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.

600

C. E. Kerk, ed., Apostolic Ministry: Essays on the History and Doctrine of the Episcopate (1946; second ed. 1957).

601

A. Erhard, Apostolic Succession in the First Two Centuries of the Church, 1953.

602

Ibid., pp.35–61.

603

Compare F. Dvornik "The Idea of Apostleship in Byzantium and the Legend of St. Andrew", 1958, pp.39 et seq. Compare. J. Congar, "The One, Holy, Catholic and Apostolic Church" (Mysterium Salutis 15, 1970), p.196. N. Afanasiev, despite his Eucharistic ecclesiology, failed to assess the indivisibility of the apostolic college in succession and to set forth a point of view that is incompatible with the eschatological image of the Church.

604

The celebration of each episcopal consecration in the context of the event of Pentecost (cf. note 45 above) implies the existence of an eschatological community here and now, with the Twelve as its head. Compare. Acts 1-2, where the event of Pentecost is related to both elements (2.17: the eschatological event; 1.13-23: the undivided college of the Twelve) and, finally, the Eucharist (3.42).