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CODEX

The Mode of Their Co-operation. — The ques- tion has been raised, Do the co-consecrators equally with the consecrator impart the sacramental gift to the candidate? That they do has been contended on the ground of a well-known passage in Martene's "De Antiquis Ecclesiip Ritibus" (II, viii, art. 10), in which he says that "beyond the possibility of a doubt they are not witnesses only but co-opera- tors." But Martene's reference to Ferrandus's "Breviatio Canonum" (P. L., LXVII, 948), and through Ferrandus to the decree of Nicsea and the words of St. Isidore already quoted, shows that his meaning is that they are not mere witnesses to the fact that the consecration has taken place, but, by taking part in it, make themselves responsible for its taking place. Moreover, though Gasparri (De Sacra Ordinatione, II, 265) thinks otherwise, it is not easy to see how the assistant bishops can be said to comply with the essentials of a sacramental administration. They certainly do not in the use of the Oriental rites, nor did they in the use of the ancient Western rite, for they pronounced no words which partook of the nature of an essential form. And, though in the modern rite they say the words Accipe Spirihtm Sanctum, which approximate to the requirements of such a form, it is not conceivable that the Church by receiving these words into her rite wished to transfer the office of essentia! form from the still-persisting Eucharistic Preface, which had held it previously and was perfectly definite, to new words which by themselves are altogether indefinite.

Besides the authors quoted, see Thomassin, Vetu^ et nova Ecdesiai Disciplina, II, pt, II, Bk II. ch. iv; Duchesne, Ori- gines du culle Chretien (Paris, 1903); Pontijicale Romanum, ed. Catalani (Paris, 1801); Martinucci, Manvale ss. Cirrimoni- arum (Rome, 1869); Kenrick. Form of the Consecration of a Bishop (Baltimore, 1886); Woods, Episcopal Consecration in the Anglican Church in The Messenger (New York, November, 1907) ; Bernard, Cours de Liturgie romaine: he Pontifical (Paris, 1902) I, 318-22. SYDNEY F. SmiTH.

Cocussus ^Cocusus, Cucussus, Cucusus), a titular see of .^j-mema. It was a Roman station on the road from Cilicia to Cssarea, and belonged first to Cappa- docia and later to Armenia Secunda. St. Paul the Confessor, Patriarch of Constantinople, was exiled thither by Constantius and put to death by the Arians in 350 (Socrates, Hist, eocl., II, xxvi). It was also the place of exile to which St. John Chrysostom was banished by Arcadius; his journey, often interrupted by fever, lasted seventeen days (Sozomen, Hist, eccl., VIII, xxii). The great doctor was received most kindly by the bishop and a certain Dioscurus. He lived three years at Cocussus (404-407), and wrote thence many letters to the deaconess Olympias and his friends. The Greek panegyric of St. Gregory the Illuminator, Apostle of Armenia, attributed to St. John Chrysostom (Migne, P. G., LXIII, 943), is not authentic; an Armenian text, edited by Alishan (Venice, 1877), may be genuine. Cocussus appears in the "Synecdemus" of Hierocles and in the "Notitiae episcopatuum", as late as the twelfth century, as a suffragan of Melitene. The name of St. John Chrys- ostom's host is unknown. Bishop Domnus was rep- resented at Chalcedon in 451. Longinus subscribed the letter of the bishops of Armenia Secunda to Em- ])eror Leo in 458. John subscribed at Constantinople in 553 for his metropolitan. Another John was pres- ent at the TruUan Council in 692 (Lequien, I, 452). The army of the first crusaders passed by Cocussus. In the thirteenth and fourteenth centuries there were Armenian bishops of Cocu.ssus. It is to-day a village called Guksun by the Turks, Kokison by the Arme- nians, in the caza of Hadjin, vilayet of Adana. The site is most iiicturesque, but the climate is very severe during winter, owing to the altitude, 4000 feet above the level of the sea.

Ramsay. Hist. Geogr. of Asia Minor, passim; Aushan, Sutouan (Venice, 1899), 217-21.

S. Petrid^s.

Code of Justinian. See Law.

Codex, the name given to a manuscript in leaf form, distinguishing it from a roll. The code.x seems to have come into use about the beginning of the fourth century; the material ordinarily employed in it was parchment, but discover}' has sho'wn that papyrus was sometimes used ui the making of codices, though really too brittle to be a satisfactory material. The great MSS. of the Bible are in codex form and gener- ally of parchment ; hence the name. Codex Vaticanus etc. For convenience' sake, we group here the four great codices of the Greek Bible, Vaticanus, Sinaiti- cus, Alexandrinus, and Ephrsemi, together with the Greek Codex Bezte, so remarkable for its textual pecu- liarities; also. Codex Amiatinus, the greatest MS. of the Vulgate. For other codices, see Manuscripts of THE Bible, or the particular designation, as Armagh, Book of; Kells, Book of; etc.

Codex Alexandrinus, a most valuable Greek manuscript of the Old and New Testaments, so named because it was brought to Europe from Alexandria and had been the property of the patriarch of that see. For the sake of brevity, Walton, in his polyglot Bible, indicated it by the letter A and thus sei; the fashion of designating Biblical manuscripts by such symbols. Codex A was the first of the great uncials to become known to the learned world. When Cyril Lucar, Patriarch of Alexandria, was transferred in 1621 to the Patriarchate of Constantinople, he is believed to have brought the codex with him. Later he sent it as a present to Iving James I of England ; James died before the gift was presented, and Charles I, in 1627, accepted it in his stead. It is now the chief glorj- of the British Museum in its MS. department and is on exhibition there.

Codex A contains the Bible of the Catholic Canon, including therefore the deutero-canonical books and portions of books belonging to the Old Testament. Moreover, it joins to the canonical books of Macha- bees, the apocrj'phal III and IV Machabees, of very late origin. To the New Testament are added the Epistle of St. Clement of Rome and the homily which passed under the title of II Epistle of Clement — the only copies then known to be extant. These are included in the list of N.-T. books which is pre- fixed and seem to have been regarded by the scribe as part of the New Testament. The same list shows that the Psalms of Solomon, now missing, were ori- ginally contained in the volume, but the space which separates this book from the others on the list indi- cates that it was not ranked among New- Testament books. An "Epistle to Marcellinus" ascribed to St. Athanasius is inserted as a preface to the Psalter, to- gether with Eusebius's summary of the Psalms; Ps. cli and certain selected canticles of the O. T. are affixed, and liturgical uses of the psalms indicated. Not all the books are complete. In the O. T. there is to be noted particularly the lacuna of thirty psalms, from 1, 20, to Ixxx, 11 ; moreover, of Gen., xiv, 14-17; XV, 1-5, 16-19; xvi, 6-9; III (I) K., xii, 20— xiv, 9. The New Testament has lost the first twenty-five leaves of the Gospel of St. Matthew, as far as chapter XXV, 6, likewise the two leaves running from John, vi, 50, to viii, 52 (which, however, as the amount of space shows, omitted the formerly much disputed passage about the adulterous woman), and three leaves con- taining II Cor., iv, 1.3 — xii, 6. One leaf is missing from I Clem., and probably two at the end of II Clem. Codex A supports the Sixtine Vulgate in regard to the conclusion of St. Mark and John, v, 4, but, like all Greek MSS. before the fourteenth century, omits the text of the three heavenly witnesses, I John, v, 7. The order of the O.-T. books is peculiar (see Swete, "Introd. to O. T. in Greek"). In the N. T. the order is Gospels, Acts, Catholic Epistles, Pauline Epistles,