О Лаодикийском Поместном святом соборе

The Holy Local Council, held in Laodicea [147], metropolis of Phrygia-Pacatiana, took place, according to the majority, in 364 [148]. Many fathers who came to this Council from different metropolitan regions of Asia [149] set out the real rules necessary for the deanery and organization of the Church. These rules were approved indirectly by the IV Universal. 1 and VII Omni. 1, and directly – VI Omni. 2, and through this statement in some way received the force of the rules of the Ecumenical Councils. 60 rules of the Laodicean Local Holy Council with interpretations That, according to the church rule, those who freely (ἐλευθέρως) [ 150 ] and legally entered into a second marriage, and not secretly married, after a short time spent in prayer and fasting, should, by leniency, be granted communion. This rule, out of condescension, taking into account the need and decay of nature, determines that those who entered into a second marriage after a short time should partake of the Divine Mysteries, but only if their second marriage is free and legal, that is, it is not prohibited due to some degree of kinship. All this is the case if the spouses did not enter into communication before marriage, but after marriage they repented, spending time in fasting and prayer. And the rule of Vasily the Great. 4 excommunicates newlyweds from church communion for a year or two, and it is obvious that the present Council grants forgiveness to secondweds after a short time for the sake of their fasting and prayer, or, more simply, for the sake of their repentance, which you read about in I Ecumenical. 12 (see also Ankir. 7). If these second-married couples have intercourse before marriage, they, according to Zonara, are subject to penance as fornicators, that is, they are excommunicated for seven years. That those who fall into various sins, but patiently remain in prayer of confession and repentance and completely turn away from evil deeds, after they have been given time to repent in proportion to their sin, by the mercy and goodness of God are allowed into fellowship. This rule determines that if someone has fallen into various sins, but confesses them, turns away from them and hates them, praying and repenting before God, such a person, after his confessor has assigned him time for repentance and satisfaction corresponding to the evil committed, should be forgiven and allowed to partake of the Divine Mysteries, not for the sake of his zeal and dignity, but for the sake of God’s infinite love for mankind and generosity. God accepts all who turn to Him, and no sin can prevail over His goodness. About the fact that the recently enlightened should not be allowed to the priestly rank. This rule stipulates that the newly enlightened should not become priests or clerics immediately after baptism. That clergy should not give on interest and receive interest and so-called half growth. According to this rule, it is not appropriate for clergy to give on interest and receive interest and half growth, that is, half a hundred's growth, or six coins per hundred. See also Apost. 44. That ordinations should not be performed in the presence of listeners. (Apost. 30, 61; Laodice. 13; Carthage. 59.) This rule determines that the ordination of clergy should not be performed in the presence of listeners [151]. See also Apost. 30, 61. About not allowing heretics who persist in heresy to enter the house of God. The definition of the present rule is that heretics are not allowed to enter the church of God belonging to the Orthodox if these heretics persist in their heresy and do not want to convert. That those who convert from heresies, that is, from the Novatians, Photinians and Quaternates, whether they were catechumens or faithful, are not accepted until they anathematize every heresy, especially the one in which they were found. And after this, those who are called faithful by them, having thoroughly studied the Creed and having accepted the anointing of the holy myrrh, partake of the Holy Mysteries. (Apost. 46, 47; II Ev. 7.) This rule is in accordance with Rule II Omni. 7, determines that the Novatian (about whom see I Om. 8), Photinian 152 (about whom see II Om. l) and the Fourtecostals (about whom see II Om. 7), if they convert to Orthodoxy, are not allowed to receive the Holy Mysteries until they anathematize all heresies, and first of all - their own, whether they were 153 catechumens or bore the name faithful. And then, when they do this and study the dogmas of the Orthodox faith, they are anointed with holy myrrh, and then they partake of the Holy Mysteries, because they were baptized in the same way as the Orthodox, and do not need to be re-baptized. See also Apost. 46, 47, and especially – II Om. 7. The bishops and priests of the Church should proclaim and baptize with all diligence the fact that those who are converted from heresy by the so-called Frigs, even if they were members of their supposed clergy and were called the greatest. (Apostle 46, 47; II Ev. 7) And this rule is consistent with II Omni. 7, because it, like that, determines that the so-called Phrigians, or Montanists, if they turn to Orthodoxy, bishops and presbyters should pronounce and baptize as pagans, diligently testing them. This is true both if they are called “greatest” because they are teachers and superior to others, and if they belong to the number of those who are considered clerics among them, but are not such in reality. Read also the Apostle. 46, 47, and above all – II Om. 7. That members of the Church are not allowed to visit the cemeteries of heretics or the so-called tombs of martyrs for prayer or healing, and those who do so, if they are faithful, should be deprived of fellowship for some time. Those who repent and confess their error are accepted into fellowship. Not only is it not appropriate for heretics to enter the Orthodox Church, but also for those who belong to the Church, that is, faithful Orthodox laymen, to go to the cemeteries of heretics, where any famous people were buried among them, as well as to the houses in which martyrs of heretics are buried. After all, many of the heretics, during persecution and idolatry, showed patience to the point of death, for which their fellow believers called them martyrs. But Orthodox Christians, I repeat, are not supposed to go to such places either for prayers or for healing (διά θεραπείαν). The latter means either “in order to honor them” or “in order to seek healing from one’s illnesses” 154. Those who do this, the present rule defines, must be excommunicated for a time until they repent and confess their sin. That members of the Church should not indiscriminately marry their children with heretics. It is not appropriate for members of the Church [155], that is, clergy and Orthodox laity, to marry their children with heretics, without making any distinction between Orthodox and heretics. Read also IV Omni. 14. About the fact that the so-called elders (πρεσβύτιδας) or chairwomen should not be installed in the Church. Zonara and Balsamon say that this rule determines that in the Church there should be no so-called elders, chairmen over other women, and that they should not even be called by such names. In ancient times, there were elders in the Church who placed the other women in a certain order, showing them how and where each of them should stand and sit in the church. It was this business, since they were engaged in it out of selfishness and arrogance, that the present rule forbade them. Others say that this rule prohibits the ordination, that is, ordaining through prayers [ 156 ], of such elders or chairwomen, since the word “ordain” also means “ordaining through prayers,” as we said in canon I Omni. 4. That bishops should be appointed to church leadership by decision of metropolitans and surrounding bishops, provided that they have long been tested in the understanding of the faith and living in accordance with the right mind [157]. This rule determines that bishops should be ordained according to the decision and election of the surrounding metropolitans and bishops of the metropolitan region, moreover, they should first be tested for many years and testify that they keep the Orthodox dogmas of the faith and lead a virtuous life in accordance with common sense. See also Apost. 1, 1 Omni. 4. About not allowing others to choose those who will be promoted to the sacred rank. (Apost. 30, 61; Laodice. 5; Carthage. 58.) This rule prohibits the people and disorderly city crowds from voting and electing those who will be ordained priests (or even bishops), because, firstly, they should be elected, according to the previous rule, by bishops and priests, and therefore not by the people. Secondly, it may be appropriate for the most reasonable and most reverent laity, together with bishops and priests, to elect someone who will be ordained for them to the rank of priest (bishop), but disorderly crowds of the mob should not do this, because when they choose, quarrels and fights may arise, when some will vote for one, and others for another. See note. to Laodice. 5, as well as the rules of Apost. 