О священномученике Петре Александрийском

In Saints, our father Peter lived around 296 50. He became the seventeenth Archbishop of Alexandria, ascending to this see after Theona. Since Meletius, bishop of Lycopolis in Thebaid, was convicted of participating in many heretical iniquities, the saint defrocked him 51 and refused to recognize the baptism performed by Meletius and his supporters 52 . He ordained Arius to the rank of deacon when he was still showing his zeal for the dogmas of the faith. But since Peter later saw how Arius defended the excommunicated Meletius and agreed with his bad views, he cast out Arius and expelled him from the Church 53. Having well and piously tended his flock on life-giving pastures, he ended his life as a martyr under Diocletian, 54 leaving Achilles as his successor. When his all-sacred head was truncated, a voice was heard from heaven: “Peter is the beginning of the apostles, and Peter is the end of the martyrs.” In fact, after his death, the persecution of Christians by tyrants ceased, and Equal-to-the-Apostles Constantine the Great reigned 55. In 304 56 Peter wrote these rules regarding those who denied in various ways during the persecution. These rules are necessary for church deanery and organization. They are indirectly confirmed by the rules of the IV Universal. 1 and VII Omni. 1, and directly - by rule VI Omni. 2 and thanks to this confirmation they in some way receive the force of the rules of the Ecumenical Councils. They are found in the 2nd volume of the “Pandect” and in the 1st volume of the “Synodikon”, from p. 129. In the saints of our father Peter, Archbishop of Alexandria, martyr, there are 15 rules, into which (with the exception of one) his word on repentance is divided Since the fourth Easter after the persecution has already approached, this is enough for those who, as a result of denunciation, were imprisoned, endured merciless torment, unbearable wounds and many other terrible tortures, and for whom, in the end, the flesh failed due to weakness. Although, due to the greatest fall that happened to them, they were not initially accepted into communion, however, for the sake of the fact that they labored a lot and fought for a long time (after all, they came to the point of renunciation not of their own free will, but because of the betrayal of their weak flesh, since the wounds of Jesus are shown on their bodies, and some have been in mourning for the third year already), let another 40 days be added to their penance as a reminder from the day of their return to Church. Having spent exactly this number of days in fasting after baptism, our Lord and Savior Jesus Christ was tempted by the devil. And they, having spent the same number of days predominantly in asceticism and more strict sobriety, henceforth let them remain vigilant in prayer, learning from the Lord’s response to the tempter, who demanded worship of himself: Get thee behind Me, Satan, for it is written: Worship the Lord thy God, and serve Him only (Matthew 4:10; Luke 4:8; Deut. 6:13). This rule makes such a determination. Those who three years ago (for this is what the words “fourth Easter” means) were betrayed by others and first imprisoned, where they suffered severe torment, unbearable wounds and other troubles for the name of Christ, and then, overcome by the weakness of the flesh, renounced Christ - they were not accepted when they tried to return to the Church at that time. However, due to the fact that they struggled a lot for Christ and renounced not of their own will, but because of the weakness of the flesh, and especially because over the past three years they grieved and repented of the sin of renunciation, in addition to these three years, they must endure another 40-day penance. In other words, they must spend as many days as the Lord spent in fasting on the mountain, after which he was tempted by the devil, primarily in ascetic deeds and, having become more sober, stay awake in prayer, learning from the words spoken by the Lord to the devil when he demanded that He worship himself: Get thee behind me, Satan, for it is written: The Lord thy God shalt worship, and Him alone shalt thou serve 57 . And after this let them be admitted to communion. For those who, after merely being imprisoned and staying in prison, as if under siege, after sorrows and stench, then without fighting the torment, became captives due to the great weakness of their strength, it is enough to add one year (ἐνιαυτός) to the previous time. After all, they too completely gave themselves up to suffer for the name of Christ, although they enjoyed great consolation from their brothers in prison. For this, may they reward many times more, striving to free themselves from the bitter captivity of the devil and especially remembering Him who says: The Spirit of the Lord is upon Me; for He has anointed Me to preach good news to the poor, and He has sent Me to preach release to the captives, recovery of sight to the blind, to set at liberty those who are oppressed, to preach the acceptable year of the Lord and the day of recompense (Luke 4:18–19; Isaiah 61:1–2). This rule makes a determination regarding those who were first only imprisoned for Christ and endured suffering and stench in prison, and then renounced, not being subjected to violence and torture, but because of the great weakness of their strength, that is, because of cowardice and blindness of mind. In addition to the three years that they spent in repentance, they should suffer another year of penance, but no more, since they, in spite of everything, gave themselves up to suffering for the name of Christ, although they received peace and consolation in prison from other brothers. (As can be seen, the Christians, who were not captured by the persecutors, brought necessary things to those who were in prison and looked after them.) They will pay them a much greater reward for this peace if, having subjected themselves to greater constraints, they are delivered from the bitter slavery of the devil, into which they fell through renunciation. And let them remember the saying of the prophet. Isaiah, spoken as if from the person of the Lord: “The Spirit of the Lord is upon me, who anointed me and sent me to bring good news to the poor, to preach liberation to the captives, and recovery of sight to the blind, so that I would set free those who suffer and proclaim everywhere that the time pleasing to God and the day of liberation has come.”58 See also Ankir. 