Chapter VIII: Conclusion: Of Ordinal

3. “At every ordination the eucharist must be offered.”

4. Compare Justin, _Apology_ 67, where the “president” offers prayers “according to his ability” (ὅση δύναµις αὐτῷ), and Tertullian, _Apology_ 30: “we pray ... without a monitor, for our prayers are from the heart”. But extempore prayer in no way excludes frequent use of traditional formulas.

11-15
MINOR ORDERS

In the major orders an endowment of the Spirit is sought by the imposition of hands; in the minor orders persons are officially admitted to the exercise of gifts that they already possess.

11

2-3. The eventual source is 1 Timothy 5. 1-16.

4-5. In 1 Timothy the widows engage both in prayer (verse 5) and in active work (verse 10). In the Didascalia and Constitutions these duties are divided: prayer is the sole task of the “widows”, while those to whom the active work is committed are called “deaconesses”. The latter, except that they have no part in the liturgy, correspond in all respects to the deacons, and so naturally receive an ordination, while the “widows” are merely “named”. So, before the distinction was established, ordination of (all?) widows was presumably fairly usual; otherwise the vigour of Hippolytus’s protest is difficult to explain.

In Rome, unlike Syria, active church work by women was discountenanced and the deaconesses did not make their appearance. On the general subject of women’s work the Didascalia is a mine of information.

12

Men who could read easily and clearly from a manuscript were not too common, so that the reader had a position of some dignity. The Constitutions, in fact, make a major order of the office and the prayer (VIII, 22) beseeches “the prophetic Spirit”, suggesting that readers were expected to give some exposition and teaching. Both the Constitutions and the Testament treat readership as a step toward higher advancement. In the Sahidic the reader is given St Paul’s Epistles; Schwartz (p. 32) thinks this is original.

13

For the development of the status of virgins in the church reference must be made to the special literature. Hippolytus, in marked contrast to the Testament, dismisses the subject very briefly and refers to virgins again only in 25. 1, although this brevity of treatment in a law book does not prove lack of practical interest in the subject. As the “purpose” was publicly announced, it corresponded to the later formal vow.

14

The account in Acts 6 was generally interpreted as limiting the number of deacons in any place to seven, far too few for effective service in large churches. So each deacon was given an assistant to “serve” him; compare chapter 30. But even this was inadequate in very large communities, and at Rome _ca._ 250 the seven deacons and their subdeacons were further assisted by forty-two acolytes (“followers”).[197] The subdiaconate eventually became a major order and it is so treated in the Constitutions and the Testament.

15

The gift of healing (1 Corinthians 12. 28, etc.) was the only one of the primitive charismatic gifts to survive into the third century in its original form, and in Hippolytus its purely charismatic nature is still recognized; not only is there no ordination but the healer is not even “named”. But healers in the specialized form of “exorcists” form a minor order in Rome a generation later.[198] One of their most important functions was to assist in preparing catechumens for baptism; compare 20. 3.