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Κανόνες τῆς ἐν Λαοδικείᾳ Τοπικῆς Συνόδου
Συνεκλήθη ἐν Λαοδικείᾳ τῆς Φρυγίας (περὶ 357 καὶ 368 μ.Χ.)
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SANCTA SYNODUS QUAE APUD LAUDICIAM FRIGIAE pacatine convenit ex diversis provintiis Asiae, regulas exposuit ecclesiasticas sicut infra scriptum est.
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The Canons of the Synod Held in the City of Laodicea, in Phrygia Pacatiana, in which Many Blessed Fathers from Divers Provinces of Asia Were Gathered Together.
The holy synod which assembled at Laodicea in Phrygia Pacatiana, from various regions of Asia; set forth the ecclesiastical definitions which are hereunder annexed.
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| Κανὼν Α´
Περὶ τοῦ δεῖν κατὰ τὸν ἐκκλησιαστικὸν κανόνα, τοὺς ἐλευθέρως καὶ νομίμως συναφθέντας
δευτέροις γάμοις, μὴ λαθρογαμίαν ποιήσαντας, ὀλίγου χρόνου παρελθόντος, καὶ σχολάσαντας,
ταῖς προσευχαῖς καὶ νηστείαις, κατὰ συγγνώμην ἀποδίδοσθαι αὐτοῖς τὴν κοινωνίαν ὡρίσαμεν.
| I.
De eo quod oportet secundum ecclesiasticum canonem eos qui libere et legitime secundis nuptiis iuncti sunt, nec occultam permixtionem operati sunt, pauco tempore exempto, vacare orationibus et ieiuniis, et secundum veniam reddi eis communionem.
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Canon 1
It is right, according to the ecclesiastical Canon, that the Communion should by indulgence be given to those who have freely and lawfully joined in second marriages, not having previously made a secret marriage; after a short space, which is to be spent by them in prayer and fasting.
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| Κανὼν B´
Περὶ τοῦ τοὺς ἐξαμαρτάνοντας ἐν διαφόροις πταίσματι, καὶ προσκαρτεροῦντας τῇ
προσευχῇ τῆς ἐξομολογήσεως καὶ μετανοίας, καὶ τὴν ἀποοτροφὴν τῶν κακῶν τελείαν ποιούμενους,
κατὰ τὴν ἀναλογίαν τοῦ πταίσματος, καιροῦ μετανοίας δοθέντος τοῖς τοιούτοις, διὰ
τοὺς οἰκτιρμοὺς καὶ τὴν ἀγαθότητα τοῦ Θεοῦ προσάγεσθαι τῇ κοινωνίᾳ.
| II.
His qui diversorum peccatorum lapsus incurrunt, et oratione confessione ac penitentia malorum suorum perfectam conversionem demonstrant, pro qualitate peccati poenitentiae tempus adtribuendum est propter misericordiam et bonitatem dei. Qui ergo huiusmodi sunt, revocandi et ad communionem sunt applicandi.
| Canon 2
They who have sinned in various particulars, if they have persevered in the prayer of confession and penance, and are wholly converted from their faults, shall be received again to communion, through the mercy and goodness of God, after a time of penance appointed to them, in proportion to the nature of their offense.
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| Κανὼν Γ´
Περὶ τοῦ μὴ δεῖν προσφάτως φωτισθέντα προσάγεσθαι ἐν τάγματι ἱερατικῷ.
| III.
Non oportet neophitum promoveri ad ordinem sacerdotalem.
| Canon 3
He who has been recently baptized ought not to be promoted to the sacerdotal order.
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| Κανὼν Δ´
Περὶ τοῦ μὴ δεῖν ἱερατικοὺς δανείζειν, καὶ τόκους, καὶ τὰς λεγόμενος ἡμιολίας
λαμβάνειν.
| IIII.
Non licere manus inpositionem super ordinandos praesentibus caticuminis fieri.
| Canon 4
They who are of the sacerdotal order ought not to lend and receive usury, nor what is called hemioliæ.
Dionysius Exiguus and Isidore have numbered this canon v., and our fifth they have as iv.
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| Κανὼν Ε´
Περὶ τοῦ μὴ δεῖν τὰς χειροτονίας ἐπὶ παρουσίᾳ ἀκροωμένων γίνεσθαι.
| V.
Non licere fenerare ministris alienis vel in sacerdotali ordine constitutis et vel usuras vel lucra quae sescupla dicuntur accipere.
| Canon 5
Ordinations are not to be held in the presence of hearers.
Balsamon: "This canon calls elections laying on of hands, and says that since in elections unworthy things are often said with regard to those who are elected, therefore they should not take place in the presence of any that might happen to come to hear."
Zonaras also agrees that election is here intended, but Aristenus dissents and makes the reference to ordinations properly so-called, as follows: The prayers of ordination are not to be said out loud so that they may be heard by the people.
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| Κανὼν ΣΤ´
Περὶ τοῦ μὴ συγχωρεῖν τοῖς αἱρετικοῖς εἰσιέναι εἰς τὸν οἶκον τοῦ Θεοῦ, ἐπιμένοντας
τῇ αἱρέσει.
| VI.
Non concedendum hereticis ingressum domus dei inheresi permanentibus.
| Canon 6
It is not permitted to heretics to enter the house of God while they continue in heresy.
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| Κανὼν Ζ´
Περὶ τοῦ τοὺς ἐκ τῶν αἱρέσεων, τοὐτέστι Ναυατιανῶν, ἤτοι Φωτεινιανῶν, ἢ Τεσσαρεσκαιδεκατιτῶν,
ἐπιστρεφόμενους, εἴτε κατηχουμένους, εἴτε πιστοὺς τοὺς παρ᾽ ἐκείνοις, μὴ προσδέχεσθαι,
πρὶν ἀναθεματίσωσι πᾶσαν αἵρεσιν, ἐξαιρέτως δὲ ἐν ᾗ κατείχοντο· καὶ τότε λοιπὸν
τοὺς λεγομένους παρ᾽ αὐτοῖς πιστούς, ἐκμαθάνοντας τὰ τῆς πίστεως σύμβολα, χρισθέντας
τε τῷ ἁγίῳ χρίσματι, οὕτω κοινωνεῖν τῶν μυστηρίων τῶν ἁγίων.
| VII.
Novatianos vel etiam quartadecimanos, quos Greci Τεσσερεσ και Δεκατερεσ. Tesseres cedecateres appellant, id est qui quartadecima luna primi mensis cum Iudeis pascha celebrant, sed et caticuminos eorum vel fideles non recipi priusquam condempnent omnem heresim, plenissime autem ante omnia in qua detinebantur. Et tunc qui apud eos fideles dicuntur, symbolum fidei doceantur. Atque ita unctos sancto etiam chrismate, divino sacramento communicare conveniet.
| Canon 7
Persons converted from heresies, that is, of the Novatians, Photinians, and Quartodecimans, whether they were catechumens or communicants among them, shall not be received until they shall have anathematized every heresy, and particularly that in which they were held; and afterwards those who among them were called communicants, having thoroughly learned the symbols of the faith, and having been anointed with the holy chrism, shall so communicate in the holy Mysteries.
I have allowed the word Photinians to stand in the text although whether it is not an interpolation is by no means certain. They certainly were heretical on the doctrine of the Holy Trinity, and therefore differed from the other dissidents mentioned in the canon, all of whom were orthodox on this matter. It is also worthy of note that the word is not found in Ferrandus's Condensation (Breviatio Canonum, n. 177) nor in Isidore's version. Moreover there is a Latin codex in Lucca, and also one in Paris (as is noted by Mansi, v. 585; ij. 591) in which it is lacking. It was rejected by Baronius, Binius, and Remi Ceillier.
The word Catechumens is wanting in many Greek mss. but found in Balsamon, moreover, Dionysius and Isidore had it in their texts.
