On
this subject there is a popular misconception which must first be
removed. In the popular mind to-day there is no distinction between
"a married clergy" being allowed, and "the marriage of the clergy"
being allowed; even theological writers who have attained some repute
have confused these two things in the most unfortunate and perplexing
fashion. It will suffice to mention as an instance of this Bp. Harold
Browne in his book on the XXXIX. Articles, in which not only is the
confusion above spoken of made, but the very blunder is used for
controversial purposes, to back up and support by the authority of
the ancient Church in the East (which allowed a married clergy) the
practice of the Nestorians and of the modern Church of England,
both of which tolerate the marriage
of the clergy, a thing which the ancient Church abhorred and punished
with deposition.
I cannot better express the doctrine and
practice of the ancient Church in the East than by quoting the words
of the Rev. John Fulton in the Introduction to the Third Edition of
his Index Canonum. 1
He says:
"Marriage was no impediment to
ordination even as a Bishop; and Bishops, Priests, and Deacons,
equally with other men, were forbidden to put away their wives under
pretext of religion.
The case was different when a man was
unmarried
at the time of his ordination.
Then he was held to have given himself wholly
to God in the office of the Holy Ministry, and he was forbidden to take back
from his offering that measure of his cares and his affections which
must necessarily be given to the maintenance and nurture of his
family.
In short, the married man might be ordained,
but with a few exceptions no man was
allowed to marry after ordination." In
his "Digest" sub voce "Celibacy" he gives the earliest canon law on
the subject as follows: "None of the clergy, except readers and
singers may marry after ordination (Ap. Can. xxvi.); but deacons may
marry, if at their ordination they have declared an intention to do
so (Ancyra x.). A priest who marries is to be deposed (NeoCaesarea
i.).
A deaconess who marries is to be
anathematized (Chal. xv.); a
monk or
dedicated virgin who
marries, is to be excommunicated (Chal.
xvi.). Those who break their vows of celibacy are to fulfil the
penance of digamists (Ancyra xix.)." 2
We may then take it for a general principle
that in no part of the ancient Church was a priest allowed to
contract holy matrimony; and in no place was he allowed to exercise
his priesthood afterwards, if he should dare to enter into such a
relation with a woman. As I have so often remarked it is not my place
to approve or disapprove this law of the Church, my duty is the much
simpler one of tracing historically what the law was and what it is
in the East and West to-day. The Reformers considered that in this,
as in most other matters, these venerable churches had made a
mistake, but neither the maintenance nor the disproof of this opinion
in any way concerns me, so far as this volume is concerned. All that
is necessary for me to do is to affirm that if a priest were at any
time to attempt to marry, he would be attempting to do that which
from the earliest times of which we have any record, no priest has
ever been allowed to do, but which always has been punished as a
gross sin of immorality.
In tracing the history of this subject, the
only time during which any real difficulty presents itself is the
first three centuries, after that all is much clearer, and my duty is
simply to lay the undisputed facts of the case before the
reader.
We begin then with the debatable ground. And
first with regard to the Lord, "the great High Priest of our
profession," of course there can be no doubt that he set the example,
or-if any think that he was not a pattern for the priests of his
Church to follow-at least lived the life, of celibacy. When we come
to the question of what was the practice of his first followers in
this matter, there would likewise seem to be but little if any
reasonable doubt. For while of the Apostles we have it recorded only
of Peter that he was a married man, we have it also expressly
recorded that in his case, as in that of all the rest who had
"forsaken all" to follow him, the Lord himself said, "Every one that
hath forsaken houses, or brethren, or sisters, or father, or mother,
or wife, or children, or lands, for my name's sake shall receive an
hundred fold and shall inherit eternal life." 3
There can be no doubt that St. Paul in his
epistles allows and even contemplates the probability that those
admitted to the ranks of the clergy will have been already married,
but distinctly says that they must have been the "husband of one
wife," 4
by which all antiquity and every commentator of gravity recognizes
that digamists are cut off from the possibility of ordination, but
there is nothing to imply that the marital connexion was to be
continued after ordination. For a thorough treatment of this whole
subject from the ancient and Patristic point of view, the reader is
referred to St. Jerome. 5
The next stage in our progress is marked by the
so-called Apostolical Canons. Now for those who hold that these
canons had directly or indirectly the Apostles for their author, or
that as we have them now they are all of even sub-Apostolic date, the
matter becomes more simple, for while indeed these canons do not
expressly set forth the law subsequently formulated for the East,
they certainly seem to be not inconsistent therewith, but rather to
look that way, especially Canons V. and LI. But few will be found
willing to support so extreme an hypothesis, and while indeed many
scholars are of opinion that most of the canons of the collection we
style "Apostolical," are ante-Nicene, yet they will not be recognized
as of more value than as so many mirrors, displaying what was at
their date considered pure discipline. It is abundantly clear that
the fathers in council in Trullo thought the discipline they were
setting forth to be the original discipline of the Church in the
matter, and the discipline of the West an innovation, but that such
was really the case seems far from certain. Thomassinus treats this
point with much learning, and I shall cite some of the authorities he
brings forward. Of these the most important is Epiphanius, who as a
Greek would be certain to give the tradition of the East, had there
been any such tradition known in his time. I give the three great
passages.
"It is evident that those from the priesthood
are chiefly taken from the order of
virgins, or if not from virgins, at
least from monks; or if not from the order of monks,
then they are wont to be made
priests who keep themselves from their wives, or who are widows
after a single marriage.
But he that has been entangled by a second marriage
...........is not admitted to
priesthood in the Church,
...........even if he be continent from his
wife, or
be a widower.
Anyone of this sort is rejected from the grade
of bishop,
presbyter,
deacon, or
subdeacon.
The order of reader, however, can
be chosen from all the orders these grades can be chosen from, that
is to say from virgins, monks, the continent, widowers, and they who
are bound by honest marriage. Moreover, if necessity so compel, even
digamists
may be lectors, for such is not a priest, etc., etc." 6
"Christ taught us by an example that the
priestly work and ornaments
should be communicated to those who
shall have preserved their continency after a single marriage,
or shall have persevered in virginity. And this
the Apostles thereafter honestly and piously decreed, through the
ecclesiastical canon of the priesthood." 7
"Nay, moreover, he that still uses marriage, and
begets children,
even though the husband of but one
wife, is by no means admitted by the Church to the order of
deacon,
presbyter,
bishop, or
subdeacon.
But for all this, he who shall have kept
himself from the commerce of his one
wife, or has been deprived of her, may
be ordained, and this is most usually the case in those places where
the ecclesiastical canons are most accurately observed." 8
Nor is the weight of this evidence lessened,
but much increased, by the acknowledgment of the same father that in
some places in his days the celibate life was not observed by such
priests as had wives, for he explains that such a state of things had
come about "not from following the authority of the canons, but
through the neglect of men, which is wont at certain periods to be
the case." 9
The witness of the Western Fathers although so
absolutely and indisputably clear is not so conclusive as to the
East, and yet one passage from St. Jerome should be quoted. "The
Virgin Christ and the Virgin Mary dedicated the virginity of both
sexes. The Apostles were chosen when either virgins or continent
after marriage, and bishops, presbyters, and deacons are chosen
either when virgins, or widowers, or at least continent forever after
the priesthood." 10
It would be out of place to enter into any
detailed argument upon the force of these passages, but I shall lay
before the reader the summing up of the whole matter by a weighty
recent writer of the Ultramontane Roman School.
"Is the celibate an Apostolic ordinance? Bickel
affirmed that it is, and Funk denied it in 1878. To-day [1896]
canonists commonly admit that one cannot prove the existence of any
formal precept, either divine or apostolic, which imposes the
celibate upon the clergy, and that all the texts, whether taken out
of Holy Scripture or from the Fathers, on this subject contain merely
a counsel, and not a command."
"In the Fourth Century a great number of
councils forbade bishops, priests, and deacons to live in the use of
marriage with their lawful wives. ... But there does not appear to
have been any disposition to declare by law as invalid the marriages
of clerics in Holy Orders. In the Fifth and Sixth Centuries the law
of the celibate was observed by all the Churches of the West, thanks
to the Councils and to the Popes." "In the Seventh and down to the
end of the Tenth Century, 11 as a matter of fact the law of celibacy was little
observed in a great part of the Western Church, but as a matter of
law the Roman Pontiffs and the Councils were constant in their
proclamation of its obligation." By the canonical practice of the
unreformed West, the reception of Holy Orders is an impedimentum
dirimens matrimonii, which renders any marriage subsequently
contracted not only illicit but absolutely null. On this diriment
impediment the same Roman Catholic writer says: "The diriment
impediment of Holy Orders is of ecclesiastical obligation and not of
divine, and consequently the Church can dispense it. This is the
present teaching which is in opposition to that of the old
schools."
"There is no question of the nullity of the marriages
contracted by clerics before
1139. At the Council of the Lateran of
that year, Innocent II. declared that these marriages contracted in
contempt of the ecclesiastical law are not true marriages in his eyes. His successors do not seem to have insisted much upon
this new diriment impediment, although it was attacked most
vigorously by the offending clergymen; but the School of Bologna, the
authority of which was then undisputed, openly declared for the
nullity of the marriages contracted by clerics in Holy Orders. Thus
it is that this point of law has been settled rather by teaching,
than by any precise text, or by any law of a known date."
12
It should not, however, be forgotten that
although this is true with regard to Pope Innocent Il. in 1139, it is
also true that in 530 the Emperor Justinian declared null and void
all marriages contracted by clerics in Holy Orders, and the children
of such marriages to be spurious (spurii).
The reader will be interested in reading the
answer on this point made by King Henry VIII. to the letter sent him
by the German ambassadors. 13 I can here give but a part translated into English.
"Although the Church from the beginning admitted married men, as
priests and bishops, who were without crime, the husband of one wife,
(out of the necessity of the times, as sufficient other suitable men
could not be found as would suffice for the teaching of the world)
yet Paul himself chose the celibate Timothy; but if anyone came
unmarried to the priesthood and afterwards took a wife, he was always
deposed from the priesthood, according to the canon of the Council of
NeoCaesarea which was before that of Nice. So, too, in the Council of
Chalcedon, in the first canon of which all former canons are
confirmed,
it is established that a
deaconess,
if she give herself over to marriage, shall remain under anathema, and a
virgin who had dedicated herself to God and a monk who join themselves in marriage, shall remain
excommunicated. ...
No Apostolic canon nor the Council of Nice
contain anything similar to what you assert, viz.: that priests once
ordained can marry afterwards. And with this statement agrees the
Sixth Synod, in which it was decreed that if any of the clergy should
wish to lead a wife, he should do so before receiving the
Subdiaconate, since afterwards it was by no means lawful; nor was
there given in the Sixth Synod any liberty to priests of leading
wives after their priesting, as you assert. Therefore from the
beginning of the newborn Church it is clearly seen that at no time it
was permitted to a priest to lead a wife after his priesting, and
nowhere, where this was attempted, was it done with impunity, but the
culprit was deposed from his priesthood."
Canon VII.
Since we have learned that in some churches
deacons hold ecclesiastical offices, and that hereby some of them
with arrogancy and license sit daringly before the presbyters: we
have determined that a deacon, even if in an office of dignity, that
is to say, in whatever ecclesiastical office he may be, is not to
have his seat before a presbyter, except he is acting as
representative of his own patriarch or metropolitan in another city
under another superior, for then he shall be honoured as filling his
place. But if anyone, possessed with a tyrannical audacity, shall
have dared to do such a thing, let him be ejected from his peculiar
rank and be last of all of the order in whose list he is in his own
church; our Lord admonishing us that we are not to delight in taking
the chief seats, according to the doctrine which is found in the holy
Evangelist Luke, as put forth by our Lord and God himself.
For to those who were called he taught this
parable: "When ye are bidden by anyone to a marriage sit not down in
the highest room lest a more honourable man than thou shall have been
bidden by him; and he who bade thee and him come and say to thee:
Give this man place, and thou begin with shame to take the lowest
room. But when thou art bidden, sit down in the lowest place, so that
when he who bade thee cometh he may say to thee, Friend go up higher:
then thou shalt have worship in the presence of them that sit with
thee. For whosoever exalteth himself shall be abased, and he that
humbleth himself shall be exalted." But the same thing also shall be
observed in the remaining sacred orders; seeing that we know that
spiritual things are to be preferred to worldly dignity.
Notes.
Ancient Epitome of Canon VII.
A deacon in the execution of his office, if he
shall have occasion to sit in the presence of presbyters, shall take
the lowest place unless he be the representative of the Patriarch or
bishop.
Balsamon, Zonaras, and following them Van Espen
point out that this canon is a relaxation of the XVIII. Canon of Nice
which punishes presumptuous deacons not only with loss of rank in
their grade, but also with expulsion from their ministry.
Van Espen well remarks that the Fathers of this
synod had in mind not only the pres- creation of the distinction
between deacons and presbyters, but also between those in
ecclesiastical orders and those enjoying secular dignities with
regard to ecclesiastical matters, but who were not to gain there from
ecclesiastical precedence. This is what is meant by the last clause
of the canon.
Beveridge gives a list of these quasi
ecclesiastical dignitaries as follows: Magnus (Economus, Magno
Sacello Praepositus, Magnus Vasorum Custos, Chartophylax, Parvo
Sacello Praepositus, Primus Defensor.
Canon VIII.
Since we desire that in every point the things
which have been decreed by our holy fathers may also be established
and confirmed, we hereby renew the canon which orders that synods of
the bishops of each province be held every year where the bishop of
the metropolis shall deem best. But since on account of the
incursions of barbarians and certain other incidental causes, those
who preside over the churches cannot hold synods twice a year, it
seems right that by all means once a year-on account of
ecclesiastical questions which are likely to arise-a synod of the
aforesaid bishops should be holden in every province, between the
holy feast of Easter and
October, as has been said above, in the
place which the Metropolitan shall have deemed most fitting. And let
such bishops as do not attend, when they are at home in their own
cities and are in good health, and free from all unavoidable and
necessary business, be fraternally reproved.
Notes.
Ancient Epitome of Canon VIII.
Whenever it is impossible to hold two synods a
year, one at least shall be celebrated, between er and the month of
October.
This canon under file name of the "Sixth Synod"
is referred to in Canon VI. of the Seventh Ecumenical Council (II.
Nice), and the bishops of Quinisext are called "Fathers."
Van Espen.
What at first was only allowed on account of
necessity, little by little passed into general law, and at last was
received as law, that once a year there was to be a meeting of the
provincial synod.
Canon IX.
Let no cleric be permitted to keep a "public
house?" For if it be not permitted to enter a tavern, much more is it
forbidden to serve others in it and to carry on a trade which is
unlawful for him. But if he shall have done any such thing, either
let him desist or be deposed.
Notes.
Ancient Epitome of Canon IX.
If clerics are forbidden to enter public
houses, much more are they forbidden to keep them. Let them either
give them up or be deposed.
Compare with this canon liv. of the Apostolic
Canons; xxiv. of Laodicea; and xliij. of the Synod of Carthage.
1
Canon X.
A Bishop, or presbyter, or deacon who receives
usury, or what is called hecatostoe, let him desist or be
deposed.
Notes.
Ancient Epitome of Canon X.
A bishop, presbyter, or deacon who takes usury
shall be deposed unless he stops doing so.
See notes on canon XVI. of Nice, and the
Excursus thereto appended.
Canon XI.
Let no one in the priestly order nor any layman
eat the unleavened bread of the Jews, nor have any familiar
intercourse with them, nor summon them in illness, nor receive
medicines from them, nor bathe with them; but if anyone shall take in
hand to do so, if he is a cleric, let him be deposed, but if a layman
let him be cut off.
Notes.
Ancient Epitome of Canon XI.
Jewish unleavened bread is to be refused.
Whoever even calls in Jews as physicians or bathes with them is to be
deposed.
Van Espen.
Theodore Balsamon is of opinion that this canon
does not forbid the eating of unleavened bread; but that what is
intended is the keeping of
feasts in a Jewish fashion, or in
sacrifices to use unleavened bread (azymes), and this, says Balsamon,
on account of the Latins who celebrate their feasts with
azymes.
Canon lxix. [i.e., lxx.] of those commonly
called Apostolic forbids the observance
of festivals with the Jews; and
declares it to be unlawful to receive manuscula from them, but by
this canon all familiar intercourse with them is forbidden.
