

own account I challenged the enemies of Athanasius, when they came to the church where I abode, that if they had anything against him they might declare it; desiring them to have confidence, and not to expect otherwise than that a right judgment would be passed in all things. This I did once and again, requesting them if they were unwilling to appear before the whole Council, yet to appear before me alone; promising them also that, if he should be proved guilty, he should certainly be rejected by us; but, if he should be found to be blameless, and should prove them to be calumniators, that if they should then refuse to hold. communion with him, I would persuade him to go with me into Spain. Athanasius was willing to comply with these conditions, and made no objection to my proposal; but they, altogether distrusting their cause, would not

consent

Cease, then, these proceedings, I beseech you, and remember that you are a mortal man. Be afraid of the day of judgment, and keep yourself pure thereunto. Intrude not yourself into ecclesiastical matters, neither give commands unto us concerning them; but learn them from us. God hath put into your hands the kingdom; to us He hath entrusted the affairs of His Church; and, as he who should steal the Empire from you would resist the ordinance of God, so likewise fear on your part lest, by taking upon yourself the government of the Church, you become guilty of a great offence. It is written, "Render unto Cæsar the things that are Cæsar's, and unto God the things that are God's." Neither, therefore, is it permitted unto us to exercise an earthly rule; nor have you, Sire, any authority to burn incense. These things I write unto you out of a concern for your salvation. With regard to the subject of your letters, this is my determination: I will not write myself to the Arians; I anathematize their heresy. Neither will I subscribe against Athanasius, whom both we and the Church of the Romans, and the whole Council, pronounced to be guiltless.-L.F. xiii. 256–8.

No. 24.-A Plea for Liberty of Conscience From Hilary, Bishop of Poitiers, 350-†68, Ad Const. Aug. i. [355-6], § 6 (Op. ii. 538 sq.; P.L. x. 561).

[§ 6] No one now is in doubt how those holy men [sc. the Council of Sardica] took up the task of vindicating Athanasius; in order that, after they had given their decision in Synod and after this, in accordance with the respect due to a judgment of bishops, had been confirmed, as was held right, by the consent of the episcopate and the Church, letters should be written to the Emperor and an Embassy appointed. What else do they ask for in these letters than freedom for their religion and from the taint of professing Arians? What else do they petition than that. an end should be put to bonds, imprisonments, tribunals and all that array of cruelty, to fresh examinations also of the accused? God has taught men the knowledge of Himself; He has not exacted it. By his wonderful and heavenly operations, He wins authority for His precepts, and rejects a will that only confesses Him perforce. If force of that sort were employed to promote true religion, the teaching of a bishop would go out to meet it and say: "He does not need service under stress of necessity: He does not want worship under compulsion: He is to be adored for our sake rather than for His own. I cannot receive a man, unless he is willing; nor hearken, unless he prays; nor accept, unless he believes. A man must seek God in singleness of heart; get to know Him in worship; love Him in charity; revere Him with fear; and hold fast to Him by uprightness of purpose." What then is the meaning of this, that bishops are compelled by bonds and forced under penalties to fear God? Bishops are held fast in prisons; their flocks are kept in custody under chains; virgins are stripped for punishment, and bodies dedicated to God are exposed to public gaze that men may enjoy the sight of a show or of an examination by torture. They compel everybody to become not Christians but Arians; and they are such criminals as to force men by a confession of God to share their own guilty conduct.-K.

No. 25.-The Blasphemy of Potamius, 357 From the Third Council of Sirmium, 357, ap. Hilary, De Synodis [358], § 11 (Op. ii. 464-6; P.L. x. 487-9).

[§ 11] Since there appeared to be some misunderstanding respecting the faith, all points have been carefully investigated and discussed at Sirmium in the presence of our most reverend brothers and fellow-bishops, Valens, Ursacius and Germinius.

It is evident that there is one God, the Father Almighty, according as it is believed throughout the whole world; and His only Son Jesus Christ our Saviour, begotten of Him before the ages. But we cannot and ought not to say that there are two Gods, for the Lord Himself said, "I will go unto My Father and your Father, unto My God and your God." So there is one God over all, as the Apostle hath taught us. "Is He the God of the Jews only? Is He not also of the Gentiles? Yes, of the Gentiles also: seeing it is one God which shall justify the circumcision by faith, and the uncircumcision through faith." And in all other things they agreed thereto, nor would they allow any difference.

But since some or many persons were disturbed questions concerning substance, called in Greek ovơía, that is, to make it understood more exactly, as to oμoovolov, or what is called oμotoúσiov, there ought to be no mention of these at all. Nor ought any exposition to be made of them for the reason and consideration that they are not contained in the divine Scriptures, and that they are above man's understanding, nor can any man declare the birth of the Son, of whom it is written, "Who shall declare His generation ?" For it is plain that only the Father knows how He begat the Son, and the Son how He was begotten of the Father. There is no question that the Father is greater. No one can doubt that the Father is greater than the Son in honour, dignity, splendour, majesty, and in the very name of Father, the Son Himself testifying, "He that sent Me is greater than I." And no one is ignorant that it is Catholic doctrine that there are two Persons of Father and Son; and that the Father is greater, and that the Son is subordinated to the Father, together with all things which the Father has subordinated to Him, and that the Father