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| Κανὼν Η´
Περὶ τοῦ τοὺς ἀπὸ τῆς αἱρέσεως τῶν λεγομένων Φρυγῶν ἐπιστρέφοντας, εἰ καὶ ἐν
κλήρῳ νομιζομένῳ παρ᾽ αὐτοῖς τυγχάνοιεν, εἰ καὶ μέγιστοι λέγοιντο, τοὺς τοιούτους
μετὰ πάσης ἐπιμελείας κατηχεῖσθαί τε καὶ βαπτίζεσθαι ὑπὸ τῶν τῆς ἐκκλησίας ἐπισκόπων
τε καὶ πρεσβυτέρων.
| VIII.
Eos qui convertuntur ab heresi quae dicitur catafrigarum, qui se in clero constitutos exaestimant, quamvis magni dicantur huiusmodi, cum omni diligentia cathecizari oportet et baptizari ab ecclesiae catholicae episcopis et presbiteris.
| Canon 8
Persons converted from the heresy of those who are called Phrygians, even should they be among those reputed by them as clergymen, and even should they be called the very chiefest, are with all care to be both instructed and baptized by the bishops and presbyters of the Church.
Hefele: "This synod here declares the baptism of the Montanists invalid, while in the preceding canon it recognised as valid the baptism of the Novatians and Quartodecimans. From this, it would appear that the Montanists were suspected of heresy with regard to the doctrine of the Trinity. Some other authorities of the ancient Church, however, judged differently, and for a long time it was a question in the Church whether to consider the baptism of the Montanists valid or not. Dionysius the Great of Alexandria was in favour of its validity: but this Synod and the Second General Council rejected it as invalid, not to mention the Synod of Iconium (235), which declared all heretical baptism invalid. This uncertainty of the ancient Church is accounted for thus: (a) On one side the Montanists, and especially Tertullian, asserted that they held the same faith and sacraments, especially the same baptism (eadem lavacri sacramenta) as the Catholics. St. Epiphanius concurred in this, and testified that the Montanists taught the same regarding the Father, the Son, and the Holy Ghost, as did the Catholic Church. (b) Other Fathers, however, thought less favourably of them, and for this reason, that the Montanists often expressed themselves so ambiguously, that they might, nay, must be said completely to identify the Holy Ghost with Montanus. Thus Tertullian in quoting expressions of Montanus, actually says: the Paraclete speaks ; and therefore Firmilian, Cyril of Jerusalem, Basil the Great, and other Fathers, did in fact, reproach the Montanists with this identification, and consequently held their baptism to be invalid. (c) Basil the Great goes to the greatest length in this direction in maintaining that the Montanists had baptized in the name of the Father, of the Son, and of Montanus and Priscilla. But it is very probable, as Tillemont conjectured, that Basil only founded these strange stories of their manner of baptizing upon his assumption that they identified Montanus with the Holy Ghost; and, as Baronius maintains, it is equally probable that the Montanists did not alter the form of baptism. But, even admitting all this, their ambiguous expressions concerning Montanus and the Holy Ghost would alone have rendered it advisable to declare their baptism invalid. (d) Besides this, a considerable number of Montanists, namely, the school of Æschines, fell into Sabellianism, and thus their baptism was decidedly invalid. (Vide Article in Wetzer and Welte Kirchenlexicon s.v. Montanus; by myself [i.e. Hefele])."
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| Κανὼν Θ´
Περὶ τοῦ μὴ συγχωρεῖν εἰς τὰ κοιμητήρια, ἢ εἰς τὰ λεγόμενα μαρτύρια πάντων τῶν
αἱρετικῶν ἀπιέναι τοὺς τῆς ἐκκλησίας, εὐχῆς ἢ θεραπείας ἕνεκα· ἀλλὰ τοὺς τοιούτους,
ἐὰν ὦσι πιστοί, ἀκοινωνήτους γίνεσθαι μέχρι τινός. Μετανοοῦντας δέ, καὶ ἐξομολουμένους,
ἐσφάλθαι, παραδέχεσθαι.
| VIIII.
Non concedendum in cymiteria vel quae martyria hereticorum dicuntur, catholicos orationis gratia et petendę curationis intrare. Sed et qui ierunt si sunt fideles incommunicabiles factos ad poenitentiam usque aliquod tempus redigi, poenitentes autem eos et errasse confitentes, suscipi oportet.
| Canon 9
The members of the Church are not allowed to meet in the cemeteries, nor attend the so-called martyries of any of the heretics, for prayer or service; but such as so do, if they be communicants, shall be excommunicated for a time; but if they repent and confess that they have sinned they shall be received.
Balsamon: "As canon vi. forbids heretics to enter the house of God, so this canon forbids the faithful to go to the cemeteries of heretics, which are called by them Martyries. ...For in the days of the persecution, certain of the heretics, calling themselves Christians, suffered even to death, and hence those who shared their opinions called them martyrs. "
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| Κανὼν Ι´
Περὶ τοῦ μὴ δεῖν τοὺς τῆς ἐκκλησίας ἀδιαφόρως πρὸς γάμου κοινωνίαν συνάπτειν
τὰ ἑαυτῶν παιδία αἱρετικοῖς.
| X.
Mulieres quae apud Grecos presbiterae appellantur, apud nos autem viduae seniores univirae, et matricuriae appellantur, in ecclesia tamquam ordinatas constitui non debere.
| Canon 10
The members of the Church shall not indiscriminately marry their children to heretics.
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| Κανὼν ΙΑ´
Περὶ τοῦ μὴ δεῖν τὰς λεγομένας πρεσβύτιδας, ἤτοι προκαθημένας, ἐν τῇ ἐκκλησίᾳ
καθίστασθαι.
| XI.
Eos qui ad ecclesiam pertinent, indifferenter filios ||fol. 19rb|| proprios hereticorum nuptiis minime sociari debere.
| Canon 11
Presbytides, as they are called, or female presidents, are not to be appointed in the Church.
Balsamon:
In old days certain venerable women (πρεσβύτιδες) sat in Catholic churches, and took care that the other women kept good and modest order. But from their habit of using improperly that which was proper, either through their arrogancy or through their base self-seeking, scandal arose. Therefore the Fathers prohibited the existence in the Church thereafter of any more such women as are called presbytides or presidents. And that no one may object that in the monasteries of women one woman must preside over the rest, it should be remembered that the renunciation which they make of themselves to God and the tonsure brings it to pass that they are thought of as one body though many; and all things which are theirs, relate only to the salvation of the soul. But for woman to teach in a Catholic Church, where a multitude of men is gathered together, and women of different opinions, is, in the highest degree, indecorous and pernicious.
Hefele:
It is doubtful what was here intended, and this canon has received very different interpretations. In the first place, what is the meaning of the words πρεσβύτιδες and προκαθήμεναι (presbytides and female presidents)? I think the first light is thrown on the subject by Epiphanius, who in his treatise against the Collyridians (Hær., lxxix. 4) says that women had never been allowed to offer sacrifice, as the Collyridians presumed to do, but were only allowed to minister. Therefore there were only deaconesses in the Church, and even if the oldest among them were called ‘presbytides,' this term must be clearly distinguished from presbyteresses. The latter would mean priestesses (ἱερίσσας), but ‘presbytides' only designated their age, as seniors. According to this, the canon appears to treat of the superior deaconesses who were the overseers (προκαθήμεναι) of the other deaconesses; and the further words of the text may then probably mean that in future no more such superior deaconesses or eldresses were to be appointed, probably because they had often outstepped their authority.
Neander, Fuchs, and others, however, think it more probable that the terms in question are in this canon to be taken as simply meaning deaconesses, for even in the church they had been wont to preside over the female portion of the congregation (whence their name of presidents ); and, according to St. Paul's rule, only widows over sixty years of age were to be chosen for this office (hence called presbytides ). We may add, that this direction of the apostle was not very strictly adhered to subsequently, but still it was repeatedly enjoined that only elder persons should be chosen as deaconesses. Thus, for instance, the Council of Chalcedon, in its fifteenth canon, required that deaconesses should be at least forty years of age, while the Emperor Theodosius even prescribed the age of sixty.
