In the Serbian monastery of Hilandar, located on Holy Mount Athos, measures have been introduced to prevent schismatics from the HCU-PUPETS and other organizations from entering the monastery. At the entrance to the monastery, all pilgrims arriving from Ukraine are carefully checked - no exception is made for the clergy, monastics, or laity.
The fact that the Hilandar monastery at Athos categorically refuses to accept representatives of Ukrainian schismatic structures was reported on his Facebook page by the abbot of the Kiev Trinity Monastery of St. John, Archbishop of Obukhov Jonah (Cherepanov), who is now staying on Holy Mount Athos. “We have just left beautiful Hilandar. Abbot of the monastery, Fr. Methodius asked to bow to Metropolitan Oufry and all the faithful children of our Church. Raskolnikov, both the “clergy” and the laity...
“Through bribery, all sorts of unseemly actions, taking advantage of the liberality, and perhaps the worthlessness of our legislation in the field of immunobiology, a number of transnational companies dealt with issues related, essentially, to testing vaccines on our children...
We are turning into a third world country where tests are being carried out on people... Targeted biological attacks are being prepared against us... Then there is no need to do atomic bombs, then there is no need to make nuclear submarines, you just need to calmly, purposefully carry out the work that we are now seeing...,” said Assistant to the Prime Minister of the Russian Federation, Academician of the Russian Academy of Sciences Gennady Grigorievich Onishchenko, on the TVC channel in January 2014, was previously for 12 years the chief...
Teachers were allowed not to have a pedagogical education. The Ministry of Education clarified the requirements of the professional standard for specialized education of teachers and sent clarifications to the regions on the application of the requirements of the professional standard to the education of teachers.
If you have a secondary professional or higher education It is not necessary for a teacher to have a teaching degree in their subject area. The official document was also published on the website of the All-Russian Popular Front. “The requirement of the professional standard for the presence of higher education or secondary vocational education in the field corresponding to the subject being taught is a sufficient basis for the implementation educational activities in the position of “teacher” for both working teachers and employees who will be hired for this position,” it says.
Despite assurances from the Karelia authorities that the Kiselevs would be given back their parental rights through the court, Anatoly found his children in the adoption database. Lawyer Nadezhda Goltsova filed a lawsuit to lift the restriction on parental rights Kiselev, a preliminary hearing is scheduled for April 24. Elina Zhgutova, a member of the commission for the support of family, motherhood and childhood of the Public Chamber of the Russian Federation, received a response from the Commissioner for Children's Rights in Karelia Gennady Saraev.
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Is it necessary to translate the service into Russian?
Faithful! As we now celebrate the Royal Coming, let us greet the Tsar in a magnificent manner. It's time to stop sleeping. Let us raise our minds to God, let us not quench our spirit, let us light our lamps brightly, change the garment of our souls, let us hold our fronds like conquerors; let us shout with the people as the people; with children we will praise like children: Hosanna! Blessed is He who comes in the name of the Lord (Matthew 21:9)! Here he came, here he appeared, here the King appeared! Again He enters Jerusalem, again the Cross is prepared, again Adam's handwriting is torn, again paradise is opened, again the thief is installed, again the Church rejoices, again the evil synagogue is widowed, again the demons are put to shame, again the Jews go on a rampage, again the faithful are saved. Everything participates in the holiday, everything glorifies the Lord. The heavens rejoice, the mountains play. Rivers, burst forth (cf. Ps. 97:8), flow in, cry out, seeing how prophetic words become deeds. Hills, respond! Babies, sing! Disciples, proclaim! Priests, speak up! Theologians, glorify! You who live in Zion, come out to meet us! Peoples, gather together! Let the heavenly, the earthly, the underworld, every rank and age come together. For He is coming who wants to do good to everyone. The One who wants to have mercy on everyone has appeared. He who gives joy to everyone, being God, became a man and appeared on earth and lived with people (Baruch 3:38 according to LXX). With slaves - the Lord, with debtors - the Satisfactory of debts, with the dead - the Savior, with the condemned - the Liberator, with the desperate - Hope, with the downtrodden - Rebellion, with the cruel - the Merciful, with the fugitives - the Righteous, with the guilty - the Innocent, with sinners - Sinless, with the ungrateful - abundantly giving to everyone!
Do you see, beloved, the secret of true celebration? Do you see the miracles of this day? Yesterday Bethany celebrated: now the whole Church enjoyed the Divine Coming. Yesterday the Lord gave life to another - [Lazarus]: now He Himself is coming to death. Yesterday the four-day-old one arose: now the three-day-old one appears - [Christ Himself]. He raised Lazarus for four days in order to foreshadow the general resurrection of our nature, consisting of four elements.