30, 61. About not sending the Holy Gifts to other episcopal regions for blessing on Easter. In ancient times, it was the custom on Easter to send the Divine Mysteries from one episcopal region to another in order to bless and sanctify those to whom they were sent [158]. This custom prohibits this rule, since it is not appropriate to simply carry the All-Honorable Secrets over long distances. About what should not be sung in church by anyone other than the clergy singers who ascend to the pulpit and sing according to diphthera (ἀπό διφθέρας). This rule prohibits anyone from singing in the Church, but allows it only to clergy singers (i.e., those who are registered in the clergy and ordained for each church), who ascend to the pulpit and sing on singing parchments (diphtheras (διφθέραι) are the skins from which parchments are made) [ 159 ] or on paper books. After all, if every ignoramus sings, chaos and confusion will result, and, on the contrary, everything will be orderly if appointed singers, and, moreover, experienced singers, sing. About what the Gospel and other Scriptures should be read on Saturday. From this rule it is clear that the ancient Church did not have the structure that it has now. Previously, when the faithful gathered for Liturgy or Saturday Matins, the Gospels were not read, as now 160. Therefore, the present rule determines that the Gospels should be read on Saturdays together with other Scriptures. Balsamon says that the present rule was set forth because at that time many Christians, imitating the Jews, not only did not engage in any work on the Sabbath, but also abstained from singing sacred psalms and reading the Gospel and Holy Scripture. About the fact that psalms should not be sung in a row in assemblies, but in the interval after each psalm there should be reading. This rule states: let not all the psalms of David be sung at once in meetings and church services, so that people, due to the length of the psalmody, do not become burdened with the psalms and leave the church, but between the psalms, let there be reading and prayer, so that people rest a little and their minds, thanks to such diversity, become fresher and more sober, as Basil the Great says (see rule 37 from the extensive set forth 161), and again listened to the psalmody. It is for this reason that the divine fathers divided the Psalter into kathismas, and between the kathismas they inserted prayers that are found in many Psalms, both handwritten and printed [162]. See also VI Omni. 75. That the prayer service both at the ninth hour and at Vespers should always be the same. Typically Carthage. 114 (read it) teaches that everyone should read the prayers approved by the Council, and not others and new ones - this is what the present rule apparently says. It determines that the order of prayers should be preserved without changes in the chants of both the ninth hour and Vespers, and that anyone who wishes should not compose his own prayers, because there are enough prayers known from tradition. About the fact that after the conversations of the bishops, first, there should be a special prayer for the catechumens, and after the catechumens have come out, a prayer for the penitents, and when the penitents come under the laying on of hands and leave, then three prayers of the faithful should be performed: the first in silence, the second and third - aloud, and then teach peace and, after the presbyters teach peace to the bishop, teach peace to the laity, and thus make the Holy Offering. And that only one clergy is allowed to enter the altar and commune there. Both the rite and the observance of the sacred liturgy in ancient times were different from today, as becomes clear from this rule. It says that during the sacred rite, after the bishops pronounce the instruction [163], a prayer is performed for the unbaptized catechumens (this prayer is still read at the sacred liturgies of Chrysostom and Basil). After the catechumens leave the church, a prayer is said for the baptized Christians, who, because of the sins they have committed, are among the repentant, while the hand of the priest is placed on their heads, for which see the interpretation of I Om. 14 (this prayer is not read now). And after they too leave the Church, three prayers of the faithful are performed: one in secret, the other two aloud (now only two prayers of the faithful are said, both in secret, as can be seen from the liturgies of Chrysostom and Basil). After these prayers are completed, peace is given, that is, there is a kiss between the priests and the bishop and the laity with the laity. This kind of kissing is called peace because it is a sign of love and peace [164]. After all this, the transubstantiation of the Mysteries takes place, and only the initiated have permission to receive communion at the altar, that is, the laity receive communion outside the altar [165]. That a deacon should not sit down before the presbyter, but can sit after the presbyter’s command. Deacons receive the same honor from ministers and all clergy. It is not appropriate for a deacon to sit down before the presbyter without permission, but only when he receives a command from him to sit down, as this rule stipulates. At the same time, it is appropriate that the deacon should be honored by the lower ministers of the Church and the lower clergy, that is, that they should not sit before him unless they receive a command from him. See also I Omni. 15, and note. to I Omni. 18. About the fact that ministers should not be in the diaconium and touch sacred vessels. This rule stipulates that none of the ministers should enter the diaconate [166] or touch sacred vessels and vestments. See also VI Omni. 15. About the fact that a minister should neither wear an orarion nor leave doors unattended. It is not appropriate for a church minister and gatekeeper to wear an orarion [167] and during the Divine Liturgy to leave unattended the doors through which catechumens and penitents exit. He must watch these doors relentlessly. Therefore, in the book. 2, ch. 57 of the Apostolic Constitutions says: “Let the doors be guarded so that no infidel or uninitiated may enter.” 168 This also means the deacon’s exclamation “Doors, doors, let us hear wisdom” [169]. About the fact that readers or singers should not wear an orarion and read or sing like that. According to this rule, it is also not appropriate for readers and singers to wear an orarion and read and sing with it in church, since they have no need for it. See also VI Omni. 33, 75. About the fact that clergy, from presbyter to deacon, and those belonging to the ecclesiastical order, to ministers, readers, singers, exorcists, gatekeepers, and those who belong to the monastic order, should not enter the inn. This rule determines that the tavern should not include clergy who received initiation at the altar, or clergy who received initiation outside the altar, and clergy, namely: subdeacons, readers, singers, exorcists, gatekeepers and monks. That ministers should not give the Bread and bless the Cup. According to this rule, it is not appropriate for ministers of the Church, whether subdeacons or lower clergy, to commune the Body of the Lord to anyone or to bless the chalice with the Blood of the Lord, because such a blessing belongs only to the priest and bishop. Teaching the Divine Bread is primarily the job of a priest, and only a deacon can serve it, as we said in the note. to VI Omni. 23, but not any of the lower clerics. See also note. to VI Omni. 15. That those who have not been made bishops should not conjure either in churches or in houses. This rule determines that it is not appropriate to announce either in churches or in houses to those who have not been promoted to this rank through the consecration of a bishop or chorebishop, in other words, the bishop caring for the village, according to Antiochus. 10. Read this rule and note. to him. Priests, clergy or laity, when they are called to agapa, should not take anything with them, because this is an insult (τήν ὕβριν) [ 170 ] to the church rite. When agapes, that is, meals, were held, the poor were invited to them, but clergy and clergy were also invited. Therefore, this rule decrees that the laity, and even more so the clergy and clergy, should not take food from such meals and take them home, because this offends the church rank and dishonors it. After all, those who do this show that they are gluttonous and insatiable. See also VI Omni. 74. About the fact that so-called agapes should not be held in the houses of the Lord, or in churches: eating in the house of God and setting up table beds. This rule literally coincides with VI Omni. 74, since it is given there. See its interpretation in its place. That Christians should not practice Judaism and abandon their work on the Sabbath. But let them work on this day, and on Sunday, giving preference to this day as Christians, leave all work if they can. If there are any Judaizers, let them be anathema from Christ. Saturday, as its name shows, was a holiday of rest in the old law, a holiday on which the Jews rested from all the work of their hands, and Sunday is a holiday of rest in the new grace of the Gospel. So, Christians, being sons of grace, should not celebrate the Sabbath, abandoning their work, and thereby commit Judaism, according to the definition of this rule. On Saturday they should work, and on Sunday, honoring this day for the sake of the Resurrection of the Lord, leave all work if they can [171]. If it turns out that they are Judaizing, remaining alone on the Sabbath, then let them be anathema, that is, let them be excommunicated from Christ both in this and the next century. For anathema, see the preface to the Gangra Cathedral. And the divine Augustine also testifies to the fact that Christians should work on Saturday and not remain alone. See also note. to Apost. 