Supposing now that this canon simply treats of deaconesses, a fresh doubt arises as to how the last words— they are not to be appointed in the Church are to be understood. For it may mean that from henceforth no more deaconesses shall be appointed; or, that in future they shall no more be solemnly ordained in the church. The first interpretation would, however, contradict the fact that the Greek Church had deaconesses long after the Synod of Laodicea. For instance, in 692 the Synod in Trullo (Can. xiv.) ordered that no one under forty years of age should be ordained deaconess. Consequently the second interpretation, they shall not be solemnly ordained in the church, seems a better one, and Neander decidedly prefers it. It is certainly true that several later synods distinctly forbade the old practice of conferring a sort of ordination upon deaconesses, as, for instance, the first Synod of Orange (Arausicanum I. of 441, Can. xxvj.) in the words— diaconæ omnimodis non ordinandæ; also the Synod at Epaon in 517 (Can. xxj.), and the second Synod at Orleans in 533 (Can. xviij.); but in the Greek Church at least, an ordination, a χειροτονεῖσθαι, took place as late as the Council in Trullo (Can. xiv.). But this Canon of Laodicea does not speak of solemn dedication, and certainly not of ordination, but only of καθίστασθαι . These reasons induce us to return to the first interpretation of this canon, and to understand it as forbidding from that time forward the appointment of any more chief deaconesses or presbytides.
Zonaras and Balsamon give yet another explanation. In their opinion, these presbytides were not chief deaconesses, but aged women in general (ex populo), to whom was given the supervision of the females, in church. The Synod of Laodicea, however, did away with this arrangement, probably because they had misused their office for purposes of pride, or money-making, bribery, etc.
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| Κανὼν ΙΒ´
Περὶ τοῦ τοὺς ἐπισκόπους κρίσει τῶν μητροπολιτῶν καὶ τῶν πέριξ ἐπισκόπων καθίστασθαι
εἰς τὴν ἐκκλησιαστικὴν ἀρχήν, ὄντας ἐκ πολλοῦ δεδοκιμασμένους ἔν τε τῷ λόγῳ τῆς
πίστεως, καὶ τῇ τοῦ εὐθέος βίου πολιτείᾳ.
| XII.
Episcopum non oportet praeter iudicium metropolitanorum et finitimorum episcoporum constitui, ad ecclesiae principatum. Nec eligantur nisi hi, quos multo ante nota probabilisque vita commendat. Et nihilhominus si in sermone fidei et recta oratione, per suam conversationem fuerint probati.
| Canon 12
Bishops are to be appointed to the ecclesiastical government by the judgment of the metropolitans and neighbouring bishops, after having been long proved both in the foundation of their faith and in the conversation of an honest life.
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| Κανὼν ΙΓ´
Περὶ τοῦ μὴ τοῖς ὄχλοις ἐπιτρέπειν τὰς ἐκλογὰς ποιεῖσθαι τῶν μελλόντων καθίστασθαι
εἰς ἱερατεῖον.
| XIII.
De eo quod non sit populis concedendum electionem facere eorum qui altaris ministerio sunt applicandi.
| Canon 13
The election of those who are to be appointed to the priesthood is not to be committed to the multitude.
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| Κανὼν ΙΔ´
Περὶ τοῦ μὴ τὰ ἅγια, εἰς λόγον εὐλογιῶν, κατὰ τὴν ἑορτὴν τοῦ Πάσχα, εἰς ἑτέρας
παροικίας διαπέμπεσθαι.
| XIIII.
Sanctas oblationes ad vicem eulogiarum, per festivitatem paschalem ad alias parrochias mitti minime oportet.
| Canon 14
The holy things are not to be sent into other dioceses at the feast of Easter by way of eulogiæ
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| Κανὼν ΙΕ´
Περὶ τοῦ μὴ δεῖν πλὴν τῶν κανονικῶν ψαλτῶν, τῶν ἐπὶ τὸν ἄμβωνα ἀναβαινόντων,
καὶ ἀπὸ διφθέρας ψαλλόντων, ἑτέρους τινὰς ψάλλειν ἐν ἐκκλησίᾳ.
| XV.
Non licere praeter canonicos psalmos nisi qui regulariter cantores existunt quique pulpitum ascendunt et de codice legunt, alium quemlibet in ecclesia psallere.
| Canon 15
No others shall sing in the Church, save only the canonical singers, who go up into the ambo and sing from a book.
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| Κανὼν ΙΣΤ´
Περὶ τοῦ ἐν σαββάτῳ εὐαγγέλια μετὰ ἑτέρων Γραφῶν ἀναγινώσκεσθαι.
| XVI.
Sabbatis evangelia cum aliis scripturis legenda esse censemus.
| Canon 16
The Gospels are to be read on the Sabbath [i.e. Saturday], with the other Scriptures.
Before the arrangement of the Ecclesiastical Psalmody was settled, neither the Gospel nor the other Scriptures were accustomed to be read on the Sabbath. But out of regard to the canons which forbade fasting or kneeling on the Sabbath, there were no services, so that there might be as much feasting as possible. This the fathers prohibit, and decree that on the Sabbath the whole ecclesiastical office shall be said.
Neander (Kirchengesch., 2d ed., vol. iij., p. 565 et seq.) suggests in addition to the interpretation just given another, viz.: that it was the custom in many parts of the ancient Church to keep every Saturday as a feast in commemoration of the Creation. Neander also suggests that possibly some Judaizers read on the Sabbath only the Old Testament; he, however, himself remarks that in this case εὐαγγέλια and ἑτέρων γραφῶν would require the article.
Van Espen.
Among the Greeks the Sabbath was kept exactly as the Lord's day except so far as the cessation of work was concerned, wherefore the Council wishes that, as on Sundays, after the other lessons there should follow the Gospel.
For it is evident that by the intention of the Church the whole Divine Office was designed for the edification and instruction of the people, and especially was this the case on feast days, when the people were apt to be present in large numbers.
Here we may note the origin of our present [Western] discipline, by which on Sundays and feast days the Gospel is wont to be read with the other Scriptures in the canonical hours, while such is not the case on ferial days, or in the order for ferias and simples.
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| Κανὼν ΙΖ´
Περὶ τοῦ μὴ δεῖν ἐπισυνάπτειν ἐν ταῖς συνάξεσι τοὺς ψαλμούς, ἀλλὰ διὰ μέσου καθ᾽
ἕκαοτον ψαλμὸν γίνεσθαι ἀνάγνωσιν.
| XVII.
In processionibus non conectere, id est ex diversis versibus et sensibus libri, in unum canticum minime coniungere. Sed singulorum psalmorum ordinabiliter debere fieri lectionem.
| Canon 17
The Psalms are not to be joined together in the congregations, but a lesson shall intervene after every psalm.
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| Κανὼν ΙΗ´
Περὶ τοῦ τὴν αὐτὴν λειτουργίαν τῶν εὐχῶν πάντοτε καὶ ἐν ταῖς ἐννάταις, καὶ ἐν
ταῖς ἐσπέραις ὀφείλειν γίνεσθαι.
| XVIII.
De eo quod semper supplicationes orationum [l], et ad horam nonam [m] et vesperam oportet celebrari.
| Canon 18
The same service of prayers is to be said always both at nones and at vespers.