While there can be no doubt that in all the
Trullan canons there is an undercurrent of hostility to the West, yet
in this canon I can see no such spirit, and I think it has been read
into it by the greater bitterness of later times. This seems the more
certain from the fact that there is nothing new whatever in the
provision with respect to the passover bread, vide canons of Laodicea
xxxvij. and xxxviij.
This canon is found in the Corpus Juris Canonici.
Gratian's Decretum, Pars II., Causa xxviij., can. xiii. 1
Canon XII.
Moreover this also has come to our knowledge,
that in Africa and Libya and in other places the most God-beloved
bishops in those parts do not refuse to live with their wives, even
after consecration, thereby giving scandal and offence to the people.
Since, therefore, it is our particular care that all filings tend to
the good of file flock placed in our harris and committed to us,-it
has seemed good that henceforth nothing of the kind shall in any way
occur. And we say this, not to abolish and overthrow what things were
established of old by Apostolic authority, but as caring for the
health of the people and their advance to better things, and lest the
ecclesiastical state should suffer any reproach. For the divine
Apostle says: "Do all to the glory of God, give none offence, neither
to the Jews, nor to the Greeks, nor to the Church of God, even as I
please all men in all things, not seeking mine own profit but the
profit of many, that they may be saved. Be ye imitators of me even as
I also am of Christ." But if any shall have been observed to do such
a thing, let him be deposed.
Notes.
Ancient Epitome of Canon XII.
Although it has been decreed that wives are not
to be cast forth, nevertheless that we may counsellor the better, we
give command that no one ordained a bishop shall any longer live with
his wife.
Aristenus.
The fifth Apostolic canon allows neither
bishop, presbyter, nor deacon to cast forth his wife under pretext of
piety; and assigns penalties for any that shall do so, and if he will
not amend he is to be deposed. But this canon on the other hand does
not permit a bishop even to live with his wife after his
consecration. But by this change no contempt is meant to be poured
out upon what had been established by Apostolic authority, but it was
made through care for the people's health and for leading on to
better things, and for fear that the sacerdotal estate might suffer
some wrong.
Van Espen.
(In Can. vi. Apost.)
In the time of this canon [of the Apostles so
called] not only presbyters and deacons, but bishops also, it is
clear, were allowed by Eastern custom to have their wives;and Zonaras
and Balsamon note that even until the Sixth Council, commonly called
in Trullo bishops were allowed to have their wives. (The same on this
canon.)
But not only do they command [in this, canon]
that bishops after their consecration no longer have commerce with
their own wives, but further, they prohibit them even to presume to
live with them.
Zonaras.
When the faith first was born and came forth
into the world, the Apostles treated with greater softness and
indulgence those who embraced the truth, which as yet was not
scattered far and wide, nor did they exact from them perfection in
all respects, but made great allowances for their weakness and for
the inveterate force of the customs with which they were surrounded,
both among the heathen and among the Jews. But now, when far and wide
our religion has been propagated, more strenuous efforts were made to
enforce those things which pertain to a higher and holier life, as
our angelical worship increased day by day, and to insist on by law a
life of continence to those who were elevated to the episcopate, so
that not only they should abstain from their wives, but that they
should have them no longer as bed-fellows; and not only that they no
longer admit them as sharers of their bed, but they do not allow them
even to stop under the same roof or inthe house.
Canon XIII.
Since we know it to be handed down as a rule of
the Roman Church that those who are deemed worthy to be advanced to
the diaconate or presbyterate should promise no longer to cohabit
with their wives, we, preserving the ancient rule and apostolic
perfection and order,
will that the lawful marriages of
men who are in holy orders be from this time forward firm, by no
means dissolving their union with their wives nor depriving them of
their mutual intercourse at a convenient time.
Wherefore, if anyone shall have been found
worthy to be ordained subdeacon, or
deacon, or
presbyter,
he is by no means to be prohibited from admittance to such a rank,
even if he shall live with a lawful wife.
Nor shall it be demanded of him at the time of
his ordination that he promise to abstain from lawful intercourse
with his wife: lest we should affect injuriously marriage constituted
by God and blessed by his presence, as the Gospel saith: "What God
hath joined together let no man put asunder;" and the Apostle saith,
"Marriage is honourable and the bed undefiled;" and again,
"Art thou bound to a wife? seek not to be
loosed." But we know, as they who assembled at Carthage (with a care
for the honest life of the clergy) said, that subdeacons, who handle the
Holy Mysteries, and deacons, and presbyters
should abstain from their
consorts according to their own course
[of ministration].
So that what has been handed down through the
Apostles and preserved by ancient custom, we too likewise maintain,
knowing that there is a time for all things and especially for
fasting and prayer. For it is meet that they who assist at the divine
altar should be absolutely continent when they are handling holy
things, in order that they may be able to obtain froth God what they
ask in sincerity.
If therefore anyone shall have dared, contrary
to the Apostolic Canons, to deprive any of those who are in holy
orders, presbyter, or deacon, or subdeacon of cohabitation and
intercourse with his lawful wife, let him be deposed. In like manner
also if any presbyter or deacon on pretence of piety has dismissed
his wife, let him be excluded from communion; and if he persevere in
this let him be deposed.
Notes.
Ancient Epitome of Canon XIII.
Although the Romans wish that
everyone ordained deacon or
presbyter should put
away his wife,
we wish the marriages of deacons and presbyters to continue valid and
firm.
Fleury.
(H.E., Livre XL., chap. 1.)
What is said in this canon, that the council of
Carthage orders priests to
abstain from their wives at prescribed
periods, is a misunderstanding of the decree, caused either by malice
or by ignorance. This canon is one of those adopted by the Fifth
Council of Carthage held in the year 400, and it is decreed that
subdeacons, deacons; priests, and bishops shall abstain from their
wives, following the ancient statutes, and shah be as though they had
them not. The Greek version of this canon has rendered the Latin
words priora statuta by these, idious horous, which may mean "fixed
times": for the translator read, following another codex, propria for
priora. Be this as it may, the Fathers of the Trullan council
supposed that this obliged the clergy only to continence at certain
fixed times, and were not willing to see that it included bishops as
well.
Van Espen.
Although the Latin Church does not disapprove,
1 as contrary to the law of the Gospel the discipline of
the Greeks which allows the use of marriage to presbyters and
deacons, provided it was contracted before ordination; yet never has
it approved this canon which with too great zeal condemns the
opposite custom, and rashly assigns great errors to theRoman
Church.
This canon is found in the Corpus Juris Canonici,
Gratian's Decretum, Pars I., Dist. XXXI., c. xiij.
Antonius Augustinus in his proposed emendations
of Gratian says (Lib. I. dial. de emend. Grat. c.
8.): "This canon can in no way be received; for it is written in
opposition to the celibacy of the Latin priests, and openly is
against the Roman Church." But to me the note which Gratian appends
seems much more learned and true: "This however must be understood as
of local application; for the Eastern Church, to which the VI. Synod
prescribed this rule, did not receive a vow of chastity from the
ministers of the altar." It may be well to note here that by the
opinion of most Latin casuists the obligation to chastity among the
Roman clergy rests upon the vow and not upon any law of the Church
binding thereto. This evidently was the opinion of Gratian.
Canon XIV.
Let the canon of our holy God-bearing Fathers
be confirmed in this particular also; that a presbyter be not
ordained before he is thirty years of age, even if he be a very
worthy man, but let him be kept back. For our Lord Jesus Christ was
baptized and beg.an to teach when he was thirty. In like manner let
no deacon be ordained before he is twenty-five, nor a deaconess before she is forty.
Notes.
Ancient Epitome OF Canon
A presbyter thirty years of age, a deacon
twenty-five, and a deaconess
forty.
Compare Canon XI. of NeoCaesarea.
It may be interesting to note here that by the
law of the Roman Communion the canonical ages are as follows:
A subdeacon must have completed his
twenty-first year, a deacon his twenty-second, a priest his
twenty-fourth, and a bishop his thirtieth. None of the inferior
clergy can hold a simple benefice before he has begun his fourteenth
year. Ecclesiastical dignities, such as Cathedral canonries, cannot
be conferred on any who have not finished the twenty-second year. A
benefice to which is attached a cure of souls can be given only to
one who is over twenty-four, and a diocese only to one who has
completed his thirtieth year. (Vide Ferraris, Bibliotheca
Prompta.)
In the Anglican Communion the ages are, in
England, for a bishop "fully thirty years of age," for a priest
twenty-four, and for a deacon twenty-three: 1
and in the United States, for a bishop thirty years of age, for a
priest twenty-four, and for a deacon twenty-one.
Canon XV.
A Subdeacon is not to be ordained under twenty
years of age. And if any one in any grade of the priesthood shall
have been ordained contrary to the prescribed time let him be
deposed.
Notes.
Ancient Epitome of Canon XV.
Those shall be chosen as Subdeacons who are
twenty years of age.
This age seems first to have been fixed by the
Second Council of Toledo 1
(circa, a.d. 535) in its first canon.
Canon XVI.
Since the book of the Acts tells us that seven
deacons were appointed by the Apostles, and the synod of NeoCaesarea
in the canons which it put forth determined that there ought to be
canonically only seven deacons, even if the city be very large, in
accordance with the book of the Acts; we, having fitted the mind of
the fathers to the Apostles' words, find that they spoke not of those
men who ministered at the Mysteries but in the administration which
pertains to the serving of tables. For the book of the Acts reads as
follows: "In those days, when the number of the disciples was
multiplied, there arose a murmuring dissension of the Grecians
against the Hebrews, because their widows were neglected in the daily
ministrations. And the Twelve called the multitude of the disciples
with them and said, It is not meet for us to leave the word of God
and serve tables. Look ye out therefore, brethren, from among you
seven men of good report full of the Holy Ghost and of wisdom, whom
we may appoint over this business. But we will give ourselves
continually unto prayer and unto the ministry of the word. And the
saying pleased the whole multitude: and they chose Stephen a man full
of faith and of the Holy Ghost, and Philip, and Prochorus, and
Nicanor, and Timon, and Parmends, and Nicolas a proselyte of Antioch:
whom they set before the Apostles."
John Chrysostom, a Doctor of the Church,
interpreting these words, proceeds thus: "It is a remarkable fact
that the multitude was not divided in its choice of the men, and that
the Apostles were not rejected by them. But we must learn what sort
of rank they had, and what ordination they received. Was it that of
deacons? But this office did not yet exist in the churches. But was
it fine dispensation of a presbyter? But there was not as yet any
bishop, but only Apostles, whence I think it is clear and manifest
that neither of deacons nor of presbyters was there then the name."
1
But on this account therefore we also announce
that the aforesaid seven deacons are not to be understood as deacons
who served at the Mysteries, according to the teaching before set
forth, but that they were those to whom a dispensation was entrusted
for the common benefit of those that were gathered together, who to
us in this also were a type of philanthropy and zeal towards those
who are in need.
Notes.
Ancient Epitome of Canon XVI.
Whoever affirms that the number of deacons
should be seven according to the saying of the Acts, should know that
the reference in that passage is not to Deacons of the Mysteries but
to such as serve tables.
Van Espen here reminds us that this is, as
Zonaras calls attention to in Iris scholion on this place, a
correction rather than an interpretation of the XVth Canon of
NeoCaesarea, and Balsamon also says the same. The only interest that
the matter possesses is that a canon which had been received by the
Fourth Ecumenical Council (Chalcedon) should receive such treatment
from such an assembly as the Synod in Trullo.
Canon XVII.
Since clerics of different churches have left
their own churches in which they were ordained and betaken themselves
to other bishops, and without the consent of their own bishop have
been settled in other churches, and thus they have proved themselves
to be insolent and disobedient; we decree that from the month of
January of the past IVth Indiction no cleric, of whatsoever grade he
be, shall have power, without letters dimissory of his own bishop, to
be registered in the clergy list of another church. Whoever in future
shall not have observed this rule, but shall have brought disgrace
upon himself as well as on the bishop who ordained him, let him be
deposed together with him who also received him.
Notes.
Ancient Epitome of Canon XVII.
Whoever receives and ordains a wandering cleric
shall be deposed together with him thus wickedly ordained.
This canon is found in the Corpus Juris Canonici,
Gratian's Decretum, Pars II., Causa XXI., Quaest., ii. can. j.
Canon XVIII.
Those clerics who in consequence of a barbaric
incursion or on account of any other circumstance have gone abroad,
we order to return again to their churches after the cause has passed
away, or when the incursion of the barbarians is at an end. Nor are
they to leave them for long without cause. If anyone shall not have
returned according to the direction of this present canon-let him be
cut off until he shall return to his own church. And the same shall
be the punishment of the bishop who received him.
Notes.
Ancient Epitome of Canon XVIII.
Whoever has emigrated on account of an invasion
of the barbarians, shall return to the Church to whose clergy he
belongs as soon as the incursion ceases. But if he shall not do so,
he shall be cut off together with him to whom he has gone.
Balsamon.
The Fathers are worthy of great praise. For
having regard to the honour of the ecclesiastical order and of each
bishop, they have decreed that clergymen, who from just and valid
causes have gone forth without letters dimissory from those who
ordained them, should return to their own clergy soon as the cause
which drove them forth ceases; and that they should not be enrolled
on the clergy list of any other church. But whosoever cannot be
persuaded to return is to be cut off, as well as the bishop who
detains him. But someone will say, If a bishop who does such a thing
is cut off by his Metropolitan; and likewise if a Metropolitan spurns
this canon he is punished by the Patriarch. But if an autocephalous
archbishop or a Patriarch other than the Patriarch of Constantinople
(for he has a faculty for doing so) should be convicted of a breach
of this Canon, by whom would he be cut off? I suppose by the Supreme
Pontiff 1
(oiomai oun para tou meico-noj arkierewj).
Canon XIX.
IT behoves those who preside over the churches,
every day but especially on Lord's days, to teach all the clergy and
people words of piety and of right religion, gathering out of holy
Scripture meditations and determinations of the truth, and not going
beyond the limits now fixed, nor varying from the tradition of the
God-bearing fathers. And if any controversy in regard to Scripture
shall have been raised, let them not interpret it. otherwise than as
the lights and doctors of the church in their writings have expounded
it, and in those let them glory rather than in composing things out
of their own heads, lest through their lack of skill 1
they may have departed from what was fitting. For through the
doctrine of the aforesaid fathers, the people coming to the knowledge
of what is good and desirable, as well as what is useless and to be
rejected, will remodel their life for the better, and not be led by
ignorance, but applying their minds to the doctrine, they will take
heed that no evil befall them and work out their salvation in fear of
impending punishment.
Notes.
Ancient Epitome of Canon XIX.
The prelates of the Church, especially upon
Lord's days, shall teach doctrine.
Van Espen.
How great an obligation of preaching rests upon
bishops, the successors of the Apostles, is evident from the words of
St. Paul, "Christ sent me not to baptize but to preach" (1 Cor. i.,
17), and his chief adjuration to Timothy though Jesus Christ and his
coming, was "Preach the Word" (2 Tim. ii. 4.) For this reason the
fathers formerly called the episcopate the preaching-office (officium
predicationis), as is evident from the profession of Adelbert
Morinensis, and the form of profession of a future Archbishop. Both
of these will be found in Labbe, appendix to Tom. VIII., of his
Concilia.Council OF Trent. (Sess. V., c. 2.)
The preaching of the Gospel is the chief work
of bishops.
Convocation OF Canterbury, a.d. 1571.
(Cardwell. Synodalia, Vol. I., p. 126.)
The clergy will be careful to teach nothing in
their sermons to be religiously held and believed by the people
except what is agreeable to the doctrine of the Old and New
Testament, and what the Catholic Fathers and Ancient Bishops have
collected out of the same. 2
Council OF Trent. (Sess. IV.)
No one shall dare to interpret the Holy
Scripture contrary to the unanimous consent of the
fathers.
Canon XX.
IT shall not be lawful for a bishop to teach
publicly in any city which does not belong to him. If any shall have
been observed doing this, let him cease from his episcopate, but let
him discharge the office of a presbyter.
Notes.
Ancient Epitome OF Canon
The bishop of one city shall not teach publicly
in another. If he shall be shown to have dose so he shall be deprived
of the episcopate and shall perform the functions of a
presbyter.
