The clause parrhsivan ... sarkov" is transferred to the Prayer of the Veil in the Greek Liturgy of St James, where the printed texts give ajnekaivnisa" , but the reading of the MSS. is ejnekaivnisa" (Swainson, Greek Liturgies , pp. 262, 3). The argument which has been built on the difference of the verb to establish the originality of the clause in the Liturgy is therefore wholly unfounded. Comp. E. L. Hicks, Classical Review , i. pp. 4 ff.; 41 ff.
In contrast with the polivth" stands the pavroiko" (Heb. 11:9; 1 Pet. 1:17; 2:11) who has a defined position as a recognised sojourner, the parepivdhmo" (Heb. 11:13; 1 Pet. 1:1; 2:11) who resides in the city but has no status, the xevno" (Heb. 11:13) who is simply a foreigner.
Lao-tzu
, § lxxviii. (Chalmers' translation). Durandus (
Rationale
, 1.2, 2) gives a distinction between
altare
and
ara
which, although it is utterly inconsistent with the usage of the O. T., suggests an important thought as to the different conceptions of an altar: altare quasi alta res vel alta ara dicitur, in quo sacerdotes incensum adolebant: ara quasi area, id est platea, vel ab ardore dicitur, quia in ea sacrificia ardebant. The variation in the language in vv. 18, 21 deserves careful study:
oujc oiJ ejsqivonte" ta;" qusiva", koinwnoi; tou' qusiasthrivou eijsiv
;...
ouj duvnasqe trapevzh" Kurivou metevcein kai; trapevzh" daimonivwn
. When the offering is regarded as the material of a feast the altar becomes a table. Not only was the Table of Shewbread so called, but the Altar of incense (Ezek. 41:22), and perhaps the Altar of burnt-offering (Ezek. 44:16; Mal. 1:12). It is however by no means clear that the imagery is that of the Jewish Temple with its two altars, and not rather a foreshadowing of the arrangements of the Christian Basilican Church with its single altar, and sanctuary, and nave and narthex. It is indeed difficult to agree with Mr G. G. Scott in thinking that the picture is directly drawn from any existing Christian building, but the general view which he gives of its agreement with Christian as distinguished from Jewish ritual deserves careful consideration:
Essay on English Church Architecture
, pp. 27 ff. The word is not, I believe, used literally of the Christian Holy Table in the Constitutions.
Origen gives another suggestive interpretation of the two altars of Jewish worship: Altaria duo, id est interius et exterius, quoniam altare orationis indicium est, illud puto significare quod dicit Apostolus,
orabo spiritu, orabo et mente.
Cum enim corde oravero, ad altare interius ingredior...cum autem quis clara voce et verbis cum sono prolatis...orationem fundit ad Deum, hic spiritu orat, et offerre videtur hostiam in altare quod foris est ad holocaustomata populi constitutum
(
Hom.
x.
in Num.
§ 3).
The words de orat. 10 (11) ad Dei altare, and de pat. 12 apud altare, refer to Matt. 5:23 f., and cannot be pressed to give decisive evidence as to Christian usage.
Cyprian seems to feel the difference between
altare
and
ara
though he does not rigidly observe it:
e.g.,Ep.
59 (55) 18 Domini altare...idola cum aris suis...;
Ep.
65
(64) 1 quasi post aras diaboli accedere ad altare Dei fas sit...(comp.
Ep.
55 (52) 14 arae diaboli;
de lapsis
15); and on the other hand he writes
de lapsis
8 diaboli altare (with
ara
in the context);
Ep.
lix. [lv.] 12 diaboli altaria.