I will again proclaim the Evangelist John, because it is convenient [from him] to consider the firstfruits of the resurrection. After all, you just heard what he said: “Six days before the Passover Jesus came to Bethany, where Lazarus was who had died, whom He raised from the dead” (John 12:1). Do you see how the firstfruits of the resurrection became a type in Lazarus, and how the believing people recognized this? The people recognized it, but the bishops were indignant, turning the miracle performed into a reason for hatred. They really hated the resurrection of Lazarus, because after the resurrection you heard about, they decided to kill him. Do you see the excess of hatred? They plotted to kill the one whom the Lord had raised, because they did not understand that even if they killed him, it would not be difficult for the Lord to resurrect his friend again. They conspired to kill Lazarus, because nothing offended the Jews more than the resurrection of Lazarus. Only they could not slander this miracle. They slandered the healing of the man born blind, saying: “This is him. This is not him. He looks like him” (John 9:9)4.
They slandered the resurrection of Jairus's daughter, saying that she was in deep sleep and was not completely put to death. They slandered the resurrection of the widow's only son, saying that he only took upon himself the appearance of death and was not swallowed up by the power of death. They slandered the miracle of the withered fig tree, saying that it withered because of the poverty of the soil, and not according to the word of the Lord. They slandered the transformation of water into wine, saying that it was a joke on those who were already drunk at the feast and felt nothing.
Only they could not slander the resurrection of Lazarus. They knew Lazarus. He was a famous husband. They came to the funeral, they saw the sealed coffin, they, according to custom, consoled Martha and Mary, the sisters of Lazarus, at the funeral dinner. They knew that it had been exactly four days since he had been laid in the coffin, and that the four-day-old corpse had completely undergone decomposition: the body had decayed, the joints with bones had become numb, the veins had weakened, the insides had disintegrated, the womb had expired.
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At this some of the scribes said to themselves: He blasphemes. Jesus, seeing their thoughts, said: Why do you think evil in your hearts? For which is easier to say: your sins are forgiven, or to say: get up and walk?
Blazh. Theophylact of Bulgaria
Then He, getting into the boat, crossed back and arrived at His city. And so they brought to Him the paralytic, lying on the bed
Interpretation of the Gospel of Matthew
Blazh. Theophylact of Bulgaria
Far from them, a large herd of pigs was grazing. And the demons asked Him: if you drive us out, then send us into the herd of pigs. And He said to them: Go. And they went out and went into the swine herd. And so, the entire herd of pigs rushed down a steep slope into the sea and died in the water. The shepherds ran and, having come to the city, told about everything, and about what had happened to the possessed. And behold, the whole city came out to meet Jesus; and when they saw Him, they asked Him to depart from their borders
Interpretation of the Gospel of Matthew
Blazh. Theophylact of Bulgaria
What are the apostolic rules? This is the fundamental monument of legislation of the universal Church. According to some researchers, the “Rules of the Holy Apostles” were written by an unknown author. Nevertheless, the Roman Catholic, Orthodox and many Protestant churches recognize apostolic authority behind this document.
In general, the apostolic canons, as well as the “Teachings of the Twelve Apostles,” are considered one of the most important works of the early centuries of the Church. They indicate that the principles of church life that we use now go back unchanged to its first centuries (then the chapels led a semi-catacomb lifestyle). By the way, some Protestant societies, out of recklessness or pride, consider the current system of organizing the life of believers to be imposed by the authorities or outdated.
date of creation
When were the apostolic rules created? Interestingly, the date of their writing is unknown, but scholars suggest that they appeared at the end of the second or beginning of the third century: perhaps soon after the three-year persecution of Decius. Unlike the “Teaching,” this document is still used in the Orthodox churches of the East.
It is known that the apostolic canons do not formally belong to the corpus of “Holy Tradition”, but they undoubtedly have high authority, immediately following the verdicts of the Ecumenical Councils.
Appearance and significance in the Church
So, the rules of the disciples of Jesus Christ belong to the earliest church myths. Christianity had only just begun, and they already had enormous authority as written apostolic legends. It is interesting that the First (Nicene) World Council refers to this document as something generally known, since it is obvious that no other rules existed before its appearance.
