Canon XIV.
But if any have endured much violence and the strong pressure of necessity, receiving into their mouths iron and chains, and for their good affection towards the faith have bravely borne the burning of their hands that against their will had been put to the profane sacrifice, as from their prison the thrice-blessed martyrs have written to me respecting those in Libya, and others their fellow-ministers; such, on the testimony of the rest of their brethren, can be placed in the ministry amongst the confessors, as those who have been mortified by many torments, and were no longer able either to speak, or to give utterance, or to move, so as to resist those who vainly offered them violence. For they did not assent to their impiety; as I have again heard from their fellow-ministers, they will be reckoned amongst the confessors, as also he who hath after the example of Timothy ordered his life, obeying him who says, "Follow after righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses." [2340]
Balsamon. Those who by the violence of the tyrant seemed to eat meat that had been offered to idols, or to drink wine from the Greek libations,--for it happened sometimes that they were thrown upon the ground, and hooks or pieces of iron put into their mouths to keep them open, and then the tyrants poured wine down their throats, or threw into them pieces of meat; or putting hot coals into their hands, together with incense, they compelled them to sacrifice,--if they were clergymen, the canon decrees that they should each in his own degree be ranked amongst the confessors; but if laymen, that they should be reckoned as martyrs, because they did not these things of their own free-will, nor did they at all assent to the action. As also amongst the confessors are to be reckoned those who from the extremity of the tortures lost their strength of body, and were not able to resist those who poured into their mouths the wine of the libations. And next in order he speaks of those who give the testimony of a good conscience, and enumerates them amongst the confessors.
Zonaras. Those who chastised the blessed martyrs, after many torments, in the case of some violently poured into their mouths the wine of the libations, or even crammed into their mouths some of the meat that had been offered to idols, and putting incense into their hands, they dragged them to the altars, and then violently seizing on their hands, they either sprinkled the incense upon the altar or placed hot coals together with the incense into their hands, that, not being able to bear the pain of the burning, they might drop the incense together with the coals upon the altar; for they were constrained by them. Men of this sort, he affirms, can remain enrolled in the sacred ministry, or rather be placed in the rank of confessors. For they did not by their own choice either taste the libations, or place the incense upon the altar, but being compelled by violence, their reason not consenting to the action; as also those who from the extremity of the suffering lost their bodily vigour, so as neither to be able to speak or move, nor to resist those who were violently pouring into their months the wine of libations, these also are to be placed amongst the confessors. And next in order he discourses of those who give the testimony of a good conscience, and places them also in the number of confessors.
[2340] 1 Tim. vi. 11, 12.
Canon XV.
No one shall find fault with us for observing the fourth day of the week, and the preparation, [2341] on which it is reasonably enjoined us to fast according to the tradition. [2342] On the fourth day, indeed, because on it the Jews took counsel for the betrayal of the Lord; and on the sixth, because on it He himself suffered for us. But the Lord's day we celebrate as a day of joy, because on it He rose again, on which day we have received it for a custom not even to bow the knee.
Balsamon. Conformably to the sixty-fourth Apostolical canon, which decrees that we are not to fast on the Sabbath, with one exception, the great Sabbath; and to the sixty-ninth canon, which severely punishes those who do not fast in the Holy Lent, and on every fourth day of the week and day of preparation. Thus also does the present canon decree.
Zonaras. Always, says he, are the fourth and sixth days of every week to be kept as fasts; nor will any one find fault with us for fasting on them; and the reasons he subjoins. But on the Lord's day we ought not to fast, for it is a day of joy for the resurrection of the Lord, and on it, says he, we have received that we ought not even to bow the knee. This word, therefore, is to be carefully observed, "we have received," and "it is enjoined upon us according to the tradition." For from hence it is evident that long-established custom was taken for law. [2343] Moreover, the great Basil annexes also the causes for which it was forbidden to bend the knee on the Lord's day, and from the Passover to Pentecost. Read also the sixty-sixth and sixty-ninth Apostolical canons. [2344]
[2341] The sixth day, the day before the Hebrew Sabbath.--Tr. [The Parasceve.]
