7 apostolic canon. Rules of the Holy Apostles. Appearance and significance in the Church

Rules of the Holy Apostles

“Rules of the Holy Apostles” Closely related to the “Apostolic Constitutions” is another ancient collection of purely canonical content, the significance of which in the life of the Church is extremely great. This is the “Rule of the Holy Apostles”. The collection of Apostolic Rules was compiled after

Rules of the Holy Fathers of the ante-Nicene era In the canonical code Orthodox Church included the rules of the three Holy Fathers who labored before the publication of the Edict of Milan: St. Dionysius and Peter of Alexandria and St. Gregory the Wonderworker, Bishop of Neocaesarea.St. Dionysius (1265)

Rules of the Holy Fathers In addition to the canons of the Holy Fathers of the ante-Nicene era, the canonical code included the rules of 9 more Fathers, mentioned in the 2nd rule of the Trullo Council: Sts. Athanasius the Great, Basil the Great, Gregory the Theologian, Gregory of Nyssa, Amphilochius of Iconia, Cyril

Acts of the Holy Apostles 1 2221:6 491:15–20 3221:23–26 2242 2392:22–24 35, 2272:32 35,2272:38 2273:18 1064–6 2395:31 2295:36 1448:1–13 2318:14 3178:14–15 2319:2 3169:3–9 23010:17 31710:39–40 23110:39–43 23210:44 23210:45 23210:47–48 23211 23511:3 23211:4–1 8 23311 :26 31612:1–2 23112:17 31712:20–23 23113–14 23313:23 22914:14 22415 231,233,234,23515:1–5 23315:13 31715:19–21 23518:2 12 519 18419:9 31619:11 –20 18619:23 31621:38 14423:6–8

1. Orthodox worship as the Tradition of the Holy Apostles and Holy Fathers of the Church Orthodox worship is a source of joy and a subject of praise for every Orthodox soul. It was formed gradually, starting from the first years of the existence of the ancient Church, through the works of

FROM THE RULES OF THE HOLY APOSTLES 45. A bishop, or presbyter, or deacon, who prayed with heretics only, may he be excommunicated. If anything allows them to act like the ministers of the church: let him be deposed.65. If anyone from the clergy, or a layman, enters a Jewish or heretical synagogue

About the rules of the holy Apostles In all canonical collections of the Orthodox Church, the 85 rules of St. are in first place. Apostles. The importance and significance of these rules in the universal church for all times was approved by the Council of Trullo (691) with its 2nd rule, declaring “so that

Rules of the Holy Apostles Rule 1 Let two or three bishops appoint bishops. (I Omni. Sob. rule 4; VII Om. 3; Antioch. Sob. 12, 23; Laodice. 12; Serdic. 6; Const. 1; Carth. 13, 49, 50). This rule talks about how the first and highest degree of the church hierarchy is obtained - the degree

Rules of Various Holy Fathers. Canonical message of the archbishop. Dionysius of Alexandria to Bishop Basilides. Rule 1. In your letter to me, my most faithful and enlightened son, you asked me: at what hour should one stop fasting before Easter? For some brethren

About the rules of the holy Apostles In all canonical collections of the Orthodox Church, the 85 rules of St. are in first place. Apostles. The importance and significance of these rules in the universal Church for all times was confirmed by the Trullo Council (691) with its 2nd rule, declaring, “so that

9. ACTS OF THE HOLY APOSTLES Theophilus * Matthias * Pentecost * Tongues * Parthians and Medes * Ananias * Gamaliel * Stephen * Philip * Simon Magus * Candace * Saul of Tarsus * Damascus * Barnabas * James, brother of the Lord * Lydda * Cornelius * Antioch * Caesar Claudius * Herod Agrippa I * Cyprus * Paphos * Paul

Joint prayer with heretics

Joint prayer with heretics is prohibited by the canons of the Church, regardless of whether it is public or private. The Church’s prohibition of prayerful communication with heretics stems from love both for its faithful children, for the sake of protecting them from lies before God and wickedness, and from love for the heretics themselves: by refusing to pray with them, Christians testify that those who are mistaken are in danger, since they - outside the Church and therefore outside salvation.

45th Rule of the Holy Apostles: “A bishop, or presbyter, or deacon, who prayed with heretics only, may he be excommunicated. If he allows them to act in any way, like the servants of the Church, he will be deposed.”

10th Rule of the Holy Apostles: “If anyone prays with someone who has been excommunicated from church communion, even if it was in the house, let him be excommunicated.”

65th Rule of the Holy Apostles: “If anyone from the clergy, or a layman, enters a Jewish or heretical synagogue to pray, let him be deposed from the sacred rank and excommunicated from church communion.”

Canon 33 of the Council of Laodicea: “It is not proper to pray with a heretic or renegade.”

(Ap. 10, 11, 45, 46, 64; I ecum. 19; II ecum. 7; III ecum. 2, 4; Trul. 11, 95; Laod. 6, 7, 8, 10, 14, 31, 32, 34, 37; Basil Vel. 1, 47; Timothy Alex. 9).

