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Synodus Laodiciae (363–364 AD)
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Κανόνες τῆς ἐν Λαοδικείᾳ Τοπικῆς Συνόδου

Συνεκλήθη ἐν Λαοδικείᾳ τῆς Φρυγίας (περὶ 357 καὶ 368 μ.Χ.)

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.

 ПРАВИЛА СВЯТАГО ПОМЕСТНАГО СОБОРА ЛАОДИКИЙСКАГО.

Pravidla svatého místního sněmu laodicejského.

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.

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.

 ПРАВИЛО 1. СВОБОДНО И ЗАКОННО СОЕДИНИВШИМСЯ ВТОРЫМ БРАКОМ, А НЕ ТАЙНО СОВОКУПИВШИМСЯ, ПО ПРОШЕСТВИИ НЕПРОДОЛЖИТЕЛЬНАГО ВРЕМЕНИ, И ПО УПРАЖНЕНИИ В МОЛИТВАХ И ПОСТЕ, ДОЛЖНО, ПО СНИСХОЖДЕНИЮ, ДАРОВАТИ ОБЩЕНИЕ. Pravidlo 1. (laodicejského sněmu) 52
Těm, kdož svobodně a zákonitě se sjednotili druhým manželstvím a nikoli tajně se spojili, po projití krátké lhůty, jež stráví na modlitbách a postu, nutno ze shovívavosti darovati obecenství.

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.

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.

 ПРАВИЛО 2. ВПАДАЮЩИХ В РАЗЛИЧНЫЯ СОГРЕШЕНИЯ, И ПРЕБЫВАЮЩИХ В МОЛИТВЕ, ИСПОВЕДАНИИ И ПОКАЯНИИ, И ОТ ЗЛЫХ ДЕЛ СОВЕРШЕННО ОБРАЩАЮЩИХСЯ, ПОСЛЕ ТОГО КАК ПО МЕРЕ СОГРЕШЕНИЯ ДАНО ИМ ВРЕМЯ ПОКАЯНИЯ, РАДИ МИЛОСЕРДИЯ И БЛАГОСТИ БОЖИЕЙ, ВВОДИТИ В ОБЩЕНИЕ. Pravidlo 2. (laodicejského sněmu)
Ty, kdož upadají do rozličných hříchů a přebývají na modlitbách, vyznání a pokání, a zcela se odvracejí od zlých skutků po tom, když jim byla dána lhůta k pokání podle míry hříchu, jest uvoditi v obecenství pro milosrdenství a dobrotu Boží.

Κανὼν Γ´

Περὶ τοῦ μὴ δεῖν προσφάτως φωτισθέντα προσάγεσθαι ἐν τάγματι ἱερατικῷ.

Canon 3

He who has been recently baptized ought not to be promoted to the sacerdotal order.

 ПРАВИЛО 3. НЕДАВНО КРЕЩЕННЫХ НЕ ПОДОБАЕТ ПРОИЗВОДИТИ В ЧИН СВЯЩЕННИЧЕСКИЙ. Pravidlo 3.(laodicejského sněmu)
Nelze nedávno křtěné uváděti v hodnost kněžskou.

Κανὼν Δ´

Περὶ τοῦ μὴ δεῖν ἱερατικοὺς δανείζειν, καὶ τόκους, καὶ τὰς λεγόμενος ἡμιολίας λαμβάνειν.

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.

ПРАВИЛО 4. ПОСВЯЩЕННЫЕ НЕ ДОЛЖНЫ ДАВАТИ В РОСТ И ВЗИМАТИ ЛИХВУ, И ТАК НАЗЫВАЕМЫЯ ИМИОЛИИ, ТО ЕСТЬ, ПОЛОВИННЫЙ РОСТ. Pravidlo 4. (laodicejského sněmu)
Posvěcení nesmějí půjčovati na zisk a bráti úroky a t.zv. imiolie, t.j. poloviční výnos.

Κανὼν Ε´

Περὶ τοῦ μὴ δεῖν τὰς χειροτονίας ἐπὶ παρουσίᾳ ἀκροωμένων γίνεσθαι.

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.

 ПРАВИЛО 5. ИЗБРАНИЕ В ЦЕРКОВНЫЯ СТЕПЕНИ НЕ ДОЛЖНО БЫТИ В ПРИСУТСТВИИ СЛУШАЮЩИХ. Pravidlo 5. (laodicejského sněmu) 53
Volba na církevní stupně nemá se díti za přítomnosti katechumenů - "naslouchajících".

Κανὼν ΣΤ´

Περὶ τοῦ μὴ συγχωρεῖν τοῖς αἱρετικοῖς εἰσιέναι εἰς τὸν οἶκον τοῦ Θεοῦ, ἐπιμένοντας τῇ αἱρέσει.

Canon 6

It is not permitted to heretics to enter the house of God while they continue in heresy.

 ПРАВИЛО 6. НЕ ПОПУСКАТИ ЕРЕТИКАМ, КОСНЕЮЩИМ В ЕРЕСИ, ВХОДИТИ В ДОМ БОЖИЙ. Pravidlo 6. (laodicejského sněmu)
Nepovolovati bludařům, setrvávajícím v bludu, vcházeti do domu Božího.

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.

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.

 ПРАВИЛО 7. ОБРАЩАЮЩИХСЯ ОТ ЕРЕСЕЙ, ТО ЕСТЬ, НОВАТИАН, ИЛИ ФОТИНИАН, ИЛИ ЧЕТЫРЕНАДЕСЯТНИКОВ, КАК ОГЛАШЕННЫХ, ТАК И ВЕРНЫХ ПО ИХ МНЕНИЮ, ПРИИМАТИ НЕ ПРЕЖДЕ, КАК ПРОКЛЯНУТ ВСЯКУЮ ЕРЕСЬ, ОСОБЕННО ЖЕ ТУ, В КОТОРОЙ ОНИ НАХОДИЛИСЬ: И ТОГДА УЖЕ ГЛАГОЛЕМЫЕ У НИХ ВЕРНЫЕ, ПО ИЗУЧЕНИИ СИМВОЛА ВЕРЫ, ДА БУДУТ ПОМАЗАНЫ СВЯТЫМ МИРОМ, И ТАКО ПРИЧАЩАЮТСЯ СВЯТЫХ ТАИН. Pravidlo 7. (laodicejského sněmu) 54
Odvracející se od bludů, t.j. novatiany nebo fotiniany nebo čtrnáctníky jak ohlášené, tak i věrné podle jejich členění nepřijímati, dokud neproklejí každý blud, zvláště ten, v němž se nacházeli. A tehdy již u nich tak zvaní věřící po naučení symbolu víry buďtež pomazáni svatým myrem, a tak přijímají svaté tajiny.

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.

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])."

 ПРАВИЛО 8. ОБРАЩАЮЩИХСЯ ОТ ЕРЕСИ ТАК НАЗЫВАЕМЫХ ФРИГОВ, ХОТЯ БЫ НАХОДИЛИСЬ В МНИМОМ У НИХ КЛИРЕ, И ВЕЛИЧАЙШИМИ ИМЕНОВАЛИСЬ, СО ВСЯКИМ ТЩАНИЕМ ОГЛАШАТИ И КРЕСТИТИ ЕПИСКОПАМ И ПРЕСВИТЕРАМ ЦЕРКВИ. Pravidlo 8. (laodicejského sněmu) 55
Obracející se od bludu t.zv. frygů, *) třebas byli v jejich domnělém duchovenstvu a nazývali se "největšími" s veškerou péčí jest poučovati a křtíti od biskupů a kněží církve.
*/ 7. Pravidlo II. všeobecného sněmu.

