^{page no 57 note 1} Hefele, [C. J.] and Leclercq, [H.], [Histoire des conciles] (Paris 1907) 1, pp 576-87Google Scholar, 615-18. Translations of the canons are made from their text.

^{page no 57 note 2} Amann, E., ‘Réordinations’, DTC, XIII (1936), cols 2390-2Google Scholar, sees some uncertainty in the thought of the fathers at Nicaea about the validity of the Novatian and Meletian ordinations, but rather than speak of a new ordination he says their clergy received a rite giving a guarantee of validity to their ordination. The later doctrine of the indelibility of ordination still influences an otherwise fine treatment of the sources.

^{page no 57 note 3} Gelasius reads Cheirotonein mēte cheirizein.

^{page no 58 note 1} The text with minor variants in wording is preserved in Socrates, , HE 1. 9 Google Scholar; Theodoret, , HE 1. ix. 7ffGoogle Scholar; and Gelasius, , HE 11. 33 Google Scholar. My translation is made from Theodoret, , ed Parmentier, L. and Schneidweiler, F. in GCS (second edition; Berlin 1954) pp 39–41 Google Scholar.

^{page no 58 note 2} Lampe, [G. W. H.], [A Patristic Greek Lexicon] (Oxford 1968)Google Scholar gives the meanings ‘put forward for office, appoint’.

^{page no 58 note 3} hypoballein onomata and epilegesthai onomata.

^{page no 58 note 4} See my ‘Eusebius and Ordination’, JEH, XIII, 2 (1962), pp 141ff.

^{page no 58 note 5} Lampe cites more instances of this meaning than any other.

^{page no 58 note 6} Hefele and Leclercq, p 582; [William], Bright, [Notes on the Canons of the First Four General Councils] (Oxford 1882) p 26 Google Scholar.

^{page no 59 note 1} This was the view of Rufinus, the Greek commentators, and others - Hefele and Leclercq, pp 583fr. I would suspect that Zonaras and Balsamon knew that the word meant ordination, but since reordination was no longer the practice in their time, they referred it to Novatian ordination.

^{page no 59 note 2} Ibid. Hefele adds the point that the absence of the article and use of the pronoun with the participle favor this interpretation.

^{page no 59 note 3} Coppens, J., L’Imposition des mains et les rites connexes (Paris 1925)Google Scholar chapter 5 for instances.

^{page no 59 note 4} Hefele and Leclercq, pp 583ff.

^{page no 59 note 5} Bright, pp 25ff.

^{page no 60 note 1} Turner, C.H., ‘Chirotonia, Cheirothesia, Epithesis Cheirōn’, JTS, XXIV (1923) p 502 Google Scholar. Eusebius, a participant at Nicaea, does not use the verb, but the one occurrence of the noun in his Ecclesiastical History refers to ordination (VI.xxiii.4).

^{page no 60 note 2} ‘Since the great synod held at Nicaea decreed that the Novatians coming over to the church be ordained, do you ordain those who wish to come over to the church, if their life is upright and there is no objection’, Theophilus, , Narratio de iis qui dicuntur Cathari, PG 65 (1868) col 446 Google Scholar.

^{page no 60 note 3} Canon 16 of Nicaea has only clergy in view, but Chalcedon, canon 2, illustrates the broader meaning of kanōn. Cornelius’s list of presbyters, deacons, subdeacons, acolytes, exorcists, readers, doorkeepers, and widows (Eusebius, HE VI.xliii.11) would constitute the ‘canon’ of the church at Rome. Hippolytus, Apostolic Tradition I.x-xiv takes up confessors, widows, readers, virgins, subdeacons, and those with the gift of healing after the bishops, presbyters, and deacons. A similar explanation is given by Schroeder, H.J., Disciplinary Decrees of the General Councils (London 1937) pp 55-7Google Scholar.

^{page no 61 note 1} Apostolic Constitutions VIII. xix-xx provides for a laying on of hands at the appointment of deaconesses. Cotsonis, J., ‘A Contribution to the Interpretation of the 19th Canon of the First Ecumenical Council’, Revue des études Byzantines, XIX (Paris 1961) pp 184-97Google Scholar, takes the cheirothesia of benediction and not the conferrai of holy orders, but he does see the canon as implying that deaconesses were canonically ordained like other members of the clergy. He explains the canon as referring to some who took the habit at an early age and then were ordained later.

^{page no 61 note 2} Eusebius, , HE VII, XXX, 10, 12ffGoogle Scholar indicates something of the importance of women in Paul’s following.

^{page no 61 note 3} Athanasius, , Orationes contra Arianos 11.xviii.41, 43 Google Scholar.

^{page no 61 note 4} Compare Arles, canon 8.

^{page no 61 note 5} For a preliminary statement of the case see my ‘Jewish and Christian Ordination’, Harvard Theological Review LVI, I (Cambridge, Mass., 1963) p 15.

^{page no 62 note 1} Homilies xiv in Acts 6, PG 60 (1862) col 116. We have translated according to the punctuation which the Greek text seems to require.

^{page no 62 note 2} De baptismo Christi, PG 46 (1863) col 581d.

^{page no 62 note 3} In Isaiam XVI. 58, PL 24 (1865) col 591.

^{page no 62 note 4} Chalcedon, canon 6.

^{page no 62 note 5} Hefele and Leclercq, pp 584, 617ff.