He who has sex with a harlot becomes one body with the harlot. The one who prays with the heretic becomes one body with the heretical synagogue, regardless of whether he prays in a meeting of heretics or “privately” at home before dinner. Communication with heretics in prayer is spiritual adultery, union in lies and ontological betrayal of Christ. That is why the canons speak of the inadmissibility of not only “official” or liturgical prayer, but also any prayer in general with a heretic, including private prayer. The tenth apostolic canon reads: “If anyone prays with someone who has been excommunicated from church communion, even if it was in the house, he will be excommunicated.” The famous canonist of the 12th century, Patriarch of Antioch Theodore Balsamon, in his interpretation of this rule, says: “So whoever prayed with someone who was excommunicated, wherever and whenever he was, must be excommunicated. This is written for those who say that the excommunicated is cast out of the church and that, therefore, if anyone sings with him in the house or in the field, he will not be guilty. For whether one prays in church with an excommunicated person or outside it makes no difference.”. Also, the authoritative canonist of the 20th century, Bishop Nikodim (Milosz), writes: “Jesus Christ Himself laid the foundation for excommunication from His Church, saying: “If he does not listen to the Church, then let him be to you as a pagan and a tax collector.” (Mf. 18:17), that is, in other words, let him be excommunicated from the Church. Subsequently, the Apostles explained this in detail in their epistles, and also applied it in practice ( 1 Cor. 5:5; 1 Tim. 1:20; 2 Tim. 3:5; Titus 3:10; 2 Sol. 3:6; 2 John 10 and 11). Thus, the rule strictly expresses the thought of St. Scripture, forbidding praying with someone who has been excommunicated from church communion, not only in church, when there is prayer common to all the faithful, but even at home alone with someone who has been excommunicated from the Church.”

The Orthodox Church prohibits not only joint prayers with schismatics and heretics, but also deliberately entering for prayer into a meeting of Gentiles (heretical synagogue - Rule 65 of the Holy Apostles), acceptance of heterodox “blessings” ( Rule 32 of the Council of Laodicea), allowing non-believers to act as ministers of the church ( Rule 45 of the Holy Apostles), offering oil and lighting candles in heterodox gatherings ( 71 Rules of the Saints Apostolos V).

Commenting 45 apostolic canon, Bishop Nikodim (Milosz) says: “The 10th Apostolic Canon, as we have seen, forbids praying even at home with someone who has been excommunicated from church communion and imposes excommunication on everyone who has prayerful communication with the excommunicated person. Naturally, all heretics must also belong to those excommunicated from church communion, which is why it is consistent to prohibit every Orthodox Christian from communicating in prayer with them. All the more strictly should such communication be prohibited to clergy, who are obliged to serve as an example for the rest of the faithful in preserving the purity of belief, not desecrated by any false teaching. By prayerful communication, or as the rule says, (“who will only pray”), according to Balsamon in the interpretation of this rule, one must understand not only the prohibition for the bishop and other clergy to pray in church together with heretics, since for this they are already liable eruption by 46th Apostolic Canon, as well as for allowing heretics to do anything as clerics; but the words must be understood in the sense of “having simply communication” () and “a heretic condescendingly looking at the prayer” (), for such, as worthy of disgust, must be avoided. Therefore, understanding the meaning of these words in this way, the Apostolic Canon considers one excommunication to be sufficient punishment. The matter takes a completely different turn when an Orthodox clergyman allows some well-known heretic to serve in the church, and generally recognizes him as a real clergyman or clergyman. In this case, this clergyman becomes unworthy of sacred service and, according to the prescription of this rule, must be deposed from the priesthood. The same thing is prescribed both by the Apostolic Decrees (VI, 16.18), and by many other rules, and such was the teaching of the entire Church of the first centuries. Archimandrite very wisely notes. John in his interpretation of this rule, saying that the rules strive not only to protect the Orthodox from the infection of the heretical spirit, but also to protect them from indifference to the faith and to the Orthodox Church, which can easily arise from close communication with heretics in matters of faith. Such an attitude, however, does not contradict the spirit of Christian love and tolerance that distinguishes the Orthodox Church, since it makes a big difference to tolerate those who are lost in the faith, expecting their voluntary conversion, or even insisting on it, to live with them in external civil communion, or enter into religious contact with them indiscriminately, since the latter means that we not only do not try to convert them to Orthodoxy, but we ourselves hesitate in it. This should be of particular importance for clergy, who are obliged to serve as an example for others in the strict protection of the shrine of the Orthodox faith. Because of this, an Orthodox priest, according to the rules, should not teach St. Tain, nor even perform any sacred service for them until they express a firm decision to unite with the church; still less can he allow a heretical priest to perform any service for the Orthodox.”