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.

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."

ПРАВИЛО 9. НА КЛАДБИЩА ВСЯКИХ ЕРЕТИКОВ, ИЛИ В ТАК ИМЕНУЕМЫЯ У НИХ МУЧЕНИЧЕСКИЯ МЕСТА, ДА НЕ БУДЕТ ПОЗВОЛЕНО ЦЕРКОВНЫМ ХОДИТИ ДЛЯ МОЛИТВЫ, ИЛИ ДЛЯ ВРАЧЕВАНИЯ. А ХОДЯЩИМ, АЩЕ СУТЬ ВЕРНЫЕ, БЫТИ ЛИШЕННЫМИ ОБЩЕНИЯ ЦЕРКОВНАГО НА НЕКОЕ ВРЕМЯ. КАЮЩИХСЯ ЖЕ И ИСПОВЕДАЮЩИХ, ЯКО СОГРЕШИЛИ, ПРИИМАТИ В ОБЩЕНИЕ. Pravidlo 9. (laodicejského sněmu) 56
Na hřbitovy všelikých bludařů nebo na tak u nich zvaná mučednická místa nebudiž dovoleno církevním choditi pro modlitby nebo pro léčení. Ti, kdož by chodili, buďtež zbaveni obecenství církevního po nějaký čas. Ty, kdož činí pokání a vyznávají, že zhřešili, přijímati do obecenství.

Κανὼν Ι´

Περὶ τοῦ μὴ δεῖν τοὺς τῆς ἐκκλησίας ἀδιαφόρως πρὸς γάμου κοινωνίαν συνάπτειν τὰ ἑαυτῶν παιδία αἱρετικοῖς.

Canon 10

The members of the Church shall not indiscriminately marry their children to heretics.

 ПРАВИЛО 10. НЕ ДОЛЖНО ЦЕРКОВНЫМ, БЕЗ РАЗБОРА, СОВОКУПЛЯТИ ДЕТЕЙ СВОИХ БРАЧНЫМ СОЮЗОМ С ЕРЕТИКАМИ. Pravidlo 10. (laodicejského sněmu) 57
Církevní nesmějí nerozumně spojovati své děti manželským svazkem s bludaři.

Κανὼν ΙΑ´

Περὶ τοῦ μὴ δεῖν τὰς λεγομένας πρεσβύτιδας, ἤτοι προκαθημένας, ἐν τῇ ἐκκλησίᾳ καθίστασθαι.

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.

 ПРАВИЛО 11. НЕ ДОЛЖНО ПОСТАВЛЯТИ В ЦЕРКВИ ТАК ИМЕНУЕМЫЯ ПРЕСВИТЕРИДЫ (СТАРИЦЫ), ИЛИ ПРЕДСЕДАТЕЛЬНИЦЫ. Pravidlo 11. (laodicejského sněmu) 58
Nelze ustanovovati v církvi ženy, t.zv. presbyteridy (starší) nebo předsedkyně.

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.

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.

 ПРАВИЛО 12. ЕПИСКОПОВ, ПО СУДУ МИТРОПОЛИТОВ И ОКРЕСТНЫХ ЕПИСКОПОВ, ПОСТАВЛЯТИ НА ЦЕРКОВНОЕ НАЧАЛЬСТВО, И ПРИТОМ ТАКИХ, КОТОРЫЕ С ДАВНЯГО ВРЕМЕНИ ИСПЫТАНЫ И В СЛОВЕ ВЕРЫ, И В ЖИТИИ СООБРАЗНОМ ПРАВОМУ СЛОВУ. Pravidlo 12. (laodicejského sněmu)
Biskupové z usnesení metropolitův a okolních biskupů buďtež ustanovováni na vedení církve, a to ti, kdož jsou dávno prověřeni jak ve slově víry, tak v životě, odpovídajícím pravému slovu.

Κανὼν ΙΓ´

Περὶ τοῦ μὴ τοῖς ὄχλοις ἐπιτρέπειν τὰς ἐκλογὰς ποιεῖσθαι τῶν μελλόντων καθίστασθαι εἰς ἱερατεῖον.

Canon 13

The election of those who are to be appointed to the priesthood is not to be committed to the multitude.

 ПРАВИЛО 13. ДА НЕ БУДЕТ ПОЗВОЛЯЕМО СБОРИЩУ НАРОДА, ИЗБИРАТИ ИМЕЮЩИХ ПРОИЗВЕСТИСЯ ВО СВЯЩЕНСТВО. Pravidlo 13. (laodicejského sněmu) 59
Nebudiž dovoleno shromáždění davu voliti kandidáty kněžstva.

Κανὼν ΙΔ´

Περὶ τοῦ μὴ τὰ ἅγια, εἰς λόγον εὐλογιῶν, κατὰ τὴν ἑορτὴν τοῦ Πάσχα, εἰς ἑτέρας παροικίας διαπέμπεσθαι.

Canon 14

The holy things are not to be sent into other dioceses at the feast of Easter by way of eulogiæ

 ПРАВИЛО 14. В ПРАЗДНИК ПАСХИ НЕ ПОСЫЛАТИ СВЯТЫХ ТАИН В ИНЫЕ ПРИХОДЫ, В ВИДЕ БЛАГОСЛОВЕНИЯ. Pravidlo 14. (laodicejského sněmu) 60
O svátku Paschy neposílati sv. tajiny do jiných farností místo antidoru.

Κανὼν ΙΕ´

Περὶ τοῦ μὴ δεῖν πλὴν τῶν κανονικῶν ψαλτῶν, τῶν ἐπὶ τὸν ἄμβωνα ἀναβαινόντων, καὶ ἀπὸ διφθέρας ψαλλόντων, ἑτέρους τινὰς ψάλλειν ἐν ἐκκλησίᾳ.

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.

 ПРАВИЛО 15. КРОМЕ ПЕВЦЕВ, СОСТОЯЩИХ В КЛИРЕ, НА АМВОН ВХОДЯЩИХ И ПО КНИГЕ ПОЮЩИХ, НЕ ДОЛЖНО ИНЫМ НЕКОТОРЫМ ПЕТИ В ЦЕРКВИ. ПО ИЗЪЯСНЕНИЮ ВАЛСАМОНА, ПРАВИЛО СИЕ ЗАПРЕЩАЕТ МИРЯНАМ ТОЛЬКО ВОСХОДИТЬ НА АМВОН И ПРЕДНАЧИНАТЬ ПЕНИЕ. Pravidlo 15. 61 (laodicejského sněmu)
Kromě zpěváků, náležejících ke kleru, kteří vcházejí na ambon a podle knihy pějí, nesmějí žádní jiní ve chrámě zpívati. Poznámka: Podle objasnění Balsamonova pravidlo toto zakazuje laikům pouze vcházeti na ambon a začínati zpěv.

Κανὼν ΙΣΤ´

Περὶ τοῦ ἐν σαββάτῳ εὐαγγέλια μετὰ ἑτέρων Γραφῶν ἀναγινώσκεσθαι.

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.

ПРАВИЛО 16. В СУББОТУ ЧИТАТИ И ЕВАНГЕЛИЕ С ДРУГИМИ ПИСАНИЯМИ. Pravidlo 16. (laodicejského sněmu) 62
V sobotu jest čísti i evangelium s druhými čteními.