4. To those who have not undergone anything like this at all and have not shown the fruit of faith, but have voluntarily gone over to the side of evil, to which they were betrayed by cowardice and fear, and now come to repentance, it is necessary and fitting to apply the parable of the barren fig tree: as the Lord says, someone had a fig tree planted in his vineyard, and came to look for fruit on it, and did not find it; and he said to the vinedresser, “Behold, I have come for the third year looking for fruit on this fig tree, and have not found it; cut it down so that it does not take up the land. But he answered him: Master! leave it this year too, until I dig it up and cover it with manure, see if it bears fruit; if not, then next year you will cut it down (Luke 13:6-9). By turning their attention to this parable and showing the worthy fruit of repentance, over the same period of time, they will receive great benefit. Regarding those who did not suffer any of the cruelties mentioned above, but voluntarily renounced solely out of fear and cowardice, and now repent, the present rule makes the following determination. They should have before their mind's eye the fig tree to which its owner had been coming for three years. And since he did not find any fruit on it, he demanded that it be cut down at the root so that it would not make that place itself useless and barren. The vinedresser asked the owner to leave it for another fourth year and, if it did not bear fruit, then cut it down. Those who voluntarily renounce, learning from this parable of the Lord and showing worthy fruit of repentance for four years, will benefit from this. Read also I Omni. 11. To those who are completely desperate and do not strive for repentance, but have acquired the skin of an Ethiopian, the color of which does not change, and the variegation of a leopard, let what was said about another fig tree be addressed: Let there be no more fruit from you forever, which is why it immediately began to wither (Matthew 21:19; Mark 11:14). After all, what Ecclesiastes said is fulfilled on them: “What is crooked cannot be adorned, and deprivation cannot be counted” (see Eccl. 1:15). In fact, if what is crooked is not first straightened, it is impossible to decorate it. And if the deprivation is not first replenished, it is impossible to count it. For this reason, what the prophet said will eventually happen to them. Isaiah: And they will see, he says, the corpses of people who have retreated from Me: for their worm will not die and their fire will not be quenched, and they will be a disgrace to all flesh (Is. 66:24), since, as it was also prophesied to them, the unrighteous will be agitated and will not be able to calm down. There is no joy for the wicked, said the Lord God 59. The previous rules spoke about repentant apostates from Christ, but the present one makes a determination about unrepentant apostates from Christ. Having fallen into malicious despair, they acquired the unchanging blackness of malice, like the blackamoor - black skin and the leopard - motley fur. So, the curse addressed by the Lord to the barren fig tree will be pronounced on such people: May there be no fruit from you forever, which is why the fig tree immediately withered. And what Ecclesiastes said is fulfilled on them: a crooked thing cannot be decorated unless it is first straightened; and what is insufficient cannot be counted as if it were complete, unless the deficiency is first made up for. Therefore, at the end of their lives, what Isaiah says will happen to them: “People will see the bones of those who transgressed My words and denied Me; and their worm will not cease from gnawing at them, and the fire that burns them will not be quenched.” Another saying, spoken by the same Isaiah even earlier, will be fulfilled on them: “The unrighteous will be overwhelmed by the storm and will not find peace, since there is no joy for the wicked, says God.” About those who pretended, like David, who for the sake of deliverance from death took on the appearance of being possessed by seizures, although he was not possessed (see 1 Samuel 21:13-15), and did not directly sign certificates of renunciation, but in extremely cramped circumstances laughed at the machinations of their enemies, as smart and reasonable children laugh at foolish children. In other words, about those who either passed by the altars, or allegedly signed, or brought pagans in their place. Although some of these, as I heard, some of the confessors granted forgiveness, first of all, because they with great prudence avoided kindling fire and incense to unclean demons with their own hands, and although it remained hidden that they committed these actions unreasonably, nevertheless, let them be ordered to remain in repentance for six months. After all, in this way they themselves will receive more benefit, learning from the prophetic saying and saying: unto us a Child is born, and unto us a Son is given, with whom the government is upon His shoulder, and His name is called Angel of great counsel 60 . As you know, in the sixth month after the conception of another youth, who preached repentance for the forgiveness of sins before His coming, He Himself was conceived to preach repentance. And we hear that they both preach, but first of all, not only about repentance, but also about the Kingdom of Heaven, and it, as we know, is within us, since the word in which we believe is near us, in our mouths and in our hearts 61 . When they are reminded of this, they will learn to confess with their mouth that Jesus is Lord, believing in their heart that God raised Him from the dead, 62 as they hear that with the heart they believe for righteousness, and with their mouth they confess for salvation. This rule makes a determination about those who - like David, who, fleeing from Saul, pretended to be mentally ill before King Achish so that he would not kill him - pretended to approach idol altars, or wrote a renunciation, or brought pagans in their place