Canon LV.
Since we understand that in the city of the Romans, in the holy fast of
Lent they fast on the Saturdays, contrary to the ecclesiastical
observance which is traditional, it seemed good to the holy synod that
also in the Church of the Romans the canon shall immovably stands fast
which says: "If any cleric shall be found to fast on a Sunday or
Saturday (except on one occasion only) he is to be deposed; and if he
is a layman he shall be cut off."
Notes.
Ancient Epitome of Canon LV.
The Romans fast the Sabbaths of Lent. Therefore this Synod admonishes
that upon these days the Apostolical canon is of force.
The canon quoted is LXVI. of the Apostolic Canons.
Van Espen.
The Fathers of this Synod thought that this canon of the Apostles was
edited by the Apostles themselves, and therefore they seem to have
reprobated the custom of the Roman Church of fasting on the Sabbath
more bitterly than was right. Whence it happens this is one of those
canons which the Roman Church never received.
Zonaras.
The synod took in hand to correct this failing (sphalma) of the Latins;
but until this time they have arrogantly remained in their pertinacity,
and so remain to-day. Nor do they heed the ancient canons which forbid
fasting on the Sabbath except that one, to wit the great Sabbath, nor
are they affected by the authority of this canon. Moreover the clerics
have no regard for the threatened deposition, nor the laymen for their
being cut off.
__________________________________________________________________
Saturday, September 3, 2011
Canon LII.
Canon LII.
On all days of the holy fast of Lent, except on the Sabbath, the Lord's
day and the holy day of the Annunciation, the Liturgy of the
Presanctified is to be said.
Notes.
Ancient Epitome of Canon LII.
Throughout the whole of Lent except upon the Lord's day, the Sabbath,
and upon the day of the Annunciation, the presanctified gifts shall be
offered.
Balsamon.
We do not call the service of the Presanctified the unbloody sacrifice,
but the offering of the previously offered, and of the perfected
sacrifice, and of the completed priestly act.
Van Espen.
The Greeks therefore confess that the bread once offered and
consecrated, is not to be consecrated anew on another day; but a new
offering is made of what was before consecrated and presanctified:
just as in the Latin Church the consecrated or presanctified bread of
Maundy Thursday is offered on Good Friday.
The Patriarch Michael of Constantinople is quoted by Leo Allatius as
saying that "none of the mystic consecratory prayers are said over the
presanctified gifts, but the priest only recites the prayer that he may
be a worthy communicant."
Some among the later Greeks have been of opinion that the unconsecrated
wine was consecrated by the commixture with the consecrated bread, and
(without any words of consecration) was transmuted into the sacred
blood, [374] and with this seems to agree the already quoted Michael,
Patriarch of Constantinople, who is cited by Leo Allatius in his
treatise on the rite of the presanctified. "The presanctified is put
into the mystic chalice, and so the wine which was then in it, is
changed into the holy blood of the Lord." And with this agrees Simeon,
Archbishop of Thessalonica, in his answer to Gabriel of Pentapolis,
when he writes: "In the mass of the Presanctified no consecration of
what is in the chalice is made by the invocation of the Holy Spirit and
of his sign, but by the participation and union of the life-giving
bread, which is truly the body of Christ."
From this opinion, which was held by some of the Greeks, it gradually
became the practice at Constantinople not to dip the bread in the
Sacred Blood, as Michael the patriarch of this very church testifies.
But in the ordinary Euchologion of the Greeks it is expressly set forth
that the presanctified bread before it is reserved, should be dipped in
the sacred blood, and for this a rite is provided.
Leo Allatius's Dissertatio de Missa Præsanctificatorum should be read;
an outline of the service as found in the Euchologion, and as reprinted
by Renaudotius is as follows.
First of all vespers is said. After some lessons and prayers,
including the "Great Ectenia" and that for the Catechumens, these are
dismissed.
After the Catechumens have departed there follows the Ectenia of the
Faithful. After which, "Now the heavenly Powers invisibly minister
with us; for, behold, the King of Glory is borne in. Behold the mystic
sacrifice having been perfected is borne aloft by angels.
"Let us draw near with faith and love, that we may become partakers of
life eternal. Alleluia, Alleluia, Alleluia.
"Deacon. Let us accomplish our evening prayer to the Lord.
"For the precious and presanctified gifts that are offered, let us pray
to the Lord. "That our man-loving God, etc." as in the ordinary
liturgy past the Lord's prayer, and down to the Sancta Sanctis, which
reads as follows:
Priest. Holy things presanctified for holy persons.
Choir. One holy, one Lord Jesus Christ, to the Glory of God the
Father--Amen.