Κανὼν ΙΖ´

Περὶ τοῦ μὴ δεῖν ἐπισυνάπτειν ἐν ταῖς συνάξεσι τοὺς ψαλμούς, ἀλλὰ διὰ μέσου καθ᾽ ἕκαοτον ψαλμὸν γίνεσθαι ἀνάγνωσιν.

Canon 17

The Psalms are not to be joined together in the congregations, but a lesson shall intervene after every psalm.

 ПРАВИЛО 17. НЕ ДОЛЖНО В ЦЕРКОВНЫХ СОБРАНИЯХ ПСАЛМЫ СОВОКУПЛЯТИ НЕПРЕРЫВНО ЕДИН К ДРУГОМУ, НО ЧРЕЗ ПРОМЕЖУТОК ПО ПСАЛМЕ БЫТИ ЧТЕНИЮ. Pravidlo 17. (laodicejského sněmu) 63
Nelze v církevních shromážděních žalmy spojovati nepřetržitě jeden s druhým, nýbrž v přestávce po žalmu má býti čtení.

Κανὼν ΙΗ´

Περὶ τοῦ τὴν αὐτὴν λειτουργίαν τῶν εὐχῶν πάντοτε καὶ ἐν ταῖς ἐννάταις, καὶ ἐν ταῖς ἐσπέραις ὀφείλειν γίνεσθαι.

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."

 ПРАВИЛО 18. ЕДИНО И ТОЕЖДЕ СЛУЖЕНИЕ МОЛИТВ ДОЛЖЕНСТВУЕТ БЫТИ ВСЕГДА, И НА ДЕВЯТОМ ЧАСЕ И НА ВЕЧЕРНИ. ПО ИЗЪЯСНЕНИЮ ВАЛСАМОНА, СИЕ ПРАВИЛО ПРЕСЕКАЕТ БЕЗПОРЯДКИ НЕКОТОРЫХ, КОТОРЫЕ НА ВЕЧЕРНИ УПОТРЕБЛЯЛИ, СВЕРХ ПРИНЯТЫХ ЦЕРКОВИЮ, ИМИ САМИМИ СОСТАВЛЕННЫЯ МОЛИТВЫ. Pravidlo 18. (laodicejského sněmu) 64
Jedna a tatáž služba modliteb má býti vždycky i na deváté hodince i na večerní.
Poznámka: Podle vysvětlení Balsamonova toto pravidlo zamezuje nepořádky některých, kdož na večerní užívali mimo modliteb, přijatých církví, modlitby, jež sami sestavili.

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.

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.

 ПРАВИЛО 19. ПОДОБАЕТ ВО ПЕРВЫХ, ПО БЕСЕДАХ ЕПИСКОПСКИХ, ОСОБО ТВОРИТИ МОЛИТВУ ОБ ОГЛАШЕННЫХ, А ПО ИЗШЕСТВИИ ОГЛАШЕННЫХ, БЫТИ МОЛИТВЕ О КАЮЩИХСЯ: КОГДА ЖЕ И СИИ ПРИИДУТ ПОД РУКУ, И ОТИДУТ, ТОГДА СОВЕРШАТИ МОЛИТВЫ ВЕРНЫХ ТРИ: ЕДИНУ, ТО ЕСТЬ ПЕРВУЮ, В МОЛЧАНИИ, ВТОРУЮ ЖЕ И ТРЕТИЮ С ВОЗГЛАШЕНИЕМ ИСПОЛНЯТИ. ПОСЕМ УЖЕ МИР ПОДАВАТИ, И КОГДА ПРЕСВИТЕРЫ ДАДУТ МИР ЕПИСКОПУ, ТОГДА И МИРЯНАМ ВЗАИМНО МИР ПОДАВАТИ, И ТАКО СОВЕРШАТИ СВЯТОЕ ПРИНОШЕНИЕ. И ЕДИНЫМ ТОКМО ОСВЯЩЕННЫМ ПОЗВОЛЕНО ВХОДИТИ В ОЛТАРЬ, И ТАМО ПРИОБЩАТИСЯ. Pravidlo 19. (laodicejského sněmu) 65
Přísluší, aby napřed po kázáních biskupských zvlášť byla vykonána modlitba za katechumeny a po odchodu katechumenů modlitba za kající. Když i tito přijdou pro položení ruky a odejdou, tehdy konati tři modlitby za věřící. Jednu, to jest první v mlčenlivosti, druhou a třetí hlasitě. Potom již podávati pokoj a když kněží podávají mír biskupu, tehdy i věřící si navzájem podávají mír a tak se koná svaté přinášení. A do oltáře smějí vcházeti pouze posvěcení, a tam přijímají.

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.

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.

 ПРАВИЛО 20. НЕ ПОДОБАЕТ ДИАКОНУ СИДЕТИ В ПРИСУТСТВИИ ПРЕСВИТЕРА, НО С ПОВЕЛЕНИЕМ ПРЕСВИТЕРА СЕСТИ. ПОДОБНО И ДИАКОНАМ, ИМЕТИ ЧЕСТЬ ОТ ВПОДИАКОНОВ И ОТ ВСЕХ ПРИЧЕТНИКОВ. Pravidlo 20. (laodicejského sněmu)
Nesluší, aby jáhen seděl v přítomnosti kněze, ale na pokynutí kněze si sedne. Podobně i jáhni požívají cti od podjáhnů a všech nižších členů kleru.

Κανὼν ΚΑ´

Ὅτι οὐ δεῖ ὑπηρέτας ἔχειν ἐν τῷ διακονικῷ, καὶ ἄπτεσθαι τῶν ἱερῶν σκευῶν.

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.

ПРАВИЛО 21. ВПОДИАКОНАМ НЕ ПОДОБАЕТ БЫТИ НА МЕСТЕ ДИАКОНОВ, И КАСАТИСЯ СВЯЩЕННЫХ СОСУДОВ. Pravidlo 21. 66 (laodicejského sněmu)
Podjáhni nesmějí býti na místě jáhnů a dotýkati se posvátných nádob.

Κανὼν ΚΒ´

Ὅτι οὐ δεῖ ὑπηρέτην ὀράριον φορεῖν, οὐδὲ τὰς θύρας ἐγκαταλιμπάνειν.

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.

ПРАВИЛО 22. НЕ ДОЛЖНО НИЗШЕМУ СЛУЖИТЕЛЮ ЦЕРКОВНОМУ ОРАРЬ НОСИТИ, НИ ДВЕРИ ОСТАВЛЯТИ. Pravidlo 22. (laodicejského sněmu) 67
Nižší sluha církevní nesmí nositi orar a opouštěti dveře.

Κανὼν ΚΓ´

Ὅτι οὐ δεῖ ἀναγνώστας, ἢ ψάλτας ὡράριον φορεῖν, καὶ οὕτως ἀναγινώσκειν, ἢ ψάλλειν.

Canon 23

The readers and singers have no right to wear an orarium, and to read or sing thus [habited].

 ПРАВИЛО 23. НЕ ДОЛЖНО ЧТЕЦАМ ИЛИ ПЕВЦАМ ОРАРЬ НОСИТИ, И ТАКО ЧИТАТИ И ПЕТИ. Pravidlo 23. (laodicejského sněmu)
Žalmisté nebo zpěváci nesmějí nositi orar a tak čísti a pěti.

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.

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.

