Canon XLIV.
Women may not go to the altar.
Notes.
Ancient Epitome of Canon XLIV.
The altar must not be approached by women.
Van Espen.
The discipline of this canon was often renewed even in the Latin Church, and therefore Balsamon unjustly attacks the Latins when he says; "Among the Latins women go without any shame up to the altar whenever they wish." For the Latins have forbidden and do forbid this approach of women to the altar no less than the Greeks; and look upon the contrary custom as an abuse sprung of the insolence of the women and of the negligence of bishops and pastors.
Zonaras.
If it is prohibited to laymen to enter the Sanctuary by the lxix^th canon of the Sixth synod [i.e. Quinisext], much more are women forbidden to do so who are unwillingly indeed, but yet truly, polluted by the monthly flux of blood.
Canon XLV.
[Candidates] for baptism are not to be received after the second week in Lent.
Notes.
Ancient Epitome of Canon XLV.
After two weeks of Lent no one must be admitted for illumination, for all such should fast from its beginning.
Van Espen.
To the understanding of this canon it must be remembered that such of the Gentiles as desired to become Catholics and to be baptized, at first were privately instructed by the catechists. After this, having acquired some knowledge of the Christian religion, they were admitted to the public instructions given by the bishop in church; and were therefore called Audientes and for the first time properly-speaking Catechumens. But when these catechumens had been kept in this rank a sufficient time and had been there tried, they were allowed to go up to the higher grade called Genuflectentes.
And when their exercises had been completed in this order they were brought by the catechists who had had the charge of them, to the bishop, that on the Holy Sabbath [Easter Even] they might receive baptism, and the catechumens gave their names at the same time, so that they might be set down for baptism at the coming Holy Sabbath.
Moreover we learn from St. Augustine (Serm. xiii., Ad Neophitos,) that the time for the giving in of the names was the beginning of Lent.
This council therefore in this canon decrees that such as do not hand in their names at the beginning of Lent, but after two weeks are past, shall not be admitted to baptism on the next Holy Sabbath.
Canon XLVI.
They who are to be baptized must learn the faith [Creed] by heart, and recite it to the bishop, or to the presbyters, on the fifth day of the week.
Notes.
Ancient Epitome of Canon XLVI.
Vide infra.
Hefele.
It is doubtful whether by the Thursday of the text was meant only the Thursday of Holy Week, or every Thursday of the time during which the catechumens received instruction. The Greek commentators are in favour of the latter, but Dionysius Exiguus and Isidore, and after them Bingham, are, and probably rightly, in favour of the former meaning. This canon was repeated by the Trullan Synod in its seventy-eighth canon.
Canon XLVII.
They who are baptized in sickness and afterwards recover, must learn the Creed by heart and know that the Divine gifts have been vouchsafed them.
Notes.
Ancient Epitome of Canons XLVI. and XLVII.
Whoso is baptised by a bishop or presbyter let him recite the faith on the fifth feria of the week. Also anyone baptized clinically a short while afterwards.
Balsamon.
Some unbelievers were baptized before they had been catechized, by reason of the urgency of the illness. Now some thought that as their baptism did not follow their being catechumens, they ought to be catechized and baptized over again. And in support of this opinion they urged Canon XII. of Neocæsarea, which does not permit one clinically baptized to become a priest rashly. For this reason it is that the Fathers decree that such an one shall not be baptized a second time, but as soon as he gets well he shall learn the faith and the mystery of baptism, and to appreciate the divine gifts he has received, viz., the confession of the one true God and the remission of sins which comes to us in holy baptism.