Then the Communion Hymn and the Communion, and the rest as in the
ordinary liturgy, except "this whole evening," is said for "this whole
day," and another prayer is provided in the room of that beginning
"Lord, who blessest them, etc." [375]
It is curious to note that on Good Friday, the only day on which the
Mass of the Presanctified is celebrated in the West, its use has died
out in the East, and now it is used "on the Wednesdays and Fridays of
the first six weeks of the Great Quadragesima, on the Thursday of the
fifth week, and on the Monday, Tuesday, and Wednesday of Holy Passion
Week. It may also be said, excepting on Saturdays and Sundays, and on
the Festival of the Annunciation, on other days during the Fast, to
wit, on those of festivals and their Vigils, and on the Commemoration
of the Dedication of the Church."
Symeon, who was bishop of Thessalonica, and flourished in the early
part of the XV^th Century, complains of the general neglect of the Mass
of the Presanctified on Good Friday in his time, and says that his
church was the only one in the Exarchate that then retained it. He
ascribes the disuse to the example of the Church of Jerusalem. See the
matter treated at length in his Quæstiones, lv.-lix. Migne's Pat. Græc.
Cf. J. M. Neale Essays on Liturgiology, p. 109.
__________________________________________________________________
[374] Gerbert makes it quite evident that from about 850 until 1200,
that is from Amalarius until Durand, the same view was held in the
West. Vide Gerbertus. Vetus Liturgia Allomanica, p. 855 et. seqq.
[375] The English reader is referred to G. V. Shann, Euchology, and The
Book of Needs, for excellent translations of the Greek offices; J. M.
Neale's Introduction to the History of the Holy Orthodox Eastern Church
will, of course, be consulted.
__________________________________________________________________
On all days of the holy fast of Lent, except on the Sabbath, the Lord's
day and the holy day of the Annunciation, the Liturgy of the
Presanctified is to be said.
Notes.
Ancient Epitome of Canon LII.
Throughout the whole of Lent except upon the Lord's day, the Sabbath,
and upon the day of the Annunciation, the presanctified gifts shall be
offered.
Balsamon.
We do not call the service of the Presanctified the unbloody sacrifice,
but the offering of the previously offered, and of the perfected
sacrifice, and of the completed priestly act.
Van Espen.
The Greeks therefore confess that the bread once offered and
consecrated, is not to be consecrated anew on another day; but a new
offering is made of what was before consecrated and presanctified:
just as in the Latin Church the consecrated or presanctified bread of
Maundy Thursday is offered on Good Friday.
The Patriarch Michael of Constantinople is quoted by Leo Allatius as
saying that "none of the mystic consecratory prayers are said over the
presanctified gifts, but the priest only recites the prayer that he may
be a worthy communicant."
Some among the later Greeks have been of opinion that the unconsecrated
wine was consecrated by the commixture with the consecrated bread, and
(without any words of consecration) was transmuted into the sacred
blood, [374] and with this seems to agree the already quoted Michael,
Patriarch of Constantinople, who is cited by Leo Allatius in his
treatise on the rite of the presanctified. "The presanctified is put
into the mystic chalice, and so the wine which was then in it, is
changed into the holy blood of the Lord." And with this agrees Simeon,
Archbishop of Thessalonica, in his answer to Gabriel of Pentapolis,
when he writes: "In the mass of the Presanctified no consecration of
what is in the chalice is made by the invocation of the Holy Spirit and
of his sign, but by the participation and union of the life-giving
bread, which is truly the body of Christ."
From this opinion, which was held by some of the Greeks, it gradually
became the practice at Constantinople not to dip the bread in the
Sacred Blood, as Michael the patriarch of this very church testifies.
But in the ordinary Euchologion of the Greeks it is expressly set forth
that the presanctified bread before it is reserved, should be dipped in
the sacred blood, and for this a rite is provided.
Leo Allatius's Dissertatio de Missa Præsanctificatorum should be read;
an outline of the service as found in the Euchologion, and as reprinted
by Renaudotius is as follows.
First of all vespers is said. After some lessons and prayers,
including the "Great Ectenia" and that for the Catechumens, these are
dismissed.
After the Catechumens have departed there follows the Ectenia of the
Faithful. After which, "Now the heavenly Powers invisibly minister
with us; for, behold, the King of Glory is borne in. Behold the mystic
sacrifice having been perfected is borne aloft by angels.
"Let us draw near with faith and love, that we may become partakers of
life eternal. Alleluia, Alleluia, Alleluia.
"Deacon. Let us accomplish our evening prayer to the Lord.
"For the precious and presanctified gifts that are offered, let us pray
to the Lord. "That our man-loving God, etc." as in the ordinary
liturgy past the Lord's prayer, and down to the Sancta Sanctis, which
reads as follows:
Priest. Holy things presanctified for holy persons.
Choir. One holy, one Lord Jesus Christ, to the Glory of God the
Father--Amen.