 ПРАВИЛО 24. НЕ ПОДОБАЕТ ОСВЯЩЕННОМУ ЛИЦУ, ОТ ПРЕСВИТЕРА ДО ДИАКОНА, И ПОТОМ КОМУ ЛИБО ИЗ ЦЕРКОВНАГО ЧИНА, ДАЖЕ ДО ВПОДИАКОНОВ, ИЛИ ЧТЕЦЕВ, ИЛИ ПЕВЦЕВ, ИЛИ ЗАКЛИНАТЕЛЕЙ, ИЛИ ДВЕРНИКОВ, ИЛИ ИЗ МОНАШЕСКАГО ЧИНА, В КОРЧЕМНИЦУ ВХОДИТИ. Pravidlo 24. (laodicejského sněmu) 68
Posvěcená osoba, od kněze do jáhna a kdokoliv z církevních hodností až do podjáhnů nebo žalmistů nebo pěvců nebo exorcistů (zaklínačů) nebo vrátných nebo z mnišských řad, nesmí vcházeti do krčmy.

Κανὼν ΚΕ´

Ὅτι οὐ δεῖ ὑπηρέτην ἄρτον διδόναι, οὐδὲ ποτήριον εὐλογεῖν.

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."

ПРАВИЛО 25. НЕ ПОДОБАЕТ ВПОДИАКОНУ РАЗДАВАТИ ХЛЕБ, ИЛИ БЛАГОСЛОВЛЯТИ ЧАШУ. Pravidlo 25. (laodicejského sněmu) 69
Podjáhen nesmí rozdávati chléb, žehnati kalich.

Κανὼν ΚΣΤ´

Ὅτι οὐ δεῖ ἐφορκίζειν τοὺς μὴ προαχθέντας ὑπὸ ἐπισκόπων, μήτε ἐν ταῖς ἐκκλησίαις, μήτε ἐν ταῖς οἰκίαις.

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.

 ПРАВИЛО 26. НЕ ПРОИЗВЕДЕННЫМ ОТ ЕПИСКОПА, НЕ ДОЛЖНО ЗАКЛИНАТИ НИ В ЦЕРКВАХ, НИ В ДОМАХ. Pravidlo 26. (laodicejského sněmu) 70
Ti, kdož nebyli ustanoveni od biskupa, nesmějí prováděti zaklínání ani v chrámech ani v domech.

Κανὼν ΚΖ´

Ὅτι οὐ δεῖ ἱερατικούς, ἢ κληρικούς, ἢ λαϊκούς, καλουμένους εἰς ἀγάπην, μέρη αἵρειν, διὰ τὸ τὴν ὕβριν τῇ τάξει προστρίβεσθαι τῇ ἐκκλησιαστικῇ.

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.

 ПРАВИЛО 27. НЕ ПОДОБАЕТ ОСВЯЩЕННЫМ ЛИЦАМ, ИЛИ ПРИЧЕТНИКАМ, ИЛИ МИРЯНАМ, ПРИЗЫВАЕМЫМ НА ТРАПЕЗУ ЛЮБВИ, УНОСИТИ ОТ НЕЯ ЧАСТИ: ИБО СИМ ПРИЧИНЯЕТСЯ ОСКОРБЛЕНИЕ ЦЕРКОВНОМУ ЧИНУ. Pravidlo 27. (laodicejského sněmu)
Posvěcené osoby nebo další členové kleru nebo věřící, zvaní ke stolu lásky, nesmějí odnášeti s něho části, neboť tím se církevnímu řádu nanáší pohana.

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.

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.

 ПРАВИЛО 28. НЕ ПОДОБАЕТ В ХРАМАХ ГОСПОДНИХ ИЛИ В ЦЕРКВАХ СОВЕРШАТИ, ТАК ИМЕНУЕМЫЯ, ТРАПЕЗЫ ЛЮБВИ, И В ДОМЕ БОЖИЕМ ЯСТИ, И ВОЗЛЕЖАНИЕ ТВОРИТИ. Pravidlo 28. (laodicejského sněmu) 71
V chrámech Páně nebo v modlitebnách se nemají konati tak zvané stoly lásky a jísti v domu Božím a lehati.

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.

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.

 ПРАВИЛО 29. НЕ ПОДОБАЕТ ХРИСТИАНАМ ИУДЕЙСТВОВАТИ, И В СУББОТУ ПРАЗДНОВАТИ, НО ДЕЛАТИ ИМ В СЕЙ ДЕНЬ: А ДЕНЬ ВОСКРЕСНЫЙ ПРЕИМУЩЕСТВЕННО ПРАЗДНОВАТИ, АЩЕ МОГУТ, ЯКО ХРИСТИАНАМ. АЩЕ ЖЕ ОБРЯЩУТСЯ ИУДЕЙСТВУЮЩИЕ: ДА БУДУТ АНАФЕМА ОТ ХРИСТА. Pravidlo 29. (laodicejského sněmu) 72
Nepřísluší, aby křesťané podle židovského způsobu světili sobotu, nýbrž aby pracovali toho dne. Světiti však jako křesťané mají přednostně den nedělní, mohou-li. Budou-li přistiženi že světí jako židé, buďtež od Krista proklati.

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.

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.

 ПРАВИЛО 30. НЕ ПОДОБАЕТ ОСВЯЩЕННОМУ ЛИЦУ, ИЛИ ПРИЧЕТНИКУ, ИЛИ МОНАХУ, МЫТИСЯ В БАНЕ С ЖЕНАМИ, НИЖЕ ВСЯКОМУ ХРИСТИАНИНУ ИЛИ МИРЯНИНУ: ИБО СИЕ ЕСТЬ ПЕРВОЕ ОБВИНЕНИЕ ОТ ЯЗЫЧНИКОВ. Pravidlo 30. (laodicejského sněmu) 73
Posvěcená osoba nebo jiný klerik nebo mnich se nesmějí mýti v lázních se ženami, ani žádný křesťan nebo laik. Neboť toto je první obvinění od pohanů.

Κανὼν ΛΑ´

Ὅτι οὐ δεῖ πρὸς πάντας αἱρετικοὺς ἐπιγαμίας ποιεῖν, ἤ διδόναι υἱούς, ἢ θυγατέρας, ἀλλὰ μᾶλλον λαμβάνειν, εἴγε ἐπαγγέλοιντο Χριστιανοὶ γίνεσθαι.

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.

 ПРАВИЛО 31. НЕ ПОДОБАЕТ СО ВСЯКИМ ЕРЕТИКОМ ЗАКЛЮЧАТИ БРАЧНЫЙ СОЮЗ, ИЛИ ОТДАВАТИ ТАКОВЫМ СЫНОВ ИЛИ ДЩЕРЕЙ, НО ПАЧЕ БРАТИ ОТ НИХ, АЩЕ ОБЕЩАЮТСЯ ХРИСТИАНАМИ БЫТИ. Pravidlo 31. (laodicejského sněmu)
Se žádným bludařem se nesmí uzavírati manželský svazek ani jim dávati syny nebo dcery, ale bráti si je, jestliže přislíbí, že se stanou křesťany.

Κανὼν ΛΒ´

Ὅτι οὐ δεῖ αἱρετικῶν εὐλογίας λαμβάνειν, αἵτινές εἰσιν ἀλογίαι μᾶλλον, ἢ εὐλογίαι.

Canon 32

It is unlawful to receive the eulogiæ; of heretics, for they are rather ἀλογίαι [i.e., follies], than eulogiæ; [i.e., blessings].

 ПРАВИЛО 32. НЕ ПОДОБАЕТ ОТ ЕРЕТИКОВ ПРИНИМАТИ БЛАГОСЛОВЕНИЯ, КОТОРЫЯ СУТЬ СУЕСЛОВИЯ ПАЧЕ, НЕЖЕЛИ БЛАГОСЛОВЕНИЯ. Pravidlo 32. (laodicejského sněmu) 74
Nesmí se bráti od bludařů požehnání, jež je více prázdnoslovím než požehnáním.