Here the first canon clearly repeats the 21st Apostolic Canon, and the second - the 80th Canon. 341, many of its laws are based on the apostolic works. The second canon of the Sixth World Council confirms the authenticity of these documents, declaring that “the 85 apostolic canons must henceforth be firm and inviolable.”
In general, Christianity believed that the special importance of the works of Christ’s disciples lies not only in their antiquity and highly authoritative origin, but also in the fact that they contain almost all the most important canonical norms. Their value increased at the moment when they were supplemented and developed by Local and Church Fathers.
Essence of papers
What are the rules of the apostles about?
- About consecration: a bishop by two bishops or three (1), and a priest or deacon by one bishop (2).
- On rejection of the order: for foreign objects on the altar (3), for expelling a wife (5), worldly concerns (6), for groundless refusal of the sacrament (8), for praying with heretics (11, 45), perjury, fornication and theft (25), assault (27, 66), for acquiring power with the help of worldly rulers (30), for performing the sacraments without the knowledge of the diocese (35), gambling and alcoholism (42), for renouncing Christ (62), for participating in holidays with the Jews (70).
- On the excommunication of the laity: for premature departure from service (9), for performing prayers with heretics (10).
- Service is prohibited: castrates (21) and bigamists (17), blind and deaf (78), military personnel (83), excommunicated from service (32).
- List characteristics bible books(85), which includes 42 Old Testament books and 28 (or 36, if you count those that are prohibited from publication) books without the Apocalypse.
Canonical status
Apostolic Rules with interpretations are available for study by everyone. The Second Rule of the Trullo Council placed the works of the apostles in first place among the canonical papers: it recognizes the documents of the disciples of Christ. They are also recognized by the Orthodox Church of the East. But the Church of the Romans agrees with the canonical authority of only the first fifty canons.
The same rule No. 2 corrects the 85th Apostolic Canon, which describes the catalog of canonical books and works. It removes from them the letters of Clement, without attracting severe criticism, for the sake of preserving the authenticity of the apostolic legend.
Rule 25
So, let's look at the 25th Apostolic Canon. It says that a bishop, or a deacon, or a presbyter convicted of perjury, or debauchery, or theft, will be deprived of the sacred rank. But he cannot be excommunicated from church communion. For the scripture says: You cannot avenge one thing twice (Nahum 1:9). The same applies to sextons.
Agree, the 25th Apostolic Canon is very interesting in its content. In general, everything that prevents a famous person from entering the priesthood should, of course, deprive her of this rank. Everyone knows what features a clergyman should have. In the same way, everyone is aware of the flaws that priests cannot have. What are the main shortcomings of clergy? In the first place are those who tarnish the good name, which is so important for the priests.
And what shortcomings tarnish the reputation of clergy? It is precisely those who are intolerant among the laity: they subject them to the severity of the punitive law. This apostolic law mentions three crimes into which, through misfortune, one may fall spiritual person- theft, fornication and perjury. These and other offenses that a priest can commit are also mentioned in many other rules, which are described in their corresponding interpretations. As stated earlier, if a clergyman falls into these sins, he does not deserve holy orders.
So, this rule states that clergy and clergymen convicted of the mentioned iniquities should be deprived of the position that they acquired through consecration and consecration. But at the same time, this same provision says that there is no need to excommunicate them from communication with the church. It justifies its injunction with the words of Holy Scripture (Nahum.1:9).
The interpretation of the fifth apostolic canon speaks of various punishments established for priests for the sins they have committed. And there they also interpret eruption and excommunication - these punishments are considered the most severe. For clergy, defrocking is practiced, and for ordinary people- excommunication from church communion.
By the way, the apostolic rules for the laity should be presented in the same way as for clergy: in teachings, sermons and with the help of books.
The excommunication described in the fifth precept should not be regarded as a punishment for clergy. It must be interpreted as a punishment for the laity, otherwise the recommendations of this rule would have no meaning. It is necessary to understand this law in such a way that a priest, for certain mistakes, is deprived of his clergy and becomes a layman who has the right to participate in church communion. And only later, having committed a similar offense as a layman, he is excommunicated from church conversations.
By the way, an eruption for a clergyman is the heaviest punishment. I wonder if the concept of Christian charity provides for adding one more punishment to this? Namely: depriving the guilty person of the right to participate in meetings of believers? However, this law lenient only to those offenses that are mentioned only in this document. After all, canons 29 and 30 also mention other sins for which criminals suffer double punishment - ejection and excommunication. For example, for simony or for receiving the episcopal rank with the help of worldly authorities.