[2342] [Stationary days. See Vol. ii. p. 33, note 6.]
[2343] [Vol. v. pp. 382, 571, the notes.]
[2344] [So called. Vol. viii., this series. Elucidation II.]
Note by the American Editor.
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Here may be noted the historic fact that this terrible epoch of persecutions had driven many to the deserts, where they dwelt as hermits. [2345] It now introduced monasticism, in its earliest and least objectionable forms, into Egypt, whence it soon spread into the Church at large. For a favourable view of the character and life of St. Antony, see Neale's history [2346] of this period; but, if he turns it into an indirect plea for the subsequent history of monasticism, we shall find in Canon Kingsley's Hypatia a high-wrought testimony of an antagonistic character. Bingham, [2347] avoiding the entanglements of primitive with mediæval history, affords a just view of what may be said of the rise of this mighty institution, based upon two texts [2348] of Holy Scripture, proceeding from the Incarnate Word Himself, which impressed themselves on the fervid spirit of Antony. Who can wonder that fire and sword and ravening wolves predisposed men and women to avoid the domestic life, and the bringing of hapless families into existence as a prey to the remorseless cruelty of the empire? Far be it from me to forget what the world owes, directly and indirectly, to the nobler and purer orders,--what learning must ever acknowledge as its debt to the Benedictines of the West. [2349] But, on the other hand, after the melancholy episcopate of Cyril, we cannot but trace, in the history of Oriental monasticism, not only the causes of the decay of Alexandrian scholarship and influence, but of the ignominious fate of the Byzantine Empire, and of that paltry devotion to images which seemed to invoke the retributions of a "jealous god," and which favoured the rise of an impostor who found in his "abhorrence of idols" an excuse for making himself the "Scourge of God."
[2345] Luke i. 80; ix. 10; Gal. i. 17. But compare 1 Kings xix. 9.
[2346] Patriarchate, etc., vol. i. p. 107. Antony was born circa a.d. 251, died a.d. 356.
[2347] Antiqu., book vii. cap. i.
[2348] Matt. xix. 21 and Matt. vi. 34.
[2349] Montalembert's Monks of the West is but a fascinating romance, but is well worthy of attention.
Fragments from the Writings of Peter.
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I.--Letter to the Church at Alexandria. [2350]
Peter, to the brethren beloved and established in the faith of God, peace in the Lord. Since I have found out that Meletius acts in no way for the common good,--for neither is he contented with the letter of the most holy bishops and martyrs,--but, invading my parish, [2351] hath assumed so much to himself as to endeavour to separate from my authority the priests, [2352] and those who had been entrusted with visiting the needy; [2353] and, giving proof of his desire for pre-eminence, has ordained in the prison several unto himself; now, take ye heed to this, and hold no communion with him, until I meet him in company with some wise and discreet men, and see what the designs are which he has thought upon. Fare ye well.
[2350] From Gallandius.
[2351] [See p. 240, supra. But note, the parish was greater than the diocese in ancient terminology.]
[2352] [Presbyters.]
[2353] [Deacons.]
II.--On the Godhead. [2354]
Since certainly "grace and truth came by Jesus Christ," [2355] whence also by grace we are saved, according to that word of the apostle, "and that not of yourselves, nor of works, lest any man should boast;" [2356] by the will of God, "the Word was made flesh," [2357] and "was found in fashion as a man." [2358] But yet He was not left without His divinity. For neither "though He was rich did He become poor" [2359] that He might absolutely be separated from His power and glory, but that He might Himself endure death for us sinners, the just for the unjust, that He might bring us to God, "being put to death in the flesh, but quickened by the Spirit;" and afterwards other things. Whence the evangelist also asserts the truth when he says, "The Word was made flesh, and dwelt among us;" then indeed, from the time when the angel had saluted the virgin, saying, "Hail, thou that art highly favoured, the Lord is with thee." Now when Gabriel said, "The Lord is with thee," he meant God the Word is with thee. For he shows that He was conceived in the womb, and was to become flesh; as it is written, "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that holy thing which shall be born of thee shall be called the Son of God;" [2360] and afterwards other things. Now God the Word, in the absence of a man, by the will of God, who easily effects everything, was made flesh in the womb of the virgin, not requiring the operation of the presence of a man. For more efficacious than a man was the power of God overshadowing the virgin, together with the Holy Ghost also who came upon her.