to make sacrifices, but did not openly sign a renunciation of the faith, but, even when pressed by extreme circumstances, found a way to laugh at the persecutors, just as smart children ridicule the stupid ones 64. So, they were forgiven by some holy confessors for the methods they used in order not to offer sacrifices to idols with their own hands. However, since these people acted foolishly, and the infidels considered them to have made sacrifices, when in fact they did not offer them, then they must receive six months' penance and repent. And since the saint determined that they should repent for six months, that is the only reason why he cites the following completely appropriate saying of Scripture and says that these penitents for six months should remember Christ, Who, according to the Gospel, was conceived in the sixth month after the conception of John, the preacher of repentance, and Himself also preached repentance. After all, the Forerunner and Christ preached in agreement: Repent, for the Kingdom of Heaven is at hand 65. The saint interprets that the Kingdom of Heaven, as the Lord said, is within us because the word in which we believe, in the words of Moses and Paul, is near, in our mouths and in our hearts 66. And therefore, according to this saying, those who believed in Christ with their hearts, but did not confess Him with their lips, should from the words of Paul believe with their hearts for righteousness, and confess with their lips for salvation, to learn that it is necessary both to believe in their hearts and to confess with their lips that Jesus is Lord and God. About those who brought Christian slaves in their place. Slaves, as people subject to and in some respects also imprisoned by their masters, if they reached the point of sacrifice and fell, fearing the masters themselves and their threats, let them show deeds of repentance during the course of the year, learning henceforth, as servants of Christ, to do the will of God and fear Him, especially because they hear what is said: Everyone will receive from the Lord according to the measure of the good that he has done, whether slave or free ( Eph.6:8). This rule stipulates that those slaves who, being intimidated and imprisoned by their masters, are forced by them to make sacrifices in their place, will be punished with penance for one year. They must learn that since they are faithful, they are servants of Christ and, therefore, must do His will and fear Him, and not people. In particular, they are taught this by the words they heard from Paul, who says that whether a slave or a free man does good, for what he has done, they will receive in equal measure from the Lord on the day of reward. Let those who are free be tested in repentance for three years - both because of their hypocrisy and because they forced their fellow slaves to make sacrifices, for they listened to the apostle, who wants masters to act with slaves like this: Moderating severity, knowing that both over us 67 and over them there is a Lord in heaven, with whom there is no partiality (Eph. 6:9). If we all have one impartial Lord, since Christ is everything and in everything, in barbarians and Scythians, slaves and free (see Col. 3:11), then those who attracted fellow slaves to idolatry should consider what they did, desiring to save their own souls, while their fellow slaves could have avoided sacrifice if they had been given what is due and fair, which the apostle again speaks of (see. Col. 4:1 ). The previous rule determined the punishment for slaves who made sacrifices in place of their masters, and the present one determines a three-year penance for the masters themselves (they are called here free). They are punished both because they were hypocrites and pretended to the infidels that they had made sacrifices, and because they forced their slaves, and in Christ, co-slaves, to make sacrifices. Thus, they listened to the apostle. Paul, who orders masters to moderate threats and anger towards their slaves, since both they and the slaves have together one impartial Master and Lord in heaven, and in Christ there is no difference between barbarian and Scythian, slave and free. They also deserve punishment because they themselves tried to save their souls, and forced their fellow servants in Christ into idolatry, when it was possible that they too would have escaped sin and been delivered from it if their masters had treated them with due justice, as the apostle again says. Those who were betrayed and fell away and themselves came to the feat, confessed themselves to be Christians and were thrown into prison with torture, it is blessed to strengthen them with gladness of heart and have fellowship with them in everything: in prayers, in the communion of the Body and Blood of Christ, in the consolation of the word, so that, having accomplished a more decisive feat, they too would be awarded the honors of the highest calling (Phil. 3:14). For seven times, says Scripture, a righteous man will fall and rise again (Prov. 24:16). If all those who had fallen away would do this, they would show the most perfect repentance from the bottom of their hearts. The rule speaks of those whom others handed over to the torturers and who, unable to bear the torment, renounced, and also of those who came to martyrdom themselves, and then, unable to bear it, renounced. If they came again, for the second time, and confessed the faith, were thrown into prison and suffered torture, then the present rule considers it fair to accept them with heartfelt joy, to allow them to participate in joint prayers with other faithful and to partake of the Divine Mysteries, and also to encourage them with a word to martyrdom, so that, having become more courageous, they will be worthy of the Kingdom of Heaven. And in order for them not to be considered people who should not be accepted, since they had previously renounced, the saint cites evidence from Scripture, saying that seven times, that is, many times, the righteous will fall and rise again. If all those who renounced Christ rose in this way, that is, atoned for their fall and again confessed the Lord before the tormentors, then by this they would show the most perfect, from the bottom of their hearts, repentance 