In general, the apostolic canons with interpretations are very interesting reading. Thus, according to the definition of Gregory of Nyssa, which is mentioned in the fourth rule, fornication is the satisfaction of lustful desire with any person that does not offend others. It follows that debauchery can be committed with a person who is not related by marriage and does not belong to anyone by law. Therefore, such an oversight does not cause offense to a third party, that is, the husband or wife. In this nuance, fornication differs from adultery, which causes harm to another person and insults him.
In fact, adultery is the name given to having an illicit relationship with someone else’s wife or someone else’s husband. The rules of Basil the Great (38, 40, 42) represent fornication more broadly: this name is used to call all marriages entered into against the will of their elders.
It should be noted that the apostolic rules about marriage tell a lot of interesting things. Of course, fornication is considered a lesser sin than adultery. After all, according to the same Gregory of Nyssa in the mentioned rule, fornication is the criminal satisfaction of lustful desires. Adultery, among other things, contains an insult to another, as a result of which it is punished more severely. The condemnation of fornication among priests expressed in this document is based on Holy Scripture (1 Tim. 3:2,3; Titus 1:6).
The second crime which this rule condemns is the breaking of an oath. Thus, if any priest breaks a certain oath pronounced on any important issue in the name of God, then the court must further confirm. And if the judges find out that the oath was really broken, then this sin will be the more serious and criminal, the more solemnly this vow was proclaimed, and the more important the occasion in which it was given and vice versa (Vas. Vel. 82 pr.). This sin is punished very severely even among the laity. Many now understand the severity of this law in relation to priests for the same crime. After all, they, among other things, would serve as a temptation for believers, remaining to serve the truth, while at the same time drowning in untruth.
This rule defines theft as the secret taking of another person's property. If someone has appropriated an object that is church property, then such theft belongs to a different type of crime and is punished differently (Ap. 72; Dicr. 10; Gregory Nis. 6:8).
Rule 51
Apostolic Canon 51 tells us the following: if a deacon or bishop, or presbyter, or any priest turns away from wine, meat or marriage, not for the sake of necessary fasting, but because of mockery, then what will happen to him? After all this person I forgot that everything is good! That the Lord, when creating man, made husband and wife inseparable! In fact, it slanderes God's creation! This document states that such a priest must either correct himself or be deprived of his sacred rank and excommunicated from the Church. The same punishment is provided for a layman.
Indeed, chapels have always approved abstinence and even recommended it during fasting days. But the present law is directed against those ancient heretics who abhorred certain types of food, wine or meat, seeing something unclean in them, and rejected marriage.
Rule 42
Apostolic Canon 42 states that if a presbyter, bishop or deacon is given over to gambling or drunkenness, let him be cast out and let him cease. The interpretation of this document is identical to the interpretation of the 43rd rule, which states that if a reader, singer or subdeacon does such a thing, he will be excommunicated. The same applies to the laity.
Both rules 42 and 43 talk about the same thing, namely: the prohibition of games and drunkenness. The law states that if persons who have indulged in these sins show persistence even after receiving advice from their elders, then they should be deprived of the priesthood, if they are priests. If laymen or clergy make such an oversight, they should be excommunicated from holy communion. In general, priests were usually first deprived of the service they held in the temple. They were excommunicated from holy communion only after they ceased to be readers, subdeacons or singers.
The game referred to in this document is understood to be various kinds gambling (for example, cards), during which a person seeks to take as much as possible from his partner more money. Some players voluntarily doom either their own savings or the savings of their family. This is a kind of theft for which the 25th rule of the disciples of Christ recommends eruption spiritual father, caught in it. The 42nd rule similarly prescribes the eruption of every gambling addict.
Rule 45
45 the apostolic canon states that if a presbyter, bishop or deacon prays only with heretics, let him be excommunicated. If he allows them to act as church servants, then let him be deposed.
In the first rule, Saint Basil the Great says that in the old days people who were completely alienated from Orthodox Church. According to his definition, heresy is a clear difference in the very God's faith. The Tenth Apostolic Law prohibits praying together with someone who has been excommunicated from the Church for any serious sin. People who do not accept its dogmatic teaching and who oppose it are always separated from the Church.
Therefore, a cleric or bishop who performs a prayer together with heretics is subject to excommunication: such persons are prohibited from performing sacred functions. However, the most severe punishment - eruption, that is, defrocking, can be punished by a cleric or bishop who has allowed heretics to the sacraments of the Church as its servants.