The ascetics of the 20th century not only strictly adhered to the Orthodox Faith in relation to heresy and heretics, but also called for refusal to participate in supra-church organizations like the World Council of Churches. Archbishop Seraphim (Sobolev) once wrote: “Present at the heretical meeting, which ecumenists call the “All-Church Conference”, “the meeting of all Christian churches” and “the one holy Christ's Church”, Orthodox representatives thereby actually affirm the existence of this “one holy Church of Christ” with all its heretical errors. Consequently, without words, without any writing, Orthodox ecumenist representatives, by their very presence at the ecumenical conference, will contribute to the overthrow of our faith in the dogma of the Church.” And the Serbian theologian Rev. Justin (Popovich), urging not to participate in the “World Council of Churches,” wrote to his Holy Synod: “The position of the Orthodox Church regarding heretics - that is, everyone who is not Orthodox - has been established once and for all The Holy Apostles and Holy Fathers, that is, the divinely inspired Tradition, one and unchangeable. According to this provision, the Orthodox are forbidden to participate in any common prayer or liturgical communion with heretics. For what fellowship has righteousness with lawlessness? What common ground has light with darkness? What agreement between Christ and Belial? Or what complicity of the faithful with the infidel? ( 2 Cor. 6, 14-15). (...) Without uniting with heretics, wherever their center is, in Geneva or Rome, our Holy Orthodox Church, always faithful to the Holy Apostles and Fathers, will not thereby renounce its Christian mission and evangelical duty, that is, it will be before the modern Orthodox and non-Orthodox worlds humbly but boldly testify to the Truth of the All-Truth, the living and true God-man and the all-saving and all-transforming power of Orthodoxy. The Church, led by Christ, through its patristic spirit and theologians, will always be ready to give an account of our hope to everyone who demands an account ( 1 Pet. 3, 15). And our hope, forever and ever, is one and only: the God-man Jesus Christ and His Human-Divine Body, the Church of the Holy Apostles and Fathers. Orthodox Theologians should participate not in “ecumenical common prayer,” but in theological conversations in and about the Truth, just as the Holy and God-bearing Fathers have done throughout the centuries. The truth of Orthodoxy and true faith are a “part” only of those who are “saved” ( Rule 7 of the Second Ecumenical Council).

The answer to the question about the admissibility of joint prayers with people of other faiths ultimately coincides with the answer to the question: do we believe in the One, Holy Catholic and Apostolic Church? Yes? No? Or do we believe, but not really? This “we believe, but not very much,” unfortunately, is the most common phenomenon and, at the same time, an indicator of average statistical indifference to the Faith. To the Faith, for which its holy witnesses - martyrs and confessors - gave up their flesh to be torn to pieces and parted with earthly life. The significant difference between the ancient theologians and many who call themselves theologians today is not that they dealt with other, seemingly more terrible and terrible heretics (heretics are always the same), but in the fact that they professed the theology of the Church while marching not with reports to the tribunes, and after Christ to Golgotha. But witnessing the Orthodox Faith from the stands of international conferences does not necessarily imply the overthrow of this Faith by participating in the joint prayers of people of other faiths.

Deacon Georgy Maximov

“Praying together with heretics is indeed a violation of the canons (45th Apostolic Canon, 33rd Canon of the Laodicean Council, etc.

Let us turn to the text of the canon: “It is not proper to pray with a heretic or renegade” (33rd canon of the Council of Laodicea).

...After the Laodicean Council of 364, several dozen Councils, both Ecumenical and Local, have already passed, but not one of them, until the most recent ones, considered it necessary to change this norm of the Universal Church. On the contrary, it was confirmed at the IV Ecumenical Council in 451, then at the Trullo Council in 691, and finally, the 33rd rule was confirmed by the “District Letter to all Orthodox Christians” in 1848.

...conciliarly adopted in 1848, the “District Epistle of the One Holy Catholic and Apostolic Church to all Orthodox Christians” reads: “The newly introduced opinion that the Holy Spirit proceeds from the Father and the Son is a real heresy, and its followers, no matter who they are, - heretics; the societies that are composed of them are heretical societies, and any spiritual and liturgical communion with them of the Orthodox children of the Catholic Church is lawless.”

And here is what the Monk Justin (Popovich) wrote in the 20th century, commenting on the proposal of non-Orthodox to Orthodox to pray together: “According to the 45th apostolic canon, “a bishop, or presbyter, or deacon, who prayed only with heretics, will be excommunicated. If he allows them to act let anything, like the servants of the Church, be cast out." This sacred rule of the holy Apostles does not indicate what kind of prayer or service is prohibited, but, on the contrary, prohibits any joint prayer with heretics, even private. These specified canons of the holy Apostles and Fathers are valid even now, and not only in ancient times: they remain unconditionally binding for all of us, modern Orthodox Christians. They are certainly valid for our position in relation to Roman Catholics and Protestants."

It is difficult to come up with clearer expressions. So we have…clear definitions of the apostles, councils and holy fathers.

There is another common fallacy: “When the canonical rule speaks of the inadmissibility of prayer with heretics, we are talking about prayer of a liturgical nature, and not about prayer at the “everyday” level. “Can’t you, having invited a non-Orthodox Christian into your house, read the Lord’s Prayer with him before eating?”

The Church gives an answer to this question 10th rule of the holy Apostles: “If anyone prays with someone who has been excommunicated from church communion, even if it was in the house, let him be excommunicated.” As the canonist Aristin explains, “he who prays with heretics in church or in a house will be as deprived of fellowship as they are.”

65th Apostolic Canon:“If anyone from the clergy, or a layman, enters a Jewish or heretical synagogue to pray, let him be deposed from the sacred rank and excommunicated from the communion of the church.”.