68 . One should maintain fellowship with those who, as if awakening from a dream, rushed to the feat, although it was still brewing and was preparing to captivate them, and they themselves brought upon themselves a temptation similar to a sea battle and a strong storm, and, moreover, the coals of sinners are also kindled on the brothers. After all, such people begin this in the name of Christ, although they do not heed the words of the Lord, who teaches: Pray so that you do not fall into temptation (Matthew 26:41), and also teaches you to say in prayer to the Father: And lead us not into temptation, but deliver us from evil (Luke 11:4). Or perhaps they do not know that our own Lord and Teacher often moved away from those plotting intrigues against Him, and it happened that because of them He did not go out openly. When the time of His suffering approached, He did not give Himself up to it, but waited until they came to Him with swords and staves. And then he said to them: It was as if you came out against a thief with swords and staves to take Me (Mark 14:48). They, says the evangelist, handed Him over to Pilate. Like Him, those going towards His goal suffered, keeping in mind His Divine words, in which He, strengthening us, speaks about persecution: Take heed to yourselves, for they will hand you over to judgment courts and in their synagogues they will beat you 69 . The Lord said they will give, and not “give yourselves.” And you will be led to rulers and kings 70 for My name’s sake, and not “you will be led yourselves.” For He desires that we should even move from place to place, being persecuted for His name's sake. Again we hear His words: When they persecute you in one city, flee to another (Matthew 10:23). After all, the Lord does not want us to voluntarily approach the shield-bearers and spear-bearers of the devil, so as not to become the culprits of even greater deaths for them, as if forcing them to become even more irritated and commit deadly deeds. But he wants us to wait and listen to ourselves, watch and pray so as not to fall into temptation (see Matthew 26:41). So Stephen, the first after Him to take upon himself a witness in Jerusalem, was captured by the lawless and brought to the Sanhedrin, and then, when he was stoned for the name of the Lord Jesus Christ, he became glorified, praying and saying: Lord! Do not count this sin against them (Acts 7:60). So Jacob, whom Herod captured second, was beheaded with a sword. Thus, Peter, the chosen one of the apostles, was seized many times, imprisoned, abused, and subsequently crucified in Rome. And the highly praised Paul, after he had been betrayed many times, after he had been exposed to mortal danger, had labored much and boasted of many persecutions and sorrows, in the same city was beheaded with the sword: in which he boasted, he ended his life. And in Damascus he was lowered down the wall at night in a wicker basket and escaped the hands of the one who sought to seize him (see 2 Cor. 11:32). After all, the first task for the apostles was to preach the gospel and teach the word of God. Thus affirming the brothers to continue in the faith, they also said the following: Through many tribulations we must enter the Kingdom of God (Acts 14:22), because the apostles did not seek their own benefit, but the benefit of many, so that they might be saved (1 Cor. 10:33). And much could be said to such people so that they would act wisely, but, as the apostle says, we do not have enough time to tell the story (see Heb. 11:32). In those who awaken from sleep, and especially from short sleep, the consciousness is not solid, but clouded and unstable. The saint likened to such people those who rush into the feat of martyrdom, that is, they do not go out to the feat rationally, but rush into it boldly and recklessly, while the field of feat is not yet open, but is only in the intention of the persecutors. There is no achievement yet, and he is slow to attract Christians to the fight, and they, on the one hand, bring temptation upon themselves, and on the other, with their restless desire, they even more bring the vengeance of persecutors upon other Christians. Although such deserve censure, nevertheless, despite this (and also because they are striving for martyrdom for the name of Christ), the saint in this canon commands them to be in communion with other faithful, even if they do not follow the example of Christ, who at one time taught in words that we should pray so as not to fall into temptation, and at another time he told the disciples and apostles that they would be handed over to synagogues and courts of others, and not they themselves will betray themselves. The Lord also told them that when the authorities expel them from one city, they should flee and move to another, and not go to the authorities themselves, so as not to embitter them even more and not become responsible for the death of a huge number of Christians. However, the Lord taught this not only in word: He confirmed the word and deed. After all, before suffering, He often evaded the wrath of the Jews and hid from them. And during his suffering, He did not betray Himself to the Jews, but waited for them until they came to the garden, grabbed Him and handed Him over to Pilate, as the Divine Gospels narrate. Therefore, the imitators of the Lord, the apostles, following the above words of the Lord and the example of His deeds, acted in a similar way. So the first martyr Stephen did not come on his own, but was drawn to the Sanhedrin by the Jews and died a martyr, stoned. So James, John's brother, was captured by Herod and beheaded. So Peter was captured and crucified. So Paul was first lowered from the fortress wall of Damascus in a basket and ran away from the regional governor, King Aretas, when the governor was looking for him to capture him. And after Paul was captured, he was beheaded in Rome. And I could tell them about many similar cases if there was time. Therefore, there is no reason to continue to remain in the ministry of those from the clergy who volunteered, fell and again entered into the struggle, since they abandoned the flock of the Lord and disgraced themselves, which none of the apostles did. After all, the blessed apostle, who