A modern example of such a violation of the rules is when a Catholic or Protestant priest allows a parishioner to perform a wedding in his place. Some priests allow parishioners to receive communion from a non-Orthodox confessor: such actions are also punished. This nuance of rule 45 is supplemented by the following 46 prescription.
Rule 64
What is the 64th Apostolic Canon about? This document warns that if anyone from the clergy is seen fasting on God's day or on Saturday (Holy Saturday is not taken into account), he will be expelled. If a layman is caught doing such a thing, he will be excommunicated.
In general, the degree of permission for fasting on Sundays and Saturdays is determined in the church charter. During this period, it is allowed to consume wine, oil and food after the liturgy, without continuing fasting until three quarters of the day.
Rule 69
And Apostolic Canon 69 says that if a presbyter, or a bishop, or a reader, or a singer, or a subdeacon, does not fast on the Holy Pentecost before Easter, or on Wednesday, or on Friday: let him be deposed. But if a layman makes such an oversight: let him be excommunicated. In this case, only a person with physical infirmities can refuse fasting.
And finally, it is necessary to add that, according to Chrysostom and Basil the Great, God created fasting in paradise. It was then that he forbade people to eat from the forbidden fruits.
(Ap. 42, 54; Trul. 9, 50; VII Om. 22; Laod. 24, 55; Carth. 40, 60).
Both of these rules (42 and 43) speak about the same subject, namely, they prohibit gambling and drunkenness, and if those who indulge in this remain stubborn and after due admonition from their elders, the rules prescribe that they be expelled from the priesthood if then there will be clergymen, and if only clergymen or laymen, then they will be excommunicated from the saint. communion. As for clergy, they were previously deprived of the service they held in church and were excommunicated (from Holy Communion) after they ceased to be subdeacons, readers or singers.
The game mentioned in these rules and designated in the original by the word χύβοις (alea) must be understood as all kinds gambling(in our time, mainly playing cards), in which in general a person seeks to take away as much money as possible from another, or he himself dooms both his property and the property of his family to destruction. This is a kind of theft, and as for theft the 25th Ap. the rule prescribes the eruption of a clergyman caught in it, and so does the 42nd Ap. the rule prescribes the eruption of anyone inclined to gamble.
The rule imposes the same punishment for drunkenness. Also in Old Testament God commanded Aaron that he and his sons should beware of wine and strong drinks, and so that this decree would be eternal from generation to generation (Lev. 10:9). The New Testament repeatedly commands a clergyman not to be a drunkard (1 Tim. 3:3, 8; Titus 1:7). Moderate consumption of wine is not forbidden to a clergyman (Ap. 51 pr.), but, explaining the instructions of Holy Scripture, the rule strictly prohibits the consumption of wine and strong drinks in excess of the measure, to the point of intoxication. If the injunction of the church commands, first of all, to ensure that those entering the clergy do not have an addiction to wine (1 Tim. 3:8) and are not disposed to squabbles and quarrels resulting from drunkenness, then it is natural that a person prone to drunkenness will not must in no way be tolerated in the clergy. Regarding the laity - drunkards. Paul says that such will not inherit the kingdom of God (1 Cor. 6:10; Gal. 5:21); among clergy, drunkenness is not only a vice, but a crime of sanctity, offending God’s majesty, insulting and humiliating the very priestly service, which for a drunken priest, or one prone to drunkenness, ceases to be a reasonable service, as the apostle calls it. Paul in his letter to the Romans (12:1). Even moderate consumption of wine and strong drinks without special need is condemned by the church as a vice, showing that the priest does not take care of himself as much as the height of his ministry requires, and arouses doubt in others about his way of life. The rules, with their instructions, are so eager to protect clergy from this terrible and disgusting vice (drunkenness) that they are even prohibited, as a crime, from visiting the tavern without special need, which, by the way, is also stated in the 54th Ap. rule. This explains the severity of these (42 and 43) rules regarding clergy and clergy prone to drunkenness. In order for the faithful laity, who are living members of the body of the church, the royal priesthood, the holy people (1 Pet. 2:9), to preserve themselves in purity from this disgusting vice, the rule also mentions them.
[Rules of the Holy Apostles; Greek Κανόνες τῶν ἁγίων ̓Αποστόλων], an ancient collection of canonical content, the significance of which in the life of the Church is exceptionally great: A. p. are considered as part of the Apostolic Tradition, for they accurately express the teaching transmitted by the apostles to their successors, are in full agreement with the teaching contained in the canonical books of St. Scriptures, and correspond to church practice, presented in the writings of the apostolic men and their immediate successors, and finally, church Omni. Councils recognize their apostolic authority (Trul. 2; VII Om. 1). A. p. opens the canonical code of Orthodoxy. Churches.
