nd Christ. He, however, is
dealing in images, but at a later period the question is about realities
based on a mysterious transference.]

[Footnote 263: Soon after the creation of a professional priesthood,
there also arose a class of inferior clergy. This was first the case in
Rome. This development was not uninfluenced by the heathen priesthood,
and the temple service (see my article in Texte und Untersuchungen II.
5). Yet Sohm, l.c., p. 128 ff., has disputed this, and proposed
modifications, worth considering, in my view of the origin of the
_ordines minores_.]

[Footnote 264: Along with the sacerdotal laws, strictly so called, which
Cyprian already understood to apply in a frightful manner (see his
appeal to Deut. XVII. 12; 1 Sam. VIII. 7; Luke X. 16; John XVIII. 22 f.;
Acts XXIII. 4-5 in epp. 3. 43, 59. 66), other Old Testament commandments
could not fail to be introduced. Thus the commandment of tithes, which
Irenaeus had still asserted to be abolished, was now for the first time
established (see Origen; Constit. Apost. and _my_ remarks on [Greek:
Did]. c. 13); and hence Mosaic regulations as to ceremonial cleanness
were adopted (see Hippol. Canones arab. 17; Dionys. Alex., ep. canon.).
Constantine was the first to base the observance of Sunday on the
commandment as to the Sabbath. Besides, the West was always more
hesitating in this respect than the East. In Cyprian's time, however,
the classification and dignity of the clergy were everywhere upheld by
an appeal to Old Testament commandments, though reservations still
continued to be made here and there.]

[Footnote 265: Tertullian (de pud. I) sneeringly named the bishop of
Rome "pontifex maximus," thereby proving that he clearly recognised the
heathen colouring given to the episcopal office. With the picture of the
bishop drawn by the Apostolic constitutions may be compared the
ill-natured descriptions of Paul of Samosata in Euseb., VII. 30.]

[Footnote 266: Yet this influence, in a direct form at least, can only
be made out at a comparatively late period. But nevertheless, from the
middle of the 3rd century the priests alone are possessed of knowledge.
As [Greek: mathesis] and [Greek: mystagogia] are inseparably connected
in the mysteries and Gnostic societies, and the mystagogue was at once
knowing one and priest, so also in the Catholic Church the priest is
accounted the knowing one. Doctrine itself became a mystery to an
increasing extent.]

[Footnote