endured many persecutions and showed many victories in his exploits, Paul, having learned that it is better to be resolved and be with Christ (Phil. 1:23), adds the words: But remaining in the flesh is more necessary for you (Phil. 1:24). He, having the goal of benefit not for himself, but for many, so that they would be saved (1 Cor. 10:33), considered that being with the brothers and caring for them was more necessary than being at rest himself, just as the apostle commands the teaching person to remain in teaching (see Rom. 12:7), being an image for the faithful (see 1 Tim. 4:12). Therefore, those who in prison seek the right to serve, after having fallen away from it, and then again entered into the struggle, suffer great insensibility. How do they demand what they abandoned when they could have been useful to their brothers at such a time? While they had not yet fallen, they could be excused for their foolish action. And after they have fallen, they can no longer perform sacred acts, because they have become arrogant and discredited themselves. Therefore, let them rather, in humility of mind, putting aside vanity, take care of how to accomplish the deed. Communication is sufficient for them, which is allowed with prudence (μετ’ ἐπιστάσεως) 71 and with strictness (γινομένη) 72 for them for two reasons: both so that they do not find themselves saddened when they strive with effort for permission from this life, and so that some fallen ones do not make excuses that they showed weakness allegedly because of penance. Such will be most ashamed and disgraced, like the one who laid the foundation of a building and could not finish it. “For,” says Scripture, “all those who pass by will begin to mock him, saying, “This man laid a foundation and was not able to finish” (see Luke 14:29-30). Since the holy father spoke above about those who arbitrarily strive for martyrdom, here, in this rule, he speaks about clergy who have done something similar, and defines the following. If clergy and clerics took up the feat of martyrdom voluntarily, and then, unable to withstand the torment, renounced, but after the renunciation again confessed Christ, they should no longer serve and are subject to ejection. And the reason for this is, first, that they went away and left their flock, who at that time could have been useful and whose piety could have been strengthened while they were in turmoil due to persecution. Secondly, by going out on a quest without permission and renouncing the faith, they brought upon themselves censure and accusation, which prevented them from becoming members of the clergy. They neglected the opportunity to teach their people and preferred their own benefit, which none of the apostles did. After all, ap. Paul, who endured many persecutions and accomplished many exploits, although he knew that it was better and more peaceful for him to die in order to be with Christ, did not seek his own benefit, but believed that the benefit of many Christians was more necessary than his own peace. And therefore he said that it was more necessary for the people if he himself remained in this life to suffer and be tormented for the sake of saving and teaching the people. Paul not only endured and fulfilled this himself, but also gave commands to teachers and shepherds to teach their flock and serve as a good example for their flock. For all these reasons, those clergy who arbitrarily set out for a feat and then renounced suffer from insensibility if they strive to possess what they voluntarily abandoned. After all, if they had not renounced, they would have had an excuse for the reckless act they committed. They could be excused not only for the fact that they arbitrarily rushed to martyrdom, but even more so for the fact that they abandoned the flock of the Lord and did not strengthen it with their instructions. But since they renounced, they are deposed, because, relying on their own strength, they rushed into the fight out of a desire to show themselves, that is, out of arrogance and boasting, and then, by renouncing, brought censure upon themselves. So, let them stop trying out of vanity to regain the dignity of the priesthood, but it is better to have one concern: how they can complete the second confession and fight for the faith. It is enough for them that they are in communion with other faithful in prayer or even in Divine Communion of the Mysteries. This is allowed for two reasons. Firstly, so that they do not grieve because they are not allowed into fellowship, especially since through martyrdom they accept violent death for their faith. Secondly, so that those who, during the torture, repeatedly renounce Christ, do not say in their own defense that they showed cowardice in their struggle and did not remain steadfast because of the penance that excommunicates them from fellowship. Indeed, by doing so, they will cover themselves with greater shame and disgrace than at the first renunciation, both here and at the future judgment, like the man who laid the foundation of a building, but, since he could not complete the construction, became the subject of ridicule for passers-by, as the Holy Gospel tells. There were those who at first rushed into the very crucible of persecution. Standing around the judgment seat and seeing the holy martyrs hastening to the honor of the high calling (Phil. 3:14), in good zeal ready for anything, they gave themselves up to this struggle with much boldness, especially when they saw that others were being led away to fall and were falling. Internally inflamed for them and hearing within themselves the call to defeat the ascending enemy, they hastened to this fight so that the enemy would not seem wise to himself (see Proverbs 3:7) because of those whom he considered defeated by his deceit, while he, without noticing it, is brought down by those who steadfastly withstand whittling and scourging, the edge of the sword, burning fire, drowning in water. And when some ask to make prayers and petitions either for those who were mercilessly punished in prison, and then overcome by hunger and thirst, or for those who, outside prison at the judgment seat, were tormented by planing and scourging, and then could not resist the weakness of the flesh, then it