64. About the fact that clergy, or clerics, or monks should not wash in the bathhouse together with women, and in general no Christian layman, for this, first of all, causes criticism from the pagans. The VI Ecumenical Council, repeating this rule verbatim, made it its 77th rule. Therefore, see its interpretation in its place. That one should not enter into marriage with any (πάντας) heretics or give them sons or daughters, but it is better to take from them themselves, if only they promise to become Christians. It is not appropriate for Christians to give their children to any heretic (for the word "πάντας", "everyone", means "none", as, for example, in the psalm saying: do not be afraid when a man becomes rich, or when the glory of his house increases; for at death he will not take anything (τά πάντα) (Ps. 48:17) - not so that one will take, and the other will not, but will not take anything). It is not proper, I repeat, for Christians to give their sons and daughters to any heretic for marriage, lest the heretics turn them away from the right faith and turn them to their false dogmas. It is better for Christians themselves to take children from heretics into marriage, however, on the condition that they first promise to convert from heresy to Orthodoxy. See also IV Omni. 14. About the fact that one should not accept blessings (εὐλογίας) from heretics, because this is rather vanity (ἀλογίαι) than blessings. According to this rule, a Christian should not accept blessings from heretics, since such blessings are not blessings, but rather nonsense. About what one should not pray with heretics or schismatics. This rule decrees that we should not pray together with heretics, that is, those who are mistaken in the faith, or with schismatics, that is, with those who, although Orthodox by faith, have separated from the Catholic Church because of certain traditions and customs that can be corrected, according to St. Basil the Great. 1. That no Christian should abandon the martyrs of Christ and resort to false martyrs, that is, martyrs who are revered by heretics or who have been declared heretics because they are alien to God. And let those who turn to them be anathema. Rule 9 of this Council, according to Balsamon’s interpretation, only excommunicates those who go to the graves of false martyrs and heretics, since they are misled and hope to receive help from the false martyrs for their illnesses. But the present rule of those who go there is anathematized, since they abandoned the true martyrs of Christ, alienated themselves from God and went to the false martyrs out of a sincere spiritual disposition. Therefore, according to the difference in their mental structure, the rules and punish them differently. See also Apost. 45. About the fact that Christians should not leave the Church of God, withdraw from it and call on angels and organize meetings, which is prohibited. So, if anyone is found to be engaged in this secret idolatry, let him be anathema, because he has abandoned our Lord Jesus Christ, the Son of God, and given himself over to idolatry. St. Epiphanius in his “Panaria” says that there was an ancient heresy of the so-called angelics [172], who taught that it is not appropriate for us to call on Christ for help or turn through Him to God the Father, since this is above the dignity of man, just as Christ is above man, but we should call on angels for this 173. However, this was a hidden devilish deception, so that from such feigned piety and humility people would little by little reach the point where they would begin to call on angels as gods and, therefore, serve the creature instead of the Creator, which is what happened to them. Therefore, the present rule anathematizes those Christians who leave the Church of God, refuse to call on our Lord Jesus Christ, the Son of God and God, and gather in the churches of angels (according to Theodoret, before his time in those places of Laodicea the church of the Archangel Michael served this purpose 174) and call them as gods, and therefore, inconspicuously become idolaters and servants of the creature. This rule does not talk about all this in order to prohibit us from calling on angels as intermediaries for help - let it not be! - but in order to prevent excessiveness in this calling. About the fact that clergy or clerics should not be wizards, or sorcerers, or number tellers, or astrologers, or make so-called amulets, which are shackles for souls. And we ordered those who wear them to be expelled from the Church. This rule prohibits clergy and clerics from becoming wizards, sorcerers, number tellers, astrologers [ 175 ] and making amulets that have demonic effects and are bonds and mental shackles for the soul. The rule casts out not only those who make amulets, but also those who wear them, from the Church of Christ. Read also VI Omni. 61. About the fact that one should not accept holiday gifts sent by Jews or heretics and celebrate with them. This rule says that it is not appropriate for an Orthodox Christian to accept gifts that Jews or heretics send to Christians when they celebrate their holidays, and generally to celebrate with them. See also Apost. 45" 70. About the fact that one should not accept unleavened bread from the Jews or join in their wickedness. Likewise, this rule forbids Christians from taking the unleavened bread that the Jews give them, or from participating in their wickedness. About the fact that one should not celebrate with the pagans and join in their atheism. Equally, the present rule prohibits Christians from celebrating together with pagans and infidels and joining in with their atheism. See also Apost. 70, 71. About the fact that bishops, when they are called to the Council, should not neglect this, but should go to teach or study for the sake of the structure of the Church and the rest. If the invitee neglects this, he will subject himself to accusation, unless he remains due to difficult circumstances. This rule determines that bishops, when the metropolitans call them to the annual Councils, should not neglect this call, but should go to the Councils in order to teach others and to learn themselves, with the help of their brothers, what is necessary to resolve issues both internal to the Church and others [176] arising in their area. If one of them neglects the invitation and does not go, then he himself will become the culprit of the fact that the Council will condemn him and impose penance on him, except in the case if the bishop was prevented by illness or other difficult circumstances. About the fact that a clergyman or cleric should not travel without canonical letters. It is not appropriate for clergy and other clergy to travel to foreign places without having representative letters from their bishop, according to this rule. About the fact that a clergyman or cleric should not travel without the command of the bishop. And this rule forbids clergy or clerics to travel without the permission of their own bishop. See also Apost. 12. About the fact that ministers should not leave the doors unattended even for a short time and indulge in prayer. According to this rule, it is not appropriate for ministers, i.e., doorkeepers, to leave the doors of catechumens during the liturgy unattended, even for the shortest time, and to indulge in prayer so that the unfaithful and uninitiated will not enter, according to the book. 2, ch. 57 "Apostolic Constitutions" 177. About the fact that women should not enter the altar. This rule prohibits women from entering the holy altar if they are laywomen. After all, if this is prohibited for lay men, then even more so for women. See also VI Omni. 69. About the fact that after two weeks of Pentecost one should not accept for enlightenment. The night of Great Saturday [178] occupies the middle between the burial and resurrection of the Lord, having a relationship with both, and their image is served by the three uprisings and immersions performed at baptism. Therefore, the custom was established in the Church to baptize catechumens on this night, so that those baptized would be buried and resurrected with Christ not only by the uprisings and immersions themselves, but also by time itself (about which see the note to Apostle 50). Therefore, the present rule decides that those who are going to be baptized on this very night of Holy Saturday should prepare for the entire Pentecost, purifying themselves with fasting, prayer and other deeds. And anyone who comes with the intention of being baptized after two weeks of Lent is not allowed to be baptized, meaning before baptism on Holy Saturday, since he did not prepare during the entire Lent and will be baptized after [179]. That those who are enlightened should study the doctrine and on the fifth day of the week 180 give a report to the bishop or elders. This rule is repeated verbatim in Rule VI Omni. 78; Read its interpretation in its place. That those enlightened by holy baptism during illness and then recovered should study the faith and learn that they have been awarded the Divine gift. Before baptism, catechumens must first of all study the dogmas of faith, according to the previous rule. If, forced by circumstances or illness, some catechumens accept baptism before they have been thoroughly taught the dogmas of piety, then they should, according to this rule, study the sacraments of faith at least after they have recovered from illness, in order to understand that in holy baptism they have been rewarded with a Divine gift, that is, they have become sons of God by grace and have been cleansed from all sin, original and arbitrary, and so that, therefore, from this consciousness they strive and try to preserve the great gift that they have received. See also Neokesar. 