Κανὼν ΛΓ´

Ὅτι οὐ δεῖ αἱρετικοῖς, ἢ σχισματικοῖς συνεύχεσθαι.

Canon 33

No one shall join in prayers with heretics or schismatics.

 ПРАВИЛО 33. НЕ ПОДОБАЕТ МОЛИТИСЯ С ЕРЕТИКОМ, ИЛИ ОТЩЕПЕНЦЕМ. Pravidlo 33. (laodicejského sněmu)
Nesmí se modliti s bludařem nebo odštěpencem.

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.

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.

 ПРАВИЛО 34. ВСЯКОМУ ХРИСТИАНИНУ НЕ ПОДОБАЕТ ОСТАВЛЯТИ МУЧЕНИКОВ ХРИСТОВЫХ, И ОТХОДИТИ КО ЛЖЕМУЧЕНИКАМ, КОТОРЫЕ, ТО ЕСТЬ, У ЕРЕТИКОВ НАХОДЯТСЯ, ИЛИ САМИ ЕРЕТИКАМИ БЫЛИ. ИБО СИИ УДАЛЕНЫ ОТ БОГА: ТОГО РАДИ ПРИБЕГАЮЩИЕ К НИМ ДА БУДУТ ПОД КЛЯТВОЮ. Pravidlo 34. (laodicejského sněmu)
Žádný křesťan nesmí opouštěti mučedníky Kristovy a odcházeti k lžimučedníkům, kteří se nacházejí u bludařů anebo sami byli bludaři. Neboť tito jsou vzdáleni od Boha, pročež ti, kdož se k nim uchylují, buďtež pod klatbou.

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.

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.

 ПРАВИЛО 35. НЕ ПОДОБАЕТ ХРИСТИАНАМ ОСТАВЛЯТИ ЦЕРКОВЬ БОЖИЮ, И ОТХОДИТИ, И АНГЕЛОВ ИМЕНОВАТИ, И ТВОРИТИ СОБРАНИЯ. СИЕ ОТВЕРЖЕНО. ТОГО РАДИ, АЩЕ КТО ОБРЯЩЕТСЯ УПРАЖНЯЮЩИМСЯ В ТАКОВОМ ТАЙНОМ ИДОЛОСЛУЖЕНИИ, ДА БУДЕТ АНАФЕМА: ПОНЕЖЕ ОСТАВИЛ ГОСПОДА НАШЕГО ИИСУСА ХРИСТА, СЫНА БОЖИЯ, И ПРИСТУПИЛ К ИДОЛОСЛУЖЕНИЮ. ОСУЖДАЮТСЯ ЕРЕТИКИ, НЕ МОЛЯЩИЕСЯ БОГУ И ХРИСТУ, А ТОЛЬКО АНГЕЛАМ, АКИ БЫ ТВОРЦАМ И ПРАВИТЕЛЯМ МИРА. Pravidlo 35. 75 (laodicejského sněmu)
Křesťané nesmějí opouštěti církev Boží a odcházeti k vzývání andělů a činiti shromáždění. Toto je zavrženo. Proto bude-li někdo přistižen, ze provozuje takové tajné modloslužebnictví, budiž proklet, protože opustil Pána našeho Ježíše Krista, Syna Božího a přistoupil k modloslužebnictví. Poznámka: Odsuzují se bludaři, kteří se nemodlí k Bohu a Kristu, nýbrž pouze k andělům jako k tvůrcům a správcům světa.

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.

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.

 ПРАВИЛО 36. НЕ ПОДОБАЕТ ОСВЯЩЕННЫМ ИЛИ ПРИЧЕТНИКАМ, БЫТИ ВОЛШЕБНИКАМИ, ИЛИ ОБАЯТЕЛЯМИ, ИЛИ ЧИСЛОГАДАТЕЛЯМИ, ИЛИ АСТРОЛОГАМИ, ИЛИ ДЕЛАТИ ТАК ИМЕНУЕМЫЯ ПРЕДОХРАНИЛИЩА, КОТОРЫЯ СУТЬ УЗЫ ДУШ ИХ. НОСЯЩИХ ЖЕ ОНЫЯ ПОВЕЛЕЛИ МЫ ИЗВЕРГАТИ ИЗ ЦЕРКВИ. Pravidlo 36.(laodicejského sněmu)
Posvěcení nebo další členové kleru nesmějí býti čarodějníky, ani kouzelníky, ani hadači z čísel, ani astrology, ani zhotovovati t.zv. talismany, jež poutají jejich duše. Ty, kdož je nosí, přikázali jsme vyvrhnouti z církve.

Κανὼν ΛΖ´

Ὅτι οὐ δεῖ παρὰ τῶν Ἰουδαίων, ἢ αἱρετικῶν, τὰ πεμπόμενα ἑορταστικὰ λαμβάνειν, μηδὲ συνεορτάζειν αὐτοῖς.

Canon 37

It is not lawful to receive portions sent from the feasts of Jews or heretics, nor to feast together with them.

 ПРАВИЛО 37. НЕ ДОЛЖНО ПРИНИМАТИ ПРАЗДНИЧНЫЕ ДАРЫ, ПОСЫЛАЕМЫЕ ОТ ИУДЕЕВ, ИЛИ ЕРЕТИКОВ, НИЖЕ ПРАЗДНОВАТИ С НИМИ. Pravidlo 37. (laodicejského sněmu) (laodicejského sněmu)
Nepřísluší přijímati sváteční dary posílané od židů nebo bludařů, aniž s nimi slaviti svátky.

Κανὼν ΛΗ´

Ὅτι οὐ δεῖ παρὰ τῶν Ἰουδαίων ἄζυμα λαμβάνειν, ἢ κοινωνεῖν ταῖς ἀσεβείαις αὐτῶν.

Canon 38

It is not lawful to receive unleavened bread from the Jews, nor to be partakers of their impiety.

 ПРАВИЛО 38. НЕ ДОЛЖНО ПРИНИМАТИ ОТ ИУДЕЕВ ОПРЕСНОКИ, ИЛИ ПРИОБЩАТИСЯ НЕЧЕСТИЯМ ИХ. Pravidlo 38. (laodicejského sněmu)
Nepřísluší přijímati od židů přesné chleby nebo se účastniti jejich nectností.

Κανὼν ΛΘ´

Ὅτι οὐ δεῖ τοῖς ἔθνεσι συνεορτάζειν, καὶ κοινωνεῖν τῇ ἀθεότητι αὐτῶν.

Canon 39

It is not lawful to feast together with the heathen, and to be partakers of their godlessness.

 ПРАВИЛО 39. НЕ ДОЛЖНО ПРАЗДНОВАТИ С ЯЗЫЧНИКАМИ И ПРИОБЩАТИСЯ БЕЗБОЖИЮ ИХ. Pravidlo 39. (laodicejského sněmu)
Nepřísluší světiti s pohany a účastniti se jejich bezbožectví.

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.

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.