Hefele: "Some feasts ended at the ninth hour, others only in the evening, and both alike with prayer. The Synod here wills that in both cases the same prayers should be used. Thus does Van Espen explain the words of the text, and I think rightly. But the Greek commentator understands the Synod to order that the same prayers should be used in all places, thus excluding all individual caprice. According to this, the rule of conformity would refer to places; while, according to Van Espen, the nones and vespers were to be the same. If, however, this interpretation were correct, the Synod would not have only spoken of the prayers at nones and vespers, but would have said in general, all dioceses shall use the same form of prayer. "
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| Κανὼν ΙΘ´
Περὶ τοῦ δεῖν ἰδίᾳ πρῶτον, μετὰ τὰς ὁμιλίας τῶν ἐπισκόπων, καὶ τῶν κατηχουμένων
εὐχὴν ἐπιτελεῖσθαι· καὶ μετὰ τὸ ἐξελθεῖν τοὺς κατηχουμένους, τῶν ἐν μετανοίᾳ τὴν
εὐχὴν γίνεσθαι· καὶ τούτων προσελθόντων ὑπὸ χεῖρα καὶ ὑποχωρησάντων, οὕτω τῶν πιστῶν
τὰς εὐχὰς γίνεσθαι τρεῖς, μίαν μὲν τὴν πρώτην διὰ σιωπῆς, τὴν δὲ δευτέραν καὶ τρίτην
διὰ προσφωνήσεως πληροῦσθαι· εἶθ᾽ οὕτω τὴν εἰρήνην δίδοσθαι· καὶ μετὰ τὸ τοὺς πρεσβυτέρους
δοῦναι τῷ ἐπισκόπῳ τὴν εἰρήνην, τότε τοὺς λαϊκοὺς τὴν εἰρήνην διδόναι, καὶ οὕτω
τὴν ἁγίαν προσφορὰν ἐπιτελεῖσθαι· καὶ μόνοις ἐξὸν εἶναι τοῖς ἱερατικοῖς εἰσιέναι
εἰς τὸ θυσιαστήριον, καὶ κοινωνεῖν.
| XVIIII.
Quoniam caticuminorum orationem separatim et prius prostratis eis episcopum oporteat celebrari. Quibus egressis orent etiam hi qui in poenitentia sunt constituti, et post manus impositionem. His quoque abscedentibus, tunc fideles orare debebunt, quorum tres orationes fiant. Una quidem id est prima per silentium, secunda vero et tertia per vocis pronuntiationem. Et tunc demum, osculum pacis dare debere. Et postea quam presbiteri episcopo pacem dederint, tunc etiam laicos dare, et tunc oblatio offeratur, solis autem ministris altaris, liceat ingredi ad altare, et ibidem communicare.
| Canon 19
After the sermons of the Bishops, the prayer for the catechumens is to be made first by itself; and after the catechumens have gone out, the prayer for those who are under penance; and, after these have passed under the hand [of the Bishop] and departed, there should then be offered the three prayers of the faithful, the first to be said entirely in silence, the second and third aloud, and then the [kiss of] peace is to be given. And, after the presbyters have given the [kiss of] peace to the Bishop, then the laity are to give it [to one another], and so the Holy Oblation is to be completed. And it is lawful to the priesthood alone to go to the Altar and [there] communicate.
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| Κανὼν Κ´
Ὅτι οὐ δεῖ διάκονον ἔμπροσθεν πρεσβυτέρου καθέζεσθαι, ἀλλὰ μετὰ κελεύσεως τοῦ
πρεσβυτέρου καθέζεσθαι. Ὁμοίως δὲ ἔχειν τιμὴν καὶ τοὺς διακόνους ὑπὸ τῶν ὑπηρετῶν
καὶ πάντων τῶν κληρικῶν.
| XX.
Quoniam non oportet diaconum sedere ante presbiterum, sed ex iussione presbiteri sedeat. Similiter autem honorificetur et diaconus a ministris inferioribus et omnibus clericis.
| Canon 20
It is not right for a deacon to sit in the presence of a presbyter, unless he be bidden by the presbyter to sit down. Likewise the deacons shall have worship of the subdeacons and all the [inferior] clergy.
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| Κανὼν ΚΑ´
Ὅτι οὐ δεῖ ὑπηρέτας ἔχειν ἐν τῷ διακονικῷ, καὶ ἄπτεσθαι τῶν ἱερῶν σκευῶν.
| XXI.
Quoniam non oportet subdiaconos licentiam habere in secretarium sive secrarium [n] quod Greci diaconicon appellant ingredi, et contingere vasa dominica.
| Canon 21
The subdeacons have no right to a place in the Diaconicum, nor to touch the Lord's vessels.
Hefele: It is doubtful whether by diaconicum is here meant the place where the deacons stood during service, or the diaconicum generally so called, which answers to our sacristy of the present day. In this diaconicum the sacred vessels and vestments were kept; and as the last part of the canon especially mentions these, I have no doubt that the diaconicum must mean the sacristy. For the rest, this canon is only the concrete expression of the rule, that the subdeacons shall not assume the functions of the deacons.
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| Κανὼν ΚΒ´
Ὅτι οὐ δεῖ ὑπηρέτην ὀράριον φορεῖν, οὐδὲ τὰς θύρας ἐγκαταλιμπάνειν.
| XXII.
Ministrum non oportet orariis uti, nec ostia derelinquere.
| Canon 22
The subdeacon has no right to wear an orarium, nor to leave the doors.
In old times, so we are told by Zonaras and Balsamon, it was the place of the subdeacons to stand at the church doors and to bring in and take out the catechumens and the penitents at the proper points in the service. Zonaras remarks that no one need be surprised if this, like many other ancient customs, has been entirely changed and abandoned.
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| Κανὼν ΚΓ´
Ὅτι οὐ δεῖ ἀναγνώστας, ἢ ψάλτας ὡράριον φορεῖν, καὶ οὕτως ἀναγινώσκειν, ἢ ψάλλειν.
| XXIII.
Quoniam non oportet lectores aut psalmistas orariis uti, et sic legere aut psallere.
| Canon 23
The readers and singers have no right to wear an orarium, and to read or sing thus [habited].
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| Κανὼν ΚΔ´
Ὅτι οὐ δεῖ ἱερατικοὺς ἀπὸ πρεσβυτέρων ἕως διακόνων, καὶ ἑξῆς τῆς ἐκκλησιαστικῆς
τάξεως ἕως ὑπηρετῶν, ἢ ἀναγνωστῶν, ἢ ψαλτῶν, ἢ ἐφορκιστῶν, ἢ θυρωρῶν, ἢ τοῦ τάγματος
τῶν ἀσκητῶν, εἰς καπηλεῖον εἰσιέναι.
| XXIIII.
Quoniam non oportet clericos servientes a presbiteris usque ad diaconos, et deinceps ordinis ecclesiastici omnes usque ad ministros, aut lectores aut psalmistas, aut exorcistas aut hostiarios, aut etiam eos qui in proposito continentiae sunt, tabernas intrare.
| Canon 24
No one of the priesthood, from presbyters to deacons, and so on in the ecclesiastical order to subdeacons, readers, singers, exorcists, door-keepers, or any of the class of the Ascetics, ought to enter a tavern.
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| Κανὼν ΚΕ´
Ὅτι οὐ δεῖ ὑπηρέτην ἄρτον διδόναι, οὐδὲ ποτήριον εὐλογεῖν.
| XXV.
Non oportet diacono panem dare, nec calicem benedicere.
| Canon 25
A subdeacon must not give the Bread, nor bless the Cup.
Hefele: "According to the Apostolic Constitutions, the communion was administered in the following manner: the bishop gave to each the holy bread with the words: the Body of the Lord, and the recipient said, Amen. The deacon then gave the chalice with the words: the Blood of Christ, the chalice of life, and the recipient again answered, Amen. This giving of the chalice with the words: the Blood of Christ, etc., is called in the canon of Laodicea a blessing (εὐλογεῖν). The Greek commentator Aristenus in accordance with this, and quite rightly, gives the meaning of this canon."
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| Κανὼν ΚΣΤ´
Ὅτι οὐ δεῖ ἐφορκίζειν τοὺς μὴ προαχθέντας ὑπὸ ἐπισκόπων, μήτε ἐν ταῖς ἐκκλησίαις,
μήτε ἐν ταῖς οἰκίαις.
| XXVI.
Non oportet ergo exorcizare eos qui necdum ab episcopis sunt provecti, neque in ecclesiis neque intra domos.
| Canon 26
They who have not been promoted [to that office] by the bishop, ought not to adjure, either in churches or in private houses.
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| Κανὼν ΚΖ´
Ὅτι οὐ δεῖ ἱερατικούς, ἢ κληρικούς, ἢ λαϊκούς, καλουμένους εἰς ἀγάπην, μέρη αἵρειν,
διὰ τὸ τὴν ὕβριν τῇ τάξει προστρίβεσθαι τῇ ἐκκλησιαστικῇ.
| XXVII.