More scientists con. XIX - early XX century believed that it was impossible to find accurate data on the time of appearance of A. p. ( Nikodim [Milash], ep.. Right. P. 89), as it is impossible to admit that they received their origin directly from the apostles (Suvorov. Law. P. 145). However, Trul also denies the direct authorship of the apostles. Cathedral. In Ap. 85 speaks of “Apostolic decrees”, and “the decrees spoken through Clement in eight books” are placed by the compiler on a par with the books of the Holy. Scripture, “from which it is clear that the author of the rules is interested in ensuring the authority of a truly apostolic work behind the decrees - this interest indicates that both the rules and decrees belong to the same person” (Suvorov. Law. P. 146 ). A number of textual coincidences also give reason to believe that the Apostolic Constitutions were compiled after the Apostolic Constitutions and that the latter served as a source for them (Chapter 47 of Book VIII of the Apostolic Constitutions contains the “Rules of the Holy Apostles”; see modern research M. Mesge on the Apostolic Constitutions - Metzger, T. 3: Introd. § 500-505; see also: Pavlov, Law, pp. 48-49). In addition, other chapters of the “Apostolic Constitutions” contain texts that exactly correspond to A. p., for example: “And I, Simon the Canaanite, decree how many a bishop should be ordained. A bishop is ordained by three or two bishops. If anyone is ordained as one bishop, then let both he and the one who ordained him be deposed” (Apostolic Constitution VIII 27) and “Let two or three bishops appoint bishops” (Apostle 1). “There is no doubt that a significant part of Ap. rules contains norms that have been preserved in church practice since the times of the apostles. But it cannot be denied that some of them belong to much later times. Such, for example, is the 30th canon, which prohibits seeking the episcopacy with the help of secular authorities, or the 37th canon, which prescribes that church councils should meet in each province twice a year - it is clear that both canons could only have happened in those times , when the Church had already entered into an alliance with the Roman state, that is, under the first Christian emperors, or, what is the same, not earlier than half of the 4th century” (Pavlov. Law. P. 49).
Bearing in mind the manuscripts of the “Apostolic Constitutions”, which include 85 rules (Vat. gr. 839, 10th century; Vat. Barber. gr. 336, last quarter of the 8th century; Vat. gr. 1506, 1024 .; RNL. Greek 100, 1111), prof. Mesge believes that the rules reveal correspondence, and sometimes even letters. coincidence with the rules of the Universe. I (325), Antiochus. (c. 330; for the dating of the Council that adopted the rules, see the article “Councils of Antioch”) Councils, a collection of rules attributed to Laodice. Council (between 343 and 381), rules of Ankyr. (314) and Neokesar. (c. 319) Councils and were ordered only before the Ecumenical. II Council (381). It is not known whether the compiler had at his disposal a specific collection of earlier rules, or whether he knew them in separate series (Metzger. T. 1. P. 22-23). In church-historical, canonical and pathological literature (Pavlov. P. 49; Suvorov. P. 146-147; Leclercq. Col. 1916-1917; Metzger. T. 1. P. 22-23) attention is focused on the close the similarity of certain APs and the rules of Antiochus. Council (Ap. 32 and Antioch. 6, Ap. 33 and Antioch. 7, Ap. 34 and Antioch. 9, Ap. 36 and Antioch. 18, Ap. 37 and Antioch. 20, Ap. 38 and 40 and Antioch. 24, Ap. 41 and Antiochus 25). Most researchers are inclined to believe that the compiler of the AP had before him the decrees of Antiochus. Cathedral, and not vice versa. However, it should be noted that the text of A. p., including the early texts, is laconic, the rules of Antiochus. The Council, on the contrary, is more detailed and thorough, which usually indicates a later origin. In addition, A. p. come from a different and more ancient church structure than the rules of Antiochus. Cathedral. For example, if the content of Ap. is similar. 34 and Antiochus. Ap. 9 speaks of the delimitation of church regions according to ethnic principles, of course related to territorial ones: “It is fitting for the bishops of every nation to be the first nobility in them”; 9th right Antiochus. The Council proceeds from the existence of metropolitan districts corresponding to the adm. division of the Roman Empire into provinces, introduced in the beginning. IV century under Diocletian. Therefore the first bishop is in Antiochus. 9 is called Metropolitan.