The meaning of this canon is most obscure.
Balsamon and Zonaras think that the Bishop is not to be deposed from
his Episcopate, but only shorn of his right of executing the
Episcopal functions, so that he will virtually be reduced to a
presbyter. Ariseanus, on the other hand, considers the deposition to
be real and that this canon creates an exception to Canon XXIX. of
Chalcedon.
Canon XXI.
Those who have become guilty of crimes against
the canons, and on this account subject to complete and perpetual
deposition, are degraded to the condition of layman. If, however,
keeping conversion continually before their eyes, they willingly
deplore the sin on account of which they fell from grace, and made
themselves aliens therefrom, they may still cut their hair after the
manner of clerics. But if they are not willing to submit themselves
to this canon, they must wear their hair as laymen, as being those
who have preferred the communion of the world to the celestial
life.
Notes.
Ancient Epitome of Canon XXI.
Whoever is already deposed and reduced to the
lay estate, if he shall repent, let him continue deposed but be
shorn. But if otherwise, he must let his hair grow.
Beveridge wishes to read who have become
canonically guilty of crimes," substituting kanonikpj for kanonikoij,
in accordance with the Bodleian and Amerbachian codices.
Canon XXII.
Those who are ordained for money, whether
bishops or of any rank whatever, and not by examination and choice of
life, we order to be deposed as well as those also who ordained
them.
Notes.
Ancient Epitome of Canon XXII.
Whoever is ordained for pay shall be deposed
together with his ordainer.
Van Espen.
The present canon orders to be deposed not only
the one simoniacally ordained, but also his ordainer, ordering that
ordinations should take place on account, not of money, but of the
excellence of the examination stood by the candidate and on account
of his uprightness of life. And it evidently takes it for granted
that, where money has been used, examination, excellence of life, and
consideration of merit enter but little into the matter, or at least
are paid no attention to.
Canon XXIII.
That no one, whether bishop, presbyter, or
deacon, when giving the immaculate Communion, shall exact from him
who communicates fees of any kind. For grace is not to be sold, nor
do we give the sanctification of the Holy Spirit for money; but to
those who are worthy of the gift it is to be communicated in all
simplicity. But if any of those enrolled among the clergy make
demands on those he communicates let him be deposed, as an imitator
of the error and wickedness of Simon.
Notes.
Ancient Epitome of Canon XXIII.
Whoever shall demand an obolus or anything else
for giving the spotless communion shall be deposed.
This canon is found in the Corpus Juris Canonici,
Gratian's Decreturn, Pars. II., Causa I., Quaest. I., can. 100,
attributed to the VI. Synod. Ivo reads, "From the Sixth Synod, III.
Constantinople."
Canon XXIV.
No one who is on the priestly catalogue nor any
monk is allowed to take part in horse-races or to assist at
theatrical representations. But if any clergyman be called to a
marriage, as soon as the games begin let him rise up and go out, for
so it is ordered by the doctrine of our fathers. And if any one shall
be convicted of such an offence let him cease therefrom or be
deposed.
Notes.
Ancient Epitome of Canon XXIV.
A clergyman or monk shall be deposed who goes
to horse-races, or does not leave nuptials before the players are
brought in.
Van Espen.
Scarcely ever were these plays exhibited
without the introduction of something contrary to honesty and
chastity. As Lupus here notes, the word "obscene" has its derivation
from these "scenic" representations.
Rightly therefore has it been forbidden by the
sacred canons that the clergy should witness any such plays.
In the second part of this canon by the words
"ordered by the doctrine of our fathers," the Synod understands the
doctrine of the fathers of the synod of Laodicea, which in its canon
liv. condemned the same abuse.
Compare the canon given in the Corpus Juris Canonici,
Gratian's Decretum, Pars I., Dist. XXXIV. can. xix.
Canon XXV.
Moreover we renew the canon which orders that
country (agroikikaj) parishes and those which are in the provinces
(egkwriouj) shall remain subject to the bishops who had possession of
them; especially if for thirty years they had administered them
without opposition. But if within thirty years there had been or
should be any controversy on the point, it is lawful for those who
think themselves injured to refer the matter to the provincial
synod.
Notes.
Ancient Epitome OF Canon XXV
Rural and out of town parishes held for thirty
years may be retained. But within that time there may be a
controversy.
Compare notes on canon XVII. of
Chalcedon.
Canon XXVI.
IF a presbyter has through ignorance contracted
an illegal marriage, while he still retains the fight to his place,
as we have defined in the sacred canons, yet he must abstain from all
sacerdotal work. For it is sufficient if to such an one indulgence is
granted. For he is until to bless another who needs to take care of
his own wounds, for blessing is the imparting of sanctification. But
how can he impart this to another who does not possess it himself
through a sin of ignorance? Neither then in public nor in private can
he bless nor distribute to others the body of Christ, [nor perform
any other ministry]; but being content with his seat of honour let
him lament to the Lord that his sin of ignorance may be remitted. For
it is manifest that the nefarious marriage must be dissolved, neither
can the man have any intercourse with her on account of whom he is
deprived of the execution of his priesthood.
Notes.
Ancient Epitome of Canon XXVI.
A priest who has fallen into an illicit
marriage and been deposed, may still have his seat, but only when he
abstains for the future from his wickedness.
Aristenus.
If any presbyter before his ordination had
married a widow, or a harlot, or an actress, or any other woman such
as are forbidden, in ignorance, he shall cease from his priesthood
but shall still have his place among the presbyters. But such an
illegitimate marriage, on account of which he was deprived of the
Sacred Ministry, must be dissolved.
Van Espen.
The sacred canon to which the Synod here refers
is number xxvij. of St. Basil in his Canonical Epistle to
Amphilochius.
Canon XXVII.
None of those who are in the catalogue of the
clergy shall wear clothes unsuited to them, either while still living
in town or when on a journey: but they shall wear such clothes as are
assigned to those who belong to the clergy. And if any one shall
violate this canon, he shall be cut off for one week.
Ancient Epitome of Canon XXVII.
A clergyman must not wear an unsuitable dress
either when travelling or when at home. Should he do so, he shall be
cut off for one week.
Canon
XXVIII.
Since we understand that in several churches
grapes are brought to the altar, according to a custom which has long
prevailed, and the ministers joined this with the unbloody sacrifice
of the oblation, and distributed both to the people at the same time,
we decree that no priest shall do this for the future, but shall
administer the oblation alone to the people for the quickening of
their souls and for the remission of their sins. But with regard to
the offering of grapes as first fruits, the priests may bless them
apart [from the offering of the oblation] and distribute them to such
as seek them as an act of thanksgiving to him who is the Giver of the
fruits by which our bodies are increased and fed according to his
divine decree. And if any cleric shall violate this decree let him be
deposed.
Notes.
Ancient Epitome of Canon XXVIII.
Grapes are by some joined with the unbloody
sacrifice. It is hereby decreed that no one shall for the future dare
to do this.
Van Espen.
Similar blessings of fruit, and particularly of
grapes, are found in more recent rituals as well as in the ancient
Greek Euchologions and the Latin Rituales. In the Sacramentary of St.
Gregory will be found a benediction of grapes on the feast of St. Sixtus.
Cardinal Bona says (De Rob. Liturg, Lib. lI.,
cap. xiv.), that immediately before the words Semper bona creas,
sanctificas, etc., if new fruits or any other things adapted to human
use were to be blessed, they were wont in former times to be placed
before the altar, and there to be blessed by the priest; and when the
benediction was ended with the accustomed words "Through Christ our
Lord," there was added the following prayer: "Perquem haec omnia,
etc.," which words are not so much to be referred to the body and
blood of Christ, as to the things to be blessed, which God
continually creates by renewing, and we ask that they may be
sanctified by his benediction to our use.
But in after ages when the fervour of the
faithful had grown cold, that the mass might not be too long, they
were separated and yet the prayer remained which, as said to-day over
the consecrated species alone, can hardly be understood.
This canon is found in a shortened form in the
Corpus Juris Canonici, Pars. III. De Consecrat., Dist. II., can. vj.
Compare Canon of the Apostles number iv.
Canon XXIX.
A Canon of the Synod of Carthage says that the
holy mysteries of the altar are not to be performed but by men who
are fasting, except on one day in the year on which the Supper of the
Lord is celebrated. At that time, on account perhaps of certain
occasions in those places useful to the Church, even the holy Fathers
themselves made use of this dispensation. But since nothing leads us
to abandon exact observance, we decree that the Apostolic and
Patristic tradition shall be followed; and define that it is not
right to break the fast on the fifth feria of the last week of Lent,
and thus to do dishonour to the whole of Lent.
Notes.
Ancient Epitome of Canon XXIX.
Some of the Fathers after they had supped on
the day of the Divine Supper made the offering. 1
However, it has seemed good to the synod that this should not be
done, and that the fast should not be broken upon the fifth feria
2 of the last week of Lent, and so the whole of Lent be
dishonoured.
Zonaras remarks that the "Apostolic and
Patristic tradition" is a reference to canon lxix. of the Apostolic
Canons and to canon 1. of Laodicea. See notes on this last
canon.
Canon XXX.
Willing to do all things for the edification of
the Church, we have determined to take care even of priests who are
in barbarian churches. Wherefore if they think that they ought to
exceed the Apostolic Canon concerning the not putting away of a wife on the pretext of piety and
religion,
and to do beyond that which is
commanded, and therefore abstain by agreement with their wives from
cohabitation, we decree they ought no longer to live with them in any
way, so that hereby they may afford us a perfect demonstration of
their promise. But we have conceded this to them on no other ground
than their narrowness, and foreign and unsettled manners.
Notes.
Ancient Epitome of Canon XXX.
Those priests who are in churches among the
barbarians, if with consent they have abstained from commerce with
their wives shall never afterwards have any commerce with them in any
way.
Fleury.
(Hist. Eccl., Liv. XL., chap. 1.)
"Priests who are among the barbarians," that is
to say, it would seem, in Italy and in the other countries of the
Latin rite. "Their narrowness and foreign and unsettled manners,"
that is to say that according to them it is an imperfection to aspire
after perfect continence.
I do not think that this explanation of
Fleury's can be sustained, and it would seem that Van Espen is more
near the truth when he says: "Some priests in barbarous countries
thought they should abstain after the Latin custom even from wives
taken before ordination. And although this was contrary to the
discipline of the Greeks, and also to Canon V. of the Apostles,
nevertheless the Fathers thought it might be tolerated, provided such
priests should also not live any longer with their wives." There
seems no reason to introduce anti-Roman bitterness where it is not
already found.
Canon XXXI.
Clerics who in oratories which are in houses
offer the Holy Mysteries or baptize, we decree ought to do this with
the consent of the bishop of the place. Wherefore if any cleric shall
not have so done, let him be deposed.
Notes.
Ancient Epitome of Canon XXXI.
Thou mayest not offer in an oratory in a
private house without the consent of the bishop.
On this whole subject the reader is referred to
the curious and most interesting volume published by Venantius
Monaldini of Venice, in 1765. I cannot better give its scope than by
copying out its title in full.
Commentarius Theologico-canonico-criticus De
ecclcsiis, earum reverentia, et asylo atque concordia sacerdotii, et
imperii, auctore Josepho Aloysio Assemani. Accesserunt tractatus el.
virorum D. Josephi de Benis, De Oratoriis Publicis; ac. R.P.
Fortunati a Brixia De Oratoriis Domesticis, in supplementum
celeberrimi operis Joannis Baptistae Gattico De Oratoriis Domesticis,
et usu altaris portatilis.
Canon XXXII.
Since it has come to our knowledge that in the
region of Armenia they offer wine only on the Holy Table, those who
celebrate, the unbloody sacrifice not mixing water with it, adducing,
as authority thereof, John Chrysostom, a doctor of the Church, who
says in his interpretation of the Gospel according to St.
Matthew:
"And wherefore did he not drink water after he
was risen again, but wine? To pluck up by the roots another wicked
heresy. For since there are certain who use water in the Mysteries to
shew that both when he delivered the mysteries he had given wine and
that when he had risen and was setting before them a mere meal
without rays- teries, he used wine, `of the fruit,' saith he, `of the
vine.' But a vine produces wine, not water." 1
And from this they think the doctor overthrows the admixture of water
in the holy sacrifice. Now, lest on the point from this time forward
they be held in ignorance, we open out the orthodox opinion of the
Father. For since there was an ancient and wicked heresy of the
Hydroparastatae (i.e., of those who offered water), who instead of
wine used water in their sacrifice, this divine, confuting the
detestable teaching of such a heresy, and showing that it is directly
opposed to Apostolic tradition, asserted that which has just been
quoted.
For to his own church, where the pastoral
administration had been given him, he ordered that water mixed with
wine should be used at the unbloody sacrifice, so as to shew forth
the mingling of the blood and water which for the life of the whole
world and for the redemption of its sins, was poured forth from the
precious side of Christ our Redeemer; and moreover in every church
where spiritual light has shined this divinely given order is
observed.
For also James, the brother, according to the
flesh, of Christ our God, to whom the throne of the church of
Jerusalem first was entrusted, and Basil, the Archbishop of the
Church of Caesarea, whose glory has spread through all the world,
when they delivered to us directions for the mystical sacrifice in
writing, declared that the holy chalice is consecrated in the Divine
Liturgy with water and wine. And the holy Fathers who assembled at
Carthage provided in these express terms: "That in the holy Mysteries
nothing besides the body and blood of the Lord be offered, as the
Lord himself laid down, that is bread and wine mixed with water."
Therefore if any bishop or presbyter shall not perform the holy
action according to what has been handed down by the Apostles, and
shall not offer the sacrifice with wine mixed with water, let him be
deposed, as imperfectly shewing forth the mystery and innovating on
the things which have been handed down.
Notes.
Ancient Epitome of Canon XXXII.
Chrysostom, when overthrowing the heresy of the
Hydroparastatae, says: "When the Lord suffered and rose again he used
wine." The Armenians, laying hold on this, offer wine alone, not
understanding that Chrysostom himself, and Basil, and James used wine
mixed with water; and left the tradition that we should so make the
offering. If, therefore, any one shall offer wine alone, or water
alone, and not the mixed [chalice] let him be deposed.
Van Espen.
Justin Martyr in his Second Apology, Ambrose,
or whoever was the author of the books on the Sacraments (Lib. v.,
cap. i.), Augustine and many others make mention of this rite, and
above all St. Cyprian, who wrote a longepistle on the subject to
Cecilius, and seeking the reason of the ceremony as a setting forth
of the union of the people, represented by the water, with Christ,
figured by the wine.
Another signification of this rite St.
Augustine indicates in his sermon to Neophytes, saying: "Take this in
bread, which hung upon the Cross: Take this in the cup which poured
forth from the side," that is to say blood and water.
Cardinal Bona (De Rebus Liturgies, Lib. II.,
cap. ix., n. 3 and 4) refers to many ancient rituals in which a
similar prayer is used to that found in the Ambrosian rite, which
says as the water is poured in: "Out of the side of Christ there
flowed forth blood and water together. In the name of the Father,
etc." Bona further notes that "The Greeks twice mingle water with the
wine, once cold water, when in the prothesis they are preparing the
Holy Gifts, and the Priest pierces the bread with the holy spear, and
says, "One of the soldiers with a lance opened his side, and
immediately there flowed forth blood and water," and the deacon pours
in wine and water. From this it is evident that the Greeks agree with
St. Augustine's explanation.
For the second time the Greeks mix "hot water
after consecration and immediately before communion, the deacon
begging from the priest a blessing upon the warm water; and he
blesses it in these words: `Blessed be :the fervour of thy Saints,
now and ever and to the ages of age;. Amen.' Then the deacon pours
the water into the chalice, saying: `The fervour of faith, full of
the Holy Spirit.'" So Cardinal Bona as above.The third reason of this
rite is assumed by some from the fact that Christ is believed thus to
have instituted this sacrament at the last supper; and this the synod
seems to intimate in the present canon when it says "as the Lord
himself delivered."
In this case the Greeks suppose that this rite
was also handed down by the Apostles, and this is evident from their
citing the Liturgy of St. James, which they believed to be a genuine
work of his.
Canon
XXXIII.