12. That those who are enlightened must be anointed after baptism with heavenly unction and become partakers of the Kingdom of Christ. This rule stipulates that those who have been baptized should be anointed with holy chrism after baptism. The rule calls it heavenly anointing, because the ointment, on the one hand, is sanctified through prayers and the invocation of the Holy Spirit, and on the other hand, it sanctifies those who are anointed, making them partakers and heirs of the Heavenly Kingdom of Christ [181]. See also note. to the rule of St. Cyprian. About the fact that Bread should not be brought on Lent, with the exception of Saturday and Sunday. It is not appropriate, says this rule, to celebrate the full liturgy on the weekdays of Great Pentecost - the Liturgy of the Presanctified Gifts should be performed [182], excluding Saturdays and Sundays. See also Apost. 69, VI Omni. 52. About the fact that fasting should not be allowed on Lent, on Thursday of the last week, and thereby dishonor the entire Lent, but the entire Lent should be fasted with dry eating. This rule is quoted verbatim in Rule VI Omni. 29, see its interpretation there. But the present rule also adds that throughout Lent, that is, Maundy Thursday, Christians need to fast with dry food. That we should not celebrate the birthdays (γενέθλια) of martyrs on Lent, but that we should commemorate the holy martyrs on Saturdays and Sundays. This rule follows from the 49th rule given above, since it says that on the weekdays of Pentecost it is not appropriate to celebrate the birthdays of martyrs [ 183 ] and the feasts of their memory by serving the full liturgy. They should be celebrated with this service if they fall on Saturdays or Sundays of Pentecost. After all, since the birthdays and holidays of martyrs bring joy and allow fasting to be permitted, it is proper to celebrate them not on the mournful days of Pentecost, but on those days that bring rest and joy, and these are Saturday and Sunday. About the fact that marriages or birthdays should not be celebrated on Lent. Since the weddings and celebrations held by some in honor of the day on which they were born abolish the mourning and fasting of Lent, this rule commands that this should not happen on Lent. See also Apost. 69[184]. About the fact that Christians should not jump and dance when they go to weddings, but should have dinner or dinner modestly, as befits Christians. This rule commands that Christians, when going to weddings, should not jump, that is, do not beat drums or play other instruments or dance to the sound of this music, but should dine and dine at these weddings with modesty and decency, as befits Christians. See also VI Omni. 24. That clergy or clerics should not watch spectacles at marriages or dinners, but, before the actors enter, get up and leave. It is not appropriate, according to this rule, for clergy and clergy, when they are invited to a wedding, or a dinner, or a feast in honor of a birthday and other similar holidays, to stay to watch the dances and other unholy spectacles that take place there, but even before the actors (θυμελικοί) [ 185 ] arrive, that is, those dancing and playing musical instruments. instruments, rise from the table and leave. About the fact that clergy or clerics should not organize feasts by sharing, as well as the laity. This rule prohibits clergy and clerics from organizing feasts and meals by sharing. However, Christians in the world should not arrange them, because this is alien to Christians. That presbyters should not enter and sit in the altar before the bishop enters, but should enter with the bishop, unless the bishop is ill or is away. The behavior of clergy should be distinguished by decorum, and especially when they are in church. And the fact that some priests leave the bishop alone outside the altar when he is about to enter the holy altar (on the day of the holiday), and they themselves enter there earlier and sit down, is both an outrage and a sign of disdain for the bishop. Therefore, this rule prohibits doing this. The priests must stand outside the altar together with the bishop and enter the altar with him. And some understood the words “if unwell” as referring to the presbyter, in the sense of “except only in the case if the priest is unwell, that is, infirm or very old, and cannot stand outside the altar for a long time.” But I believe that the bishop can also be implied here: “except only in the case if the bishop has suffered a physical illness or is away from home.” After all, the rule above said about presbyters in the plural, but here it is singular, and if it were talking about presbyters, then the phrase should be constructed like this: “unless someone is unwell.” The priests, as can be seen, had their own place where they stood, and it was this that was called the sanctuary (ἱερατεῖον). Consequently, not being able to sit outside the altar, they entered the altar and sat down - this outrage continues to this day. So, the priest, for the two reasons mentioned (namely, if he is sick or if the bishop is absent), is allowed to enter the altar and sit down, since in this case he does not do this out of disdain for the bishop. That in small towns and villages they should appoint not bishops, but periodeuts, and those appointed first should not do anything without the will of the bishop of the city. In the same way, the presbyters should not do anything without the will of the bishop. So that the episcopal dignity is not despised, the present rule stipulates that in villages and small towns there should not be bishops, but only periodeuts, i.e. governors, in other words chorebiscopes [186]. And those bishops who until then were ordained for such small cities should not do anything without the will of the city, the main bishop. However, presbyters cannot do anything without the permission of the bishop. See also Apost. 39 and note. to I Omni. 8. About what bishops or elders should not make the Offering in their homes. This rule determines that both the bishop and the priest should not perform the liturgy in ordinary houses, but should be performed in a church or house of prayer. See also VI Omni. 31. About the fact that special psalms and non-canonical books should not be read in church, but only the canonical books of the New and Old Testament can be read. In addition to the one hundred and fifty psalms of David, there are also some others, which, as they say, belong to Solomon or some others [187]. This rule calls them special psalms and prohibits reading both them and other non-canonical books in church, that is, those not included in the number of books listed in the Apostle. 85. Only canonical books of the Old and New Scriptures can be read, which Eusebius calls “the writings of the Testament” (Church History. Book 6, Chapter 25) 188, and Dionysius the Areopagite - “holy inscribed tablets” 189. About what books you should read. 9) Kings 1 and 2, 10) Kings Third and Fourth, 11) Chronicles 1 and 2, 12) Ezra I and II, 13) Book of one hundred and fifty psalms, 20) Jeremiah, Baruch, Lamentations and the Message, 1) four Gospels: Matthew, Mark, Luke, John, 3) the seven Epistles of the following: James one, Peter two, John three, Jude one, 4) 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 Jews, two to Timothy, one to Titus, one to Philemon. This Laodicea is different from Laodicea Maritima, located in Syria and commonly called Lish. The Laodicea in question is now called by the Turks Eski-Gissar. She was awarded a metropolitan see, to which twelve bishops were subordinate, and stood six or eight miles from Hierapolis, according to Meletius (Geography, p. 459). From this Laodicea the First Epistle to Timothy was written, as can be seen from the end of the Epistle. Therefore, many, paying attention to the fact that in Ch. 4 Epistles to the Colossians Paul writes: Order that... and that which is from Laodicea (epistle - St. N.), read also you (See Col. 4:16.) are perplexed, not knowing that this is the First Epistle to Timothy, as we said. Some believe that this Council took place in 365, others in 357, and others in 368, under Pope Damasus I (in the 2nd volume of the Synodikon). It is clear that these fathers gathered not only to lay down these rules, but also for another reason. It consisted in the fact that some in Asia and the mentioned Phrygia-Pacacian argued and were perplexed about the dogmas of faith, not confessing the Most Holy Trinity as Consubstantial. Therefore, the then