 ПРАВИЛО 40. ЕПИСКОПАМ, НА СОБОР ПРИЗЫВАЕМЫМ, НЕ ПОДОБАЕТ НЕБРЕЩИ, НО ИТИ И ВРАЗУМЛЯТИ, ИЛИ ВРАЗУМЛЯТИСЯ КО БЛАГОУСТРОЕНИЮ ЦЕРКВИ, И ПРОЧАГО. АЩЕ ЖЕ ПРЕНЕБРЕЖЕТ ТАКОВЫЙ, ТО САМ СЕБЕ ОБВИНИТ: РАЗВЕ АЩЕ ПО БОЛЕЗНИ ОСТАНЕТСЯ. Pravidlo 40. (laodicejského sněmu)
Biskupové pozvaní na sněm nesmějí nedbati, nýbrž jíti a poučovati nebo se poučovati k blahu církve a ostatního. Nedbá-li někdo, sám sebe obviňuje, leč že vynechal pro nemoc.

Κανὼν ΜΑ´

Ὅτι οὐ δεῖ ἱερατικὸν ἢ κληρικὸν ἄνευ κελεύσεως ἐπισκόπου ὁδεύειν.

Canon 41

None of the priesthood nor of the clergy may go on a journey, without the bidding of the Bishop.

 ПРАВИЛО 41. ОСВЯЩЕННОМУ, ИЛИ ПРИЧЕТНИКУ НЕ ДОЛЖНО ПУТЕШЕСТВОВАТИ БЕЗ ПРАВИЛЬНЫЯ ГРАМАТЫ ОТ ЕПИСКОПА. Pravidlo 41. (laodicejského sněmu)
Posvěcený nebo jiný klerik nesmí cestovati bez řádného listu od biskupa.

Κανὼν ΜΒ´

Ὅτι οὐ δεῖ ἱερατικούς, ἢ κληρικοὺς ἄνευ κανονικῶν γραμμάτων ὁδεύειν.

Canon 42

None of the priesthood nor of the clergy may travel without letters canonical.

 ПРАВИЛО 42. ОСВЯЩЕННОМУ, ИЛИ ПРИЧЕТНИКУ НЕ ДОЛЖНО ПУТЕШЕСТВОВАТИ БЕЗ ПОВЕЛЕНИЯ ЕПИСКОПА. Pravidlo 42. (laodicejského sněmu)
Posvěcený nebo jiný klerik nesmí cestovati bez příkazu biskupa.

Κανὼν ΜΓ´

Ὅτι οὐ δεῖ ὑπηρέτας, κἂν βραχύ, τὰς θύρας ἐγκαταλείπειν, καὶ τῇ εὐχῇ σχολάζειν.

Canon 43

The subdeacons may not leave the doors to engage in the prayer, even for a short time.

 ПРАВИЛО 43. НЕ ПОДОБАЕТ СЛУГАМ ЦЕРКОВНЫМ И НА МАЛОЕ ВРЕМЯ ОСТАВЛЯТИ ДВЕРИ, ДАБЫ В МОЛИТВОСЛОВИИ УПРАЖНЯТИСЯ. Pravidlo 43. (laodicejského sněmu) 76
Sluhové chrámoví nesmějí ani na krátkou dobu opouštěti dveře, aby konali modlení.

Κανὼν ΜΔ´

Ὅτι οὐ δεῖ γυναῖκας ἐν τῷ θυσιαστηρίῳ εἰσέρχεσθαι.

Canon 44

Women may not go to the altar.

 ПРАВИЛО 44. НЕ ПОДОБАЕТ ЖЕНЕ В ОЛТАРЬ ВХОДИТИ. Pravidlo 44. (laodicejského sněmu) 77
Žena nesmí vcházeti do oltáře.

Κανὼν ΜΕ´

Ὅτι οὐ δεῖ μετὰ δυὸ ἑβδομάδας τῆς Τεσσαρακοστῆς δέχεσθαι εἰς τὸ φώτισμα.

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.

 ПРАВИЛО 45. ПО ДВУХ СЕДМИЦАХ ЧЕТЫРЕДЕСЯТНИЦЫ, НЕ ДОЛЖНО ПРИНИМАТИ К КРЕЩЕНИЮ.
ПРАВИЛО СИЕ ОТНОСИТСЯ К КРЕЩЕНИЮ ВОЗРАСТНЫХ, КОТОРОЕ, ПО ДРЕВНЕМУ ОБЫЧАЮ, СОВЕРШАЛОСЬ В ВЕЛИКУЮ СУББОТУ. КТО СНАЧАЛА ЧЕТЫРЕДЕСЯТНИЦЫ, ИЛИ ПО КРАЙНЕЙ МЕРЕ, В ТЕЧЕНИИ ДВУХ ПЕРВЫХ НЕДЕЛЬ ЕЯ, НЕ ИЗЪЯВИЛ РЕШИТЕЛЬНАГО ЖЕЛАНИЯ ПРИНЯТЬ КРЕЩЕНИЕ, И НЕ НАЧАЛ ГОТОВИТЬСЯ: ТОГО ПРАВИЛО НЕ ПОЗВОЛЯЕТ ПРИНИМАТЬ К КРЕЩЕНИЮ В СИЮ ЧЕТЫРЕДЕСЯТНИЦУ, А ОЖИДАТЬ ДАЛЬНЕЙШАГО УСМОТРЕНИЯ ЕГО УСЕРДИЯ К ВЕРЕ.
Pravidlo 45. (laodicejského sněmu) 78
Po dva týdny velkého postu nesmí se přijímati ke křtu.
Poznámka: Pravidlo toto se vztahuje na křest dospělých, který dle dávného zvyku byl konán na Velkou sobotu. Kdo na počátku Velkého postu anebo v krajním případě během jeho prvních dvou týdnů nevyslovil přání přijmouti křest a nezačal se připravovati, toho pravidlo nepřipouští ke křtu v tomto velikém postu, nýbrž musí čekati na další zjišťování své horlivosti ve víře.

Κανὼν ΜΣΤ´

Ὅτι δεῖ τοὺς φωτιζομένους τὴν πίστιν ἐκμανθάνειν, καὶ τῇ πέμπτῃ της ἑβδομάδος ἀπαγγέλειν τῷ ἐπισκόπῳ ἢ τοῖς πρεσβυτέροις.

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.

 ПРАВИЛО 46. КРЕЩАЕМЫМ ДОЛЖНО ИЗУЧАТИ ВЕРУ, И В ПЯТЫЙ ДЕНЬ СЕДМИЦЫ ДАВАТИ ОТВЕТ ЕПИСКОПУ, ИЛИ ПРЕСВИТЕРАМ. Pravidlo 46. (laodicejského sněmu) 79
Ti, kdož mají býti pokřtěni, musí se učiti víře a pátého dne v týdnu dávati odpovědi biskupu nebo kněžím.

Κανὼν ΜΖ´

Ὅτι δεῖ τοὺς ἐν νόσῳ παραλαμβάνοντας τὸ φώτισμα, καὶ εἶτα ἀναστάντας, ἐκμανθάνειν τὴν πίστιν, καὶ γινώσκειν, ὅτι θείας δωρεᾶς κατηξιώθησαν.

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.

 ПРАВИЛО 47. В БОЛЕЗНИ ПРИЯВШИМ КРЕЩЕНИЕ, И ПОТОМ ПОЛУ(С. 170)ЧИВШИМ ЗДРАВИЕ, ПОДОБАЕТ ИЗУЧАТИ ВЕРУ, И ПОЗНАВАТИ, ЯКО БОЖЕСТВЕННАГО ДАРА СПОДОБИЛИСЯ. Pravidlo 47. (laodicejského sněmu) 80
Ti, kdož přijali křest v nemoci a potom získali zdraví, musí se učiti víře a poznati, že byli učiněni hodnými božského daru.