Text Sat. "Rules of the Holy Apostles" sire. origin. The first clear reference to the authority of A. p. is found in the resolution of the Polish Council of 394, the chairman of which was Archbishop. Nektarios, originally from the Cilician city of Tarsus, which was part of the Antioch (Syrian) church region.
Recognition of apostolic authority behind the “Rules” is not equivalent to the assimilation by the apostles of the text of the rules itself. In the 16th century, after the publication of the Magdeburg Centuries, in which doubt was expressed about the apostolic origin of the Rules, F. Turrian tried to prove that they were written down by the apostles at the Jerusalem Council of the Apostles. Careful study of their contents and text, finally realizing that if the ancient Church had recognized these “Rules” as apostolic writings, they would have been included in the New Testament canon, has led scholars to the general opinion that the “Rules” were not written or dictated by the apostles . But the apostolic authority of the “Rules” is evidenced by their complete agreement with the teachings of the New Testament. Certain rules coincide with the text of Scripture (which may speak in favor of them early origin). In the Epistles of the Holy Apostles (1 Tim 3.2-13; 2 Tim 1.5-9; 1 Peter 5.1-3; 3 John 1-10) the qualities that a person entering the clergy must possess, as well as the responsibilities clergy; the same requirements are contained in Ap. 17, 25, 42, 43, 44, 61, 80. The apostolic authority of the “Rules” is also evidenced by their compliance with the norms church life first centuries. In I Universe. 15 contains a demand to stop the custom “contrary to the apostolic canon... so that neither bishop, nor presbyter, nor deacon passes from city to city.” And in Ap. 14 says: “It is not permissible for a bishop to leave his diocese and move to another”; in Ap. 15: “If anyone is a presbyter, or a deacon, or in general on the list of clergy, leaving his limit, goes to another... we command him not to serve him anymore.”
Inclusion in the canonical code
The fate of the “Rules of the Holy Apostles” developed differently in the East and West. There were different lists of Greek. original; they contained from 50 to 85 rules. Pres. of Antioch John Scholasticus, later. St. Patriarch of Poland (565-577), included 85 APs in the canonical collection of 50 titles. Then A. p. are included in the “Nomocanon of XIV titles” with the clause “t. n." In con. VII century Trul. The Council in the 2nd right., listing the canons, put the “Rules of the Holy Apostles” in 1st place: “This holy Council recognized this as excellent and worthy of extreme care and that from now on, for the healing of souls and for the healing of passions, they are firm and inviolable received and confirmed by the holy and blessed fathers who came before us, and also by the names of the holy and glorious apostles, who were handed over to us, eighty-five rules.” Fathers of Trul. The Council does not attribute to the apostles themselves the creation of these rules, but by placing them in first place in the list of canons, they assign apostolic authority to them.
OK. 500 rome Abbot Dionysius the Small translated the “Rule of the Holy Apostles” into Latin. language using a list containing 50 rules. In the preface to the translation, Dionysius writes that in his time these rules did not enjoy general recognition and were not considered apostolic, but were classified as apocryphal. Afterwards Dionysius did new translation, which was included in St. by Pope Gormizd in the "Collection of Decretals". The canonical collection of Dionysius, in which the translation of 50 A. p. was placed, came into general use in the West, these rules eventually received canonical authority there. Rome. The Church rejected the authority of the 35 subsequent rules not only due to tradition, but also because some of them contain norms that are not consistent with the customs of the West. Churches. The first of the rejected rules: “If anyone, a bishop or a presbyter, or a deacon, or in general from the sacred rank, abstains from marriage and meat and wine, not for the sake of the feat of abstinence, but because of abomination, forgetting that all is good and that God, creating man, husband and wife he created them, and thus blasphemy slanderes the creation: either let it be corrected, or let it be expelled from the sacred rank, and rejected from the Church. So is a layman” (51st) - does not speak in favor of the compulsory celibacy of the clergy now accepted among Catholics. In the 64th Apostolic Rights. Fasting on Saturday and after is condemned. included in the Middle Ages. Catholic custom. Churches. 77th rights: “If anyone is deprived of an eye, or has an injury in his legs, but is worthy to be a bishop: let him be. For physical defect does not defile him, but spiritual defilement” - also does not agree with Rom. practice of considering bodily deformity an obstacle to the priesthood. Original Greek the text was translated into sire in 687 in Edessa. language (Leclercq. Col. 1938).
