in Rome in the time of Anicetus, although a slight controversy had arisen among them as to certain other points, they were at once well inclined towards each other [with regard to the matter in hand], not willing that any quarrel should arise between them upon this head. For neither could Anicetus persuade Polycarp to forego the observance [in his own way], inasmuch as these things had been always [so] observed by John the disciple of our Lord, and by other apostles with whom he had been conversant; nor, on the other hand, could Polycarp succeed in persuading Anicetus to keep [the observance in his way], for he maintained that he was bound to adhere to the usage of the presbyters who preceded him. And in this state of affairs they held fellowship with each other; and Anicetus conceded to Polycarp in the church the celebration of the Eucharist, by way of showing him respect; so that they parted in peace one from the other, maintaining peace with the whole church, both those who did observe [this custom] and those who did not.[1]
IV.
As[2] long as any one has the means of doing good to his neighbours, and does not do so, he shall be reckoned a stranger to the love of the Lord.[3]
V.
The[4] will and the energy of God is the effective and foreseeing cause of every time and place and age, and of every
- ↑ It was perhaps in reference to this pleasing episode in the annals of the church, that the Council of Arles, a.d. 314, decreed that the holy Eucharist should be consecrated by any foreign bishop present at its celebration.
- ↑ Quoted by Maximus Bishop of Turin, a.d. 422, Serm. vii. de Eleemos., as from the Epistle to Pope Victor. It is also found in some other ancient writers.
- ↑ One of the mss. reads here τοῦ Θεοῦ, of God.
- ↑ Also quoted by Maximus Turinensis, Op. ii. 152, who refers it to Irenæus' Sermo de Fide, which work, not being referred to by Eusebius or Jerome, causes Massuet to doubt the authenticity of the fragment. Harvey, however, accepts it.