Κανὼν ΜΗ´

Ὅτι δεῖ τοὺς φωτιζομένους μετὰ τὸ βάπτισμα χρίεσθαι χρίσματι ἐπουρανίῳ, καὶ μετόχους εἶναι τῆς βασιλείας τοῦ Χριστοῦ.

Canon 48

They who are baptized must after Baptism be anointed with the heavenly chrism, and be partakers of the Kingdom of Christ.

 ПРАВИЛО 48. ПОДОБАЕТ ПРОСВЕЩАЕМЫМ БЫТИ ПОМАЗУЕМЫМ ПОМАЗАНИЕМ НЕБЕСНЫМ, И БЫТИ ПРИЧАСТНИКАМИ ЦАРСТВИЯ БОЖИЯ. Pravidlo 48. (laodicejského sněmu) 81
Náleží, aby osvícení byli pomazáni nebeským pomazáním a stali se účastníky království božího.

Κανὼν ΜΘ´

Ὅτι οὐ δεῖ ἐν τῇ Τεσσαρακοστῇ ἄρτον προσφέρειν, εἰ μὴ ἐν Σαββάτῳ καὶ Κυριακῇ μόνον.

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.

 ПРАВИЛО 49. НЕ ПОДОБАЕТ В ЧЕТЫРЕДЕСЯТНИЦУ ПРИНОСИТИ СВЯТЫЙ ХЛЕБ, РАЗВЕ ТОКМО В СУББОТУ, И В ДЕНЬ ВОСКРЕСНЫЙ. ТО ЕСТЬ: НЕ ДОЛЖНА БЫТЬ ПОЛНАЯ ЛИТУРГИА. НО МОЖЕТ БЫТЬ ЛИТУРГИА ПРЕЖДЕОСВЯЩЕННЫХ ДАРОВ, ПО 52 ПРАВИЛУ ШЕСТАГО ВСЕЛЕНСКАГО СОБОРА. Pravidlo 49. (laodicejského sněmu) 82
O velkém postu se nesmí přinášeti svatý chléb kromě soboty a dne nedělního. To jest: nemá býti plná liturgie, ale může býti liturgie předem posvěcených darů podle 52. pravidla 6. všeobecného sněmu.

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.

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.

 ПРАВИЛО 50. В ЧЕТВЕРТОК ПОСЛЕДНИЯ СЕДМИЦЫ ЧЕТЫРЕДЕСЯТНИЦЫ НЕ ПОДОБАЕТ РАЗРЕШАТИ ПОСТ, И ВСЮ ЧЕТЫРЕДЕСЯТНИЦУ БЕЗЧЕСТВОВАТИ: НО ДОЛЖНО ВО ВСЮ ЧЕТЫРЕДЕСЯТНИЦУ ПОСТИТИСЯ С СУХОЯДЕНИЕМ. Pravidlo 50. (laodicejského sněmu)
Nelze rušiti půst ve čtvrtek posledního týdne velikého postu a tím zhanobiti celý veliký půst, nýbrž je nutno postiti se celý veliký půst a jísti jídla suchá.

Κανὼν ΝΑ´

Ὅτι οὐ δεῖ ἐν τῇ Τεσσαρακοστῇ μαρτύρων γενέθλια ἐπιτελεῖν, ἀλλὰ τῶν ἁγίων μαρτύρων μνήμας ποιεῖν ἐν τοῖς σαββάτοις καὶ ταῖς Κυριακαῖς.

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.

 ПРАВИЛО 51. НЕ ПОДОБАЕТ В ЧЕТЫРЕДЕСЯТНИЦУ ДНИ РОЖДЕНИЯ МУЧЕНИКОВ ПРАЗДНОВАТИ, НО СОВЕРШАТИ ПАМЯТЬ СВЯТЫХ МУЧЕНИКОВ В СУББОТЫ И В ДНИ ВОСКРЕСНЫЕ. Pravidlo 51. (laodicejského sněmu) 83
Nesmí se světiti o velikém postu dni narození mučedníků, nýbrž konati paměť svatých mučedníků o sobotách a ve dny nedělní.

Κανὼν ΝΒ´

Ὅτι οὐ δεῖ ἐν τῇ Τεσσαρακοστῇ γάμους ἢ γενέθλια ἐπιτελεῖν.

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.

 ПРАВИЛО 52. НЕ ПОДОБАЕТ В ЧЕТЫРЕДЕСЯТНИЦУ СОВЕРШАТИ БРАКИ, ИЛИ ПРАЗДНОВАТИ ДНИ РОЖДЕНИЯ. Pravidlo 52. (laodicejského sněmu) 84
Nelze o velikém postu konati oddavky nebo slaviti narozeniny.

Κανὼν ΝΓ´

Ὅτι οὐ δεῖ Χριστιανοὺς εἰς γάμους ἀπερχόμενους, βαλλίζειν, ἢ ὀρχεῖσθαι, ἀλλὰ σεμνῶς δειπνεῖν ἢ ἀριστᾷν, ὡς πρέπει Χριστιανοῖς.

Canon 53

Christians, when they attend weddings, must not join in wanton dances, but modestly dine or breakfast, as is becoming to Christians.

 ПРАВИЛО 53. НЕ ПОДОБАЕТ ХРИСТИАНАМ, НА БРАКИ ХОДЯЩИМ, СКАКАТИ ИЛИ ПЛЯСАТИ, НО СКРОМНО ВЕЧЕРЯТИ И ОБЕДАТИ, КАК ПРИЛИЧНО ХРИСТИАНАМ. Pravidlo 53. (laodicejského sněmu) 85
Křesťané, účastní svatby, nemají skákati nebo plesati, nýbrž skromně večeřeti a obědvati, jak se sluší na křesťany.

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.

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.

 ПРАВИЛО 54. НЕ ПОДОБАЕТ ОСВЯЩЕННЫМ, ИЛИ ПРИЧЕТНИКАМ ЗРЕТИ ПОЗОРИЩНЫЯ ПРЕДСТАВЛЕНИЯ НА БРАКАХ ИЛИ НА ПИРШЕСТВАХ: НО ПРЕЖДЕ ВХОЖДЕНИЯ ПОЗОРИЩНЫХ ЛИЦ ВОСТАВАТИ ИМ И ОТХОДИТИ. Pravidlo 54. (laodicejského sněmu) 86
Posvěcení a ostatní klerici nesmějí se dívati na divadelní představení na svatbách nebo na hostinách, ale vstáti a odejíti dříve, než vejdou divadelní osoby.

Κανὼν ΝΕ´

Ὅτι οὐ δεῖ ἱερατικοὺς ἢ κληρικοὺς ἐκ συμβολῆς συμπόσια ἐπιτελεῖν, ἀλλ᾽ οὐδὲ λαϊκούς.

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.

 ПРАВИЛО 55. НЕ ПОДОБАЕТ ОСВЯЩЕННЫМ, ИЛИ ПРИЧЕТНИКАМ, СЛАГАЯСЯ, ДЕЛАТИ ПИРШЕСТВА, НИ ДАЖЕ МИРЯНАМ. Pravidlo 55. (laodicejského sněmu) 87
Nesluší, aby posvěcení a další klerici lehajíce konali hostiny, dokonce ani laici.

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.

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.