As for logic, in my opinion, these decrees have meaning, logic, and the greatest benefit for the Church and care for us.

Why did the apostles and holy fathers forbid praying with heretics, as well as in the churches of heretics? Perhaps because for them prayer and faith (theology) were not thought of as two areas independent of each other? For them it is an inextricable whole. Let us recall the remarkable expression of St. Macarius the Great: “He who is a theologian prays, and he who prays is a theologian,” as well as the famous early Christian saying: “The law of prayer is the law of faith.” And, naturally, unity in prayer can only be there and only with those with whom there is unity of faith.

And if we pray with a heretic, then, firstly, we lie in the face of God, and secondly, we lie to the heretic with whom we pray. We mislead him by giving him reason to think that there are no significant differences between his faith and the faith of Orthodox Christians and that from the point of view of Christians his teaching is also saving.

And this is not difficult to observe if we have the right guideline before our eyes and remember that “the Church’s prohibition of prayerful communication with heretics stems from love for the heretics themselves, who through such a religious (and not social) “quarantine” are called to realize their error and understanding the fact that they are outside the "ark of salvation."

1. Bishops should be appointed by two or three bishops.

2. Let one bishop appoint the presbyter and deacon and other clergy.

3. If anyone, a bishop or presbyter, contrary to the Lord’s institution regarding sacrifice, brings to the altar some other things, or honey or milk, or instead of wine a drink prepared from something else, or birds, or some animals, or vegetables, contrary to the institution , except for new ears of corn, or grapes at the proper time: let him be deposed from the sacred rank. Let it not be allowed to bring anything other than oil for the lamp and incense to the altar during the holy offering.

4. Let the first fruits of every other fruit be sent to the house of the bishop and elders, but not to the altar. Of course, the bishops and elders will share with the deacons and other clergy.

5. Let not a bishop, or a presbyter, or a deacon drive away his wife under the pretense of reverence. If he expels him, he will be excommunicated from church communion; and remaining adamant, let him be expelled from the sacred rank.

6. A bishop, or a presbyter, or a deacon, must not accept worldly cares. Otherwise, let him be expelled from the sacred rank.

7. If anyone, a bishop, or a presbyter, or a deacon, holy day of Easter before spring equinox He will celebrate with the Jews: let him be deposed from the sacred rank.

8. If a bishop, or presbyter, or deacon, or anyone from the sacred list, does not receive communion when making an offering: let him present the reason, and if he is blessed, let him be excused. If he does not present it, let him be excommunicated from church communion, as having caused harm to the people, and having cast suspicion on the one who made the offering, allegedly doing it incorrectly.

9. All the faithful who enter the church and listen to the scriptures, but do not remain in prayer and holy communion to the end, as causing disorder in the church, should be excommunicated from church communion.

10. If anyone prays with someone who has been excommunicated from church communion, even if it was in the house, let him be excommunicated.

11. If anyone, belonging to the clergy, prays with someone who has been cast out from the clergy, let him also be cast out.

12. If someone from the clergy, or a layman excommunicated from church communion, or unworthy of being accepted into the clergy, departs and is received in another city without a representative letter: let both the one who accepted and the one accepted be excommunicated.

13. If he is excommunicated, let his excommunication continue, as one who has lied and deceived the Church of God.

14. It is not permissible for a bishop to leave his diocese and move to another, even if he were persuaded by many, unless there is some blessed reason compelling him to do this, as he can bring great benefit to those living there with the word of piety. And this is not by choice, but by the judgment of many bishops and by strong conviction.

15. If someone is a presbyter, or a deacon, or in general who is on the list of clergy, having left his place, goes to another, and, having completely moved, will be in another life without the will of his bishop: we command him not to serve any more, and especially if his own bishop, calling him to return, he did not listen. If he remains in this disorder: there, as a layman, let him be in fellowship.

16. If the bishop, to whom this happens, considers the prohibition of service determined by him to be nothing, and accepts them as members of the clergy: let him be excommunicated as a teacher of lawlessness.

17. Whoever, after holy baptism, was obliged to marry two times, or had a concubine, cannot be a bishop, nor a presbyter, nor a deacon, nor in general on the list of the sacred rank.

18. Anyone who has taken into marriage a widow, or an outcast from marriage, or a harlot, or a slave, or a disgraceful person, cannot be a bishop, or a presbyter, or a deacon, or in general on the list of the sacred order.

19. Anyone who had two sisters or a niece in marriage cannot be in the clergy.

20. Whoever from the clergy gives himself as surety for anyone: let him be cast out.

21. Skopets, if made such by human violence, or in persecution male members deprived, or born that way, and if worthy, let him be a bishop.

22. Let him who castrates himself not be accepted into the clergy. Suicide because he is also an enemy of God’s creation.

23. If anyone from the clergy castrates himself: let him be cast out. For the murderer is himself.

24. A layman who has castrated himself shall be excommunicated from the sacraments for three years. For the accuser is his own life.

25. A bishop, or presbyter, or deacon, convicted of fornication, or perjury, or theft, may be deposed from the sacred rank, but may not be excommunicated from church communion. For the Scripture says: do not avenge the same thing twice. So are the other clerks.

26. We command that of those who entered the clergy as celibates, only readers and singers who wish to marry.

27. We command the bishop, or the presbyter, or the deacon, who beats the faithful who sin, or the unfaithful who offend, and through this, desiring to frighten, to throw them out of the sacred rank. For the Lord did not teach us this at all: on the contrary, He Himself was struck, did not strike, we reproached, did not reproach each other, while suffering, did not threaten.

28. If anyone, a bishop, or a presbyter, or a deacon, righteously expelled for obvious guilt, dares to touch the ministry once entrusted to him, let him be completely cut off from the Church.

29. If anyone, a bishop, or a presbyter, or a deacon, receives this dignity with money, let him and the one who ordained him be cast out, and let him be completely cut off from communion, like Simon the Magus by Peter.

30. If anyone is a bishop, having used worldly leaders, through them he receives episcopal power in the church: let him be deposed and excommunicated, and all those who associate with him.

31. If any presbyter, having despised his own bishop, will hold separate meetings, and erect another altar, without convicting the bishop of anything contrary to piety and truth by the court: let him be deposed as a covetous person. For there is a thief of power. Let the rest of the clergy who attached themselves to him also be cast out in the same way. Let the laity be excommunicated from church communion. And this will be according to the first, and second, and third admonition from the bishop.

32. If a presbyter or deacon is excommunicated from a bishop, it is not appropriate for him to be accepted into communion other than by those who excommunicated him; unless the bishop who excommunicated him happens to die.

33. Do not accept any of the foreign bishops, or presbyters, or deacons without a representative letter: and when it is presented, let them judge about them; and if there be preachers of piety: let them be accepted; if not: give them what they need, but do not accept them into communication. For many things are forgeries.

34. It is fitting for bishops of every nation to know who is first among them, and to recognize him as their head, and not to do anything beyond their authority without his judgment: to do for each only what concerns his diocese and the places belonging to it. But even the first one does not do anything without the judgment of everyone. For in this way there will be one mind, and God will be glorified in the Lord in the Holy Spirit, Father, Son and Holy Spirit.

35. Let the bishop not dare to perform ordinations outside the boundaries of his diocese in cities and villages that are not subordinate to him. If he is convicted of having done this without the consent of those who have these cities and villages under their control, let him and those appointed by him be cast out.

36. If anyone, having been ordained a bishop, does not accept the ministry and care for the people entrusted to him: let him be excommunicated until he accepts it. So are the presbyters and deacons. If he goes there and is not accepted, not of his own free will, but because of the malice of the people: let him abide. Let the bishop and the clergy of that city be excommunicated for not teaching such a rebellious people.

37. Twice a year let there be a council of bishops, and let them reason with each other about the dogmas of piety, and let them resolve church disagreements that happen. For the first time, in the fourth week of Pentecost; and in the second, October on the twelfth day.

38. Let the bishop take care of all church things, and let them dispose of them as God oversees them. But it is not permissible for him to appropriate any of them, or to give to his relatives what belongs to God. If they are poor, let him give to them as if they were poor, but under this pretext he does not sell what belongs to the Church.

39. Presbyters and deacons do nothing without the will of the bishop. For the people of the Lord have been entrusted to him, and he will give account for their souls.

40. Let the bishop’s own estate be clearly known (if he has his own) and the Lord’s be clearly known: so that the bishop, dying, has the power to leave his own to whom he wants, and how he wants, so that under the guise of church property the bishop’s estate, who sometimes has a wife, is not wasted and children, or relatives or slaves. For this is righteous before God and men, so that the church does not suffer any damage due to the unknown of the bishop’s property; and the bishop, or his relatives, were not subjected to confiscation of property for the church, or so that those close to him would not fall into litigation, and his death would not be accompanied by dishonor.

41. We command the bishop to have authority over church property. If precious human souls must be entrusted to him, then how much more should he be commanded about money, so that he disposes of everything according to his authority, and gives to those who demand through the elders and deacons with the fear of God and with all reverence; in the same way (if necessary) he himself borrowed for the necessary needs of his own and foreign-accepted brethren, so that they would not suffer a shortage in any respect. For the law of God has decreed: let those who serve the altar eat from the altar; in the same way, a warrior never raises a weapon against an enemy on his livelihood.

42. A bishop, or presbyter, or deacon who is devoted to gambling and drunkenness, either cease, or be deposed.

43. A subdeacon, or a reader, or a singer who does such things, either cease, or be excommunicated. So are the laity.

44. A bishop, or presbyter, or deacon who demands interest from debtors, either cease, or be deposed.

45. A bishop, or presbyter, or deacon, who prayed only with heretics, shall be excommunicated. If he allows them to act in any way, like the servants of the Church: let him be deposed.

46. ​​We command that bishops or presbyters who have accepted baptism or the sacrifice of heretics be cast out. What agreement does Christ have with Belial, or what part does the faithful have with the unbeliever?

47. A bishop or presbyter, if in truth he baptizes again one who has been baptized, or if he does not baptize one defiled by the wicked, let him be cast out as one who mocks the cross and the death of the Lord, and who does not distinguish between priests and false priests.

48. If a layman, having expelled his wife, takes another, or is rejected by another: let him be excommunicated.

49. If anyone, a bishop or presbyter, baptizes not according to the Lord's institution, into the Father and the Son and the Holy Spirit, but into three beginningless ones, or into three sons, or into three comforters: let him be cast out.

50. If anyone, bishop or presbyter, performs not three immersions of a single sacrament, but one immersion given into the death of the Lord: let him be cast out. For the Lord did not say, “Be baptized into My death,” but, “Go and teach all nations, baptizing them in the name of the Father, and the Son, and the Holy Spirit.”

51. If anyone, a bishop, or a presbyter, or a deacon, or in general from the sacred rank, withdraws from marriage and meat and wine, not for the sake of the feat of abstinence, but because of abomination, forgetting that all good is green, and that God, creating man , he created husband and wife together and thus slanders the creation: either he will correct himself, or he will be expelled from the sacred rank, and rejected from the church. So is the layman.

52. If anyone, a bishop or presbyter, does not accept a convert from sin, but rejects him: let him be expelled from the sacred rank. It saddens because Christ said: there is joy in heaven over one sinner who repents.

53. If anyone, a bishop, or a presbyter, or a deacon, does not eat meat and wine on the days of the holiday, disdaining, and not for the sake of the feat of abstinence: let him be cast out, as one who is burned in his own conscience, and is the wine of temptation to many.

54. If one of the clergy is seen eating in an inn, let him leave, except for the case when he is resting in an inn on the way due to need.

55. If anyone from the clergy annoys the bishop: let him be deposed. Do not speak evil to the ruler of your people.

56. If anyone from the clergy annoys the presbyter or deacon: let him be excommunicated from church communion.

57. If anyone from the clergy laughs at someone who is lame, or deaf, or blind, or sick with his feet: let him be excommunicated. So is the layman.

58. A bishop or presbyter who neglects the clergy and the people, and does not teach them piety, shall be excommunicated. If he remains in this negligence and laziness: let him be cast out.

59. If anyone, a bishop, or a presbyter, or a deacon, does not give what is necessary to someone in need from the clergy, let him be excommunicated. Let him who is obstinate in this be cast out, like one who kills his brother.

60. If anyone publishes counterfeit books of the wicked as if they were saints in the church, to the detriment of the people and the clergy: let him be cast out.

61. If a faithful person is accused of fornication, or adultery, or some other forbidden act, and is convicted: let him not be brought into the clergy.

62. If anyone from the clergy, fearing a Jew, or a Greek, or a heretic, renounces the name of Christ: let him be rejected from the church. If he renounces the name of a minister of the church: let him be expelled from the clergy. If he repents, let him be accepted as a layman.

63. If anyone, a bishop, or a presbyter, or a deacon, or in general from the sacred rank, eats meat in the blood of his soul, or beast-eater, or carrion: let him be cast out. If a layman does this, let him be excommunicated.

64. If anyone from the clergy is found fasting on the day of the Lord, or on Saturday, except for one only (Great Saturday): let him be cast out. If he is a layman: let him be excommunicated.

65. If anyone from the clergy or a layman enters a Jewish or heretical synagogue to pray: let him be expelled from the sacred rank and excommunicated from church communion.

66. If anyone from the clergy in a quarrel hits anyone and kills with one blow: let him be cast out for his insolence. If a layman does this, he will be excommunicated.

67. If anyone rapes an unengaged virgin, let him be excommunicated from church communion. Do not allow him to take another: but he must keep the one he chose, even if it were wretched.

68. If anyone, a bishop, or a presbyter, or a deacon, accepts a second ordination from anyone: let him and the one who ordained be deposed from the sacred rank; unless it is reliably known that he was ordained from heretics. For it is impossible to be baptized or ordained by such people, either faithful or ministers of the church.

69. If anyone, a bishop, or a presbyter, or a deacon, or a subdeacon, or a reader, or a singer, does not fast on Holy Pentecost before Easter, or on Wednesday, or on Friday, except for the obstacle of bodily weakness: let him be deposed. If he is a layman: let him be excommunicated.

70. If anyone, a bishop, or a presbyter, or a deacon, or in general from the list of clergy, fasts with the Jews, or celebrates with them, or accepts from them the gifts of their holidays, such as unleavened bread, or something similar: let him be cast out. If he is a layman: let him be excommunicated.

71. If a Christian brings oil to a pagan temple, or to a Jewish synagogue, on their holiday, or lights a candle: let him be excommunicated from church communion.

72. If any clergyman or layman steals wax or oil from the holy church: let him be excommunicated from church communion, and shall add fivefold to what he took.

73. Let no one appropriate a gold vessel, or a consecrated silver vessel, or a veil for his own use. It is lawless because it is. If anyone is found guilty of this, let him be punished by excommunication.

74. A bishop, accused of something by people worthy of trust, must himself be called by the bishops, and if he appears and confesses, or is convicted: let the penance be determined. If he is called, he will not listen: let him be called a second time through the two bishops sent to him. If he still does not listen, let him be called a third time through two bishops sent to him. If, however, without respect for this, he does not appear: the Council, according to its discretion, pronounces a decision on it, so that it does not seem to have any benefit by fleeing from the court.