Non oportet ministros altaris vel quoslibet clericos ad agapem vocatos, partes tollere, propter iniuriam quae ex hac occasione ecclesiastico ordini poterit deputari.
| Canon 27
Neither they of the priesthood, nor clergymen, nor laymen, who are invited to a love feast, may take away their portions, for this is to cast reproach on the ecclesiastical order.
Hefele.
Van Espen translates: no one holding any office in the Church, be he cleric or layman, and appeals to the fact that already in early times among the Greeks many held offices in the Church without being ordained, as do now our sacristans and acolytes. I do not think, however, with Van Espen, that by they of the priesthood is meant in general any one holding office in the Church, but only the higher ranks of the clergy, priests and deacons, as in the preceding twenty-fourth canon the presbyters and deacons alone are expressly numbered among the ἱερατικοῖς and distinguished from the other (minor) clerics. And afterwards, in canon XXX., there is a similar mention of three different grades, ἱερατικοί, κληρικοί, and ἀσκηταί .
The taking away of the remains of the agape is here forbidden, because, on the one hand, it showed covetousness, and, on the other, was perhaps considered a profanation.
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| Κανὼν ΚΗ´
Ὅτι οὐ δεῖ ἐν τοῖς Κυριακοῖς, ἢ ἐν ταῖς ἐκκλησίαις, τὰς λεγομένας ἀγάπας ποιεῖν,
ἐν τῷ οἴκῳ τοῦ Θεοῦ ἐσθίειν, καὶ ἀκούβιτα στρωννύειν.
| XXVIII.
Non oportet in basilicis seu in ecclesiis agapem facere, et intus manducare vel accubitus sternere.
| Canon 28
It is not permitted to hold love feasts, as they are called, in the Lord's Houses, or Churches, nor to eat and to spread couches in the house of God.
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| Κανὼν ΚΘ´
Ὅτι οὐ δεῖ Χριστιανοὺς ἰουδαΐζειν καὶ ἐν τῷ σαββάτῳ σχολάζειν, ἀλλ᾽ ἐργάζεσθαι
αὐτοὺς καὶ ἐν τῇ αὐτῇ ἡμέρᾳ· τὴν δὲ Κυριακὴν προτιμῶντας, εἴγε δύναιντο, σχολάζειν
ὡς Χριστιανοί. Εἰ δὲ εὑρεθεῖεν Ἰουδαϊσταί, ἔστωσαν ἀνάθεμα παρὰ Χριστῷ.
| XXVIIII.
Non oportet christianos iudaizare et in sabbato vacare, sed operari eos in eadem die dominica preponendo eidem diei si hoc eis placet vacent tamquam christiani, quod si inventi fuerint iudaizare anathema sint.
| Canon 29
Christians must not judaize by resting on the Sabbath, but must work on that day, rather honouring the Lord's Day; and, if they can, resting then as Christians. But if any shall be found to be judaizers, let them be anathema from Christ.
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| Κανὼν Λ´
Ὅτι οὐ δεῖ ἱερατικούς, ἢ κληρικούς, ἢ ἀσκητάς, ἐν βαλανείῳ μετὰ γυναικῶν ἀπολούεσθαι,
μηδὲ πάντα Χριστιανόν, ἢ λαϊκόν· αὕτη γὰρ πρώτη κατάγνωσις παρὰ τοῖς ἔθνεσιν.
| XXX.
Quoniam non oportet ministros altaris vel etiam clericos quoslibet aut continentes se et omnem omnino christianum cum mulieribus lavacra habere communia, est enim apud gentiles prima reprehensio.
| Canon 30
None of the priesthood, nor clerics [of lower rank] nor ascetics, nor any Christian or layman, shall wash in a bath with women; for this is the greatest reproach among the heathen.
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| Κανὼν ΛΑ´
Ὅτι οὐ δεῖ πρὸς πάντας αἱρετικοὺς ἐπιγαμίας ποιεῖν, ἤ διδόναι υἱούς, ἢ θυγατέρας,
ἀλλὰ μᾶλλον λαμβάνειν, εἴγε ἐπαγγέλοιντο Χριστιανοὶ γίνεσθαι.
| XXXI.
Quoniam non oportet cum hereticis miscere conubia, et vel filios vel filias dare, sed potius accipere, si tamen profiteantur christianos se futuros esse catholicos.
| Canon 31
It is not lawful to make marriages with all [sorts of] heretics, nor to give our sons and daughters to them; but rather to take of them, if they promise to become Christians.
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| Κανὼν ΛΒ´
Ὅτι οὐ δεῖ αἱρετικῶν εὐλογίας λαμβάνειν, αἵτινές εἰσιν ἀλογίαι μᾶλλον, ἢ εὐλογίαι.
| XXXII.
Non oportet hereticorum benedictiones accipere, quoniam maledictiones sunt magis quam benedictiones.
| Canon 32
It is unlawful to receive the eulogiæ; of heretics, for they are rather ἀλογίαι [i.e., follies], than eulogiæ; [i.e., blessings].
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| Κανὼν ΛΓ´
Ὅτι οὐ δεῖ αἱρετικοῖς, ἢ σχισματικοῖς συνεύχεσθαι.
| XXXIII.
Non oportet cum hereticis vel scismaticis orare.
| Canon 33
No one shall join in prayers with heretics or schismatics.
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| Κανὼν ΛΔ´
Ὅτι οὐ δεῖ πάντα Χριοτιανὸν ἐγκαταλείπειν μάρτυρας Χριστοῦ, καὶ ἀπιέναι πρὸς
τοὺς ψευδομάρτυρας, τουτέστιν αἱρετικῶν, ἢ αὐτοὺς πρὸς τοὺς προειρημένους αἱρετικοὺς
γενομένους· οὗτοι γὰρ ἀλλότριοι τοῦ Θεοῦ τυγχάνουσιν. Ἔστωσαν οὖν ἀνάθεμα οἱ ἀπερχόμενοι
πρὸς αὐτούς.
| XXXIIII.
Non oportet omnino christianum derelictis martyribus Christi, abire ad falsos martyres, hi enim alieni a deo sunt. Quicumque autem abire voluerit anathema sit.
| Canon 34
No Christian shall forsake the martyrs of Christ, and turn to false martyrs, that is, to those of the heretics, or those who formerly were heretics; for they are aliens from God. Let those, therefore, who go after them, be anathema.
Hefele.
This canon forbids the honouring of martyrs not belonging to the orthodox church. The number of Montanist martyrs of Phrygia was probably the occasion of this canon.
The phrase which I have translated to those who formerly were heretics has caused great difficulty to all translators and scarcely two agree. Hammond reads those who have been reputed to have been heretics; and with him Fulton agrees, but wrongly (as I think) by omitting the to. Lambert translates to those who before were heretics and correctly. With him agrees Van Espen, thus, vel eos qui prius heretici fuere.
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| Κανὼν ΛΕ´
Ὅτι οὐ δεῖ Χριστιανοὺς ἐγκαταλείπειν τὴν ἐκκλησίαν τοῦ Θεοῦ, καὶ ἀπιέναι, καὶ
ἀγγέλους ὀνομάζειν, καὶ συνάξεις ποιεῖν, ἅπερ ἀπηγόρευται. Εἴ τις οὖν εὑρεθῇ ταύτῃ
κεκρυμμένῃ εἰδωλολατρείᾳ σχολάζων, ἔστω ἀνάθεμα, ὅτι ἐγκατέλιπε τὸν Κύριον ἡμῶν
Ἰησοῦν Χριστόν, τὸν Υἱὸν τοῦ Θεοῦ, καὶ εἰδωλολατρείᾳ προσῆλθεν.
| XXXV.
Non oportet christianos derelicta ecclesia dei abire ad angelos idolatriam nominandam congregationes facere, quae om||fol. 19vb||nia interdicta sunt. Quicumque autem inventus fuerit occulte huic idolatriae vacans, sit anathema. Quoniam derelinquens dominum nostrum Iesum Christum filium dei, accessit ad idola.
| Canon 35
Christians must not forsake the Church of God, and go away and invoke angels and gather assemblies, which things are forbidden. If, therefore, any one shall be found engaged in this covert idolatry, let him be anathema; for he has forsaken our Lord Jesus Christ, the Son of God, and has gone over to idolatry.