is fair to agree to this. After all, to sympathize and sympathize with those who grieve and weep for those who were overcome in the struggle by the great power of the evil devil, in other words, for parents, brothers or children, does not harm anyone in any way. After all, we know that for the sake of the faith of others, some were considered worthy of the goodness of God in the remission of sins, bodily health and the resurrection of the dead. So, remembering the many grievous sufferings and sorrows that they previously endured for the name of Christ, and not only about this, but also that they repented and mourned the betrayal they committed in exhaustion and mortification of the body, moreover, they have evidence that their life has become alien to civil pursuits, 73, along with other appropriate things, we, in joint prayer, call upon them the mercy of God through the One who stood for us We intercede with the Father, who atones for our sins. After all, says the Scripture, if anyone sins, we have an advocate with the Father, Jesus Christ, the righteous; He is the propitiation for our sins (1 John 2:1-2). The meaning of this rule is this. We must pray to God and ask Him for those who thoughtlessly rushed to torture - not, however, when the martyrdom was not yet open to the persecutors, as in the case of those who were discussed in the previous rule, but when the persecution was in full swing. They dared to do this, seeing how the holy martyrs fought to receive heavenly crowns for martyrdom, and especially seeing how many fell into error and renounced the faith. Because of the fall of others, they were inflamed with zeal to gain victory over the devil, who led them astray, although he himself was overcome by those who endured to the end, tormented by scrapers, swords, fire and water. So, we are talking about those who, in a similar way, embarked on the feat of martyrdom and were first imprisoned and endured torment from hunger, thirst and various tortures, but then were defeated by the weakness of the flesh and renounced Christ, and after the renunciation brought repentance, mourned their fall and departed, i.e. or died in a pious faith, or secretly fled from infidels for the sake of preserving the faith (especially if it is testified about them that they were inexperienced people, removed from worldly affairs, or even virtuous). Thus, I continue, we must sympathize and sympathize, and together with those who pray for them to God the Father - be it their parents, brothers or children - we must also call on God and the Father through our Lord Jesus, who became the Intercessor with the Father, so that He would have mercy on them. After all, John says that if anyone sins, we have an advocate with the Father, Jesus Christ, who is the propitiation for our sins. However, those who renounce themselves must do what they must (after all, this is what the expression “along with other appropriate things” means): fast, cry and give alms, if they have the means to do so. And I say that we should ask God for them because from the narrations of Divine Scripture we know that many, through faith and the petition of others, have been worthy of God’s mercy. Some received forgiveness of sins (like Job’s friends through his prayer), others received bodily health (like the paralytic through the faith of those who carried him), others were raised from the dead (like Lazarus, the daughter of Jairus and the son of a widow) at the request of their parents and relatives. Those who were given silver so as not to suffer any harm at all cannot be blamed for this. After all, they suffered material damage and loss of money, so as not to suffer spiritual damage and not perish in soul, which others did not do out of self-interest, although the Lord says: What good is it for a man if he gains the whole world, but loses his own soul. (Mk.8:36) or destroy. And one more thing: You cannot serve God and mammon (Matthew 6:24). And indeed, such people showed to the persecutors that they worked for God; they hated, trampled and despised silver, and thus fulfilled what was written: A person’s own wealth is a ransom for a person’s life (Proverbs 13:8). So in the Acts of the Apostles we read that those who, instead of Paul and Silas, were taken to the governors in Thessalonica, were released for a bribe 74. After they had suffered many troubles 75 for the name of Christ, and the crowd and the mayors became alarmed, then, as Scripture says, the mayors, having received enough from Jason and the others, released them. The brethren immediately sent Paul and Silas to Berea at night (Acts 17:9-10). Those who gave silver to the persecutors and thanks to this got rid of evil, that is, either from cruel treatment and torture, or from renunciation that surpasses all evil, do not deserve condemnation because of this, since they suffered material damage and loss of money (which others, out of love of money, did not do), so as not to suffer mental damage and not lose their soul. Such people showed before the persecutors that they serve God more than mammon, that is, silver, and fulfilled the words of the Tributary that a person’s own wealth is a ransom for his soul. After all, in the Acts of the Apostles we read that Jason and others, when instead of Paul and Silas in Thessalonica the Jews took them to the city governors, gave them a sufficient amount of money and thus freed themselves. Having received, says the Scripture, enough from Jason and the others, they released them. Therefore, those who left everything for the sake of saving their souls and withdrew cannot be blamed for the fact that others were allegedly captured in their place. Indeed, in Ephesus, instead of Paul, they seized Gaius and Aristarchus, Paul’s companions, in the theater, but when Paul wanted to enter the people (since the rebellion occurred due to the fact that he attracted and converted many people to worship of God), the disciples did not allow him, says Scripture (see Acts 19: 29-30). Moreover, some of the leaders of Asia, being his friends, sent to him and asked him not to appear at the spectacle (Acts 19:31). If some continue to mock those who sincerely listen to the speaker: Hasten to save your soul and do not look back (Gen. 19:17), let them