reigning pious Valentinian, having learned about this, ordered to convene a council in Illyricum and send to the bishops of the said Phrygia a confession of faith, approved and confirmed at it, as identical with the Nicene faith. Theodoret writes about all this (book 4, ch. 6–8): “Having learned that in Asia and Phrygia some were entering into disputes about divine dogmas, he ordered that a Council be held in Illyricum” (Theod. Cyr. Hist. eccl. IV, 7 // PG 82, 1133A.) (this Council was in 365, according to index in the 2nd volume of the “Synodikon” (p. 1019), i.e. simultaneously with the Council of Laodicea). The same emperor also sends a divine message to Phrygia, inscribed in this way: “Great, venerable, victorious autocrats, Augustans - Valentinian, Valens and Gratian - to the bishops of the diocese of Asia, Phrygia, Carophrygia-Pacatiana, rejoice in the Lord” (Ibid. // PG 82, 1133B.). Likewise, the Council in Illyricum, sending a message to Phrygia, inscribed it as follows: “Bishops of Illyricum to the Churches of God and the bishops of the Asian diocese, Phrygia, Carophrygia-Pacatiana, rejoice in the Lord” (Ibid., 8 // PG 82, 1137C.). Note also that the so-called Epistle of the Apostle Paul to the Laodiceans is fraudulent, for the holy VII Ecumenical Council rejected it in Act 6. In other sources ἐλευθερίως. Perhaps it would be more correct to state this rule as follows: “Those who entered into a second marriage freely and legally, and not in secret, after a short time, if they were diligent in prayer and fasting, be granted communion by condescension.” Otherwise, there is a syntactic inconsistency (in the original, the difference between these two versions of the rule text is only in the use of cases.). In other sources, instead of “to bestow” (ἀποδίδοσθαι), only “is given” (δίδοσθαι) is written. Please note that Zonara and Balsamon in their interpretation of this rule say that here it calls the voting and election of initiates ordination. When this is done, it is not appropriate for the laity to be present and listen to what is said, so that when they hear certain accusations against those elected, they are not tempted and inclined to evil. Others considered that consecrations, i.e., sacred rites of consecration performed with prayers (consecration is the name of both voting and sacred rites performed with prayers, which we spoke about in the interpretation of Apostle 1), should be performed not when listeners are present in the church, that is, one of the four ranks of catechumens (see I Ecumenical 14), but when the listeners leave the church and only remain faithful, namely after the deacon exclaims, “Catechumenate, go forth.” It is not fitting for the uninitiated and unbaptized to listen to those awe-inspiring prayers that are said over those being ordained. However, those who believe this should have remembered that episcopal consecration, which undoubtedly is the most perfect and divine, occurs while the listeners, or catechumens, are still inside the church, since it happens before the reading of the Apostle, and the catechumens leave after the end of the reading of the Gospel. Moreover, nowhere is it written that when a bishop is ordained, the catechumens must come out first. However, one should not accept this opinion in relation to priestly ordination, because even when there is no ordination, the catechumens, according to custom, are taken out of the church even before the Cherubic Song, after which the priestly ordination takes place. Therefore, the first opinion is preferable. It is truly unprofitable for many people to listen when choosing a bishop, if even today there are frequent disputes between the electors. Although things are not done according to all the rules, elections are held secretly. The ordination is performed openly, so that those who are present and sing the “axios” together are accepted as witnesses and accomplices, according to the rule of Theophilus Alexander. 7. Not to mention the fact that these awe-inspiring prayers are read secretly, so that they are often not heard even by the faithful who are closest to everyone. However, although it is fitting that the ordained should be first chosen by the bishops, the most sensible and reverent laity should then be asked whether they agree with this choice. See also Apost. 30, 61, Laodice. 13. Please note: according to the anonymous interpreter of the rules, since the Photinians renewed the heresy of Paul of Samosata, Sabellius and Montana and believed that God the Word is not without beginning and not the Creator of the ages, but was born recently and received the beginning from the Virgin, they should be baptized if they accept Orthodoxy, as the Paulians (according to I Om. 19), Sabellians and Montanists (according to II) are baptized Universe 7), the heresy of which they borrowed. The Greek word ή θεραπεία has several meanings, including: veneration, religious service; treatment, healing. Just as in the previous 9th canon this Council said that those who belong to the Church, that is, clergy or faithful laymen, should not go to heretical cemeteries, according to the explanation of this Council itself, so in the present canon, when it says that members of the Church should not marry heretics, the Council means both clergy and laity. However, the present rule did not prohibit their ordination as deaconesses, as these interpreters said, because during the time of the present Council, these old women also became deaconesses. Therefore, Francis Turrian, interpreting ch. 28 books 2 of the “Apostolic Constitutions,” says that Clement calls deaconesses eldresses, as can be learned from St. Epiphany, in the chapter on the Collyridian heresy (Epiph. Adv. haer. 79, 4 // PG 42, 745A.). For the elders were women sixty years old, from among whom deaconesses were appointed, as the apostle says. Paul and as stated in the note. to VI Omni. 40 (read it). And this rule prohibits the ordination of elders and chairwomen over other women. These oxbows are also mentioned in ch. 57 books 2 of the Apostolic Constitutions: “... let virgins, widows and old women stand or sit in front of everyone” (PG 1, 733A.). And Paul specifically mentions them in his Epistle to Titus: So that the elders also dress decently for saints, are not slanderers, are not enslaved to drunkenness, teach good things; to admonish the young (Titus 2:3). I am surprised how some, because of what was said befittingly for saints (ιεροπρεπείς), claimed that these were the wives of elders and priests. This is incorrect, because the apostle, saying: that the young should be admonished, clearly showed that by πρεσβύτιδας he means old women, just as above he called the word πρεσβύτας elders, and not elders. The word πρεσβύτιδας refers to the elder nuns and Rule VI Omni. 46. ​​And the already mentioned Epiphanius in the chapter on the 79th heresy says that the oldest widows were called old women (Epiph. Adv. haer. 79.4 // PG 42, 745A.). See also note. 3 to I Omni. 19. In other sources - “life” (Piou). Please note: as Eustratius writes in his essay “On the Sacraments” (p. 284), at that time the Holy Bread was kept for various reasons. Firstly, so that Christians would receive communion on Wednesdays and Fridays, as well as at other times when they wanted (since the liturgy was not celebrated every day). This was the case both in the East, as Basil says in a letter to Caesarea, the wife of a patrician (Basil. Madp. Er. 93 // PG 32, 484B-485B.), and in the West, as Cyprian testifies in the 56th letter and Jerome in a letter to Pammachius, right up to the time of Christian emperors. Thirdly, for the sake of travelers. Fourthly, for the sake of hermits. Fifthly, according to St. Justin (1st apology of Christians), to send the Holy Mysteries through the deacon to those who were not at the liturgy due to illness or for another good reason (Just. Martyr. Apol. 1.67 // PG 6, 429C.). And sixthly, according to this rule, this Bread should be sent at Easter from one episcopal region to another not only for the sake of blessing, as this rule says, but also for the sake of unity and communication. Let me explain. Bishops sent Holy Bread to other bishops in order to show them that they were recognized as being in communion and Orthodox. As well as vice versa, when they did not send, they showed that they considered them alien to communication. Therefore, Eusebius, in his “Ecclesiastical History” (book 5, chapter 26), writes that sschmch. Irenaeus said to Pope Victor when he disagreed with the Asian bishops about the Easter holiday: “The presbyters who were before you sent the Eucharist to the episcopal regions, the popes who were before you, namely Anicetus, Pius, Hyginus, Telesphorus and Sixtus, sent the Eucharist to the bishops of Asia, and how do you dare to consider them alien to communion?” (See: Euseb. Hist. eccl. V, 24 // PG 20, 505A.). See p. 303 of the same work of Eustratius. As Herodotus narrates, people who lived before him used goat and sheep skins for writing because they did not have books, but even in his time many barbarians still wrote on such skins: “Due to the lack of books, they used goat and sheep skins, and in my time many of the barbarians write on them” (Herodot. Hist. // TLG 0016/001, 5. 58. 