 ПРАВИЛО 56. НЕ ПОДОБАЕТ ПРЕСВИТЕРАМ ПРЕЖДЕ ВХОДА ЕПИСКОПА ВХОДИТИ И СИДЕТИ В ОЛТАРЕ, НО С ЕПИСКОПОМ ВХОДИТИ, КРОМЕ СЛУЧАЯ, КОГДА ЕПИСКОП НЕМОЩЕН ИЛИ В ОТСУТСТВИИ. Pravidlo 56. (laodicejského sněmu) 88
Nesluší, aby kněží před vchodem biskupa vcházeli a seděli v oltáři, nýbrž aby vešli s biskupem, s výjimkou je-li biskup nemocen, nebo nepřítomen.

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.

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.

 ПРАВИЛО 57. НЕ ПОДОБАЕТ В МАЛЫХ ГРАДАХ И СЕЛАХ ПОСТАВЛЯТИ ЕПИСКОПОВ, НО ПЕРИОДЕВТОВ{ИМЯ ПЕРИОДЕВТА ОЗНАЧАЕТ ОБХОДЯЩАГО. СТЕПЕНИЮ ОН БЫЛ ПРЕСВИТЕР: А ДОЛЖНОСТЬ ЕГО БЫЛА ПОДОБНА ТЕМ, КОТОРЫЯ НЫНЕ ОЗНАЧАЮТСЯ НАИМЕНОВАНИЯМИ БЛАГОЧИННАГО И МИССИОНЕРА.}: А ПОСТАВЛЕННЫМ УЖЕ ПРЕЖДЕ, НИЧЕГО НЕ ТВОРИТИ БЕЗ ВОЛИ ЕПИСКОПА ГРАДА. ТАКОЖДЕ И ПРЕСВИТЕРАМ НИЧЕГО НЕ ТВОРИТИ БЕЗ ВОЛИ ЕПИСКОПА. Pravidlo 57. (laodicejského sněmu) 89
Nelze ustanovovati v malých městech a vsích biskupy, nýbrž periodeuty. 90 A již dříve ustanovení nečiní nic bez vůle biskupa města, taktéž i kněží nic nekonají bez vůle biskupa.

Κανὼν ΝΗ´

Ὅτι οὐ δεῖ ἐν τοῖς οἴκοις προσφορὰν γίνεσθαι παρὰ ἐπισκόπων ἢ πρεσβυτέρων.

Canon 58

The Oblation must not be made by bishops or presbyters in any private houses.

 ПРАВИЛО 58. НЕ ПОДОБАЕТ ЕПИСКОПАМ, ИЛИ ПРЕСВИТЕРАМ, СОВЕРШАТИ ПРИНОШЕНИЕ В ДОМАХ. Pravidlo 58. (laodicejského sněmu) 91
Biskupové a kněží nesmějí konati přinášení v domech. (Poznámka překladatele: liturgii).

Κανὼν ΝΘ´

Ὅτι οὐ δεῖ ἰδιωτικοὺς ψαλμοὺς λέγεσθαι ἐν τῇ ἐκκλησίᾳ, οὐδὲ ἀκανόνιστα βιβλία, ἀλλὰ μόνα τὰ κανονικὰ τῆς Παλαιᾶς καὶ Καινῆς Διαθήκης.

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.

 ПРАВИЛО 59. НЕ ПОДОБАЕТ В ЦЕРКВИ ГЛАГОЛАТИ ПСАЛМЫ НЕ СВЯЩЕННЫЕ, ИЛИ КНИГИ НЕ ОПРЕДЕЛЕННЫЯ ПРАВИЛОМ, НО ТОКМО В ПРАВИЛАХ ОЗНАЧЕННЫЯ КНИГИ ВЕТХАГО И НОВАГО ЗАВЕТА. Pravidlo 59. (laodicejského sněmu) 92
Nesmějí se v chrámech říkati žalmy neposvátné nebo knihy pravidlem neurčené, nýbrž pouze knihy Starého a Nového zákona, v pravidlech stanovená.

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.

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.

 ПРАВИЛО К200. ЧИТАТИ ПОДОБАЕТ КНИГИ СИИ, ВЕТХАГО ЗАВЕТА: 1, БЫТИЕ МИРА. 2, ИСХОД ИЗ ЕГИПТА. 3, ЛЕВИТ. 4, ЧИСЛА. 5, ВТОРОЗАКОНИЕ. 6, ИИСУС НАВИН. 7, СУДИИ, РУФЬ. 8, ЕСФИРЬ. 9, ЦАРСТВ ПЕРВАЯ И ВТОРАЯ. 10, ЦАРСТВ ТРЕТИЯ И ЧЕТВЕРТАЯ. 11, ПАРАЛИПОМЕНОН ПЕРВАЯ И ВТОРАЯ. 12, ЕЗДРЫ ПЕРВАЯ И ВТОРАЯ. 13, КНИГА ПСАЛМОВ СТА ПЯТИДЕСЯТИ. 14, ПРИТЧИ СОЛОМОНА. 15, ЕККЛИСИАСТ. 16, ПЕСНЬ ПЕСНЕЙ. 17, ИОВ. 18, ДВАНАДЕСЯТЬ ПРОРОКОВ. 19, ИСАИА. 20, ИЕРЕМИА, ВАРУХ, ПЛАЧЬ И ПОСЛАНИЕ. 21, ИЕЗЕКИИЛЬ. 22, ДАНИИЛ. НОВАГО ЖЕ ЗАВЕТА, ЕВАНГЕЛИЙ ЧЕТЫРЕ: ОТ МАТФЕА, ОТ МАРКА, ОТ ЛУКИ, ОТ ИОАННА, ДЕЯНИЯ АПОСТОЛЬСКИЯ, ПОСЛАНИЙ СОБОРНЫХ СЕДМЬ СИИ: ИАКОВА ЕДИНО, ПЕТРА ДВА, ИОАННА ТРИ, ИУДЫ ЕДИНО: ПОСЛАНИЙ ПАВЛОВЫХ ЧЕТЫРЕНАДЕСЯТЬ, К РИМЛЯНОМ ЕДИНО, К КОРИНФЯНОМ ДВА, К ГАЛАТОМ ЕДИНО, К ЕФЕСЕЕМ ЕДИНО, К ФИЛИППИСИЕМ ЕДИНО, К КОЛОССАЕМ ЕДИНО, К СОЛУНЯНОМ ДВА, К ЕВРЕЕМ ЕДИНО, К ТИМОФЕЮ ДВА, К ТИТУ ЕДИНО, И К ФИЛИМОНУ ЕДИНО. Pravidlo 60. (laodicejského sněmu)
Přísluší čísti tyto knihy Starého zákona;
1. Stvoření světa,
2. Východ z Egypta,
3. Levitská,
4. Čísel,
5. Obnovené zákony,
6. Jozue Nun,
7. Soudců, Ruth,
8. Esther,
9. Královská první a druhá,
10. Královská třetí a čtvrtá,
11. Paralipomenon první a druhá
12. Ezdrášova první a druhá,
13. Kniha žalmů stopadesáti,
14. Přísloví Šalamounova,
15. Ekklesiastes,
16. Píseň písní,
17. Job,
18. Dvanácti proroků,
19. Izaiáš,
20. Jeremiáš; Baruch pláč a list,
21. Ezechiel,
22. Daniel.
Nového zákona:
Čtyři evangelia; od Matouše, od Marka, od Lukáše, od Jana; Skutky apoštolské; Obecných listů sedm: jeden Jakubův, dva Petrovy, tři Janovy, jeden Judův; Pavlových listů čtrnáct: jeden k Římanům, ke Korintským dva, ke Galatským jeden, k Efezským jeden, k Filipenským jeden, ke Kolossenským jeden, k Soluňským dva, k Židům jeden, k Timoteji dva, k Titu jeden a k Filemonu jeden.
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