Правило 27 Василия Великого

Regarding the presbyter, who out of ignorance committed himself to an incorrect marriage, I determined what should be, that is: let him use the presbyteral seat, but let him refrain from other presbyteral actions: for forgiveness is sufficient for such a person. It is not proper for one who should heal his own ulcers to bless others. For blessing is the teaching of sanctification. But whoever does not have this, due to the sin of ignorance, how will he teach it to another? For this reason, let him not bless either publicly or individually, and let him not distribute the body of Christ to others, let him perform other services below: but being content with a priestly place, let him cry before others and before the Lord, so that the sin of ignorance may be forgiven him. (Ap. 19; Trul. 3, 26, 54; Neokes. 9). This rule of Basil the Great was included word for word in the 26th rule of the Council of Trullo, according to which a priest who, out of ignorance (κατά αγνοιαν) entered into an incorrect (αθεσμος) marriage, was deprived of the right to perform the holy service, and only he was allowed to use the priestly name and the honor of the seat (καθέδρας) among the presbyters, if, however, as the aforementioned Trullian rule adds, he has dissolved a marriage, which, contrary to the prescription of the law, he entered into out of ignorance; if he, knowing the provisions of the law, did this, then he is deprived of the name of the priest and is subject to penalties according to the provisions of civil law on irregular and unauthorized marriages 68. Forbidden marriages (οί κεκωλύμένοι γάμοι) Balsamon, according to Roman law, divides into three groups: νεφάριον γάμον (nefariae nuptiae, indecent marriage or otherwise παράυομου, praeter leges) illegal marriage, then δαμνάτον (damnatae nuptiae, condemned marriage), or otherwise κατάκριτον (condamnatae nuptiae), condemned marriage and, finally, ίγκεστον (incestae nuptiae, incestuous marriage), also called άθέμιτον (nefariae), illegal marriage. The first group includes marriages that contradict the requirements of civil law, for example, a guardian with a ward; to the second - marriages with nuns and virgins who have taken a vow of virginity, and to the third - marriages in prohibited degrees of kinship 69. However, according to the terminology of canon law, all prohibited marriages are usually called άθεσμοι γάμοι (nefariae nuptiae, irregular marriages), as in the present rule of Basil the Great. By issuing this injunction against a priest who, even out of ignorance, has entered into an incorrect marriage, Saint Basil justifies its severity by pointing out that it is inconvenient for others to be blessed by one who himself has sinned, and, therefore, is obliged throughout his life to ask God for the forgiveness of sin. This severity is justified by the very title of the priest and his social position, for from persons called to approach the altar of God and perform the sacraments, complete purity of soul and body is required and should be required, while nothing contradicts this purity more than bodily uncleanliness, the root of which is in an illegal marriage, where the husband and wife, being one flesh, by the very nature of things infect, so to speak, one another with uncleanness. Further, this severity is determined by the very service of the priest, called to teach grace-filled sanctification through prayer and sacred rites; however, how could a priest do this, who, through falling into sin, himself lost this sanctification? For, although the source of all sanctification is the grace of God, of which priests are only instruments, through which it acts on people, however, one who was ordained a priest incorrectly and contrary to the requirements of the law and, therefore, does not perform the sacraments rightfully, cannot be a pure and true instrument of grace-filled sanctification for others. Finally, this severity is also justified by the inevitable consequences of irregular marriages among priests, both in the family and in society, for the illegitimacy of a marriage makes the children born from it illegitimate, so that a stain remains on the entire family, and the priest, no matter how exemplary, cannot have the importance in society that otherwise, by his position as a priest and shepherd, he should have. That is why Holy Scripture prescribes paying strict attention to the family life of candidates for the priesthood, which must be pure and immaculate, and in all respects consistent with the dignity of the priestly rank (1 Tim. 3 et seq.) 70. Interpretation of Balsamon in Af. Synth., IV, 163. Af. Synth., IV, 162. Cf. interpretation of 19 Ap. rules in Pidalion (cited ed., p. 20). See the interpretation of Rule 27 of the Council of Trullo by Archimandrite. John (ment. op. II, 286–287). You might be interested in: