Canon XV.
No others shall sing in the Church, save only the canonical singers, who go up into the ambo and sing from a book.
Notes.
Ancient Epitome of Canon XV.
No one should ascend the ambon unless he is tonsured.
Hefele.
The only question [presented by this canon] is whether this synod forbade the laity to take any part in the Church music, as Binius and others have understood the words of the text, or whether it only intended to forbid those who were not cantors taking the lead. Van Espen and Neander in particular were in favour of the latter meaning, pointing to the fact that certainly in the Greek Church after the Synod of Laodicea the people were accustomed to join in the singing, as Chrysostom and Basil the Great sufficiently testify. Bingham propounded a peculiar opinion, namely, that this Synod did indeed forbid the laity to sing in the church, or even to join in the singing, but this only temporarily, for certain reasons. I have no doubt, however, that Van Espen and Neander take the truer view.
Canon XVI.
The Gospels are to be read on the Sabbath [i.e. Saturday], with the other Scriptures.
Notes.
Ancient Epitome of Canon XVI.
The Gospel, the Epistle [apostolos ] and the other Scriptures are to be read on the Sabbath.
Balsamon.
Before the arrangement of the Ecclesiastical Psalmody was settled, neither the Gospel nor the other Scriptures were accustomed to be read on the Sabbath. But out of regard to the canons which forbade fasting or kneeling on the Sabbath, there were no services, so that there might be as much feasting as possible. This the fathers prohibit, and decree that on the Sabbath the whole ecclesiastical office shall be said.
Neander (Kirchengesch., 2d ed., vol. iij., p. 565 et seq.) suggests in addition to the interpretation just given another, viz.: that it was the custom in many parts of the ancient Church to keep every Saturday as a feast in commemoration of the Creation. Neander also suggests that possibly some Judaizers read on the Sabbath only the Old Testament; he, however, himself remarks that in this case euangelia and heteron graphon would require the article.
Van Espen.
Among the Greeks the Sabbath was kept exactly as the Lord's day except so far as the cessation of work was concerned, wherefore the Council wishes that, as on Sundays, after the other lessons there should follow the Gospel.
For it is evident that by the intention of the Church the whole Divine Office was designed for the edification and instruction of the people, and especially was this the case on feast days, when the people were apt to be present in large numbers.
Here we may note the origin of our present [Western] discipline, by which on Sundays and feast days the Gospel is wont to be read with the other Scriptures in the canonical hours, while such is not the case on ferial days, or in the order for ferias and "simples." [177]
[177] "Simples" (simplici) are distinguished from "doubles" (duplici) in not having their antiphons said double but only once.
Canon XVII.
The Psalms are not to be joined together in the congregations, but a lesson shall intervene after every psalm.
Notes.
Ancient Epitome of Canon XVII.
In time of service lessons shall be interspersed with the Psalms.
Aristenus.
It was well to separate the Psalms by lessons when the congregation was gathered in church, and not to keep them continuously singing unbroken psalmody, lest those who had assembled might become careless through weariness.
Zonaras.
This was an ancient custom which has been laid aside since the new order of ecclesiastical matters has been instituted. [178]
Van Espen.
Here it may be remarked we find the real reason why in our present rite, the lections, verses, etc., of the nocturns are placed between the Psalms, so as to repel weariness.
[178] I do not understand this note, as to-day in the Divine Office of the Greek Church the Psalms are still divided by Lessons. Vide The Horologion(horologion to mega) and an English translation by G. V. Shann, entitled Euchology, A Manual of Prayers of the Holy Orthodox Church.