Since we know that, in the region of the
Armenians, only those are appointed to the clerical orders who are of
priestly descent (following in this Jewish customs); and some of
those who are even untonsured are appointed to succeed cantors and
readers of the divine law, we decree that henceforth it shall not be
lawful for those who wish to bring any one into the clergy, to pay
regard to the descent of him who is to be ordained; but let them
examine whether they are worthy (according to the decrees set forth
in the holy canons) to be placed on the list of the clergy, so that
they may be ecclesiastically promoted, whether they are of priestly
descent or not; moreover, let them not permit any one at all to read
in the ambo, according to the order of those enrolled in the clergy,
unless such an one have received the priestly tonsure and the
canonical benediction of his own pastor; but if any one shall have
been observed to act contrary to these directions, let him be cut
off.
Notes.
Ancient Epitome of Canon XXXIII.
Whoever is worthy of the priesthood should be
ordained whether he is sprung of a priestly line or no. And he that
has been blessed untonsured shalt not read the Holy Scriptures at the
ambo.
Van Espen.
Here not obscurely does the canon join the
clerical tonsure received from the bishop with the office of Reader,
so much so that he that has been tonsured by the bishop is thought to
have received at the same time the tonsure and the order of
lector.
Canon XXXIV.
But in future, since the priestly canon openly
sets this forth, that the crime of conspiracy or secret society is
forbidden by external laws, but much more ought it to be prohibited
in the Church; we also hasten to observe that if any clerics or monks
are found either conspiring or entering secret societies, or devising
anything against bishops or clergymen, they shall be altogether
deprived of their rank.
Notes.
Ancient Epitome of Canon XXXIV.
If clerics or monks enter into conspiracies or
fraternities, or plots against the bishop or their fellow clerics,
they shall be cast out of their grade.
This is but a renewal of Canon xviij. of
Chalcedon, which see with the notes.
Canon XXXV.
IT shall be lawful for no Metropolitan on the
death of a bishop of his province to appropriate or sell the private
property of the deceased, or that of the widowed church: but these
are to be in the custody of the clergy of the diocese over which he
presided until the election of another bishop, unless in the said
church there are no clergymen left. For then the Metropolitan shall
protect the property without diminution, handing over everything to
the bishop when he is appointed.
Notes.
Ancient Epitome of Canon XXXV.
When the bishop is dead the clergy shall guard
his goods. If, however, no clergyman remains, the Metropolitan shall
take charge of them until another be ordained.
Compare Canon xxii. of Chalcedon. This canon
extends the prohibition to Metropolitans as well.
Aristenus.
Neither the clergy nor metropolitan after the
death of the bishop are allowed to carry off his goods, but all
should be guarded by the clergy themselves, until another bishop is
chosen. But if by chance no clergyman is left in that church, the
metropolitan is to keep all the possessions undiminished and to
return them to the future bishop.
Canon XXXVI.
Renewing the enactments by the 150 Fathers
assembled at the God-protected and imperial city, and those of the
630 who met at Chalcedon; we decree that the see of Constantinople
shall have equal privileges with the see of Old Rome, and shall be
highly regarded in ecclesiastical matters as that is, and shall be
second after it. After Constantinople shall be ranked the See of
Alexandria, then that of Antioch, and afterwards the See of
Jerusalem.
Notes.
Ancient Epitome of Canon XXXVI.
Let the throne of Constantinople be next after
that of Rome, and enjoy equal privileges. After it Alexandria, then
Antioch, and then Jerusalem.
Balsamon,
The Fathers here speak of the Second and Third
canons of the Second Synod [i.e. I. Constantinople] and of canon
xxviij. of the Fourth Synod [i.e. Chalcedon]. And read what we have
said on these canons.
Aristenus.
We have explained the third canon of the Synod
of Constantinople and the twenty-eighth canon of the Synod of
Chalcedon as meaning, when asserting that the bishop of
Constantinople should enjoy equal privileges after the Roman bishop,
that he should be placed second from the Roman in point of time. So
here too this preposition "after" denotes time but not honour. For
after many years this throne of Constantinople obtained equal
privileges with the Roman Church; because it was honoured by the
presence of the Emperor and of the Senate.
On this opinion of Aristenus's the reader is
referred to the notes on Canon iij. of I. Constantinople.
Justinian.
(Novella CXXXI., Cap. ij.)
We command that according to the definitions of
the Four Councils the most holy Pope of Old Rome shall be first of
all the priests. But the most blessed Archbishop of Constantinople,
which is New Rome, shall have the second place after the Holy
Apostolic See of Old Rome.
This canon, in a mutilated form, is found in
the Corpus Juris
Canonici, Gratian's Decretum, Pars I., Diet.
XXII., c. vj.
Canon
XXXVII.
Since at different times there have been
invasions of barbarians, and therefore very many cities have been
subjected to the infidels, so that the bishop of a city may not be
able, after he has been ordained, to take possession of his see, and
to be settled in it in sacerdotal order, and so to perform and manage
for it the ordinations and all things which by custom appertain to
the bishop: we, preserving honour and veneration for the priesthood,
and in no wise wishing to employ the Gentile injury to the ruin of
ecclesiastical rights, have decreed that those who have been ordained
thus, and on account of the aforesaid cause have not been settled in
their sees, without any prejudice from this thing may be kept [in
good standing] and that they may canonically perform the ordination
of the different clerics and use the authority of their office
according to the defined limits, and that whatever administration
proceeds from them may be valid and legitimate. For the exercise of
his office shall not be circumscribed by a season of necessity when
the exact observance of law is circumscribed.
Notes.
Ancient Epitome of Canon XXXVII.
A bishop who, on account of the incursions of
the barbarians, is not set in his throne, shall have his own chair of
state, and shall ordain, and shall enjoy most firmly all the rights
of the priesthood.
By Canon XVIII. of Antioch the principle of
this canon was enunciated, that when a bishop did not take possession
of his see because he could not do so, he was not to be held
responsible or to lose any of his episcopal rights and powers, in
that case the impossibility arose from the insubordination of the
people, in this from the diocese being in the hands of the
barbarians.
It has been commonly thought that the Bishops
in partibus infidelium had their origin in the state of things
calling for this canon.
Canon
XXXVIII.
The canon which was made by the Fathers we also
observe, which thus decreed: If any city be renewed by imperial
authority, or shah have been renewed, let the order of things
ecclesiastical follow the civil and public models.
Notes.
Ancient Epitome of Canon XXXVIII.
If any city is or shall be renewed by the
Emperor, the ecclesiastical order shall follow the political and
public example.
Van Espen.
The canon of the Fathers which the Synod wishes
observed is XVII of Chalcedon, the notes on which see.
Here it must be noted that by "civil and public
models" is signified the "pragmatic" or imperial letters, by which
the emperors granted to newly raised up or re-edified towns the
privilege of other cities, or else annexed them to some
Province.
Canon XXXIX.
Since our brother and fellow-worker, John,
bishop of the island of Cyprus, together with his people in the
province of the Hellespont, both on account of barbarian incursions,
and that they may be freed from servitude of the heathen, and may be
subject alone to the sceptres of most Christian rule, have emigrated
from the said island, by the providence of file philanthropic God,
and the labour of our Christ-loving and pious Empress; we determine
that the privileges which were conceded by the divine fathers who
first at Ephesus assembled, are to be preserved without any
innovations, viz.: that new Justinianopolis shall have the rights of
Constantinople and whoever is constituted the pious and most
religious bishop thereof shall take precedence of all the bishops of
the province of the Hellespont, and be elected [?] by his own bishops
according to ancient custom. For tim customs which obtain in each
church our divine Fathers also took pains should be maintained, the
existing bishop of the city of Cyzicus being subject to the
metropolitan of the aforesaid Justinianopolis, for the imitation of
all the rest of the bishops who are under the aforesaid beloved of
God metropolitan John, by whom, as custom demands, even the bishop of
the very city of Cyzicus shall be ordained.
Notes.
Ancient Epitome of Canon XXXIX.
The new Justinianopolis shall have the rights
of Constantinople, and its prelate shall rule over all the bishops
the Hellespont to whom he has gone, and he shall be ordained by his
own bishop: as the fathers of Ephesus decreed.
Hefele.
Hitherto the bishop of Cyzicus was metropolitan
of the province of the Hellespont. Now he too is to be subject to the
bishop of New-Justinianopolis. What, however, is meant by "the right
of Constantinople"? It was impossible that the Synod should place the
bishop of Justinianopolis in equal dignity with the patriarch of
Constantinople. But they probably meant to say: "The rights which the
bishop of Constantinople has hitherto exercised over the province of
the Hellespont, as chief metropolitan, fall now to the bishop of
New-Justinianopolis." Or perhaps we should read, instead of
Constantinople Kwnstantinewn polewj, as the Amerbachian ms. has it,
and translate: "The same rights which Constantia (the metropolis of
Cyprus) possessed, New Justinianopolis shall henceforth have." The
latter is the more probable.
Van Espen.
To understand this canon it must be remembered
that the Metropolis of Cyprus, which was formerly called Constantia,
when restored by the Emperor Justinian was called by his name, New
Justinianopolis.
Canon XL.
Since to cleave to God by retiring from the
noise and turmoil of life is very beneficial, it behoves us not
without examination to admit before the proper time those who choose
the monastic life, but to observe respecting them the limit handed
down by our fathers, in order that we may then admit a profession of
the life according to God as for ever firm, and the result of
knowledge and judgment after years of discretion have been reached.
He therefore who is about to submit to the yoke of monastic life
should not be less than ten years of age, the examination of the
matter depending on the decision of the bishop, whether he considers
a longer time more conducive for his entrance and establishment in
the monastic life. For although the great Basil in his holy canons
decreed that she who willingly offers to God and embraces virginity,
if she has completed her seventeenth
year, is to be entered in the
order of virgins:
nevertheless, having followed the example
respecting widows and deaconesses, analogy and
proportion being considered, we have admitted at the said time those
who have chosen the monastic life.
For it is written in the divine
Apostle that a widow is to be elected in the church at
sixty years old:
but the sacred canons have decreed that a
deaconess
shall be ordained at forty, since they saw that
the Church by divine grace had gone forth more powerful and robust
and was advancing still further, and they saw the firmness and
stability of the faithful in observing the divine commandments.
Wherefore we also, since we most rightly comprehend the matter,
appoint the benediction of grace to him who is about to enter the
struggle according to God, even as impressing speedily a certain seal
upon him, hereupon introducing him to the
not-long-to-be-hesitated-over and declined, or rather inciting him
even to the choice and determination of good.
Notes.
Ancient Epitome of Canon XL.
A monk must be ten years old. Even if the
Divine Basil thought the one shorn should be over seventeen. But
although the Apostle ordains that a widow to be espoused to the
Churchmust be sixty, yet the Fathers say a Deaconess is to be
ordained at forty, the Church in the meanwhile having become stronger; so
we place the seal on a monk at an earlier age.
Aristenus.
The eighteenth canon of Basil the Great orders
that she who offers herself to the Lord and renounces marriage, ought
to be over sixteen or even seventeen years of age: so that her
promise may be firm and that if she violates it she may suffer the
due penalties. For, says he, children's voices are not to be thought
of any value in such matters. But the present canon admits him who is
not less thanten years and desires to be a monk, but entrusts the
determination of the exact time to the judgment of the hegumenos,
whether he thinks it more advantageous to increase the
age-requirement for the entering and being established in the married
life. But the canon lessens the time defined by Basil theGreat,
because the Fathers thought that the Church by divine grace had grown
stronger since then, and was going on more and more, and that the
faithful seemed firmer and more stable for the observance of the
divine commandments.
And for the same reason, viz, that the Church
was growing better, the sacred canons had lessened the age of
deaconesses, and fixed it at forty years, although the
Apostle himself orders that no widow is to be chosen into the Church
under sixty years of age.
This proves that the word
"deaconess" was applied to the Widow in deed
Canon XLI.
Those who in town or in villages wish to go
away into cloisters, and take heed for themselves apart, before they
enter a monastery and practise the anchorite's life, 1
should for the space of three years in the fear of God submit to the
Superior of the house, and fulfil obedience in all things, as is
right, thus shewing forth their choice of this life and that they
embrace it willingly and with their whole hearts; they are then to be
examined by the superior (proedroj) of the place; and then to bear
bravely outside the cloister one year more, so that their purpose may
be fully manifested. For by this they will shew fully and perfectly
that they are not catching at vain glory, but that they are pursuing
the life of solitude because of its inherent beauty and honour. After
the completion of such a period, if they remain in the same intention
in their choice of the life, they are to be enclosed, and no longer
is it lawful for them to go out of such a house when they so desire,
unless they be induced to do so for the common advantage, or other
pressing necessity urging on to death; and then only with the
blessing of the bishop of that place.
And those who, without the above-mentioned
causes, venture forth of their convents, are first of all to be shut
up in the said convent even against their wills, and then are to cure
themselves with fasting and other afflictions, knowing how it is
written that "no one who has put his hand to the plough and has
looked back, is fit for the kingdom of heaven."
Notes.
Ancient Epitome of Canon XLI.
Whoever is about to enter a cloister, let him
live for three years in a monastery, and before he is shut up let him
spend one year more, and so let him be shut up. And he shall not then
go forth unless death or the common good demands.
Van Espen.
This canon, so far as it sets forth the
necessity of probation before admission to the Anchorite life, synods
in after-years frequently approved, taught as they were by experience
how perilous a matter it is to admit without sufficient probation to
this solitary life and state of separation from the common
intercourse with his fellow men. Vide the Synod of Vannes (about a.d.
465) canon vij., of Agde chap. lxxviij., of Orleans the First can.
xxij., of Frankfort can. xij., of Toledo the Seventh can. v., and the
Capitular of Charlemagne To monks, Chap. ij.
Canon XLII.
Those who are called Eremites and are clothed
in black robes, and with long hair go about cities and associate with
the worldly both men and women and bring odium upon their
profession-we decree that if they will receive the habit of other
monks and wear their hair cut short, they may be shut up in a
monastery and numbered among the brothers; but if they do not choose
to do this, they are to be expelled from the cities and forced to
live in the desert (erhmouj) from whence also they derive their
name.
Notes.
Ancient Epitome of Canon XLII.
An eremite dressed in black vesture and not
having his hair cut, unless he has his hair cut shall be expelled the
city and be shut up in his monastery.
It may not be irreverent to remark that this
species of impostors always has been common in the East, and many
examples will be found of the dervishes in the Arabian Nights and
other Eastern tales. The "vagabond" monks of the West also became a
great nuisance as well as a scandal in the Middle Ages. The reader
will find interesting instances of Spanish deceivers of the same sort
in "Gil Blas" and other Spanish romances.
Canon XLIII.
IT is lawful for every Christian to choose the
life of religious discipline, and setting aside the troublous
surgings of the affairs of this life to enter a monastery, and to be
shaven in the fashion of a monk, without regard to what faults he may
have previously committed. For God our Saviour says: "Whose cometh to
me, I will in no wise cast out."
As therefore the monastic method of life
engraves upon us as on a tablet the life of penitence, we receive
1 whoever approaches it 2
sincerely; nor is any custom to be allowed to hinder him from
fulfilling his intention.
Notes.
Ancient Epitome of Canon XLIII.
Whoever flees from the surging billows of life
and desires to enter a monastery, shall be allowed to do so.
Zonaras.
The greatness or the number of a man's sins
ought not to make him lose hope of propitiating the divinity by his
penitence, if he turns his eyes to the divine mercy. This is what the
canon asserts, and affirms that everyone, no matter how wicked and
nefarious his life may have been, may embrace monastic discipline,
which inscribes, as on a tablet, 3
to us a life of penitence. For as a tablet describes to us what is
inscribed upon it, so the monastic profession writes and inscribes
upon us penitence, so that it remains for ever.
Canon XLIV.
A Monk convicted of fornication, or who takes a
wife for the communion of matrimony and for society, is to be
subjected to the penalties of fornicators, according to the
canons.
Notes.
Ancient Epitome of Canon XLIV.
A monk joined in marriage or committing
fornication shall pay the penalty of a fornicator.
The punishment here seems too light, so that
Balsamon thinks that this canon only refers to such monks as freely
confess their sin and desist from it, remaining in their monasteries;
and that the sterner penalties assigned to unchaste religious by
other synods (notably Chalcedon, can. xvj., and Ancyra, can. xix.)
are for such as do not confess their faults but are after some time
convicted of them.
Aristenus.
