Canon IV.
If any man lusting after a woman purposes to lie with her, and his design does not come to effect, it is evident that he has been saved by grace.
Notes.
Ancient Epitome of Canon IV.
Whoso lusteth but doth not accomplish his pleasure is preserved of God.
Hefele.
Instead of hepithumesai we must read, with Beveridge and Routh, who rely upon several mss., epithumesas. They also replace met' autes by aute.
The meaning of the canon appears to me to be very obscure. Hefele refers to Van Espen and adopts his view, and Van Espen in turn has adopted Fleury's view and given him credit for it, referring to his Histoire Ecclesiastique, Lib. X., xvij. Zonaras' and Balsamon's notes are almost identical, I translate that of the latter in full.
Balsamon.
In sins, the Fathers say, there are four stages, the first-motion, the struggle, the consent, and the act: the first two of these are not subject to punishment, but in the two others the case is different. For neither is the first impression nor the struggle against it to be condemned, provided that when the reason receives the impression it struggles with it and rejects the thought. But the consent thereto is subject to condemnation and accusation, and the action to punishment. If therefore anyone is assailed by the lust for a woman, and is overcome so that he would perform the act with her, he has given consent, indeed, but to the work he has not come, that is, he has not performed the act, and it is manifest that the grace of God has preserved him; but he shall not go off with impunity. For the consent alone is worthy of punishment. And this is plain from canon lxx. of St. Basil, which says; "A deacon polluted in lips (en cheilesi)" or who has approached to the kiss of a woman "and confesses that he has so sinned, is to be interdicted his ministry," that is to say is to be prohibited its exercise for a time. "But he shall not be deemed unworthy to communicate in sacris with the deacons. The same is also the case with a presbyter. But if anyone shall go any further in sin than this, no matter what his grade, he shall be deposed." Some, however, interpret the pollution of the lips in another way; of this I shall speak in commenting on Canon lxx. of St. Basil. [125]
[125] Balsamon's note is most curious reading, but beside being irrelevant to the present canon of Neocæsarea, would hardly bear translation into the vernacular.
Canon V.
If a catechumen coming into the Church have taken his place in the order of catechumens, and fall into sin, let him, if a kneeler, become a hearer and sin no more. But should he again sin while a hearer, let him be cast out.
Notes.
Ancient Epitome of Canon V.
If a catechumen falls into a fault and if while a kneeler he sins no more, let him be among the hearers; but should he sin while among the hearers, let him be cast out altogether.
Zonaras.
There are two sorts of catechumens. For some have only just come in and these, as still imperfect, go out immediately after the reading of the scriptures and of the Gospels. But there are others who have been for some time in preparation and have attained some perfection; these wait after the Gospel for the prayers for the catechumens, and when they hear the words "Catechumens, bow down your heads to the Lord," they kneel down. These, as being more perfect, having tasted the good words of God, if they fall, are removed from their position; and are placed with the "hearers"; but if any happen to sin while "hearers" they are cast out of the Church altogether.
Canon VI.
Concerning a woman with child, it is determined that she ought to be baptized whensoever she will; for in this the woman communicates nothing to the child, since the bringing forward to profession is evidently the individual [privilege] of every single person.
Notes.
Ancient Epitome of Canon VI.
If a woman with child so desires, let her be baptized. For the choice of each one is judged of.
Van Espen.
That the reason of the canon may be understood it must be noted that in the first ages of the Church catechumens were examined concerning their faith before they were baptized, and were made publicly to confess their faith and to renounce openly the pomps of the world, as Albaspinæus (Aubespine) observes on this canon, "A short while before they were immersed they declared with a loud voice that they desired baptism and wished to be baptized. And since these confessions could not be made by those still shut up in their parent's womb, to them the thing (res) and grace of baptism could not come nor penetrate." And altogether in accord with this is the translation of Isidore-- "because the free will of each one is declared in that confession," that is, in that confession he declares that he willingly desires to be baptized.