It should be noted that some Latin versions of great authority and antiquity read angulos for angelos. This would refer to doing these idolatrous rites in corners, hiddenly, secretly, occulte as in the Latin. But this reading, though so respectable in the Latin, has no Greek authority for it.
This canon has often been used in controversy as condemning the cultus which the Catholic Church has always given to the angels, but those who would make such a use of this canon should explain how these interpretations can be consistent with the cultus of the Martyrs so evidently approved by the same council; and how this canon came to be accepted by the Fathers of the Second Council of Nicaea, if it condemned the then universal practice of the Church, East and West. Cf. Forbes, Considerationes Modestæ.
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| Κανὼν ΛΣΤ´
Ὅτι οὐ δεῖ ἱερατικοὺς ἢ κληρικούς, μάγους ἢ ἐπαοιδοὺς εἶναι, ἢ μαθηματικούς,
ἢ ἀστρολόγους, ἢ ποιεῖν τὰ λεγόμενα φυλακτήρια, ἅτινά ἐστι δεσμωτήρια τῶν ψυχῶν
αὐτῶν. Τοὺς δὲ φοροῦντας, ῥίπτεσθαι ἐκ τῆς ἐκκλησίας ἐκελεύσαμεν.
| XXXVI.
Quoniam non oportet ministros altaris aut clericos magos et incantatores esse, aut facere quae dicuntur philacteria, quae sunt magna obligamenta animarum. Hos autem qui talibus rebus utuntur, proici ab ecclesia iussimus.
| Canon 36
They who are of the priesthood, or of the clergy, shall not be magicians, enchanters, mathematicians, or astrologers; nor shall they make what are called amulets, which are chains for their own souls. And those who wear such, we command to be cast out of the Church.
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| Κανὼν ΛΖ´
Ὅτι οὐ δεῖ παρὰ τῶν Ἰουδαίων, ἢ αἱρετικῶν, τὰ πεμπόμενα ἑορταστικὰ λαμβάνειν,
μηδὲ συνεορτάζειν αὐτοῖς.
| XXXVII.
Quoniam non oportet a Iudęis vel hęreticis feriatica quae mittuntur accipere, nec cum eis dies agere feriatos.
| Canon 37
It is not lawful to receive portions sent from the feasts of Jews or heretics, nor to feast together with them.
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| Κανὼν ΛΗ´
Ὅτι οὐ δεῖ παρὰ τῶν Ἰουδαίων ἄζυμα λαμβάνειν, ἢ κοινωνεῖν ταῖς ἀσεβείαις αὐτῶν.
| XXXVIII.
Non oportet a Iudęis azimas accipere, aut communicare impietatibus eorum.
| Canon 38
It is not lawful to receive unleavened bread from the Jews, nor to be partakers of their impiety.
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| Κανὼν ΛΘ´
Ὅτι οὐ δεῖ τοῖς ἔθνεσι συνεορτάζειν, καὶ κοινωνεῖν τῇ ἀθεότητι αὐτῶν.
| XXXVIIII.
Non oportet cum paganis festa celebrare, et impietatibus eorum habere societatem.
| Canon 39
It is not lawful to feast together with the heathen, and to be partakers of their godlessness.
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| Κανὼν Μ´
Ὅτι οὐ δεῖ ἐπισκόπους καλουμένους εἰς σύνοδον καταφρονεῖν, ἀλλ᾽ ἀπιέναι, καὶ
διδάσκειν, ἢ διδάσκεσθαι, εἰς κατόρθωσιν τῆς ἐκκλησίας καὶ τῶν λοιπῶν. Εἰ δὲ καταφρονήσειεν
ὁ τοιοῦτος, ἐαυτὸν αἰτιάσεται, παρεκτὸς εἰ μὴ δι᾽ ἀνωμαλίαν ἀπολιμπάνοιτο.
| XL.
Non oportet vocatos episcopos ad synodum, contempnere, sed abire debere, et aut docere aut doceri quae sunt ad ecclesiae ceterorumque correctionem utilia. Quod si contempserit se ipsum videtur accusasse, nisi forte per infirmitate ire non possit.
| Canon 40
Bishops called to a synod must not be guilty of contempt, but must attend, and either teach, or be taught, for the reformation of the Church and of others. And if such an one shall be guilty of contempt, he will condemn himself, unless he be detained by ill health.
Hefele.
By ἀνωμαλία, illness is commonly understood, and Dionysius Exiguus and Isidore translated it, the former ægritudinem, and the latter infirmitatem. But Balsamon justly remarks that the term has a wider meaning, and, besides cases of illness includes other unavoidable hinderances or obstacles.
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| Κανὼν ΜΑ´
Ὅτι οὐ δεῖ ἱερατικὸν ἢ κληρικὸν ἄνευ κελεύσεως ἐπισκόπου ὁδεύειν.
| XLI.
Non oportet ministrum altaris vel etiam laicum sine canonicis litteris id est formata alicubi proficisci.
| Canon 41
None of the priesthood nor of the clergy may go on a journey, without the bidding of the Bishop.
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| Κανὼν ΜΒ´
Ὅτι οὐ δεῖ ἱερατικούς, ἢ κληρικοὺς ἄνευ κανονικῶν γραμμάτων ὁδεύειν.
| XLII.
Non oportet ministrum altaris vel quemlibet clericum praeter iussionem episcopi ad peregrinandum proficisci.
| Canon 42
None of the priesthood nor of the clergy may travel without letters canonical.
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| Κανὼν ΜΓ´
Ὅτι οὐ δεῖ ὑπηρέτας, κἂν βραχύ, τὰς θύρας ἐγκαταλείπειν, καὶ τῇ εὐχῇ σχολάζειν.
| XLIII.
Non oportet ministros id est ostiarios [q] vel brevi tempore ab ostiis [r] deesse et orationi vacare.
| Canon 43
The subdeacons may not leave the doors to engage in the prayer, even for a short time.
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| Κανὼν ΜΔ´
Ὅτι οὐ δεῖ γυναῖκας ἐν τῷ θυσιαστηρίῳ εἰσέρχεσθαι.
| XLIIII.
Non oportet post duas ebdomadas quadragesimę quemquam ad baptismum [s] suscipi.
| Canon 44
Women may not go to the altar.
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| Κανὼν ΜΕ´
Ὅτι οὐ δεῖ μετὰ δυὸ ἑβδομάδας τῆς Τεσσαρακοστῆς δέχεσθαι εἰς τὸ φώτισμα.
| XLV.
Non oportet mulieres ingredi ad altare.
| Canon 45
[Candidates] for baptism are not to be received after the second week in Lent.
Van Espen.
To the understanding of this canon it must be remembered that such of the Gentiles as desired to become Catholics and to be baptized, at first were privately instructed by the catechists. After this, having acquired some knowledge of the Christian religion, they were admitted to the public instructions given by the bishop in church; and were therefore called Audientes and for the first time properly-speaking Catechumens. But when these catechumens had been kept in this rank a sufficient time and had been there tried, they were allowed to go up to the higher grade called Genuflectentes.
And when their exercises had been completed in this order they were brought by the catechists who had had the charge of them, to the bishop, that on the Holy Sabbath [Easter Even] they might receive baptism, and the catechumens gave their names at the same time, so that they might be set down for baptism at the coming Holy Sabbath.
Moreover we learn from St. Augustine (Serm. xiii., Ad Neophitos,) that the time for the giving in of the names was the beginning of Lent.
This council therefore in this canon decrees that such as do not hand in their names at the beginning of Lent, but after two weeks are past, shall not be admitted to baptism on the next Holy Sabbath.
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| Κανὼν ΜΣΤ´
Ὅτι δεῖ τοὺς φωτιζομένους τὴν πίστιν ἐκμανθάνειν, καὶ τῇ πέμπτῃ της ἑβδομάδος
ἀπαγγέλειν τῷ ἐπισκόπῳ ἢ τοῖς πρεσβυτέροις.
| XLVI.
