605

This is clearly shown by Irenaeus' use of the term "presbyters" in relation to the bishop (Heres., IV, 26.2). This is to be seen as a revival of the old usage in the West, as may be deduced from I Clement44, I; Peter 5.1, etc.

606

This is the case in the early succession lists as they appear in the Eusebius-Jerome canon. See A. Erhard, op. cit. cit., pp.35 ff.

607

See above. 21. The way in which I interpret and classify the historical evidence with regard to the eschatological pattern of succession implies the following scheme: "James with the elders" Christ with the presbyters" (Apoc.) ="bishop (image of Christ) with presbyters" (Ignatius, "Didaskalia", "Institutions", etc. ="bishop as successor of James" (Eusebius-Jerome succession lists). Clearly, this article is not the place to demonstrate this in detail (this appears in another publication). Suffice it to show here that the eschatological model of the Church of Jerusalem was translated into the Eucharistic structure of each local Church and decisively influenced the idea of apostolic succession. It is very unpleasant that the classical concept of apostolic succession was formulated without taking into account such a course of development.

608

Hippolytus, "Apostolic Pred.", 3 (prayer of consecration of the bishop).

609

Ibid., 8 (prayer of dedication of the presbyter).

610

Such is the argument of Hippolytus regarding the laying on of hands of presbyters on a candidate for consecration to the dignity of presbyter: "Presbiter enim soliyus... ordinante" (ibid. 9; text in B. Botte, "Hippolytus of Rome, Apostolic Tradition", p.40).

611

Compare the problem concerning the blessing of the Eucharist by the presbyters in the same text and Botte's interpretation (ibid., p.30), to which N. Afanasiev objects (The Lord's Table, 1952, p.3), referring to Hippolytus' argument quoted in the previous note).