12–16.). And paper was invented around 1048 A.D. See note. to VI Omni. 68. I said that the Gospel was not read, because other memoirs of the apostles or the writings of the prophets were read at the Divine Liturgy, What is St. talking about? Justin in the 1st Apology of Christians (Just. Martyr. Apol. 1. 68 // PG 6, 429B.). The Liturgy was performed not only on Sunday, but also on Saturday, according to Chrysostom. And of course, the psalms of David were always sung in the Church: at Matins, and at Vespers, and at all the rites of the sacraments, according to Argentis (On the Sacraments. P. 271). And the fact that it is appropriate for monks to read the New Testament every day, and especially the Holy Gospel, is clearly evidenced and definitely said by Basil the Great in his letter to Chilon (Basil. Magn. Ep. 42.3 // PG 32, 353A.), and Peter of Damascus in the “Philokalia,” and Callistus Xanthopoulos on p. 1041 of the same “Philokalia” (Callist. et Ign. Xanthopul. Op. ascet. 27 // PG 147. 688D.). And the fact that the laity should also read the Gospel is proved by the example of Emperor Theodosius, who rewrote the Gospel with his own hand and read it every day, and the words of the divine Chrysostom (Discourse 32 on the Gospel of John; Discourse 19 on statues) that women wore the Gospel around their necks (Ioan. Chrysost. Hom. in Ioan. 32.3 // PG 59, 187–188; Ad popul. Antioch. 19. 4 // PG 49, 196.). And the Divine Gospel should be read standing, as the already mentioned St. Callistus (Callist. etlgn. Xanthopul. Op. ascet. 27 // PG 147, 688D.) and the historian Sozomen, who condemns the Alexandrian bishops for sitting and not standing during the reading of the Gospel (Sozom. Hist. eccl. VII, 19 // PG 67, 1477A.). After all, the Gospel is the New Testament, sanctified by the blood of the beloved Jesus, the Son of God, according to the Evangelist Luke (Luke 22:20). Gospel, according to St. Maximus, there is a certain messenger of God to man, through the incarnate Son, who gives those who believe in Him as a reward uncreated deification (Maximus Conf. Quaest. ad Thalass. 61 //PG 90, 637D.). Ambrose claims that the Gospel is an abyss in which there is a fullness of gifts, and a sea of spiritual secrets in which swims a mysterious fish (ΙΧΘΥΣ) - Jesus (Ιησοῦς) Christ (Χριστός), God's (Θεοῦ) Son (Ύίός), Savior (Σωτήρ) (or Cross (Σταυρός)), according to the Sibyl's acrostic. Ap. Bartholomew said (in Dionysius in the 1st chapter of “Mystical Theology”) that the Gospel is short and small in size, but large and extensive in the vastness of its meaning (Dion. Areop. De mystic, theolog. I, 3 // PG 3, 1000V.). Therefore, Jerome called the Gospel a summary of all theology, and Origen called the firstfruits of all Scripture (Orig. In Ioan. I, 4 // PG 14, 25C.). The one who called the Gospel the basis and center of the entire Old Testament and the sun of the New was not mistaken. And if Augustine called all Scripture an encyclopedia of all sciences, and Basil called it the workshop of the soul and the storehouse of spiritual elixirs with which every disease is treated, then, of course, the Gospel surpasses it. See other praises of the Gospel on p. 739 “The Twelve Books” of the ever-memorable Dositheus. And the monks were commanded to read the New Testament, since some were damaged by reading the Old, especially the prophets. Not because the Old Testament is bad (let it never be!), but because of the weakness of those who read it, as Basil the Great writes to his disciple Chilon (Basil. Magn. Ep. 42. 3 // PG 32, 353A.). For psalmody and prayer performed between psalms, see note. to VI Omni. 75. And Justin in the 1st apology says that the same thing happened in his time (Just. Martyr. Apol. l. 67 // PG 6, 429BC.). See also note. to VI Omni. 19. The custom of kissing at liturgy is ancient. So, in ch. 57 books 2 of the “Apostolic Constitutions” says: “Let the deacon standing near the bishop exclaim: “Yes, no one is against anyone, but no one is in hypocrisy.” And again: “Let men kiss each other, husbands, and wives, kiss the Lord, and let those who are in the clergy kiss the bishop, but let no one kiss hypocritically, like Judas, who betrayed the Lord with a kiss” (PG 1, 736A-737A.). Justin says the same thing in the 1st apology (Just. Martyr. Apol. 1.65 // PG 6, 428A.), and Clement of Alexandria in the book. 3 “Teacher” (Clem. Alex. Paed. III, 11 // PG 8, 660B.). And Cyril of Jerusalem in the 5th catechism says that kissing is a sign that the souls of those kissing are united with each other and that they have driven away all rancor. “The kiss is a sign of the merging of souls and the driving away of all memory of malice” (Cyr. Hieros. Mystag. 5. 3 // PG 33, 1112A.). See the work of Eustratius (p. 275). Since we are talking about the liturgy, let us note here five things that Christians, and especially priests, should know. 1. When the priest begins to read the entrance prayers before the liturgy, Christians should not sit outside the church and talk idle talk, but need to enter the church; and let the hours be read while the priest performs the proskomedia. 2. After the priest performs the proskomedia and remembers all his loved ones, he must ring the bell at the altar, so that the Christians in the church, having heard the ringing, come out of the stasidium, and each, standing with his head uncovered, begins to secretly list the names of his parents and other relatives. And the priest in the altar should not say anything other than “remember, Lord... remember, Lord,” until everyone has finished calling names and stands in their stasidia. 3. It is not appropriate for priests to bless with their hand either the sentence during the prayer of the sentence, or the throne on high, but only to be baptized on them, as the 12th rule of St. Nikifor, which see further in the note. to Laodice. 21. 4. To the priests, when they serve the Liturgy of St. Basil, it is not appropriate at the moment of transubstantiation and consecration of the Mysteries to say “translating by Thy Holy Spirit,” because this is an addition of some impudent ignoramus who, probably opposing the Latins, took these words from the liturgy of Chrysostom and placed them in the liturgy of Basil. After all, in the ancient manuscripts of the liturgy, according to our research, there are no such words, and due to the structure of the phrase they are inappropriate there. 5. And lastly, I inform you that in the old scrolls and liturgical books there are no words “Lord, who is Thy Most Holy Spirit” and verses during the consecration of the Mysteries, but immediately after the words “and send down Thy Holy Spirit upon us and on these gifts set before us” there are the words “and make this bread...”. So some, closer to us in time, added, as if out of reverence, these words, which are completely inappropriate there. If someone, out of habit, wants to pronounce them, let him say before the prayer, “We also offer this verbal service to You...”. A diakonnik was a vessel guardian. It was called so because the deacons prepared sacred vessels there for the ministry of bishops and presbyters. A diakonnik is also called a mensatorium (μενσατώριον), according to Theodore the Reader, from the word mensa, which means “table” in Latin. It was, according to Simeon of Thessaloniki, like another altar on the left side of the altar (Sym. Thessal. De sacro templo 101 // PG 155, 309A.) (looking from the altar to the west), as can be seen in the cathedral churches of the monasteries of the Holy Mountain. Some believe that the vessel guard, or deacon, could have been on the right side, that is, where the holy altar is located. They draw this conclusion from the 12th rule of St. Nicephorus, which forbids sealing the holy chalice with the sign of the cross during the prayer of the vessel-keeper, that is, it forbids the priest to bless with his hand the honorable gifts on the altar when he says the prayer of offer. See also John Nathanael Iconomus in his interpretation of the liturgy, ch. 17 (p. 11). Some say that the word “orarion” comes from ogage, which means “to pray” in Latin, because, holding the orarion in his hand, the deacon pronounces petitions. Others, such as Nicholas Voulgaris (in the “Holy Catechism”), come from the word hora, which means “hour” in Latin, since with the help of the orarion the deacon shows the hour and moment of the church service. Balsamon and Vlastar derive this word from όρῶ (I look), because, holding the orarion in his hand, the deacon looks and observes what should be done at the Divine Liturgy. And Simeon of Thessaloniki says that the orarion is so called because it adorns (ώραΐζει) the deacon (Sym. Thessal. De sacr. ordin. 