Baptizandos oportet fidei symbolum discere, et quinta feria ultimae septimanae vel episcopo vel presbitero reddere.
| Canon 46
They who are to be baptized must learn the faith [Creed] by heart, and recite it to the bishop, or to the presbyters, on the fifth day of the week.
Hefele.
It is doubtful whether by the Thursday of the text was meant only the Thursday of Holy Week, or every Thursday of the time during which the catechumens received instruction. The Greek commentators are in favour of the latter, but Dionysius Exiguus and Isidore, and after them Bingham, are, and probably rightly, in favour of the former meaning. This canon was repeated by the Trullan Synod in its seventy-eighth canon.
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| Κανὼν ΜΖ´
Ὅτι δεῖ τοὺς ἐν νόσῳ παραλαμβάνοντας τὸ φώτισμα, καὶ εἶτα ἀναστάντας, ἐκμανθάνειν
τὴν πίστιν, καὶ γινώσκειν, ὅτι θείας δωρεᾶς κατηξιώθησαν.
| XLVII.
Qui in egritudine constituti baptismum perceperunt, sani facti symbolum fidei doceantur, ut noverint qua donatione digni sint [t] habiti.
| Canon 47
They who are baptized in sickness and afterwards recover, must learn the Creed by heart and know that the Divine gifts have been vouchsafed them.
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| Κανὼν ΜΗ´
Ὅτι δεῖ τοὺς φωτιζομένους μετὰ τὸ βάπτισμα χρίεσθαι χρίσματι ἐπουρανίῳ, καὶ μετόχους
εἶναι τῆς βασιλείας τοῦ Χριστοῦ.
| XLVIII.
Oportet baptizatos post baptismum sacratissimum crisma percipere, et caelestis regni participes fieri.
| Canon 48
They who are baptized must after Baptism be anointed with the heavenly chrism, and be partakers of the Kingdom of Christ.
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| Κανὼν ΜΘ´
Ὅτι οὐ δεῖ ἐν τῇ Τεσσαρακοστῇ ἄρτον προσφέρειν, εἰ μὴ ἐν Σαββάτῳ καὶ Κυριακῇ
μόνον.
| XLVIIII.
Non oportet in quadragesima panem offerri, nisi sabbato et dominica tantum.
| Canon 49
During Lent the Bread must not be offered except on the Sabbath Day and on the Lord's Day only.
Hefele.
This canon, which was repeated by the Trullan Synod in its fifty-second canon, orders that on ordinary week days during Lent, only a Missa Præsanctificatorum should take place, as is still the custom with the Greeks on all days of penitence and mourning, when it appears to them unsuitable to have the full liturgy, and as Leo Allatius says, for this reason, that the consecration is a joyful act. A comparison of the above sixteenth canon, however, shows that Saturday was a special exception.
To the Saturdays and Sundays mentioned by Hefele must be added the feast of the Annunciation, which is always solemnized with a full celebration of the Liturgy, even when it falls upon Good Friday.
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| Κανὼν Ν´
Ὅτι οὐ δεῖ ἐν τῇ Τεσσαρακοστῇ τῇ ὑστέρᾳ ἑβδομάδι τὴν πέμπτην λύειν, καὶ ὅλην
τὴν Τεσσαρακοστὴν ἀτιμάζειν· ἀλλὰ δεῖ πᾶσαν τὴν Τεσσαρακοστὴν νηστεύειν ξηροφαγοῦντας.
| L.
Non oportet in quadragesimae quinta feria ultimae ebdomadae ieiunium dissolvi, et totam quadragesimam inhonorari, sed per totos dies ieiunare et escis abstinentiae convenientibus id est aridioribus uti.
| Canon 50
The fast must not be broken on the fifth day of the last week in Lent [i.e., on Maunday Thursday], and the whole of Lent be dishonoured; but it is necessary to fast during all the Lenten season by eating only dry meats.
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| Κανὼν ΝΑ´
Ὅτι οὐ δεῖ ἐν τῇ Τεσσαρακοστῇ μαρτύρων γενέθλια ἐπιτελεῖν, ἀλλὰ τῶν ἁγίων μαρτύρων
μνήμας ποιεῖν ἐν τοῖς σαββάτοις καὶ ταῖς Κυριακαῖς.
| LI.
Non oportet in quadragesima martyrum natalicia celebrari, sed eorum in sabbato et dominica tantum memoriam fieri.
| Canon 51
The nativities of Martyrs are not to be celebrated in Lent, but commemorations of the holy Martyrs are to be made on the Sabbaths and Lord's days.
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| Κανὼν ΝΒ´
Ὅτι οὐ δεῖ ἐν τῇ Τεσσαρακοστῇ γάμους ἢ γενέθλια ἐπιτελεῖν.
| LII.
Non oportet in quadragesima, aut nuptias vel quęlibet ||fol. 20ra|| natalicia celebrari.
| Canon 52
Marriages and birthday feasts are not to be celebrated in Lent.
Hefele.
By birthday feasts in this canon the natalitia martyrum is not to be understood as in the preceding canon, but the birthday feasts of princes. This, as well as the preceding rule, was renewed in the sixth century by Bishop Martin of Bracara, now Braga, in Portugal.
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| Κανὼν ΝΓ´
Ὅτι οὐ δεῖ Χριστιανοὺς εἰς γάμους ἀπερχόμενους, βαλλίζειν, ἢ ὀρχεῖσθαι, ἀλλὰ
σεμνῶς δειπνεῖν ἢ ἀριστᾷν, ὡς πρέπει Χριστιανοῖς.
| LIII.
Non oportet christianos ad nuptias euntes vel ballare vel saltare, sed caste cenare vel prandere competit christianis.
| Canon 53
Christians, when they attend weddings, must not join in wanton dances, but modestly dine or breakfast, as is becoming to Christians.
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| Κανὼν ΝΔ´
Ὅτι οὐ δεῖ ἱερατικοὺς ἢ κληρικούς τινας θεωρίας θεωρεῖν ἐν γάμοις, ἢ δείπνοις,
ἀλλά, πρὸ τοῦ εἰσέρχεσθαι τοὺς θυμελικούς, ἐγείρεσθαι αὐτοὺς καὶ ἀναχωρεῖν.
| LIIII.
Non oportet ministros altaris vel quoslibet clericos spectaculis aliquibus quae aut in nuptiis aut caenis exhibentur interesse, sed antequam themelici ingrediantur surgere eos de convivio et abire debere.
| Canon 54
Members of the priesthood and of the clergy must not witness the plays at weddings or banquets; but, before the players enter, they must rise and depart.
Aristenus.
Christians are admonished to feast modestly when they go to weddings and not to dance nor βαλλίζειν, that is to clap their hands and make a noise with them. For this is unworthy of the Christian standing. But consecrated persons must not see the play at weddings, but before the thymelici begin, they must go out.
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| Κανὼν ΝΕ´
Ὅτι οὐ δεῖ ἱερατικοὺς ἢ κληρικοὺς ἐκ συμβολῆς συμπόσια ἐπιτελεῖν, ἀλλ᾽ οὐδὲ λαϊκούς.
| LV.
Non oportet ministros altaris vel quoslibet clericos aut etiam laicos christianos ex simbolis quae vulgus commissalia appellat, convivia celebrare.
| Canon 55
Neither members of the priesthood nor of the clergy, nor yet laymen, may club together for drinking entertainments.
These meals, the expenses of which were defrayed by a number clubbing together and sharing the cost, were called symbola by Isidore, and by Melinus and Crabbe comissalia, although the more ordinary form is commensalia or comessalia. Cf. Ducange Gloss., s.v. Commensalia and Confertum.
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| Κανὼν ΝΣΤ´
Ὅτι οὐ δεῖ πρεσβυτέρους πρὸ τῆς εἰσόδου τοῦ ἐπισκόπου εἰσιέναι καὶ καθέζεσθαι
ἐν τῷ βημάτι, ἀλλὰ μετὰ τοῦ ἐπισκόπου εἰσιέναι· πλὴν εἰ μὴ ἀνωμαλοίη ἢ ἀποδημοῖ
ὁ ἐπίσκοπος.
| LVI.