Then the Communion Hymn and the Communion, and the rest as in the
ordinary liturgy, except "this whole evening," is said for "this whole
day," and another prayer is provided in the room of that beginning
"Lord, who blessest them, etc." [375]
It is curious to note that on Good Friday, the only day on which the
Mass of the Presanctified is celebrated in the West, its use has died
out in the East, and now it is used "on the Wednesdays and Fridays of
the first six weeks of the Great Quadragesima, on the Thursday of the
fifth week, and on the Monday, Tuesday, and Wednesday of Holy Passion
Week. It may also be said, excepting on Saturdays and Sundays, and on
the Festival of the Annunciation, on other days during the Fast, to
wit, on those of festivals and their Vigils, and on the Commemoration
of the Dedication of the Church."
Symeon, who was bishop of Thessalonica, and flourished in the early
part of the XV^th Century, complains of the general neglect of the Mass
of the Presanctified on Good Friday in his time, and says that his
church was the only one in the Exarchate that then retained it. He
ascribes the disuse to the example of the Church of Jerusalem. See the
matter treated at length in his Quæstiones, lv.-lix. Migne's Pat. Græc.
Cf. J. M. Neale Essays on Liturgiology, p. 109.
__________________________________________________________________
[374] Gerbert makes it quite evident that from about 850 until 1200,
that is from Amalarius until Durand, the same view was held in the
West. Vide Gerbertus. Vetus Liturgia Allomanica, p. 855 et. seqq.
[375] The English reader is referred to G. V. Shann, Euchology, and The
Book of Needs, for excellent translations of the Greek offices; J. M.
Neale's Introduction to the History of the Holy Orthodox Eastern Church
will, of course, be consulted.
__________________________________________________________________
Canon XLIX.
Canon XLIX.
During Lent the Bread must not be offered except on the Sabbath Day and
on the Lord's Day only.
Notes.
Ancient Epitome of Canon XLIX.
In Lent the offering should be made only on the Sabbath and on the
Lord's day.
Hefele.
This canon, which was repeated by the Trullan Synod in its fifty-second
canon, orders that on ordinary week days during Lent, only a Missa
Præsanctificatorum should take place, as is still the custom with the
Greeks on all days of penitence and mourning, when it appears to them
unsuitable to have the full liturgy, and as Leo Allatius says, for this
reason, that the consecration is a joyful act. A comparison of the
above sixteenth canon, however, shows that Saturday was a special
exception.
To the Saturdays and Sundays mentioned by Hefele must be added the
feast of the Annunciation, which is always solemnized with a full
celebration of the Liturgy, even when it falls upon Good Friday.
__________________________________________________________________
During Lent the Bread must not be offered except on the Sabbath Day and
on the Lord's Day only.
Notes.
Ancient Epitome of Canon XLIX.
In Lent the offering should be made only on the Sabbath and on the
Lord's day.
Hefele.
This canon, which was repeated by the Trullan Synod in its fifty-second
canon, orders that on ordinary week days during Lent, only a Missa
Præsanctificatorum should take place, as is still the custom with the
Greeks on all days of penitence and mourning, when it appears to them
unsuitable to have the full liturgy, and as Leo Allatius says, for this
reason, that the consecration is a joyful act. A comparison of the
above sixteenth canon, however, shows that Saturday was a special
exception.
To the Saturdays and Sundays mentioned by Hefele must be added the
feast of the Annunciation, which is always solemnized with a full
celebration of the Liturgy, even when it falls upon Good Friday.
__________________________________________________________________
Canon XVIII.
Canon XVIII.
If any one, under pretence of asceticism, shall fast on Sunday, let him
be anathema.
Notes.
Ancient Epitome of Canon XVIII.
Whoso fasts on the Lord's day or on the Sabbath let him be anathema.
Zonaras.
Eustathius appointed the Lord's day as a fast, whereas, because Christ
rose from the grave and delivered human nature from sin on that day, we
should spend it in offering joyous thanks to God. But fasting carries
with it the idea of grief and sorrow. For this reason those who fast
on Sunday are subjected to the punishment of anathema.
Balsamon.
By many canons we are warned against fasting or grieving on the festal
and joyous Lord's day, in remembrance of the resurrection of the Lord;
but that we should celebrate it and offer thanks to God, that we be
raised from the fall of sin. But this canon smites the Eustathians
with anathema because they taught that the Lord's days should be
fasted. Canon LXIV. of the Apostolic Canons cuts off such of the laity
as shall so fast, and deposes such of the clergy. See also Canon LV.
of the Council in Trullo.
This canon is found in the Corpus Juris Canonici, Gratian's Decretum,
Pars I., Dist. xxx., c. vij.
If any one, under pretence of asceticism, shall fast on Sunday, let him
be anathema.
Notes.
Ancient Epitome of Canon XVIII.