The monk will receive the same punishment
whether he be a fornicator or has joined himself with a woman for the
communion of marriage.
Van Espen.
It is very likely from this canon that the
Monastic vow at the time of this Synod was not yet an impedimentum
dirimens of matrimony, for nothing is said about the dissolution of
the marriage contracted by a monk although he had gravely sinned in
violating his faith pledged to God.
Canon XLV.
Whereas we understand that in some monasteries
of women those who are about to be clothed with the sacred habit are
first adorned in silks and garments of all kinds, and also with gold
and jewels, by those who bring them thither, and that they thus
approach the altar and are there stripped of such a display of
wealth, and that immediately thereafter the blessing of their habit
takes place, and they are clothed with the black robe; we decree that
henceforth this shall not be done.
For it is not lawful for her who has already of
her own free will put away every delight of life, and has embraced
that method of life which is according to God, and has confirmed it
with strong and stable reasons, and so has come to the monastery, to
recall to memory the things which they had already forgotten, things
of this world which perisheth and passeth away. For thus they raise
in themselves doubts, and are disturbed in their souls, like the
tossing waves, turning hither and thither. Moreover, they should not
give bodily evidence of heaviness of heart by weeping, but if a few
tears drop from their eyes, as is like enough to be the case, they
may be supposed by those who see them to have flowed mh mallon on
account of their affection (diaqesewj, affectionem) for the ascetic
struggle rather than (h) because they are quitting the world and
worldly things.
Notes.
Ancient Epitome of Canon XLV.
Parents shall not deck out in silks a daughter
who has chosen the monastic life, and thus clothe her, for this is a
recalling to her mind the world she is leaving.
This canon is at the present day constantly
broken at the profession of Carmelites.
Canon XLVI.
Those women who choose the ascetic life and are
settled in monasteries may by no means go forth of them. If, however,
any inexorable necessity compels them, let them do so with the
blessing and permission of her who is mother superior; and even then
they must not go forth alone, but with some old women who are eminent
in the monastery, and at the command of the lady superior. But it is
not at all permitted that they should stop outside.
And men also who follow the monastic life let
them on urgent necessity go forth with the blessing of him to whom
the rule is entrusted.
Wherefore, those who transgress that which is
now decreed by us, whether they be men or women, are to be subjected
to suitable punishments.
Notes.
Ancient Epitome of Canon XLVI.
A nun shall not go out of her convent without
the consent of her superior, nor shall she go alone but with an older
one of the order. It is in no case permitted to her to spend the
night outside. The same is the case with a monk; he cannot go out of
the monastery without the consent of the superior.
Canon XLVII.
No woman may sleep in a monastery of men, nor
any man in a monastery of women. For it behoves the faithful to be
without offence and to give no scandal, and to order their lives
decorously and honestly and acceptably to God. But if any one shall
have done this, whether he be cleric or layman, let him be cut
off.
Notes.
Ancient Epitome of Canon XLVII.
It is not allowed that a woman should sleep in
a convent of men, nor a man in a monastery of women.
The ground covered by this canon is also found
in Justinian's Code, Book xliv., Of Bishops and Clergy. Vide also
Novella cxxxiii., chap. v.
Van Espen.
From the whole context of Justinian's law it is
manifest that Justinian here is condemning "double monasteries," in
which both men and women dwelt. And he wishes such to be separated,
the men from the women, and e contra the women from the men, and that
each should dwell in separate monasteries.
The reader may be reminded of some curious
double religious houses in England for men and women, of which
sometimes a woman was the superior of both.
Canon
XLVIII.
The wife of him who is
advanced to the Episcopal dignity, shall be separated from her husband
by their mutual consent,
and after his ordination and
consecration to the episcopate
she shall enter a
monastery situated at a distance from
the abode of the bishop, and there let her enjoy the bishop's provision.
And if she is deemed worthy she may be
advanced to the dignity of a deaconess.
Notes.
Ancient Epitome of Canon XLVIII.
She who is separated from one about to be
consecrated bishop,
shall enter a monastery after his
ordination, situated at a distance from the See city, and she shall
be provided for by the bishop.
Canon XLIX.
Renewing also the holy canon, we decree that
the monasteries which have been once consecrated by the Episcopal
will, are always to remain monasteries, and the things which belong
to them are to be preserved to the monastery, and they cannot any
more be secular abodes nor be given by any one to seculars. But if
anything of this kind has been done already, we declare it to be
null; and those who hereafter attempt to do so are to be subjected to
canonical penalties.
Notes.
Ancient Epitome of Canon XLIX.
Monasteries built with the consent of the
bishop shall not afterwards be turned into secular houses, nor shall
they pass into the hands of seculars.
Van Espen.
This canon renews canon xxiv. of Chalcedon. And
here it may be observed that the canons even of Ecumenical Synods
fall into desuetude little by little, unless the care of bishops and
pastors keeps them alive, and from the example of this synod it may
be seen how often they need calling back again into
observance.
Nor can there be any doubt that frequently it
would be more advantageous to renew the canons already set forth by
the Fathers, rather than to frame new ones.
Canon L.
No one at all, whether cleric or layman, is
from this time forward to play at dice. And if any one hereafter
shall be found doing so, if he be a cleric he is to be deposed, if a
layman let him be cut off.
Notes.
Ancient Epitome of Canon L.
A layman should not plug at dice.
This renews canons xlii. and xliij. of the
Apostolic canons.
Canon LI.
This holy and ecumenical synod altogether
forbids those who are called "players," and their "spectacles," as
well as the exhibition of hunts, and the theatrical dances. If any
one despises the present canon, and gives himself to any of the
things which are forbidden, if he be a cleric he shall be deposed,
but if a layman let him be cut off.
Notes.
Ancient Epitome of Canon LI.
Whose shall play as an actor or shall attend
theatrical representations or hunts shall be cut off. Should he be a
cleric he shall be deposed.
Balsamon.
Some one will enquire why canon xxiiij. decrees
that those in holy orders and monks, who are constantly attending
horse-races, and scenic plays, are to cease or be deposed: but the
present canon says without discrimination, that those who give
themselves over to such things if clergymen are to be deposed, and if
laymen to be cut off. The solution is this. It is one thing and more
easily to be endured, that a man should be present at a horse-race,
or be convicted of going to see a play; and another thing, and one
that cannot be pardoned, that he should give himself over to such
things, and to exercise this continually as his business. Wherefore
those who have once sinned deliberately, are admonished to cease. If
they are not willing to obey, they are to be deposed. But those who
are constantly engaged in this wickedness, if they are clerics, they
must be deposed from their clerical place, if laymen they must be cut
off.
Canon LII.
ON all days of the holy fast of Lent, except on
the Sabbath, the Lord's day and the holy day of the Annunciation, the
Liturgy of the Presanctified is to be said.
Notes.
Ancient Epitome of Canon LII.
Throughout the whole of Lent except upon the
Lord's day, the Sabbath, and upon the day of the Annunciation, the
presanctified gifts shall be offered.
Balsamon.
We do not call the service of the Presanctified
the unbloody sacrifice, but the offering of the previously offered,
and of the perfected sacrifice, and of the completed priestly
act.
Van Espen.
The Greeks therefore confess that the bread
once offered and consecrated, is not to be consecrated anew on
another day; but a new offering is made of what was before
consecrated and presanctified: just as in the Latin Church the
consecrated or presanctified bread of Maundy Thursday is offered on
Good Friday.
The Patriarch Michael of Constantinople is
quoted by Leo Allatius as saying that "none of the mystic
consecratory prayers are said over the presanctified gifts, but the
priest only recites the prayer that he may be a worthy
communicant."
Some among the later Greeks have been of
opinion that the unconsecrated wine was consecrated by the commixture
with the consecrated bread, and (without any words of consecration)
was transmuted into the sacred blood, 1
and with this seems to agree the already quoted Michael, Patriarch of
Constantinople, who is cited by Leo Allatius in his treatise on the
rite of the presanctified. "The presanctified is put into the mystic
chalice, and so the wine which was then in it, is changed into the
holy blood of the Lord." And with this agrees Simeon, Archbishop of
Thessalonica, in his answer to Gabriel of Pentapolis, when he writes:
"In the mass of the Presanctified no consecration of what is in the
chalice is made by the invocation of the Holy Spirit and of his sign,
but by the participation and union of the life-giving bread, which is
truly the body of Christ."
From this opinion, which was held by some of
the Greeks, it gradually became the practice at Constantinople not to
dip the bread in the Sacred Blood, as Michael the patriarch of this
very church testifies. But in the ordinary Euchologion of the Greeks
it is expressly set forth that the presanctified bread before it is
reserved, should be dipped in the sacred blood, and for this a rite
is provided.
Leo Allatius's Dissertatio de Missa
Proesanctificatorum should be read; an outline of the service as
found in the Euchologion, and as reprinted by Renaudotius is as
follows.
First of all vespers is said. After some
lessons and prayers, including the "Great Ectenia" and that for the
Catechumens, these are dismissed.
After the Catechumens have departed there
follows the Ectenia of the Faithful. After which, "Now the heavenly
Powers invisibly minister with us; for, behold, the King of Glory is
borne in. Behold the mystic sacrifice having been perfected is borne
aloft by angels.
"Let us draw near with faith and
love, that we may become partakers of life eternal. Alleluia,
Alleluia, Alleluia.
"Deacon. Let us accomplish our evening prayer
to the Lord.
"For the precious and presanctified gifts that
are offered, let us pray to the Lord. "That our man-loving God, etc."
as in the ordinary liturgy past the Lord's prayer, and down to the
Sancta Sanctis, which reads as follows:
Priest. Holy things presanctified for holy
persons.
Choir. One holy, one Lord Jesus Christ, to the
Glory of God the Father-Amen.
Then the Communion
Hymn and the Communion, and the rest as
in the ordinary liturgy, except "this whole evening," is said for
"this whole day," and another prayer is provided in the room of that
beginning "Lord, who blessest them, etc." 2
It is curious to note that on Good Friday,
the only day on which the Mass of the Presanctified is celebrated in
the West, its use has died out in the
East, and now it is used "on the Wednesdays and
Fridays of
the first six weeks of the Great Quadragesima, on the Thursday of the
fifth week, and on the Monday, Tuesday, and Wednesday of Holy Passion
Week. It may also be said, excepting on Saturdays and Sundays, and on
the Festival of the Annunciation, on other days during the Fast, to
wit, on those of festivals and their Vigils, and on the Commemoration
of the Dedication of the Church."
Symeon, who was bishop of Thessalonica, and
flourished in the early part of the XVth Century, complains of the
general neglect of the Mass of the Presanctified on Good Friday in
his time, and says that his church was the only one in the Exarchate
that then retained it. He ascribes the disuse to the example of the
Church of Jerusalem. See the matter treated at length in his
Quoestiones, lv-lix. Migne's Pat. Groec.
Cf. J. M. Neale Essays on Liturgiology, p.
109.
Canon LIII.
Whereas the spiritual relationship is greater
than fleshly affinity; and since it has come to our knowledge that in
some places certain persons who become sponsors to children in holy
salvation-bearing baptism, afterwards contract matrimony with their
mothers (being widows), we decree that for the future nothing of this
sort is to be done. But if any, after the present canon, shall be
observed to do this, they must, in the first place, desist from this
unlawful marriage, and then be subjected to the penalties of
fornicators.
Notes.
Ancient Epitome of Canon LIII.
Godfathers cannot be permitted to be married
with the mother of their godchildren. If any one is so joined, let
him do penance after separation.
Johnson.
(Clergyman's Vade Mecum.)
The imperial law forbade the adopter parent to
marry his or her adopted son or daughter; for the godchild was
thought a sort of an adopted child. See Justin., Institut., Lib. I.,
Tit. x.
Van Espen however refers, and to my mind with
greater truth, to Justinian's law (xxvj of the Cod. de Nuptiis) which
forbids the marriage of a man with his nurse or with whoever received
him from the font, "because," says the law, "nothing can so incite to
parental affection, and therefore induce a just prohibition of
marriage, than a bond of this sort by which, through God's
meditation, their souls are bound together."
Canon LIV.
The divine scriptures plainly teach us as
follows, "Thou shalt not approach to any that is near of kin to thee
to uncover their nakedness." Basil, the bearer-of-God, has enumerated
in his canons some marriages which are prohibited and has passed over
the greater part in silence, and in both these ways has done us good
service. For by avoiding a number of disgraceful names (lest by such
words he should pollute his discourse) he included impurities under
general terms, by which course he shewed to us in a general way the
marriages which are forbidden. But since by such silence, and because
of the difficulty of understanding what marriages are prohibited, the
matter has become confused; it seemed good to us to set it forth a
little more clearly, decreeing that from this time forth he who shall
marry with the daughter of his father; or a father or son with a
mother and daughter; or a father and son with two girls who are
sisters; or a mother and daughter with two brothers; or two brothers
with two sisters, fall under the canon of seven years, provided they
openly separate from this unlawful union.
Ancient Epitome of Canon LIV.
Thou shalt not permit the marriage of a son of
a brother to the daughter of a brother; nor with a daughter and her
mother shall there be the marriage of a son and his father; neither a
mother and a daughter with two brothers; nor brothers with two
sisters. But should anything of this sort have been done, together
with separation, penance shall be done for seven years.
Canon LV.
Since we understand that in the city of the
Romans, in the holy fast of Lent they fast on the Saturdays, contrary
to the ecclesiastical observance which is traditional, it seemed good
to the holy synod that also in the Church of the Romans the canon
shah immovably stands fast which says: "If any cleric shall be found
to fast on a Sunday or Saturday (except on one occasion only) he is
to be deposed; and if he is a layman he shall be cut off."
Notes.
Ancient Epitome of Canon LV.
The Romans fast the Sabbaths of Lent. Therefore
this Synod admonishes that upon these days the Apostolical canon is
of force.
The canon quoted is LXVI. of the Apostolic
Canons.
Van Espen.
The Fathers of this Synod thought that this
canon of the Apostles was edited by the Apostles themselves, and
therefore they seem to have reprobated the custom of the Roman Church
of fasting on the Sabbath more bitterly than was right. Whence it
happens this is one of those canons which the Roman Church never
received.
Zonaras.
The synod took in hand to correct this failing
(sfalma) of the Latins; but until this time they have arrogantly
remained in their pertinacity, and so remain to-day. Nor do they heed
the ancient canons which forbid fasting on the Sabbath except that
one, to wit the great Sabbath, nor are they affected by the authority
of this canon. Moreover the clerics have no regard for the threatened
deposition, nor the laymen for their being cut off.
Canon LVI.
WE have likewise learned that in the regions of
Armenia and in other places certain people eat eggs and cheese on the
Sabbaths and Lord's days of the holy lent. It seems good therefore
that the whole Church of God which is in all the world should follow
one rule and keep the fast perfectly, and as they abstain from
everything which is killed, so also should they from eggs and cheese,
which are the fruit and produce of those animals from which we
abstain. But if any shall not observe this law, if they be clerics,
let them be deposed; but if laymen, let them be cut off.
Notes.
Ancient Epitome of Canon LVI.
Armenians eat eggs and cheese on the Sabbaths
in Lent. It is determined that the whole world should abstain from
these. If not let the offender be cast out.
Van Espen.
This canon shows that the ancient Greeks,
although they did not fast on the Sabbaths and Lord's days of Lent,
nevertheless they abstained on them from flesh food; and it was
believed by them that abstinence from flesh food involved also
necessarily abstinence from all those things which have their origin
from flesh. This also formerly was observed by the Latins in Lent,
and in certain regions is known still to be the usage.
Canon LVII.
IT is not right to offer honey and milk on the
altar.
Notes.
Ancient Epitome of Canon LVII.
No one should offer honey or milk at the
altar.
See canon iij. of the Apostles, canon xxviij.
of the African code, also canon xxviij. of this synod. The Greeks
apparently do not recognize the exception specified in the canon of
the African Code.
Canon LVIII.
None of those who are in the order of laymen
may distribute the Divine Mysteries to himself if a bishop,
presbyter, or deacon be present. But whoso shall dare to do such a
thing, as acting contrary to what has been determined shall be cut
off for a week and thenceforth let him learn not to think of himself
more highly than he ought to think.
Notes.
Ancient Epitome of Canon LVIII.
A layman shall not communicate himself. Should
he do so, let him be cut off for a week.
