Canon LXXXVII.
She who has left her husband is an adulteress if she has come to another, according to the holy and divine Basil, who has gathered this most excellently from the prophet Jeremiah: "If a woman has become another man's, her husband shall not return to her, but being defiled she shall remain defiled;" and again, "He who has an adulteress is senseless and impious." If therefore she appears to have departed from her husband without reason, he is deserving of pardon and she of punishment. And pardon shall be given to him that he may be in communion with the Church. But he who leaves the wife lawfully given him, and shall take another is guilty of adultery by the sentence of the Lord. And it has been decreed by our Fathers that they who are such must be "weepers" for a year, "hearers" for two years, "prostrators" for three years, and in the seventh year to stand with the faithful and thus be counted worthy of the Oblation [if with tears they do penance].
Notes.
Ancient Epitome of Canon LXXXVII.
She who goes from her husband to another man is an adulteress. And he who from his wife goes to another woman is an adulterer according to the word of the Lord.
Compare with this canon lviij. of St. Basil.
The words in brackets are found in Beveridge, but were lacking in Hervetus's text.
Johnson.
Here discipline is relaxed; formerly an adulteress did fifteen years' penance. See Can. Bas., 58. No wonder if in 200 years' time from St. Basil, the severity of discipline was abated.
Canon LXXXVIII.
No one may drive any beast into a church except perchance a traveller, urged thereto by the greatest necessity, in default of a shed or resting-place, may have turned aside into said church. For unless the beast had been taken inside, it would have perished, and he, by the loss of his beast of burden, and thus without means of continuing his journey, would be in peril of death. And we are taught that the Sabbath was made for man: wherefore also the safety and comfort of man are by all means to be placed first. But should anyone be detected without any necessity such as we have just mentioned, leading his beast into a church, if he be a cleric let him be deposed, and if a layman let him be cut off.
Ancient Epitome of Canon LXXXVIII.
Cattle shall not be led into the holy halls, unless the greatest necessity compels it.
Canon LXXXIX.
The faithful spending the days of the Salutatory Passion in fasting, praying and compunction of heart, ought to fast until the midnight of the Great Sabbath: since the divine Evangelists, Matthew and Luke, have shewn us how late at night it was [that the resurrection took place], the one by using the words oPse sabbaton, and the other by the words orthrou batheos.
Ancient Epitome of Canon LXXXIX.
On the Great Sabbath the fast must be continued until midnight.
Canon XC.
We have received from our divine Fathers the canon law that in honour of Christ's resurrection, we are not to kneel on Sundays. Lest therefore we should ignore the fulness of this observance we make it plain to the faithful that after the priests have gone to the Altar for Vespers on Saturdays (according to the prevailing custom) no one shall kneel in prayer until the evening of Sunday, at which time after the entrance for compline, again with bended knees we offer our prayers to the Lord. For taking the night after the Sabbath, which was the forerunner of our Lord's resurrection, we begin from it to sing in the spirit hymns to God, leading our feast out of darkness into light, and thus during an entire day and night, we celebrate the Resurrection.
Notes.
Ancient Epitome of Canon XC.
From the evening entrance of the Sabbath until the evening entrance of the Lord's day there must be no kneeling.
Van Espen.
No doubt the synod by the words "we have received from the divine Fathers," referred to canon xx. of the Council of Nice.
For many centuries this custom was preserved even in the Latin Church; and the custom of keeping feasts and whole days generally from evening to evening is believed to have been an Apostolic tradition, received by them from the Jews. At the end of the VIII^th Century the Synod of Frankfort declared in its xxj. canon, that "the Lord's day should be kept from evening to evening." [385]
[385] "The evening and the morning were the first day."--Gen. i. 5.