75. Do not accept a heretic as testimony against a bishop: but even a faithful one is not enough. Every word will be firmly established on the lips of two or three witnesses.

76. It is not proper for a bishop, to please his brother, or son, or other relative, to appoint whomever he wants to the dignity of bishop. For it is not righteous to create heirs to the bishopric, and to give the property of God as a gift to human passion. The Church of God should not be placed under the authority of heirs. If anyone does this, he will be ordained invalid, but he himself will be punished with excommunication.

77. If someone is deprived of an eye, or damaged in the legs, but is worthy to be a bishop: let it be. For physical defect does not defile him, but spiritual defilement.

78. Let no bishop be deaf or blind, let him not be as if defiled, but let there be no obstacle in the affairs of the Church.

79. If anyone has a demon: let him not be accepted into the clergy, and let him not pray with the faithful. Having been freed, let him be accepted with the faithful, and if he is worthy, then into the clergy.

80. It is not righteous to suddenly make a bishop from a pagan life and baptized, or from a vicious way of life who has converted. For it is unfair for someone who has not yet been tested to be a teacher of others: unless this is done by the grace of God.

81. We said that it is not appropriate for a bishop or presbyter to go into public administration, but it is unacceptable to be involved in church affairs. Either he will be convinced not to do this, or he will be cast out. For no one can work for two masters, according to the Lord’s commandment.

82. We do not allow slaves to be brought into the clergy without the consent of their masters, to the chagrin of their owners. For this causes disorder in houses. If, however, when a slave is worthy of being promoted to the rank of the Church, as our Onesimus was, the masters deign to free him and let him leave the house: let him be promoted.

83. A bishop, or presbyter, or deacon who trains in military affairs and wants to retain both, that is, the Roman authorities and the priestly office: let him be expelled from the sacred rank. For the things that are Caesar's are unto Caesar, and the things that are God's unto God.

84. If anyone annoys the king or prince, untruthfully, let him suffer punishment. And if such a one is from the clergy: let him be expelled from the sacred rank; if he is a layman: let him be excommunicated from church communion.

85. For all of you who belong to the clergy and the laity, let the books of the Old Testament be revered and holy: the five of Moses: Genesis, Exodus, Leviticus, Numbers, Deuteronomy. Joshua the son of Nun alone. There is only one judge. Ruth is alone. There are four kingdoms. Chronicles, (that is, the remnants of the book of days), two. Ezra two. Esther is alone. Three Maccabees. Job is alone. There is only one Psalter. Solomon's three: Proverbs, Ecclesiastes, Song of Songs. There are twelve prophets: Isaiah is one. Jeremiah is alone. Ezekiel alone. One Daniel. In addition to this, I will add to your admonition that your young ones study the wisdom of the many-learned Sirach. Ours, that is, the New Testament: four Gospels: Matthew, Mark, Luke, John. There are fourteen Pauline epistles. Peter has two epistles. John three. Jacob is one. Judas is one. Clement's epistles two. And the decrees for you bishops that Clement spoke to me in eight books (which it is not appropriate to publish before everyone because of what is mysterious in them), and our Apostolic Acts.

Greek text:
Πάντας τοὺς εἰσιόντας πιστούς, καὶ τῶν γραφῶν ἀκούοντας, μὴ παραμένοντας δὲ τῇ προσευχῇ καὶ τῇ ἁγίᾳ μεταλήψει, ὡς ἀταξίαν ἐμποιοῦντας τῇ ἐκκλησίᾳ ἀφορίζεσθαι χρή.

Russian text:
All the faithful who enter the church and listen to the scriptures, but do not remain in prayer and holy communion to the end, as causing disorder in the church, should be excommunicated from church communion.

Ep. Nicodemus of Dalmatia (Milash):
The fellowship of Christians in the early times of the church was expressed mainly in the common participation of all the faithful in the Lord's table (1 Cor. 10:16,17) and in the unanimous presence of everyone in the temple (Acts 2:46; 20:7). This communication, expressed in this way, was, among other things, the basis for the composition of the rite of the liturgy, so that the catechumens, who could remain in the church with the faithful only until certain prayers, as soon as the very rite of the Eucharist began, were invited by the deacon to leave the church, so that Only the faithful remained in the temple and took part in the Lord's Table. This expressed the general thought of the church about spiritual unity between the faithful, as well as the fact that, for the sake of this spiritual unity, every faithful can and has the right to participate in the church during all prayers and during the Holy Eucharist and in corporate prayer, after St. communion, thank the Lord for His Great gift. This was how it was at the beginning of the Church of Christ, and all the faithful always came to church, and not only listened to the reading of Holy Scripture in the church, but remained there until the priest, having finished the Divine Liturgy, gave them a blessing to leave the church. Such zeal, however, began to cool among some, and many, after listening only to the reading of Holy Scripture, left the church. For this reason, without a doubt, the deacon’s cry was introduced, as we read in the Apostolic Decrees (VIII, 9), into the rite of the liturgy, after reminding the catechumens to leave the church, that none of those who have the right to remain until the end of the service should leave her. In all likelihood, this did not help; many, even after the deacon’s exclamation, still left the church before the end of the service, thereby offending the reverent feeling of the truly faithful and causing chaos in the church itself. As a result of this, a real strict rule was issued, requiring excommunication from the church of everyone who comes to church and does not remain in it until the end of the service.