Van Espen.
It is well known that in the first centuries
it was customary that the Holy Eucharist should be taken back by the
faithful to their houses; and that at
home they received it at their own hands. It is evident that this was
what was done by the Anchorites and monks who lived in the deserts,
as may be seen proved by Cardinal Bona. (De Rebus Liturg., Lib. II.,
cap. xvij.). From this domestic communion it is easily seen how the
abuse arose which is condemned in this canon.
Canon LIX.
Baptism is by no means to be administered in an
oratory which is within a house; but they who are about to be held
worthy of the spotless illumination are to go to a Catholic Church
and there to enjoy this gift. But if any one shall be convicted of
not observing what we have determined, if he be a cleric let him be
deposed, if a layman let him be cut off.
Ancient Epitome of Canon LIX.
In oratories built in houses they shall not
celebrate baptism. Whoever shall not observe this, if a cleric he
shall be deposed, if a layman he shall be cut off.
Canon LX.
Since the Apostle exclaims that he who cleaves
to the Lord is one spirit, it is clear that he who is intimate with
his [i.e. the Lord's] enemy becomes one by his affinity with him.
Therefore, those who pretend they are possessed by a devil and by
their depravity of manners feign to manifest their form and
appearance; it seems good by all means that they should be punished
and that they should be subjected to afflictions and hardships of the
same kind as those to which they who are truly demoniacally possessed
are justly subjected with the intent of delivering them from the
[work or rather] energy of the devil.
Notes.
Ancient Epitome of Canon LX.
Whoever shall pretend to be possessed by a
devil, shall endure the penance of demoniacs.
Zonaras says in his scholion that even in his
day people made the same claim to diabolical possession.
Canon LXI.
Those who give themselves up to soothsayers or
to those who are called hecatontarchs or to any such, in order that
they may learn from them what things 1
they wish to have revealed to them, let all such, according to the
decrees lately made by the Fathers concerning them, be subjected to
the canon of six years. And to this [penalty] they also should be
subjected who carry about 2
she-bears or animals of the kind for the diversion and injury of the
simple; as well as those who tell fortunes and fates, and genealogy,
and a multitude of words of this kind from the nonsense of deceit and
imposture. Also those who are called expellers of clouds, enchanters,
amulet-givers, and soothsayers.
And those who persist in these things, and do
not turn away and flee from pernicious and Greek pursuits of this
kind, we declare are to be thrust out of the Church, as also the
sacred canons say. "For what fellowship hath light with darkness?" as
saith the Apostle, "or what agreement is there between the temple of
God and idols? or what part hath he that believeth with an infidel?
And what concord hath Christ with Belial?"
Notes.
Ancient Epitome of Canon LXI.
Whoever shall deliver himself over to a
hecatontarch or to devils, so as to learn some secret, he shall be
put under penance for six years. So too those who take around a bear,
who join themselves with those who seek incantations and drive away
the clouds, and have faith in fortune and fate, shall be cast out of
the assembly of the Church.
Hefele.
According to Balsamon (in Beveridge, Synod.,
Tom. I., p. 228) old people who had the reputation of special
knowledge [were called "hecatontarchs"]. They sold the hair [of these
she bears and other animals] as medicine or for an amulet. Cf.
Balsamon and Zonaras ut supra.
St. Chrysostom in his Homilies on the Statutes
explains, in answer to certain who defended them on this ground, that
if these incantations are made in the name of Christ they are so much
the worse. The Saint says, "Moreover I think that she is to be hated
all the more who abuses the name of God for this purpose, because
while professing to be a Christian, she shows by her actions that she
is a heathen."
Canon LXII.
The so-called Calends, and what are called Bota
and Brumalia, and the full assembly which takes place on the first of
March, we wish to be abolished from the life of the faithful. And
also the public dances of women, which may do much harm and mischief.
Moreover we drive away from the life of Christians the dances given
in the names of those falsely called gods by the Greeks whether of
men or women, and which are performed after an ancient and
un-Christian fashion; decreeing that no man from this time forth
shall be dressed as a woman, nor any woman in the garb suitable to
men. Nor shall he assume comic, satyric, or tragic masks; nor may men
invoke the name of the execrable Bacchus when they squeeze out the
wine in the presses; nor when pouring out wine into jars [to cause a
laugh 1
], practising in ignorance and vanity the things which proceed from
the deceit of insanity. Therefore those who in the future attempt any
of these things which are written, having obtained a knowledge of
them, if they be clerics we order them to be deposed, anti if laymen
to be cut off.
Notes.
Ancient Epitome Ofcanon LXII.
Let these be taken away from the lives of the
faithful, viz.: the Bota, and the Calends, and the Brumalia, and
salutations in honour of the gods, and comic, satyric and tragic
masks, and the invocation of Bacchus at the wine press, and the
laughing at the wine jars. Whoever shall persist in these after this
canon shall be liable to give an account.
On the Calends see Du Cange (Glossarium in
loc.). The Bota were feasts in honour of
Pan, the Brumalia feasts in honour of
Bacchus.
Many particulars with regard to these superstitions will be found in
Balsamon's scholion, to which the curious reader is referred. Van
Espen also has some valuable notes on the Kalends of January.
Canon LXIII.
WE forbid to be publicly read in Church,
histories of the martyrs which have been falsely put together by the
enemies of the truth, in order to dishonour the martyrs of Christ and
induce unbelief among those who hear them, but we order that such
books be given to the flames. But those who accept them or apply
their mind to them as true we anathematize.
Notes.
Ancient Epitome of Canon LXIII.
Martyrologies made up by the ethnics (Ellh
niwn) shall not be published in church.
What is condemned is false histories of true
martyrs, not (as Johnson erroneously supposes) "false legends of
pretended martyrs." There have been martyrs, both royal and plebeian,
in much later times whose lives have been made ridiculous and whose
memory has been rendered hateful to the ignorant people by so-called
"histories" which might well have received the treatment ordered by
the canon.
Canon LXIV.
IT does not befit a layman to dispute or teach
publicly, thus claiming for himself authority to teach, but he should
yield to the order appointed by the Lord, and to open his ears to
those who have received the grace to teach, and be taught by them
divine things; for in one Church God has made "different members,"
according to the word of the Apostle: and Gregory the Theologian,
wisely interpreting this passage, commends the order in vogue with
them saying: 1
"This order brethren we revere, this we guard. Let this one be the
ear; that one the tongue, the hand or any other member. Let this one
teach, but let that one learn." And a little further on: "Learning in
docility and abounding in cheerfulness, and ministering with
alacrity, we shall not all be the tongue which is the more active
member, not all of us Apostles, not all prophets, nor shall we all
interpret." And again: "Why dost thou make thyself a shepherd when
thou art a sheep? Why become the head when thou art a foot? Why dost
thou try to be a commander when thou art enrolled in the number of
the soldiers?" And elsewhere: "Wisdom orders, Be not swift in words;
nor compare thyself with the rich, being poor; nor seek to be wiser
than the wise." But if any one be found weakening the present canon,
he is to be cut off for forty days.
Notes.
Ancient Epitome of Canon LXIV.
A layman shall not teach, for all are not
prophets, nor all apostles.
Zonaras points out that this canon refers only
to public instruction and not to private. Van Espen further notes
that in the West this restriction is limited to the solemn and public
preaching and announcing of the Word of God, which is restricted to
bishops, and only by special and express license given to the other
clergy, and refers to his own treatment of the subject In jure
Eccles, Tom I., part 1, tit. xvj., cap. viij.
Canon LXV.
The fires which are lighted on the new moons by
some before their shops and houses, upon which (according to a
certain ancient custom) they are wont foolishly and crazily to leap,
we order henceforth to cease. Therefore, whosoever shall do such a
thing, if he be a cleric, let him be deposed; but if he be a layman,
let him be cut off. For it is written in the Fourth Book of the Kings
"And Manasses built an altar to the whole host of heaven, in the two
courts of the Lord, and made his sons to pass through the fire, he
used lots and augurs and divinations by birds and made ventriloquists
[or pythons 1
] and multiplied diviners, that he might do evil before the Lord and
provoke him to anger." 2
Notes.
Ancient Epitome of Canon LXV.
The fires which were made upon the new moons at
the workshops are condemned and those who leaped upon them.
Lupin remarks that the fires kindled on certain
Saints' days are almost certainly remains of this heathen practice.
These fires are often accompanied with leaping, drinking, and the
wrestling of young men.
Canon LXVI.
From the holy day of the Resurrection of Christ
our God until the next Lord's day, for a whole week, in the holy
churches the faithful ought to be free from labour, rejoicing in
Christ with psalms and hymns and
spiritual songs; and celebrating the feast,
and applying their minds to the
reading of the holy Scriptures, and delighting in the Holy Mysteries;
for thus shall we be exalted with Christ and together with him be
raised up. Therefore, on the aforesaid days there must not be any
horse races or any public spectacle.
Notes.
Ancient Epitome of Canon LXVI.
The faithful shall every one of them go to
church during the whole week after Easter.
Van Espen.
It is certain that the whole of Easter week was
kept as a feast by the whole Church both East and West; and this Synod
did not introduce this custom by its canon, but adopted this canon to
ensure its continuance.
Here we have clearly set forth the Christian
manner of passing a feast-day, viz., that the
faithful on those days did give themselves up to "Psalms and Hymns
and Spiritual Songs," from which the divine office which we call
today canonical [i.e., chiefly Mattins and Vespers] are made up; and
hence we understand that all the faithful ought to attend the
choir-offices, which was indeed observed for many centuries, as I
have shewn in my Dissertation on the Canonical Hours, cap. III.,1,
and therefore it was called "public" [or common] prayer.
Canon LXVII.
The divine Scripture commands us to abstain
from blood, from things strangled, and from fornication. Those
therefore who on account of a dainty stomach prepare by any art for
food the blood of any animal, and so eat it, we punish suitably. If
anyone henceforth venture to eat in any way the blood of an animal,
if he be a clergyman, let him be deposed; if a layman, let him be cut
off.
Notes.
Ancient Epitome of Canon LXVII.
A cleric eating blood shall be deposed, but a
layman shall be cut off.
Van Espen.
The apostolic precept of abstaining "from blood
and from things strangled" for some ages, not only among the Greeks
but also among the Latins, was observed in many churches, but little
by little and step by step it died out in the whole Church, at least
in the Latin Church, altogether.
In this the Latin Church followed the opinion
of St. Augustine, Contra Faustum Manichoeum, Lib. XXXII., cap. xiij.,
where he teaches at great length that the precept was given to
Christians only while the Gentile Church was not yet settled. This
passage of Augustine also proves that at that time Africa did not
observe this precept of the Apostles.
Canon
LXVIII.
IT is unlawful for anyone to corrupt or cut up
a book of the Old or New Testament or of our holy and approved
preachers and teachers, or to give them up to the traders in books or
to those who are called perfumers, or to hand it over for destruction
to any other like persons: unless to be sure it has been rendered
useless either by bookworms, or by water, or in some other way. He
who henceforth shall be observed to do such a thing shall be cut off
for one year. Likewise also he who buys such books (unless he keeps
them for his own use, or gives them to another for his benefit to be
preserved) and has attempted to corrupt them, let him be cut
off.
Notes.
Ancient Epitome of Canon LXVIII.
Thou shalt not destroy nor hand over copies of
the Divine Scriptures to be destroyed unless they are absolutely
useless.
Van Espen.
(Foot-note.)
I think that this canon was directed against
certain Nestorian and Eutychian heretics, who, that they might find
some patronage of their errors from the Holy Scriptures, dared in the
sixth century most infamously to corrupt certain passages of the New
Testament.
Canon LXIX.
IT is not permitted to a layman to enter the
sanctuary (Holy Altar, Gk.), though, in accordance with a certain
ancient tradition, the imperial power and authority is by no means
prohibited from this when he wishes to offer his gifts to the
Creator.
Notes.
Ancient Epitome of Canon LXIX.
No layman except the Emperor shall go up to the
altar.
Van Espen.
That in the Latin Church as well as in the
Greek for many centuries it was the constant custom, ratified by
various councils, that lay-men are to be excluded from the sanctuary
and from the place marked off for the priests who are celebrating the
divinemysteries, is so notorious as to need no proof, and the present
canon shows that among the Greeks the laity were not admitted to the
sacrarium even to make offerings.
The Synod makes but one exception, to wit, the
Emperor, who can enter the rails ofthe holy altar by its permission
"when he wishes to offer his gifts to the Creator, according to
ancient custom."
Not without foundation does the Synod claim
"ancient custom" for this; for long before, it is evident, it was the
case from thewords of the Emperor Theodosius the Younger. See also
Theodoret (H. E., Lib. v., cap. xvij.).
In the Latin Church, not only to emperors,
kings, and great princes but also to patrons of churches, to toparchs
of places, and even to magistrates, seats have been wont to be
assigned honoris causa within the sanctuary or choir, and it has been
contended that these are properly due to such persons.
It is evident from Balsamon's note that the
later Greeks at least looked upon the Emperor as being (like the
kings of England and France) a persona mixta, sharing in some degree
the sacerdotal character, as being anointed not merely with oil, but
with the sacred chrism. Vide in this connexion J. Wickham Legg,The
Sacring of the English Kings, in "The Archaeological Journal," March,
1894.
Canon LXX.
Women are not permitted to speak at the time of
the Divine Liturgy; but, according to the word of Paul the Apostle,
"let them be silent. For it is not permitted to them to speak, but to
be in subjection, as the law also saith. But if they wish to learn
anything let them ask their own husbands at home."
Notes.
Ancient Epitome of Canon LXX.
Women are not permitted to speak in church.
"Let your women keep silence in the churches; for it is not permitted
unto them to speak," is the passage referred to. 1 Cor. xiv.
34.
Canon LXXI.
Those who are taught the civil laws must not
adopt the customs of the Gentiles, nor be induced to go to the
theatre, nor to keep what are called Cylestras, nor to wear clothing
contrary to the general custom; and this holds good when they begin
their training, when they reach its end, and, in short, all the time
of its duration. If any one from this time shall dare to do contrary
to this canon he is to be cut off.
Notes.
Ancient Epitome of Canon LXXI.
Whoever devotes himself to the study of law,
uses the manner of the Gentiles, going to the theatre, and rolling in
the dust, or dressing differently to custom, shall be cut off.
Liddell and Scott identify kalistra with
kalindhqra ,which they define as "a place for horses to roll after
exercise," and note that it is a synonym of alindhqra. But it is
interesting to note that alinhsij is "a rolling in the dust, an
exercise in which wrestlers rolled on the ground."
Hefele says that Balsamon and Zonaras have not
been able rightly to explain what we are to understand by the
forbidden "Cylestras," but I think Johnson is not far out of the way
when he translates "nor to meddle with athletic exercises."
Canon LXXII.
AN orthodox man is not permitted to marry an
heretical woman, nor an orthodox woman to be joined to an heretical
man. But if anything of this kind appear to have been done by any [we
require them] to consider the marriage null, and that the marriage be
dissolved. For it is not fitting to mingle together what should not
be mingled, nor is it right that the sheep be joined with the wolf,
nor the lot of sinners with the portion of Christ. But if any one
shall transgress the things which we have decreed let him be cut off.
But if any who up to this time are unbelievers and are not yet
numbered in the flock of the orthodox have contracted lawful marriage
between themselves, and if then, one choosing the right and coming to
the light of truth and the other remaining still detained by tile
bond of error and not willing to behold with steady eye the divine
rays, the unbelieving woman is pleased to cohabit with the believing
man, or the unbelieving man with the believing woman, let them not be
separated, according to the divine Apostle, "for the unbelieving
husband is sanctified by the wife, and the unbelieving wife by her
husband."
Notes.
Ancient Epitome of Canon LXXII.
A marriage contracted with heretics is
void. But if they have made the
contract before [conversion] let them remain [united] if they so
desire.
Perhaps none of the canons of this synod
present greater and more insolvable difficulties than the present. It
has been for long centuries the tradition of the Church that the
marriage of a baptized Christian with an unbaptized person is null,
but this canon seems to say that the same is the case if the one
party be a heretic even though baptized. If this is what the canon
means it elevates heresy into an impedimentum dirimens. Such is not
and never has been the law of the West, and such is not to-day the
practice of the Eastern church, which allows the marriage of its
people with Lutherans and with Roman CatholiCs and never questions
the validity of their marriages. Van Espen thinks "the Greek
commentators seem" to think that the heretics referred to are
unbaptized; I do not know exactly why he thinks so.