Whoso fasts on the Lord's day or on the Sabbath let him be anathema.
Zonaras.
Eustathius appointed the Lord's day as a fast, whereas, because Christ
rose from the grave and delivered human nature from sin on that day, we
should spend it in offering joyous thanks to God. But fasting carries
with it the idea of grief and sorrow. For this reason those who fast
on Sunday are subjected to the punishment of anathema.
Balsamon.
By many canons we are warned against fasting or grieving on the festal
and joyous Lord's day, in remembrance of the resurrection of the Lord;
but that we should celebrate it and offer thanks to God, that we be
raised from the fall of sin. But this canon smites the Eustathians
with anathema because they taught that the Lord's days should be
fasted. Canon LXIV. of the Apostolic Canons cuts off such of the laity
as shall so fast, and deposes such of the clergy. See also Canon LV.
of the Council in Trullo.
This canon is found in the Corpus Juris Canonici, Gratian's Decretum,
Pars I., Dist. xxx., c. vij.
Canon XXIX.
Canon XXIX.
Christians must not judaize by resting on the Sabbath, but must work on
that day, rather honouring the Lord's Day; and, if they can, resting
then as Christians. But if any shall be found to be judaizers, let
them be anathema from Christ.
Notes.
Ancient Epitome of Canon XXIX.
A Christian shall not stop work on the Sabbath, but on the Lord's Day.
Balsamon.
Here the Fathers order that no one of the faithful shall stop work on
the Sabbath as do the Jews, but that they should honour the Lord's Day,
on account of the Lord's resurrection, and that on that day they should
abstain from manual labour and go to church. But thus abstaining from
work on Sunday they do not lay down as a necessity, but they add, "if
they can." For if through need or any other necessity any one worked
on the Lord's day this was not reckoned against him.
Christians must not judaize by resting on the Sabbath, but must work on
that day, rather honouring the Lord's Day; and, if they can, resting
then as Christians. But if any shall be found to be judaizers, let
them be anathema from Christ.
Notes.
Ancient Epitome of Canon XXIX.
A Christian shall not stop work on the Sabbath, but on the Lord's Day.
Balsamon.
Here the Fathers order that no one of the faithful shall stop work on
the Sabbath as do the Jews, but that they should honour the Lord's Day,
on account of the Lord's resurrection, and that on that day they should
abstain from manual labour and go to church. But thus abstaining from
work on Sunday they do not lay down as a necessity, but they add, "if
they can." For if through need or any other necessity any one worked
on the Lord's day this was not reckoned against him.
Canon XVI.
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 XVIII.
Canon XVIII.
If any one, under pretence of asceticism, shall fast on Sunday, let him
be anathema.
Notes.
Ancient Epitome of Canon XVIII.
Whoso fasts on the Lord's day or on the Sabbath let him be anathema.
Zonaras.
Eustathius appointed the Lord's day as a fast, whereas, because Christ
rose from the grave and delivered human nature from sin on that day, we
should spend it in offering joyous thanks to God. But fasting carries
with it the idea of grief and sorrow. For this reason those who fast
on Sunday are subjected to the punishment of anathema.
Balsamon.
By many canons we are warned against fasting or grieving on the festal
and joyous Lord's day, in remembrance of the resurrection of the Lord;
but that we should celebrate it and offer thanks to God, that we be
raised from the fall of sin. But this canon smites the Eustathians
with anathema because they taught that the Lord's days should be
fasted. Canon LXIV. of the Apostolic Canons cuts off such of the laity
as shall so fast, and deposes such of the clergy. See also Canon LV.
of the Council in Trullo.
This canon is found in the Corpus Juris Canonici, Gratian's Decretum,
Pars I., Dist. xxx., c. vij.
If any one, under pretence of asceticism, shall fast on Sunday, let him
be anathema.
Notes.
Ancient Epitome of Canon XVIII.
Whoso fasts on the Lord's day or on the Sabbath let him be anathema.
Zonaras.
Eustathius appointed the Lord's day as a fast, whereas, because Christ
rose from the grave and delivered human nature from sin on that day, we
should spend it in offering joyous thanks to God. But fasting carries
with it the idea of grief and sorrow. For this reason those who fast
on Sunday are subjected to the punishment of anathema.
Balsamon.
By many canons we are warned against fasting or grieving on the festal
and joyous Lord's day, in remembrance of the resurrection of the Lord;
but that we should celebrate it and offer thanks to God, that we be
raised from the fall of sin. But this canon smites the Eustathians
with anathema because they taught that the Lord's days should be
fasted. Canon LXIV. of the Apostolic Canons cuts off such of the laity
as shall so fast, and deposes such of the clergy. See also Canon LV.
of the Council in Trullo.
This canon is found in the Corpus Juris Canonici, Gratian's Decretum,
Pars I., Dist. xxx., c. vij.
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