174 // PG 155, 381D.). But the most suitable and accurate explanation is given in the book “Against Unleavened Bread” by the most learned and knowledgeable Eustratius Argentis, saying that “orar” comes from os, oris, which literally means mouth; “orar” is a Latin word, but rather later. It means a piece of cloth, or cloth, for wiping the mouth. When the deacon gave Christians communion from the holy chalice (as we said in the note to VI Ecumenical 23), this orarion was on his shoulder, and the larger part was lowered forward and he held it with three fingers of his right hand, while he held the holy chalice with the other two fingers of his right hand, helping with his left. Therefore, those who approached and drank from the holy cup immediately wiped their mouths with the orar. In the meaning of “plate” the word “orar” was also used by St. Ambrose in the biography of his brother Satyr, and instead of saying that Lazarus’s face was covered, according to the Gospel, with a sir, that is, with a scarf (See John 11:44), the same divine Ambrose says that his face was covered with an orar. And aprons ap. Paul (Acts 19:12), through whom healings were given to the sick, were in the proper sense oraries and lords, i.e. handkerchiefs, handkerchiefs, as Varin says. However, others, such as Hesychius, say that these were headscarves or priestly belts. Today, these orari among the deacons serve for nothing more than decoration and to depict the wings of the seraphim, according to the sublime interpretation of Simeon of Thessalonica (Sym. Thessal. De sacr. ordin. 174 // PG 155, 381D-384A). That is why, as you can see, on many orarii, the seraphic song “Holy, Holy, Holy” is inscribed. In addition, Svida in his article on the word φωσσώνιον (cloth) calls the orarion a towel for wiping the face (Suda // TLG 9010/001, 674–1–3.). And the silver reliquary, which the deacons in the sacred Holy Mountain monasteries carry on their shoulders when they burn incense, was invented, it seems to me, for no other purpose than to put incense incense into it. This reliquary, although at first it was undecorated, was now given a very elegant appearance for the sake of church splendor. The gatekeepers and doorkeepers are also called ostiaries (ὀστιάριοι). Svida writes this name with the letter omicron (o), since in Latin the door is called “ostia” (ostium), and with the letter omega (ω) - from the Greek “push” (ώθεῖν), because they pushed away the catechumen and did not allow him to enter (Ibid., 711.1 – 712.2.). There were three Ostiarii (see also: Chrysanthus. Syntagmation. P. 35). The definite article τήν seems superfluous here. Note that although this rule does not obligatorily require Christians to leave all their work on Sundays, and adds “if they have the opportunity to leave their work,” civil laws nevertheless prescribed that all Christians must remain at rest on Sundays, with the exception of farmers. And even farmers were later ordered by the 54th novel of Leo the Wise to leave their work on Sunday. And Nicephorus the Confessor, in his 2nd rule out of seventeen contained in volume 2 of the Synodikon, says (p. 918) that on Sunday it is not appropriate to travel unless necessary. Christians need to spend their free time on Sundays and other holidays not in drunkenness, games, songs and riots, but in going to church and listening to divine words, reading holy books and doing other good deeds. Therefore, Ignatius the God-Bearer in his Epistle to the Magnesians commands: “Let each of us keep the sabbath spiritually, rejoicing in the teaching of the law, and not in the weakening of the flesh, not in dancing and mad cries” (Ign. Ep. ad Magn. 9 // PG 5, 768A.). St. Ambrose teaches that days of rest should not be turned into holidays of debauchery. And Chrysostom in his “Word for the New Year” (vol. 5, p. 357) says: “What holiday is appropriate for Christians? Let us listen to what Paul says: Therefore let us celebrate, not with old leaven, not with the leaven of vice and wickedness, but with unleavened bread of purity and truth (1 Cor. 5:8)” (Ioan. Chrysost. In kalend. 2 // PG 48, 956.). And he also says in the “First Homily on Pentecost”: “The holiday is nothing other than spiritual joy” (vol. 5, p. 603) (Idem. De Sancta Pentecost. I, 2 // PG 50, 455.). And Balsamon in answer 51 (Greco-Roman Law, p. 386) teaches that on Sunday one should not even wash, and those who have baths should not heat them on this day; the one who washes himself on Sunday should be admonished with penance, imposed according to the judgment of the bishop. This is also stated in the “Apostolic Constitutions” (Book 5, Chapter 10): “And on Sundays we do not allow you to say or do anything dishonorable. Likewise, Scripture says somewhere: Serve the Lord with fear and rejoice before Him with trembling (Ps. 2:11), that is, our joy should be combined with fear and trembling” (PG 1, 853C.). According to St. Epiphanius, they called themselves angelics either because they were proud that by way of life they belonged to the rank of angels, or because in their idle talk they claimed that the world was created by angels (Epiph. Adv. haer. 60. 1 // PG 41, 1037D.). According to the divine Theodoret (commentary on the Epistle to the Colossians), they called themselves that because, as they said, the law was given through angels, which is why the angels honored and served them (Theod. Cyr. In Ep. ad Col. II, 18 // PG 82, 613B.). The reason why this Council laid down the present rule, as explained by the same Theodoret, was that this heresy had long persisted in Phrygia and Pisidia, of which Laodicea was the metropolis (Ibid.). Therefore, the present Council, held in Laodicea, forbade heretics to pray to angels, that is, to call on them as gods and render divine service to them. And Origen in the book. 5 “Against Celsus” says that heretics called angels as gods because they found sayings in the Holy Scriptures in which angels are called divine and even gods (Orig. Contra Cels. V, 4 // PG 11,1185B.). The Divine Paul, also mentioning this heresy in the Epistle to the Colossians (Col. 2:18), instructs: Let no one deceive you (καταβραβευέτω) with self-willed humility and the service of angels, intruding on what he has not seen, that is, let no one deprive you of the reward for faith in Christ, desiring such ostentation humility and reverent fear of the call of Christ to separate you from the right faith and lead you to the veneration of angels, that is, to serve the angels as gods (for “to deceive” (καταβραβεύειν) means to give a reward (βραβείον) and a crown not to the victor, but to another, offending winner, as the angels did. They gave honor and worship to the angels, although it was not the angels who defeated death, the devil and sin, and did not give such worship to Christ, who defeated all opposing forces with the Cross). Epiph. Adv. haer. 6o. l // PG 41,1037D-1040A. Theod. Cyr. In Ep. ad Col. II, 18 // PG 82, 613B. For the interpretation of each of these names, see the note. to VI Omni. 61. The madness of astrologers is exposed by the divine Ambrose in the book. 4 "Sexaday" and St. Augustine in the Epistle to Simplician. In addition, the divine Epiphanius in the book “On Weights and Measures” says that Aquila, the translator of the Divine Scripture, was expelled from the Church of Christ because, among other things, he compiled horoscopes for some people based on the stars (Epiph. De mens, et pond. 15 // PG 43, 261C.). Astrologers have always been hated not only by Christians, but also by pagans. That is why astrologers were expelled from Rome, as Dion testifies in the book. 49 and Tacitus in the book. 17. God also said about them: Thus says the Lord: Do not learn the ways of the pagans and do not fear the signs of heaven (Jer. 10:2). This rule probably calls astrologers number tellers (μαθηματικούς), since they, working in general mathematics, especially in the field of its most ancient branches, geometry and arithmetic, reached astrology. And ch. 22 tit. 39 books 60 “Basilik” says: “Geometry is studied openly, but mathematics is condemned.” And the ancient interpreter says that the book “Basilik” called astrology mathematics (the 27th answer of Balsamon, preserved in manuscripts). Note: Zonara says that the bishops went to such Councils to correct both the Church, that is, Christians, and others, that is, heretics. But I prefer the interpretation given above as more appropriate. I said that it is the night of Holy Saturday that occupies the middle between the burial and resurrection of the Lord, and not Holy Saturday in general, as Zonara and Balsamon roughly put it. After all, the entire day of Great Saturday embraces the burial of the Lord, and the day of Easter embraces His resurrection, while the night of Great Saturday, separating these two events, is related to both. Therefore, the Western Chalon Local Council on sacred rites in the 1st section, in the rule that begins with the word εἰώθασι (“they are in the habit”), commands that on all other days of Lent the liturgy should be performed approximately at Vespers, and on Holy Saturday at the beginning of the night. In addition, all the statutes specifically stipulate that the ecclesiarch must strictly observe that the liturgy of Holy Saturday ends at 2 o’clock in the morning (About 20:00 according to our customary time calculation. St. Nicodemus indicates the time according to the Byzantine tradition, according to which the night of the new day is counted from sunset.). Why should the liturgy be celebrated in the evening on all other days of Lent, and at night on Holy Saturday? Of course, both because the Gospel narrative is read, in which there are words after the Sabbath (Matthew 28:1) and which in itself opens the story of the resurrection, and also because at this liturgy the newly baptized need to receive communion. Therefore, the “Apostolic Constitutions” (Book 5, Chapter 19), extending the time of worship, prescribe the baptism of catechumens even deeper into the night. This is what it says about Easter night: “During your all-night vigil, read the law until the roosters crow and, after baptizing the catechumens, read the Gospel and make a speech to the people, end your sorrow” (PG 1, 893A.). Therefore, both Gregory the Theologian in his homily for Easter, and Damascene, following Gregory, call the night of Holy Saturday a saving one due to the fact that on this night one receives baptism, and a luminous herald of a luminous day - due to the fact that streams of light flow from those who are enlightened (In ancient times, those who were baptized on the eve of Easter solemnly walked from the baptistery to the church with lit candles in hands, so that from the newly baptized, enlightened by the light of grace, the light spilled out in a visible way): “For this is truly a sacred, and all-celebratory, saving night, and radiant” - etc. (See: Greg. Nazianz. Or. 45, 2 // PG 36, 625A; Paschal Canon, 7th canticle, 3rd troparion.) See note about this. to I All. 2. The anointing with holy chrism depicts the descent of the Holy Spirit in the form of a dove onto Christ being baptized in the Jordan. Consequently, according to Cyril of Jerusalem, confirmation is a symbol of the fact that in baptism we accept the gift of the Holy Spirit and become perfect Christians (see also the words of Cyril of Jerusalem, given in the note to Apostle 50) (Cyr. Hieros. Mystag. 