Canon
LXXIII.
Since the life-giving cross has shewn to us
Salvation, we should be careful that we render due honour to that by
which we were saved from the ancient fall. Wherefore, in mind, in
word, in feeling giving veneration (proskunhsin) to it, we command
that the figure of the cross, which some have placed on the floor, be
entirely removed therefrom, lest the trophy of the victory won for us
be desecrated by the trampling under foot of those who walk over it.
Therefore those who from this present represent on the pavement the
sign of the cross, we decree are to be cut off.
Notes.
Anclent Epitome of Canon LXXIII.
If there is a cross upon a pavement it must be
removed.
This canon defines that to the image of the
cross is to be "given veneration (proskunhsij) of the intellect, of
the words, and of the sense," i.e., the cross is to be venerated with
the interior cultus of the soul, is to be venerated with the exterior
culture of praise, and also with sensible acts, such as kissings,
bowings, etc.
Canon LXXIV.
IT is not permitted to hold what are called
agapae,
that is love-feasts, in the Lord's houses or churches,
nor to eat within the house, nor
to spread couches.
If any dare to do so let him cease therefrom or
be cut off.
The Agape was a funerary feast with and for the dead
much like the marzeah condemned in Amos 5 and 6.
That lie upon beds of ivory,
and stretch themselves upon their couches, and eat the lambs out of
the flock, and the calves out of the midst of the stall;
Am.6:4
That
chant to the sound of
the viol, and invent to
themselves instruments of musick, like David; Amos 6:5
See a summary condemning the Agape
Notes.
Ancient Epitome of Canon LXXIV.
Agapae are not to be held in the
churches, nor shall beds be put up
these, let
them be cut off. Whoso refuse to give up. This is a renewal of canon
xxviij., of Laodicea, on which canon see the notes.
Canon LXXV.
WE, will that those whose office it is to sing
in the churches do not use undisciplined
vociferations, nor force nature to
shouting, nor adopt any of those modes which are incongruous and
unsuitable for the church:
but that they offer the psalmody to God,
who is the observer of secrets, with great attention and compunction.
For the Sacred Oracle taught that the Sons of
Israel were to be pious. 1
Notes.
Ancient Epitome of Canon LXXV.
Inordinate vociferation of the psalms is not
allowed, nor he that adopts things unsuited to the
churches.
This question of the character of
church music was one early discussed among Christians, and (long
before the time of this synod), St. Augustine, in
debating as to whether the
chanting
or the reading of the psalter was the more
edifying,
concludes,
"when the psalms
are chanted with a voice and most
suitable modulation (liquida voce et convenientissima modulatione), I
recognize that there is great utility in the practice," and further
on he adds that singing is to be the rather approved, because "by the
delight given to the ears the infirm soul is worked up to pious
aspirations." (Confess. Lib. x., cap. xxxiij.).
Canon LXXVI.
IT is not
right that those who are responsible
for reverence to churches should place
within the sacred bounds an eating place, nor offer food there, nor
make other sales.
For God our Saviour teaching us when he was
tabernacling in the flesh commanded not
to make his Father's house a house of merchandize.
He also poured out the small coins of the
money-changers, and drave out all those who made common the temple.
If, therefore, anyone shall be taken in the aforesaid fault let him
be cut off.
Notes.
Ancient Epitome of Canon LXXVI.
A public house should not be established within
the sacred precincts; and it is wrong to sell food there; and
whosever shall do so shall be cut off.
Both Balsamon and Zonaras remark that this
canon refers to the vestibule of the church and to the rest of the
sacred inclosure, and not to the interior of the church proper, for
there no one would ever think of having a shop.
Canon
LXXVII.
IT is not right that those who are dedicated to
religion, whether clerics or uscetics, 1
should wash in the bath with women, nor should any Christian man or
layman do so. For this is severely condemned by the heathens. But if
any one is caught in this thing, if he is a cleric let him be
deposed; if a layman, let him be cut off.
Notes.
Ancient Epitome of Canon LXXVII.
A Christian man shall not bathe with women.
Should a cleric do so he is to be deposed, and a layman cut
off.
This is a renewal of the XXXth canon of
Laodicea. It will be noted, as Zonaras remarks, that the monks must
be counted among the laymen who are to be cut off, since they have no
clerical character or tonsure.
Canon
LXXVIII.
IT behoves those who are illuminated to learn
the Creed by heart and to recite it to the bishop or presbyters on
the Fifth Feria of the Week.
Notes.
Ancient Epitome of Canon LXXVIII.
He that is illuminated is to recite
(apaggelletw) the faith on the fifth feria of the week.
This is a renewal of canon xlvi. of
Laodicea.
Canon LXXIX.
As we confess the divine birth of the Virgin to
be without any childbed, since it came to pass without seed, and as
we preach this to the entire flock, so we subject to correction those
who through ignorance do anything which is inconsistent therewith.
Wherefore since some on the day after the holy Nativity of Christ our
God are seen cooking semidalin, and distributing it to each other, on
pretext of doing honour to the puerperia of the spotless Virgin
Maternity, we decree that henceforth nothing of the kind be done by
the faithful. For this is not honouring the Virgin (who above thought
and speech bare in the flesh the incomprehensible Word) when we
define 1
and describe, from ordinary things and from such as occur with
ourselves, her ineffable parturition. If therefore anyone henceforth
be discovered doing any such thing, if he be a cleric let him be
deposed, but if a layman let him be cut off.
Notes.
Ancient Epitome of Canon LXXIX.
Whoever after the feast of the Mother of God
shall prepare semidilin (semilam) or anything else on account of what
is called puerperia, let him be cut off.
As the Catholic Church has always taught the
Virgin-birth as well as the Virgin-conception of our Blessed Lord,
and has affirmed that Mary was ever-virgin, even after she had
brought forth the incarnate Son, so it follows necessarily that there
could be no childbed nor puerperal flux. It need hardly be remarked
here that besides other texts that of the prophet is considered as
teaching thus much, "Behold the Virgin (ha alma) shall conceive and
bear a son," she that "bare" as well as she that "conceived" being a
virgin. Some commentators have taken epilokeia for the afterbirth,
but Christian Lupus, as Van Espen notes, has pointed out that the
early fathers seem to have recognized that the Virgin did have the
"afterbirth," and this St. Jerome expressly teaches in his book,
Contra Helvidium.
The Greeks, however, understood it as I have
translated, and the witness of Zonaras will be sufficient. The words
lokoj, lokaioj and the like all signify "lying in," "a place of lying
in," and Liddell and Scott say that the latter word is used of
"bearing down like heavy ears of corn," which would well express the
labour pains.
Zonaras.
This canon teaches that the parturition of the
holy Virgin was without any childbed. For childbed (puerperium) is
the emission of the foetus accompanied by pain and a flux of blood:
but none of us eve believed that the Mother of God was subjected to
sufferings of this sort, for these are the consequents of natural
conception, but her conception was supernatural; and by the Holy
Spirit it was brought to pass that she was not subjected to those
evils which rightly are attached to natural parturition.
On this canon should be read the extensive
treatment of Asseman (Bib. Juris Orient., Tom.
v., pp. 193 et seqq.)
Canon LXXX.
IF any bishop, or presbyter, or deacon, or any
of those who are enumerated in the list of the clergy, or a layman,
has no very grave necessity nor difficult business so as to keep him
from church for a very long time, but being in town does not go to
church on three consecutive Sundays-three weeks-if he is a cleric let
him be deposed, but if a layman let him be cut off.
Notes.
Ancient Epitome of Canon LXXX.
If anyone without the constraint of necessity
leaves his church for three Lord's days, he shall be deprived of
communion.
This is a renewal of canon xi. of Sardica (xiv.
according to the numbering of Dionysins Exiguus.)
Canon LXXXI.
Whereas we have heard that in some places in
the hymn Trisagion there is added after "Holy and Immortal," "Who was
crucified for us, have mercy upon us," and since this as being alien
to piety was by the ancient and holy Fathers cast out of the hymn, as
also the violent heretics who inserted these new words were cast out
of the Church; we also, confirming the things which were formerly
piously established by our holy Fathers, anathematize those who after this present decree allow
in church this or any other addition to the most sacred
hymn; but if indeed he who has
transgressed is of the sacerdotal order, we command that he be
deprived of his priestly dignity, but if he be a layman or monk let
him be cut off.
Notes.
Ancient Epitome of Canon LXXXI.
Whoever adds to the hymn Trisagion these words
"Who wast crucified" shall be deemed heterodox.
The addition of the phrase condemned by this
canon was probably made first by Peter Fullo, and although indeed it
was capable of a good meaning, if the whole hymn was understood as
being addressed to Christ, and although this was admitted by very
many of the orthodox, yet as it was chiefly used by the Monophysites
and with an undoubtedly heretical intention, it was finally ousted
from this position and its adherents were styled Theopaschites. From
all this it came about that by 518 it was a source of disagreement
amongthe Catholics, some affirming the expression,as looked at by
itself, to be a touchstone oforthodoxy. The Emperor Justinian tried
to, have it approved by Pope Hormisdas, but unsuccessfully, the
pontiff only declaring that it was unnecessary, and even dangerous.
Fulgentius of Ruspe and Dionysius Exiguus had declared it orthodox.
Pope John II. almostcame to the point of approving the phrase"one of
the Trinity suffered," nor did his successor Agapetus I. speak any
more definitely on the point, but the Fifth Ecumenical Council
directly approved the formula.
But this, of course. did not touch the point of
its introduction into the Trisagion or, more accurately, of the
introduction of the words "who was crucified for us."
It should have been noted that at a Home Synod
in 478, Peter Fullo had been deposed for the insertion of this
clause, because he intended to imply that the true God had suffered
death upon the cross. This sentence was a confirmation of one already
pronounced against him by a synod held at Antioch which had raised a
man, Stephen by name, to its episcopal throne.
Such is the history of a matter which, while it
seemed at first as of little moment, yet for many years was a source
of trouble in the Church. (Vide Hefele, History of the Councils, Vol.
III., pp. 454, 457; Vol. IV., p. 26.)
Canon
LXXXII.
IN some pictures of the venerable icons, a lamb
is painted to which the Precursor points his finger, which is
received as a type of grace, indicating beforehand through the Law,
our true Lamb, Christ our God. Embracing therefore the ancient types
and shadows as symbols of the truth, and patterns given to the
Church, we prefer "grace and truth," receiving it as the fulfilment
of the Law. In order therefore that "that which is perfect" may be
delineated to the eyes of all, at least in coloured expression, we
decree that the figure in human form of the Lamb who taketh away the
sin of the world, Christ our God, be henceforth exhibited in images,
instead of the ancient lamb, so that all may understand by means of
it the depths of the humiliation of the Word of God, and that we may
recall to our memory his conversation in the flesh, his passion and
salutary death, and his redemption which was wrought for the whole
world.
Notes.
Ancient Epitome of Canon LXXXII.
Thou shalt not paint a lamb for the type of
Christ, but himself.
As from this canon, a century earlier than the
iconoclastic controversy, the prevalence of pictures is evident, so
from the canon of the same synod with regard to the veneration due to
the image of the cross (number lxxiii.), we learn that the teaching
of the Church with regard to relative worship was the same as was
subsequently set forth, so that the charge of innovating, sometimes
rashly brought against the Seventh Ecumenical Council, has no
foundation in fact whatever.
This canon is further interesting as being the
one cited by more than one Pope and Western Authority as belonging to
"the Sixth Synod."
Canon
LXXXIII.
No one may give the Eucharist to the bodies
of the dead; for it is written "Take and eat." But the bodies of the
dead can neither "take" nor "eat."
Notes.
Ancient Epitome of Canon LXXXIII.
The Sacraments must not be given to a dead
body.
This is canon iv. of the Council of Hippo, in
the year 393. (Vide Hefele, Vol. II, p. 397.) The earlier canon
includes baptism also, in its prohibition. This is canons xviii. and
xx. of the African code, according to the Greek numbering.
Canon
LXXXIV.
Following the canonical laws of the Fathers, we
decree concerning infants, as often as they are found without trusty
witnesses who say that they are undoubtedly baptized; and as often as
they are themselves unable on account of their age to answer
satisfactorily in respect to the initiatory mystery given to them;
that they ought without any offence to be baptized, lest such a doubt
might deprive them of the sanctification ofsuch a
purification.
Notes.
Ancient Epitome of Canon LXXXIV.
Whoever do not know nor can prove by documents
that they have been baptized, let them be christened.
This is canon VII., of the Sixth Council of
Carthage, (Vide Hefele, Hist. of the Councils, Vol. II., p. 424); and
Canon lxxv., of the African code (to which Balsam on attributes this
canon), by the Greek numbering, (lxxii. by the Latin).
Canon LXXXV.
WE have received from the Scriptures that in
the mouth of two or three witnesses every word shall be established.
Therefore we decree that slaves who are manumitted by their masters
in the presence of three witnesses shall enjoy that honour; for they
being present at the time will add strength and stability to the
liberty given, and they will bring it to pass that faith will be kept
in those things which they now witness were done in their
presence.
Ancient Epitome of Canon LXXXV.
A slave manumitted by his master before two
witnesses shall be free.
Canon
LXXXVI.
Those who to the destruction of their own souls
procure and bring up harlots, if they be clerics, they are to be [cut
off and] deposed, if laymen to be cut off.
Notes.
Ancient Epitome of Canon LXXXVI.
Whoever gathers together harlots to the ruin of
souls, shall be cut off.
The brackets enclose the reading of Hervetus.
But Zonaras had this same text, and therefore it may be safely
followed instead of that of Balsamon, as edited by Beveridge.
Canon
LXXXVII.
She who has left her husband is an adulteress
if she has come to another, according to the holy and divine Basil,
who has gathered this most excellently from the prophet Jeremiah: "If
a woman has become another man's, her husband shall not return to
her, but being defiled she shall remain defiled;" and again, "He who
has an adulteress is senseless and impious." If therefore she appears
to have departed from her husband without reason, he is deserving of
pardon and she of punishment. And pardon shall be given to him that
he may be in communion with the Church. But he who leaves the wife
lawfully given him, and shall take another is guilty of adultery by
the sentence of the Lord. And it has been decreed by our Fathers that
they who are such must be "weepers" for a year, "hearers" for two
years, "prostrators" for three years, and in the seventh year to
stand with the faithful and thus be counted worthy of the Oblation
[if with tears they do penance.]
Notes.
Ancient Epitome of Canon LXXXVII.
She who goes from her husband to another man is
an adulteress. And he who from his wife goes to another woman is an
adulterer according to the word of the Lord.Compare with this canon
lviij. of St. Basil.The words in brackets are found in Beveridge,but
were lacking in Hervetus's text.
Johnson.
Here discipline is relaxed; formerly an
adulteress did fifteen years' penance. See Can. Bas., 58. No wonder
if in 200 years' time from St. Basil, the severity of discipline was
abated.
Canon
LXXXVIII.
No one may drive any beast into a church except
perchance a traveller, urged thereto by the greatest necessity, in
default of a shed or resting-place, may have turned aside into said
church. For unless the beast had been taken inside, it would have
perished, and he, by the loss of his beast of burden, and thus
without means of continuing his journey, would be in peril of death.
And we are taught that the Sabbath was made for man: wherefore also
the safety and comfort of man are by all means to be placed first.
But should anyone be detected without any necessity such as we have
just mentioned, leading his beast into a church, if he be a cleric
let him be deposed, and if a layman let him be cut off.
Ancient Epitome of Canon LXXXVIII.
Cattle shall not be led into the holy halls,
unless the greatest necessity compels it.
Canon
LXXXIX.
The faithful spending the days of the
Salutatory Passion in fasting, praying and compunction of heart,
ought to fast until the midnight of the Great Sabbath: since the
divine Evangelists, Matthew and Luke, have shewn us how late at night
it was [that the resurrection took place], the one by using the words
oY sabbatwn, and the other by the words orqrou baqeoj
Ancient Epitome of Canon LXXXIX.
On the Great Sabbath the fast must be continued
until midnight.
Canon XC.