remember how Peter, chosen among the apostles, when he had already been thrown into prison and handed over to guard by four quartets of soldiers, at the command of the angel of the Lord, he ran away at night and got rid of the hand of the bloodthirsty Herod and from everything that the Jewish people were waiting for. 76. When the day came, Scripture says, there was great anxiety among the soldiers about what had happened to Peter. Herod, having searched for him and not finding him, judged the guards and ordered them to be hanged (ἀπαγχθῆναι) (Acts 12:18–19). Because of these guards, no blame is placed on Peter. After all, it was possible for them, when they saw what was happening, to run away, as well as for all the children in Bethlehem and all its environs, if their parents knew what awaited the babies. But these children were killed by the foul murderer Herod because of that one and only Child, Whom he sought to kill and Who, at the command of the angel of the Lord, fled, soon beginning to take captives and boldly plunder, in accordance with the name that was given to Him, as it is written: Call his name: “Rob quickly, plunder more brazenly.” For before the child learns to name his father and mother, the wealth of Damascus and the spoils of Samaria will be presented before the king of Assyria (Isa. 8:3-4). Therefore, the Magi, as already captive and kidnapped, obediently and respectfully worship the Child, opening their treasures and presenting Him with the most fitting and appropriate gifts: gold, frankincense and myrrh, as a King, God and Man. That is why they, with the assistance of Providence, no longer wanted to return to the king of Assyria. For having received a revelation in a dream, says Scripture, not to return to Herod, they departed to their own country another way (Matthew 2:12). Then the bloodthirsty Herod, seeing himself ridiculed by the Magi, became very angry, and sent to kill all the babies in Bethlehem and throughout its borders, from two years old and below, according to the time that he found out from the Magi (Matthew 2:16). He sought to kill with them another child, born before Him, and, not finding it, killed his father Zechariah between the church and the altar (see Matt. 23:35), while the child and his mother Elizabeth ran away, for which they are not subject to any blame. In this rule, the saint says that those who left all their property and ran away to save their souls, perhaps not having the strength to endure the torment to the end, did not commit a crime. But they should not be blamed even if, after their flight, the persecutors seized other Christians because of them and subjected them to torture, because instead of Paul in Ephesus they captured Gaius and Aristarchus, Paul’s companions. But Paul was not accused of this, even though the rebellion and unrest occurred due to the fact that he convinced a large number of people to turn to the knowledge of God. And when the angel brought Peter out of prison, Herod grabbed the soldiers guarding him and punished them (or even hanged them), but neither the angel nor Peter are blamed for this, because the soldiers could have run away, seeing that Peter was not in prison, but they did not run away. So it was when our Lord Jesus Christ was born, Whose name, according to prophecy, was “soon to captivate those captives of the devil,” and the Magi, as spiritually captives of the Lord, worshiped Him, bringing gifts: gold - as a King, frankincense - as God, myrrh - as a mortal Man, and then did not return to the Assyrian king, i.e. Herod 78, but went another way to their country. When, I repeat, all this happened, and the Lord, at the notice of an angel, fled to Egypt, then the bloodthirsty Herod, enraged by the fact that he was deceived by the wise men, killed all the babies in Bethlehem aged two years and younger. However, the Lord is not blamed for this. The same Herod was also looking for the Forerunner of John, and not finding it, because Elizabeth, John’s mother, took the baby and ran away, and killed his father Zechariah 79 . But neither John nor Elizabeth deserve blame because of this. If some have endured great violence and torment, accepted struts in their mouths, endured chains and persevered in their love for the faith, courageously endured the burning of their hands when, against their will, the tormentors stretched out their hands to an unholy sacrifice - as the blessed martyrs wrote to me from prison about those who suffered in Libya, as well as other fellow servants - then they, especially if other brothers testify about them, can remain in service. They are counted among the confessors, as well as those who were tortured almost to death with many tortures and who no longer had the strength to utter a word or sound, or to move in order to resist those who are unsuccessfully coercing them. After all, they did not agree to their abomination, as I heard again from my colleagues. Anyone who lives his life like the apostle will also be counted among the confessors. Timothy, obeying the one who says: Aspire in righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith, lay hold of eternal life, to which you were called, and have made a good confession before many witnesses (1 Timothy 6:11-12). Those who tortured the holy martyrs, after many torments, with great violence poured wine from libations into their mouths, or put the meat of sacrificial animals, or, putting incense and coal into their hands, they dragged those bound to the altar, so that they, not enduring the pain from the fire, threw the incense onto the coals of the altar and thus allegedly made a sacrifice. Such, as the present rule defines, if they stood unshakable in the faith and preferred to burn their hands rather than throw incense on the altar, as the martyrs did in Libya (as well as the holy martyr Barlaam), they can not only have a sacred degree and be in the clergy, but are also counted among the confessors. And not only they, but also those who were close to death from many tortures and did not have the strength to speak or resist the persecutors when they poured wine into their mouths or put something sacrificed to idols, are also counted among the confessors. Further, the saint adds about martyrdom committed in