3-1 // PG 33, yu88A.). This means that we are called Christians not only because we believe in Christ, but also because we are anointed with this heavenly unction (χρίσμα), becoming anointed (χριστοί) of the Lord and partakers of Christ, according to the well-known psalm saying: Therefore, O God, Thy God has anointed Thee with the oil of joy more than Thy fellows. (Ps.44:8). Please note that the holy ointment is taught a second time, but only to those who once renounced the faith. Therefore, it is necessary to put an end to the misconception spread by some, when priests or confessors anoint Christians who have fallen into fornication with a Jewish, Muslim, Catholic or heretic woman. After all, the rules order those who have committed such a sin to be punished even more severely than other fornicators, according to the 47th answer of Balsamon and the 31st rule of John of Kitras, and not to be anointed with chrism. That’s why Vasily the Great’s rule. 44, speaking about the deaconess who fell into fornication with a pagan, does not prescribe anything similar to be done to her. And about how badly some people act, teaching the so-called Holy Chrism instead of Divine Communion. Demetrius, see the newly published book of the holy Bishop of Campania (For the full title of the book of Bishop Theophilus, see this edition: vol. 2, p. 361 (footnote).). Note that, according to the 56th answer of Balsamon, the ordination of a subdeacon, deacon, priest or bishop is not celebrated at the Liturgy of the Presanctified Gifts, because this liturgy is celebrated on days of fasting and sorrow, and ordination is a manifestation of triumph, not sorrow. Ordinations take place on Saturdays and Sundays of Pentecost, when the full liturgy is served. In the 55th answer, the same Balsamon says that on Pentecost they also do not baptize, except on Saturdays and Sundays and on the day of the Annunciation, and those who act otherwise should be admonished with strict penances as having sinned unforgivably, except in cases of mortal danger (Greco-Roman Law, p. 389). According to Simeon of Thessaloniki (question 56), in ancient times, according to the statutes of the Great Church, the Liturgy of the Presanctified Gifts was also served on Wednesday and Friday of Cheese Week and on Good Friday. But since this custom disappeared due to the raids of the barbarians, the liturgy of the Presanctified Gifts in these days was prohibited by the Jerusalem Rule, which is now observed everywhere (Sym. Thessal. Respons. 56 // PG 155, 904D-908A.). On this, see also the 32nd rule of Nicephorus and note. to VI Omni. 52. The same Simeon says in addition (question 58) that the Liturgy of the Presanctified Gifts should be celebrated not on part of the bread, but on the whole bread, so that it is divided according to custom and taught after breaking, for this is performed as at the full liturgy (Ibid. 58 // PG 155, 912A.). Note also that when the priests give the pre-sanctified Bread the Divine Blood to drink with the help of a spoon, they must remain silent, not saying anything. In fact, it is bad for some ignorant people to utter the words: And turn away from sowing to this, lest his trembling be exhausted (Ps. 74:9.) After all, the meaning of this psalm saying is different. It is even inappropriate to say this, because the cup that David speaks of is full of Divine wrath, the sinners of the earth drink from it, it is not a cup of blessing that brings peace and stops God’s wrath directed at us. The fact that the Liturgy of the Presanctified Gifts has been celebrated since ancient times is testified by Socrates in the book. 5 of the “Ecclesiastical History”: “In Alexandria, on Wednesday and the so-called day of preparation (Παρασκευή) (Friday.), the Scriptures are read, and teachers interpret them. Everything that usually happens in assemblies is performed, except for the sacred rite of the Mysteries” (Socr. Schol. Hist. eccl. V, 22 // PG 67, 636A.). From this word in this rule one could conclude that Christians of that time also celebrated the days on which the martyrs were born, whereas in our time the Church does not celebrate the birthdays of saints, with the exception of the Nativity of the Baptist (I do not take into account the Nativity of Christ and the Nativity of the Virgin Mary as superior to the birthdays of ordinary saints). However, the birthdays of martyrs, obviously, the rule calls those days on which they suffered martyrdom. After all, death is also called a birthday; see also Varin's article on the word γενέθλιος. Therefore, Eusebius calls the day of martyrdom (i.e. death) a birthday, speaking of Polycarp of Smyrna: “The Lord will allow the day of his martyrdom to be celebrated as a birthday” (book 4, chapter 15) (PG 20, 357B). Consequently, the expressions “memory of the holy martyrs” and “birthdays” are synonymous in this rule and mean the same thing. And the death of martyrs is called a birthday because through this temporary death they were born into true life, and because each of the martyrs was reborn on the day of his memory, having received baptism through martyrdom, which “is not defiled by new defilements,” according to Gregory the Theologian (Word on the Holy Lights of the Apparitions of the Lord) (Greg. Nazianz. Or. 39–17 // PG 36, 356A.). Therefore, meals held in memory of martyrs are called “birthday meals” (γενεθλιακά). See also note. to VI Omni. 74. Manuel Charitopoulos of Constantinople says that the priests who blessed marriages on Lent, if they did it out of simplicity and ignorance, received a lighter penance, and if secretly and with evil intent, they were subjected to greater penance, at the discretion of the bishop. However, married couples should not be separated (Greco-Roman Law, p. 540). They are called the word θυμελικοί, and their representations are called the word θυμελικά from θύω and θυσιάζω (“to make sacrifices”), because in those places where dances were held there were also altars in order to make sacrifices to Bacchus, who was considered by the Greeks god of intoxication. See also Scribelia. Zonara and Balsamon claim that the periodeuts were called so because they, not having their own pulpit in one place, went around (περιοδεύειν) to teach them instructions. And Chrysanthus of Jerusalem in the “Syntagmation” says that they were called so from the word περιοδεύω, that is, “I care for” and “I treat,” because the word περιοδεύω also has this meaning. So, in his opinion, periodeuts mean healers and doctors of mental illnesses. Some argue that the periodeuts differed from the chorebishops, since Gennady of Constantinople in his district letter names the chorebishop and the periodeut separately, saying: “Whoever he is, convicted of anything of the kind, is a bishop, or a chorepiscop, or a periodeut” - etc. And in the 10th act of the Council of Chalcedon (Synodikon. p. 174) it is said that a periodeut is a presbyter, for, according to the evidence of this act, some accused Iva of ordaining a certain Valentius as a presbyter and periodeut. Others argue that chorebiscopes are the same as periodeuts, because some chorebiscopes had only presbyteral consecration, while others had episcopal consecration. Note that, according to Eusebius (Ecclesiastical History, Book 5, Chapter 28), the faithful from the very beginning wrote psalms and songs in which they sang of Christ and theologized about Him as the Word of God (PG 20, 512C-513A.). These psalms, according to the same Eusebius (Church History. Book 7, Chapter 30), were abolished by the heretic Paul of Samosata, because they were allegedly an innovation and the work of later writers (PG 20, 713A.). But the rule here does not speak about such psalms - since they, apparently, were similar to those troparions that are now sung in the Church - but about the psalms of the Old Scripture, falsely inscribed with the name of Solomon, as we said, and some other prophets. Dion. Areop. De eccl. hierarch. III, 3. 4 // PG 3, 429C.