WE have received from our divine Fathers the
canon law that in honour of Christ's resurrection, we are not to
kneel on Sundays. Lest therefore we should ignore the fulness of this
observance we make it plain to the faithful that after the priests
have gone to the Altar for Vespers on Saturdays (according to the
prevailing custom) no one shall kneel in prayer until the evening of
Sunday, at which time after the entrance for compline, again with
banded knees we offer our prayers to the Lord.
For taking the night after the Sabbath,
which was the forerunner of our Lord's resurrection, we begin from it
to sing in the spirit hymns to
God, leading our feast out of darkness
into light, and thus during an entire day and night, we celebrate the
Resurrection.
Notes.
Ancient Epitome of Canon XC.
From the evening entrance of the Sabbath until
the evening entrance of the Lord's day there must be no
kneeling.
Van Espen.
No doubt the synod by the words "we have
received from the divine Fathers," referred to canon xx. of the
Council of Nice.
For many centuries this custom was preserved
even in the Latin Church; and the custom of keeping feasts and whole
days generally from evening to evening is believed to have been an
Apostolic tradition, received by them from the Jews. At the end of
the VIIIth Century the Synod of Frankfort declared in its xxj. canon,
that "the Lord's day should be kept from evening to evening."
1
Canon XCI.
Those who give drugs for procuring abortion,
and those who receive poisons to kill the foetus, are subjected to
the penalty of murder.
Notes.
Ancient Epitome of Canon XCI.
Whoever gives or receives medicine to produce
abortion is a homicide,
See Canon XXI. of Ancyra, and Canon II. of St.
Basil; to wit, "She who purposely destroys the foetus, shall suffer
the punishment of murder. And we pay no attention to the subtile
distinction as to whether the foetus was formed or unformed. And by
this not only is justice satisfied for the child that should have
been born, but also for her who prepared for herself the snares,
since the women very often die who make such experiments."
Canon XCII.
The holy synod decrees that those who in the
name of marriage carry off women and those who in any way assist the
ravishers, if they be clerics, they shall lose their rank, but if
they be laymen they shall be anathematized.
Notes.
Ancient Epitome of Canon XCII.
Those who run away with women, and those who
assist and give a hand, if they be clerics they shall be deposed, if
laymen they shall be anathomatized.
Van Espen.
This canon simply renews and confirms Canon
xxvij of Chalcedon.
Canon XCIII.
IF the wife of a man who has gone away and does
not appear, cohabit with another before she is assured of the death
of the first, she is an adulteress. The wives of soldiers who have
married husbands who do not appear are in the same case; as are also
they who on account of the wanderings of their husbands do not wait
for their return. But the circumstance here has some excuse, in that
the suspicion of his death becomes very great. But she who in
ignorance has married a man who at the time was deserted by his wife,
and then is dismissed because his first wife returns to him, has
indeed committed fornication, but through ignorance; therefore she is
not prevented from marrying, but it is better if she remain as she
is. If a soldier shall return after a long time, and find his wife on
account of his long absence has been united to another man, if he so
wishes, he may receive his own wife [back again], pardon being
extended in consideration of their ignorance both to her and to the
man who took her home in second marriage.
Notes.
Ancient Epitome of Canon XCIII.
A woman who when her husband does not turnup,
before she is certain he is dead, takes another commits adultery. But
when the man returns he may receive her again, if he so
elects.
Compare in the Corpus Juris Canonici,
Gratian's Decretum, Pars II., Causa xxxiv., Quaest. I. and II. Epistle of
St Leo to Nicetas. Also compare of St. Basil's canon's xxxj., xxxvj.,
and xlvj.
Canon XCIV.
The canon subjects to penalties those who take
heathen oaths, and we decree to them excommunication.
Notes.
Ancient Epitome of Canon XCIV.
Whoever uses Gentile oaths, is worthy of
punishment, for he is cut off.
The reference is to canon lxxxj. of St. Basil's
canons.
Van Espen.
Tertullian (De Idolatria, cap. xx.) supposes
that to swear by the false gods of the Gentiles, contains in itself
some idolatry, an opinion shared by St. Basil, comparing those using
such oaths with them who betrayed Christ, and who are partakers of
the talk of devils.
Canon XCV.
Those who from the heretics come over to
orthodoxy, and to the number of those who should be saved, we receive
according to the following order and custom. Arians, Macedonians,
Novatians, who call themselves Cathari, Aristeri, and
Testareskaidecatitae, or Tetraditae, and Apollinarians, we receive on
their presentation of certificates and on their anathematizing every
heresy which does not hold as does the holy Apostolic Church of God:
then first of all we anoint them with the holy chrism on their
foreheads, eyes, nostrils, mouth and ears; and as we seal them we
say- "The seal of the gift of the Holy Ghost."
But concerning the Paulianists it has been
determined by the Catholic Church that they shall by all means be
rebaptized. The Eunomeans also, who baptize with one immersion; and
the Montanists, who here are called Phrygians; and the Sabellians,
who consider the Son to be the same as the Father, and are guilty in
certain other grave matters, and all the other heresies-for there are
many heretics here, especially those who come from the region of the
Galatians-all of their number who are desirous of coming to the
Orthodox faith, we receive as Gentiles. And on the first day we make
them Christians, on the second Catechumens, then on the third day we
exorcise them, at the same time also breathing thrice upon their
faces and cars; and thus we initiate them, and we make them spend
time in church and hear the Scriptures; and then we baptize
them.
And the Manichaeans, and Valentinians and
Marcionites and all of similar heresies must give certificates and
anathematize each his own heresy, and also Nestorius, Eutyches,
Dioscorus, Severus, and the other chiefs of such heresies, and those
who think with them, and all the aforesaid heresies; and so they
become partakers of the holy Communion.
Notes.
Ancient Epitome of Canon XCV.
Thus we admit those converted from the
heretics. We anoint with the holy chrism, upon the brow, eyes,
nostrils, mouth, and ears, Arians, Macedonians, Novatians (who are
called Cathari), Aristerians (who are called Quartadecimans or
Tetraditae), and Apollinarians when they anathematize every heresy;
and sign them with the cross as we say, "The Seal of the gift of the
Holy Ghost. Amen."
Compare with this Canon vii. of Laodicea, and
the so-called vijth. canon of the First Council of
Constantinople.
The text I have translated is that ordinarily
given, I now present to the reader Hefele's argument for its
worthlessness.
Heffle.
This text is undoubtedly false, for (a) the
baptism of the Gnostics was, according to the recognized
ecclesiastical principle, invalid, and a Gnostic coming into the
Church was required to be baptized anew; (b) besides, it would have
us first to require of a Gnostic an anathema on Nestorius, Eutyches,
etc. More accurate, therefore, is the text, as it is given by
Beveridge, and as Balsamon had it, to the effect that: "In the same
way (as the preceding) are the Munichaeans, Valentinians,
Marcionites, and similar heretics to be treated (i.e., to be baptized
anew); but the Nestorians must (merely) present certificates, and
anathematize their heresy. Nestortius, Eutyches, etc." Here we have
only this mis- take, that the Nestorians must anathematize, among
others, also Eutyches, which they would certainly have done very
willingly. At the best, we must suppose that there is a gap in the
text, and that after, "all of similar heresies," we must add "the
later heretics must present certificates and anathematize Nestorius,
Eutyches, etc."
There seems but little doubt that whatever may
be the truth in the matter, the early theologians and fathers held
that even though the external rite of Holy Baptism might be validly
performed by schismatics and heretics, yet that by it the person so
baptized did not receive the Holy Ghost, and this opinion was not
confined to the East, but was also prevalent in the West. Vide
Rupertus, De Divinis Officiis, Lib. X., Cap. xxv.
Canon XCVI.
Those who by baptism have put on Christ have
professed that they will copy his manner of life which he led in the
flesh. Those therefore who adorn and arrange their hair to the
detriment of those who see them, that is by cunningly devised
intertwinings, and by this means put a bait in the way of unstable
souls, we take in hand to cure paternally with a suitable punishment:
training them and teaching them to live soberly, in order that having
laid aside the deceit and vanity of material things, they may give
their minds continually to a life which is blessed and free from
mischief, and have their conversation in fear, pure, [and holy
1 ]; and thus come as near as possible to God through
their purity of life; and adorn the inner man rather than the outer,
and that with virtues, and good and blameless manners, so that they
leave in themselves no remains of the left-handedness of the
adversary.But if any shall act contrary to the present canon let him
be cut off.
Notes.
Ancient Epitome of Canon XCVI.
Whoever twist up their hair into artistic
plaits for the destruction of the beholders are to be cut off.
For the intricate manner of dressing the hair
used in the East, and for a description of the golden dye, see the
scholion of Zonaras. Van Espen remarks that the curious care for
somebody else's hair in the form of wigs, so prevalent with many
laymen and ecclesiastics of his day, is the same vice condemned by
the canon in another shape. 2
Canon XCVII.
Those who have commerce with a wife or in any
other manner without regard thereto make sacred places common, and
treat them with contempt and thus remain in them, we order all such
to be expelled, even from the dwellings of the catechumens which are
in the venerable temples. And if any one shall not observe these
directions, if he be a cleric let him be deposed, but if a layman let
him be cut off.
Notes.
Ancient Epitome of Canon XCVII.
Whoever in a temple has commerce with his wife
and remains there out of contempt, shall be expelled even from the
Catechumens. If any one shall not observe this he shall be deposed or
cut off.
Zonaras.
In the name of holy places, not the church
itself but the adjoining and dependent buildings are intended such as
those which are called the "Catechumena." For no one would be
audacious enough to wish to cohabit with his wife in the very temple
itself.
Canon
XCVIII.
HE who brings to the intercourse of marriage a
woman who is betrothed to another man who is still alive, is to lie
under the charge of adultery.
Notes.
Ancient Epitome of Canon XCVIII.
He is an adulterer who takes one espoused to
some one else.
Aristenus's commentary on this canon is Safhj.
A more extraordinary estimate of it could hardly be made. So far from
the meaning being "perspicuous," as the Latin translation has it, the
meaning seems to be past finding out; for, as Van Espen remarks, a
man who sins with a betrothed woman is certainly not an "adulterer."
He tries therefore to introduce the idea that though he is not an
adulterer, yet he is to be punished as if he were. But the Greek
hardly seems patient of this meaning, and the Ancient Epitome says in
so many words that he is an adulterer.
On account of this difficulty some have
supposed that the espousals here mentioned were not de futuro but de
proesenti, and that therefore it was the case of stealing a real wife
of another man. But this explanation also is involved in many
difficulties.
Canon XCIX.
WE have further learned that, in the regions of
the Armenians, certain persons boil joints of meat within the
sanctuary and offer portions to the priests, distributing it after
the Jewish fashion. Wherefore, that we may keep the church undefiled,
we decree that it is not lawful for any priest to seize the separate
portions of flesh meat from those who offer them, but they are to be
content with what he that offers pleases to give them; and further we
decree that such offering be made outside the church. And if any one
does not thus, let him be cut off.
Notes.
Ancient Epitome of Canon XCIX.
There are some who like the Jews cook meat in
the holy places. Whoever permits this, or receives aught from them,
is not fit to be priest. But if any one should of his own free choice
offer it, then he might receive as much as the offerer chose to give
him, provided the offer were made outside the church.
A similar Judaizing superstitious custom was
also found in the West, of which Walafrid Strabo gives an account in
the IX. Century (De Rebus Ecclesiasticis, cap. xviii.).
Canon C.
"Let thine eyes behold the thing which is
right," orders Wisdom, "and keep thine heart with all care." For the
bodily senses easily bring their own impressions into the soul.
Therefore we order that henceforth there shall in no way be made
pictures, whether they are in paintings or in what way so ever, which
attract the eye and corrupt the mind, and incite it to the enkindling
of base pleasures.And if any one shall attempt to do this he is to be
cut off.
Ancient Epitome of Canon C.
Pictures which induce impurity are not to be
painted. Whoso shall transgress shall be cut off.
Canon CI.
The great and divine Apostle Paul with loud
voice calls man created in the image of God, the body and temple of
Christ. Excelling, therefore, every sensible creature, he who by the
saving Passion has attained to the celestial dignity, eating and
drinking Christ, is fitted in all respects for eternal life,
sanctifying his soul and body by the participation of divine grace.
Wherefore, if any one wishes to be a participator of the immaculate
Body in the time of the Synaxis, and to offer himself for the
communion, let him draw near, arranging his hands in the form of a
cross, and so let him receive the communion of grace. But such as,
instead of their hands, make vessels of gold or other materials for
the reception of the divine gift, and by these receive the immaculate
communion, we by no means allow to come, as preferring inanimate and
inferior matter to the image of God. But if any one shall be found
imparting the immaculate Communion to those who bring vessels of this
kind, let him be cut off as well as the one who brings them.
Notes.
Ancient Epitome of Canon CI.
Whoever comes to receive the Eucharist holds
his hands in the form of a cross, and takes it with his mouth;
whoever shall prepare a receptacle of gold or of any other material
instead of his hand, shall be cut off.
Balsamon.
At first, perchance, this was invented from
pious feelings, because the hand which came in contact with base and
unworthy things was not worthy to receive the Lord's body, but, as
time went on, piety was turned to the injury of the soul, so that
those who did this when they came to receive with an arrogant and
insolent bearing, were preferred to the poor.
St. Cyril of Jerusalem.
(Cateches. Mystagog. v. 1
)
When thou goest to receive communion go not
with thy wrists extended, nor with thy fingers separated, but placing
thy left hand as a throne for thy right, which is to receive so great
a King, and in the hollow of the palm receive the body of Christ,
saying, Amen.
Vide also St. John Damascene, De Fide
Orthodoxa, Lib. iv., cap. xiv. On the whole matter cf. Card. Bona, De
Rebus Lit., Lib. ii., cap. xvij., n. 3.
Canon CII.
IT behoves those who have received from God the
power to loose and bind, to consider the quality of the sin and the
readiness of the sinner for conversion, and to apply medicine
suitable for the disease, lest if he is injudicious in each of these
respects he should fail in regard to the healing of the sick man. For
the disease of sin is not simple, but various and multiform, and it
germinates many mischievous offshoots, from which much evil is
diffused, and it proceeds further until it is checked by the power of
the physician. Wherefore he who professes the science of spiritual
medicine ought first of all to consider the disposition of him who
has sinned, and to see whether he tends to health or (on the
contrary) provokes to himself disease by his own behaviour, and to
look how he can care for his manner of life during the interval. And
if he does not resist the physician, and if the ulcer of the soul is
increased by the application of the imposed medicaments, then let him
mete out mercy to him according as he is worthy of it. For the whole
account is between God and him to whom the pastoral rule has been
delivered, to lead back the wandering sheep and to cure that which is
wounded by the serpent; and that he may neither cast them down into
the precipices of despair, nor loosen the bridle towards dissolution
or contempt of life; but in some way or other, either by means of
sternness and astringency, or by greater softness and mild medicines,
to resist this sickness and exert himself for the healing of the
ulcer, now examining the fruits of his repentance and wisely managing
the man who is called to higher illumination. For we ought to know
two things, to wit, the things which belong to strictness and those
which belong to custom, and to follow the traditional form in the
case of those who are not fitted for the highest things, as holy
Basil teaches us.
Ancient Epitome of Canon CII.
The character of a sin must be considered from
all points and conversion expected. And so let mercy be meted
out.
1 John Fulton,
Index Canonum, p.29 (N.Y., 1892.)
2 Ibid., p.
294.
3 Matt. xix. 29;
Lk. xviii. 29. In Mark x. 29 is found the same incident recorded. but
while "wife" is mentioned among the things "left," no "wife" is found
among the things gained.
4 1 Tim. iii., 2
and 12; Titus 1., 6.
5 Hieron.
A dv. Jovin. Lib. I. Confer also the
In Apolg .pro libris Adv. Jovina.
6 Epiph.
Exposit.
Fid. Cath., c. xxi.
7 Ibid.
Hoeresi.
48, n. 7.
8 Epiph. Hoeresi,
59, n. 4.
9 Ibid. ut
supra.
10 Hieron.
Apolog. pro. lib. adv.
Jovin.
11 It is curious
that this is just four centuries, the same length of time as from the
Reformation.
12 L'Ami du Clergé, 6
Aofit, 1896, pp.677 and 678.
Source
Deaconess
Index
Church Fathers
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