conscience, saying that the one who lives like the ap. Paul wrote to Timothy: he loves righteousness, godliness, faith, love, patience, meekness, fights the good fight of faith and holds to the confession that he confessed during holy baptism in front of many witnesses, and is also numbered among the confessors. Let no one reproach us for observing Wednesday and Friday, on which, according to legend, we are ordered to fast for a good reason: on Wednesday - because of the advice drawn up by the Jews about the betrayal of the Lord, on Friday - because He suffered for us. We spend Sunday 80 as a day of joy, for the sake of the Risen One on this day, and during its continuation we do not bend the knee, following tradition. This rule prohibits reproaching us Orthodox Christians for the fact that, according to tradition (meaning apostolic), we always fast on Wednesday and Friday. Every Wednesday we fast because on this day a council was held between the Jews about betraying the Lord; every Friday - because on this day the Lord suffered for us. On Sunday we have holiday and joy, for on this day the Lord rose from the dead, and according to tradition, we do not bend the knee on Sunday. Read also the Apostle. 64, I Omni. 20. Look in the Book of Hours under November 24 (In the Russian Orthodox Church, the memory of Saint Peter is celebrated on November 25 (old style).). St. Athanasius writes about this in the 2nd apology (Athanas. Alex. Apol. contra arian 59 // PG 25b, 356B.). See about this in Sozomen, book. 1, ch. 14 (Sozom. Hist. eccl. I, 15 // PG 67, 904C-905A.). Note that St. Peter agrees with the rules of the Apostle. 47 and 68, as well as with the opinion of St. Cyprian and the bishops of Asia did not recognize the baptism of the heretic Meletius. See about this in Theodoret, book. 1, ch. 2 (Theod. Cyr. Hist. eccl. I, 1 // PG 82, 885C.) and in Sozomen in the same place. See Socrates' book about this. 1, ch. 5 (PG 67, 41A.). Look about this in his life, compiled by Metaphrastus. See Spyridon Milias about this in the table of volume 2 of the Synodikon. The saint offers them the most suitable saying for teaching, since they, having renounced God, worshiped the devil. Now, with the teaching that it is necessary to worship God and renounce the devil, they heal the former renunciation and worship. The reason why the saint gave this saying is that he punished those who renounced in this way with penance for one year. Therefore, he figuratively transferred the poverty, captivity, and blindness that Scripture speaks of to them. Very appropriately the saint calls them intelligent children. Reasonable - because they laughed at the wicked and they considered them to have made a sacrifice, when in fact they did not make it. And as children - because they did not show courageous and perfect steadfastness in faith, as they should, and did not bravely resist idolaters. See Deut.30:14; Rom.10:8. In other lists and above ourselves. Pay attention to the fact that although other rules punish apostates with other penances and penitential deeds, nevertheless this holy father says that the most perfect, whole-hearted repentance of the fallen is manifested when they come a second time to confess Christ before the tormentors, before whom they had previously denied Him. In other sources μετ’ ἐπιτάσεως (“with a stretch”). In other sources γινομένης (In this case, the translation of the phrase can be changed as follows: “It is enough for them to communicate with caution and strictness, which happens for two reasons...”). In other lists there are no words “became alien to civil pursuits,” but it is only said: “besides, they have a certificate of their life,” and this means that they were people who loved God and lived a virtuous life. In other sources there are no words “for a bribe”. In other sources, they “underwent threats.” In other sources, “to execute” (ἀπαχθῆναι). At the time when Christ was born, there was one king in Assyria - Gadfly, as Josephus tells in “Antiquities of the Jews” (book 16, chapter 6) (Jos. Flav. Antiq. XVI, 7. 6 // TLG 0526/001, 16. 220.1.), and in Judea and Samaria there was another - Herod. Why does the saint here say that the Magi did not return to the Assyrian king Herod? Maybe because he calls Herod an Assyrian for his malice and bloodthirstiness, just as Isaiah called the devil an Assyrian mind for his malice (See Is. 10:12). As Basil the Great says in his homily on the Nativity of Christ, it is known from ancient tradition that Zechariah knew about the Lady Theotokos, that She gave birth while remaining a Virgin, and after the birth of the Lord he placed Her in the place of virgins. The Jews, accusing him of the fact that by doing this, he was inventing something unprecedented: supposedly a virgin gives birth and does not corrupt her virginity, they killed him (Basil. Magn. In Christi generat. 5 // PG 31, 1468C-1469A.). But it is possible that two things happened. When Zechariah brought the Virgin into this place, he gave the Jews a reason for murder, as St. Vasily; later, when they were looking for his child, he was actually killed by Herod, as the divine Peter says. For the sake of curiosity, let the following be added. During the time of Theodosius the Younger, a certain Kalimer found the remains of the prophet. Zechariah in the town of Kofar near Eleutheropolis in Palestine. The prophet was wearing white clothes, a golden miter on his head, and gold-woven sandals on his feet - in this he stood before the altar. Some say he was the son of Jehoiada, whom King Joash killed in the courtyard of the house of the Lord. But this is not so: his name was Azariah (Azariah - according to the text of the Septuagint. In the Hebrew text - Zechariah.), and not Zechariah, according to the 24th chapter. 2nd book. Chronicles (Dositheus. Twelve Books. P. 267). Now his relics are in Italy, as stated by Patriarch Nektarios of Jerusalem on p. 192 of his polemical work on the primacy of the pope. George Kedrin says that Elizabeth, 40 days after her husband Zechariah was killed, died in a cave where she was hiding with the baby John. The Angel of the Lord took care of the orphan and raised him in the desert (Dositheus. The Twelve Books. Book 1, Chapter 2). In other sources “For it is Sunday.”