[2354] A fragment from his book, from the Acts of the Council of Ephesus, i. and vii. 2.--Galland.
[2355] John i. 17.
[2356] Eph. ii. 8, 9.
[2357] John i. 14.
[2358] Phil. ii. 7.
[2359] 2 Cor. viii. 9.
[2360] Luke i. 35.
III.--On the Advent of Our Saviour. [2361]
And He said unto Judas, "Betrayest thou the Son of God with a kiss?" [2362] These things and the like, and all the signs which He showed, and His miracles, prove that He is God made man. Both things therefore are demonstrated, that He was God by nature, and that He was man by nature.
[2361] A fragment from the homily. Apud Leontium Byzant., lib. i., contra Nestor. et Eutych., tom. i. Thes. Canis., p. 550.
[2362] Luke xxii. 48.
IV.--On the Sojourning of Christ with Us. [2363]
Both therefore is proved, that he was God by nature, and was made man by nature.
[2363] A fragment from the homily. Ex Leontio Hierosolymitano, contra Monophysitas, Ap. Mai. Script. Vet., tom. vii. p. 134.
V.--That Up to the Time of the Destruction of Jerusalem, the Jews Rightly Appointed the Fourteenth Day of the First Lunar Month.
I. [2364]
1. Since the mercy of God is everywhere great, let us bless Him, and also because He has sent unto us the Spirit of truth to guide us into all truth. For for this cause the month Abib was appointed by the law to be the beginning of months, and was made known unto us as the first among the months of the year; both by the ancient writers who lived before, and by the later who lived after the destruction of Jerusalem, it was shown to possess a most clear and evidently definite period, especially because in some places the reaping is early, and sometimes it is late, so as to be sometimes before the time and sometimes after it, as it happened in the very beginning of the giving of the law, before the Passover, according as it is written, "But the wheat and the rye were not smitten, for they were not grown up." [2365] Whence it is rightly prescribed by the law, that from the vernal equinox, in whatsoever week the fourteenth day of the first month shall fall, in it the Passover is to be celebrated, becoming and conformable songs of praise having been first taken up for its celebration. For this first month, says he, "shall be unto you the beginning of months," [2366] when the sun in the summer-time sends forth a far stronger and clearer light, and the days are lengthened and become longer, whilst the nights are contracted and shortened. Moreover, when the new seeds have sprung up, they are thoroughly purged, and borne into the threshing floor; nor only this, but also all the shrubs blossom, and burst forth into flower. Immediately therefore they are discovered to send forth in alternation various and diverse fruits, so that the grape-clusters are found at that time; as says the lawgiver, "Now, it was the time of spring, of the first ripe grapes;" [2367] and when he sent the men to spy out the land, they brought, on bearers, a large cluster of grapes, and pomegranates also, and figs. For then, as they say, our eternal God also, the Maker and Creator of all things, framed all things, and said to them, "Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself upon the earth." Then he adds, "And it was so; and God saw that it was good." [2368] Moreover, he makes quite clear that the first month amongst the Hebrews was appointed by law, which we know to have been observed by the Jews up to the destruction of Jerusalem, because this has been so handed down by the Hebrew tradition. But after the destruction of the city it was mocked at by some hardening of heart, which we observing, according to the law, with sincerity have received; and in this, according to the Word, when he speaks of the day of our holy festivity, which the election hath attained: but the rest have become hardened, [2369] as said the Scripture; and after other things.