Some canonists understand this rule to mean that the faithful not only had to remain in the church until the end Divine Liturgy, but everyone was also obliged to receive Holy Communion. secrets It is possible that this interpretation is correct, since this can be confirmed by the passages from Holy Scripture cited above when explaining this rule. However, it cannot be that all the faithful are forced to take communion every time they visit church, since it could easily be that not everyone was always prepared for communion, either by the inspiration of the voice of their own conscience, or due to some other reasons from personal or public life. In order for such to be honored with at least some participation in the shrine, on the one hand, and to avoid the severity of the punishment imposed by this rule, on the other, and also in order to oblige those who cannot take communion to still remain until the end of the divine Liturgy, the distribution of antidor was instituted, which everyone had to accept from the hands of the priest for their own consecration.

Notes:
1. The holy fathers and teachers of the church of the following centuries did not stop speaking and admonishing how one should come and stand in church during St. liturgy. Basil. ad caesar. . - Hieron. apol. adv. Jovin. . - Ambros. de sacram. 4, 6, 5, 4. . - Chrysost. hom. 3. in cp ad. Ephes. . - See and note. 1 is right about this. in Pidalion (12 pages).
2. See the interpretations of Zonara and Aristin (Af. Synth., II, 13, 14). In glory Helmsman (ed. 1787, I, 3) this rule reads: “let those who do not remain in the church until the last prayer and who do not receive communion be excommunicated.” Wed. 17 channel Balsamon's answer to Patr. Alexander. Mark in Af.Synt., IV,461.
3. See interpretation of Balsamon 2 rights. Antiochus. Sob., Af. Synth., III,128 and Synth. Vlastara, K,25 (Af. Synth., VI,335).

In our community, certain canonical rules are often mentioned in discussions. There has been talk many times about their correct understanding and interpretation. Starting with this message, we will analyze and discuss the text of one or another canon.

So, let's begin.

Rule 39 of the Holy Apostles

Greek text:
Οἱ πρεσβύτεροι, καὶ οἱ διάκονοι, ἄνευ γνώμης τοῦ ἐπισκόπου μηδὲν ἐπιτελείτωσαν αὐτὸς γὰρ ἐστὶν ὁ πεπιστευμένος τὸν λαὸν τοῦ Κυρίου, καὶ τὸν ὑπὲρ τῶν ψυχῶν αὐτῶν λόγον ἀπαιτηθησόμενος.

Russian translation:
Presbyters and deacons do nothing without the will of the bishop. For the people of the Lord have been entrusted to him, and he will give account for their souls.

Some additions:
Rule 33(42) of the Council of Carthage.
It is also determined that elders, without the permission of their bishops, should not sell things to the church in which they are ordained. Likewise, bishops were not allowed to sell church lands without the knowledge of the council or their presbyters. For this reason, apart from need, the bishop is not allowed to waste things that are in the church inventory.

Rule 12 of the Seventh Ecumenical Council.
If anyone, a bishop or abbot, finds that any of the land belonging to a bishopric or monastery has been sold into the hands of the authorities, or given to another person, let this giving not be firm, according to the rule of the saints the Apostle, who says: let the bishop have care for everyone church things, and let him dispose of them, as God watches: but it is not permissible for him to appropriate any of them, or to give to his relatives what belongs to God: if they are poor, let him give to them as if they were poor, but, under this pretext, let him not sell what belongs to him. churches. If they use the excuse that the land causes a loss and does not provide any benefit, then in this case, do not give the fields to local leaders, but to clergy or farmers. If they use a crafty phrase, and the ruler buys the land from a cleric or farmer: then in this case, the sale will be invalid, and what was sold will be returned to the bishopric or monastery: and the bishop or abbot who does this will be expelled: the bishop from bishoprics, and the abbot from the monastery, as if they were evilly wasting what they had not collected.

Some conclusions:
As we can see, all interpreters of this rule believe that the ban on clergy doing anything without the knowledge of the bishop is limited to the ban on doing anything with church property. This is the general opinion of interpreters. Aristin and Zonara also add to this the prohibition of committing such legal actions as subjecting someone to penance or excommunication from the church at any time at will, permission from penance, shortening or extending its term. That is, they believe that this rule limits, in addition to property power, also judicial power. Eminence Nicodemus (Milash) is more inclined to agree with Balsamon.

That is, this rule, according to church jurisprudence, limits the actions of clergy without the knowledge of the bishop only in the area of ​​disposing of church property and possibly in the judicial area. In other areas, according to interpreters, this rule does not limit the actions of clerics!

And this is a completely accurate interpretation. After all, if you decide that this rule prohibits any actions of clergy at all without the knowledge of the bishop, then it is easy to reach the point of absurdity by deciding, for example, that a cleric cannot literally take a step at all without receiving a special blessing from the church authorities. But this cannot be established in the canons.