Disciplinary rules, some of which are prescriptive in nature, some are prohibitive. Mostly they are addressed to the clergy, but some are addressed to the laity. Rules 1 and 2 speak about the appointment of clergy and clergy: the right to appoint, according to these rules, belongs exclusively to the bishop, the bishop exercises spiritual leadership of the clergy (Rule 58). Rules on episcopal law: 31 (about a presbyter who has separated from the bishop), 32 and 33 (prohibiting a presbyter or deacon excommunicated by the bishop from receiving another bishop), 39 (“presbyters and deacons shall not do anything without the will of the bishop”); 35 (a bishop can only ordain in his own region), 36 (about a bishop who has not accepted the ministry - see Absolute ordination); 38 (“care for all church things”), 40, 41 (about the bishop’s property and church property) - the bishop has the power to dispose of all church income, he is responsible for the maintenance of church employees and the poor (right 59); A council of bishops, at which they “discuss the dogmas of piety” and resolve disputes among themselves and impose punishment on the bishop for an offense (right 74) “let it happen twice a year” (right 37). Of particular importance is the 34th law, which establishes the structure of power in local Churches, the relationship of bishops and their relationship to the first of them: “It is fitting for the bishops of every nation to know the first of them, and to recognize him as the head, and nothing higher than them the power should not be created without his judgment: do to each only what concerns his diocese... But let the first one not do anything without the judgment of everyone.” Hierarchical subordination in the Church is emphasized by rules 55, 56.
Rules 3 and 4 are directed against the early Church practice of bringing various foods “to the altar” (for consecration). Protecting Christians from religions. communication with Jews is served by rules 7, 64, 70, 71, which determine the time of Easter celebration for Christians, prohibiting fasting on Saturday and Sunday (except for Holy Saturday). Right 5, which prohibits the bishop from expelling “his wife under the guise of reverence,” reflects the practice of the first centuries of Christianity (also right. 17), when bishops could marry, but the contradiction to this rule is Trul. 12, which prohibits the bishop from living in marriage, does not seem insurmountable if we consider, firstly, that the Church has always approved of abstinence among its members (Ap. 51: “removes from marriage ... not for the sake of the feat of abstinence”); secondly, the 5th law, and this is emphasized by the 51st, is directed against those who “abhor” marriage, “forgetting that all is good, and that God, having created man, husband and wife, created them, and so in a manner of blasphemy slandering the creation”; finally, the canonical practice of episcopal celibacy evolved over time. The Church supported abstinence in Christians for the sake of the Kingdom of Heaven, which was achieved as a result of a strong spiritual desire for the Kingdom of Heaven and free curbing of the flesh, and not as a result of physical harm (rights 21-24). Priestly law determines that priestly service can only be carried out by one who has been married once (1 Tim 3.2, 12; Titus 1.6, 8), has been abstinent and has not married either a widow or a harlot - rules 17- 19. A sacred person cannot participate in worldly affairs that are not consistent with his purpose, so that “he may not be absent from church affairs” (Right. 6, 81); cannot give guarantee before the court (right 20), engage in military affairs in an effort to “keep both, that is, the Roman authorities and the priestly office” (right 83), otherwise he is deposed.
Rules 47, 49, 50 are dedicated to the sacrament of Baptism: the conditions of true Baptism are prescribed, essential elements rites of Baptism. Just as there is one Baptism, so there is one ordination, “unless it is known with certainty that he received ordination from heretics. For it is impossible to be baptized or ordained by such people either as faithful or as ministers of the church” (right 68). Rules 52, 62 on repentance. Rights on fasting. 69.
The following rules define church punishments (penance, excommunication) for various crimes: 45, 46, 65 (prayer with heretics, baptism or communion with heretics), 73 (use of consecrated objects intended for the Eucharist for domestic use), 25, 61, 72 (fornication, perjury, theft), 29, 30, 76 (obtaining ordination by unrighteous means), 27, 42-44, 54, 57 (immoral behavior), 66, 67 (murder, rape). Persons who have contact with the excommunicated person should also be punished. Church rules 10, 11, 12, 16.
Lit.: Book of rules. St. Petersburg, 1893, 1993r; Ostroumov M. A . Introduction to Orthodox Church Law. Kh., 1893. T. 1; Leclercq H. Canons Apostoliques // DACL. 1910. T. 2. Part. 2. Col. 1910-1950; Metzger M. Les Constitutions Apostoliques: In 3 t. P., 1985-1987. (SC; N 320, 329, 336).
Prot. Vladislav Tsypin, L. V. Litvinova
