591

E. Schlink, The Coming Christ and Church Traditions, 1961, has developed a remarkable assessment of the doxological nature of the doctrine. The contrast between the "kerygmatic" and "doxological" kinds of theological statements that is found in this book points precisely to the need for a synthesis of "historical" and "eschatological" approaches to apostolic succession.

592

Jude 3.

593

See above. 17 and 18.

594

Irenaeus, Heresies, III, 3.1-4; IV,26.2. And also Tertullian, "On the Precepts." 32, and Hippolytus, "Philos." I.

595

This is seen, for example, in the distinction made by Origen between actual fact and its meaning, which leads to the contrast between charism and ministry, a consequence which is always present in Origen's thinking, as shown by his thoughts on apostolic succession. See above. 35.

596

See ICor.14.

597

Didache 15 (on ordination) is combined with 14 (on the Sunday Eucharist) with the word "therefore".

598

Hippolytus, "Apost. Prev.", 2.

599

Compare V. D. Dupus, op. cit. cit., p.348. It is usually forgotten that baptism itself is an initiation into it, which consists of two elements: a) the laying on of hands with the invocation of the Holy Spirit (hence chrismation is inseparable from baptism) and b) predestination to a certain dignity ("tagma" or "taxij" in Greek) in the church. For the latter (which is usually overlooked under the influence of Tertullian and later Latin writers), see, for example, I Clement 40.3-41, where the "tagma" is also applied to the laity. A fuller consideration is available in my "Some Reflections on Baptism, Chrismation, and the Eucharist," Sobornost, 5, 1969, 644-652.