Non oportet presbiteros ante ingressum episcopi ingredi et sedere in tribunalibus, sed cum episcopo ingredi, nisi forte aut egrotet episcopus, aut in peregrinationis commodo eum esse constiterit.
| Canon 56
Presbyters may not enter and take their seats in the bema before the entrance of the Bishop: but they must enter with the Bishop, unless he be at home sick, or absent.
It is difficult to translate this canon without giving a false idea of its meaning. It does not determine the order of dignity in an ecclesiastical procession, but something entirely different, viz., it provides that when the bishop enters the sanctuary he should not be alone and walk into a place already occupied, but that he should have with him, as a guard of honour, the clergy. Whether these should walk before or after him would be a mere matter of local custom, the rule juniores priores did not universally prevail.
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| Κανὼν ΝΖ´
Ὅτι οὐ δεῖ ἐν ταῖς κώμαις καὶ ἐν ταῖς χώραις καθίστασθαι ἐπισκόπους, ἀλλὰ περιοδευτάς·
τοὺς μέν τοι ἤδη προκατασταθέντας, μηδὲν πράττειν ἄνευ γνώμης τοῦ ἐπισκόπου τοῦ
ἐν τῇ πόλει· ὡσαύτως δὲ καὶ τοὺς πρεσβυτέρους μηδὲν πράττειν ἄνευ τῆς γνώμης τοῦ
ἐπισκόπου.
| LVII.
Non debere in vicis et villis episcopos ordinari, sed visitatores, id est qui circumeant constitui. His autem qui ante hoc ordinati sunt nihil agere censemus, sine conscientia episcopi civitatis. Similiter etiam presbiteri, nihil sine praecepto et consilio episcopi agant.
| Canon 57
Bishops must not be appointed in villages or country districts, but visitors; and those who have been already appointed must do nothing without the consent of the bishop of the city. Presbyters, in like manner, must do nothing without the consent of the bishop.
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| Κανὼν ΝΗ´
Ὅτι οὐ δεῖ ἐν τοῖς οἴκοις προσφορὰν γίνεσθαι παρὰ ἐπισκόπων ἢ πρεσβυτέρων.
| LVIII.
Non oportet in domibus oblationes ab episcopis, seu presbiteris fieri.
| Canon 58
The Oblation must not be made by bishops or presbyters in any private houses.
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| Κανὼν ΝΘ´
Ὅτι οὐ δεῖ ἰδιωτικοὺς ψαλμοὺς λέγεσθαι ἐν τῇ ἐκκλησίᾳ, οὐδὲ ἀκανόνιστα βιβλία,
ἀλλὰ μόνα τὰ κανονικὰ τῆς Παλαιᾶς καὶ Καινῆς Διαθήκης.
| LVIIII.
Non oportet ab idiotis psalmos compositos et vulgares in ecclesiis dici, neque libros qui sunt extra canonem legere, nisi solos canonicos Novi et Veteris Testamenti.
| Canon 59
No psalms composed by private individuals nor any uncanonical books may be read in the church, but only the Canonical Books of the Old and New Testaments.
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| Κανὼν Ξ´
Ὅσα δεῖ βιβλία ἀναγινώσκεσθαι τῆς Παλαιᾶς Διαθήκης· α´ Γένεσις κόσμου· β´ Ἔξοδος
ἐξ Αἰγύπτου· γ´ Λευϊτικόν· δ´ Ἀριθμοί· ε´ Δευτερονόμιον· ς´ Ἰησοῦς τοῦ Ναυῆ· ζ´
Κριταί, Ῥούθ· η´ Ἐσθήρ· θ´ Βασιλειῶν πρώτη καὶ δευτέρα· ι´ Βασιλειῶν τρίτη καὶ τετάρτη·
ια´ Παραλειπομένων πρῶτον καὶ δεύτερον· ιβ´ Ἔσδρας πρῶτον καὶ δεύτερον· ιγ´ Βίβλος
Ψαλμῶν ρν´· ιδ´ Παροιμίαι Σολομῶντος· ιε´ Ἐκκλησιαστής· ις´ Ἆσμα ᾀσμάτων· ιζ´ Ἰώβ·
ιη´ Δωδεκαπρόφητον· ιθ´ Ἡσαΐας· κ´ Ἱερεμίας καὶ Βαρούχ, Θρῆνοι καὶ ἐπιστολαί· κα´
Ἰεζεκιήλ· κβ´ Δανιήλ. Τὰ δὲ τῆς Καινῆς Διαθήκης ταῦτα· Εὐαγγέλια τέσσαρα, κατὰ Ματθαῖον,
κατὰ Μάρκον, κατὰ Λουκᾶν, κατὰ Ἰωάννην· Πράξεις Ἀποστόλων· Ἐπιστολαὶ καθολικαὶ ἑπτά,
Ἰακώβου μία, Πέτρου δύο, Ἰωάννου τρεῖς, Ἰούδα μία· Ἐπιστολαὶ Παύλου δεκατέσσαρες·
πρὸς Ρωμαίους μία, πρὸς Κορινθίους δύο, πρὸς Γαλάτας μία, πρὸς Ἐφεσίους μία, πρὸς
Φιλιππησίους μία, πρὸς Κολοσσαεῖς μία, πρὸς Θεσσαλονικεῖς δύο, πρὸς Ἑβραίους μία,
πρὸς Τιμόθεον δύο, πρὸς Τίτον μία, καὶ πρὸς Φιλήμονα μία.
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Quae autem oporteat legi et in auctoritatem recipi, haec sunt: Genesis, Exodus, Leviticum, Numeri, Diuteronomium, Iesu nave, Iudicum, Ruth, Regnorum libri quattuor, Paralipomenon libri duo, Esdrę, Liber psalmorum numero CL, proverbia Salomonis, Ecclesiastes, cantica canticorum, Iob, Esther, duodecim prophetarum libri XVI id est: Osee, et Amos, Iohel, Abdias, Ionas, Micheas, Naum, Abbacuc, Sophonias, Aggeus, Zacharias, Malachim, Esaias, Hieremias, Ezechiel, Danihel. Novi Testamenti id est evangelium secundum Matheum, secundum Marcum, secundum Lucam, secundum Iohannem, actus apostolorum, canonicae epistolae VII: Iacobi una, Petri duae prima et secunda, Iohannis tres prima et secunda et tertia, Iudae una, epistolae Pauli apostoli numero XIIII: Ad Romanos, ad Corinthios, prima et secunda, ad Galathas, ad Ephesios, ad Philipenses duae prima et secunda, ad Timotheum duae prima et secunda, ad Titum ad Filimonem, ad Hebreos.
| Canon 60
[N. B.— This Canon is of most questionable genuineness. {see notes}]
These are all the books of Old Testament appointed to be read: 1, Genesis of the world; 2, The Exodus from Egypt; 3, Leviticus; 4, Numbers; 5, Deuteronomy; 6, Joshua, the son of Nun; 7, Judges, Ruth; 8, Esther; 9, Of the Kings, First and Second; 10, Of the Kings, Third and Fourth; 11, Chronicles, First and Second; 12, Esdras, First and Second; 13, The Book of Psalms; 14, The Proverbs of Solomon; 15, Ecclesiastes; 16, The Song of Songs; 17, Job; 18, The Twelve Prophets; 19, Isaiah; 20, Jeremiah, and Baruch, the Lamentations, and the Epistle; 21, Ezekiel; 22, Daniel.
And these are the books of the New Testament: Four Gospels, according to Matthew, Mark, Luke and John; The Acts of the Apostles; Seven Catholic Epistles, to wit, one of James, two of Peter, three of John, one of Jude; Fourteen Epistles of Paul, one to the Romans, two to the Corinthians, one to the Galatians, one to the Ephesians, one to the Philippians, one to the Colossians, two to the Thessalonians, one to the Hebrews, two to Timothy, one to Titus, and one to Philemon.
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orthodoxwiki
nektar
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Cod. Vat. lat. 1341 and others.
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Schaff:
ccel
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newadvent
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