(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all mistakes found.)

Transliteration of Greek words: All phonetical except: w = omega; h serves
three puposes: 1. = Eta; 2. = rough breathing, when appearing intially
before a vowel; 3. = in the aspirated letters theta = th, phi = ph, chi =
ch. Accents are given immediately after their corresponding vowels: acute =
' , grave = `, circumflex = ^. The character ' doubles as an apostrophe,
when necessary.

THIS FILE CONTAINS

Peter of Alexandria:
       The Genuine Acts of Peter
       The Canonical Epistle
       Fragments


PETER OF ALEXANDRIA

[Translated by the Rev. James B. H. Hawkins, M.A.]


THE GENUINE ACTS OF PETER.(1)

   Were all the limbs of my body to be turned into tongues, and all the
joints of my limbs to utter articulate sounds, it would noways be
sufficient to express who, how great and how good, was our most blessed
Father Peter, Archbishop of Alexandria. Especially incongruous do I
consider it to commit to paper what perils he underwent by tyrants, what
conflicts he endured with Gentiles and heretics, lest I should seem to make
these the subjects of my panegyric rather than that passion to which he
manfully submitted to make safe the people of God. Nevertheless, because
the office of the narrator must fail in narrating his inmost conversation
and wonderful deeds, and language is noways sufficient for the task, I have
considered it convenient to describe only those exploits of his by which he
is known to have attained to the pontificate,(2) and after Arius had been
cut off from the unity of the Church,(3) to have been crowned with the
martyr's laurel. Yet this do I consider to be a glorious end, and a
spectacle of a magnificent contest, sufficient for those who do not doubt
of a truthful narration, which is unstained by falsehood. In commencing,
therefore, our account of the episcopate of this most holy man, let us call
to our aid his own language, in order that we may make it co-operate with
our own style.

   Alexandria is a city of exceeding magnitude, which holds the first
place not only among the Egyptians, but the Thebans also and the Libyans,
who are at no great distance from Egypt.(4) A cycle of two hundred and
eighty-five years from the incarnation of our Lord and Saviour Jesus Christ
had rolled round, when the venerable Theonas, the bishop of this city, by
an ethereal flight, mounted upwards to the celestial kingdoms. To him
Peter, succeeding at the helm of the Church, was by all the clergy and the
whole Christian community appointed bishop, the sixteenth in order from
Mark the Evangelist, who was also archbishop of the city. He in truth, like
Phosphor rising among the stars, shining forth with the radiance of his
sacred virtues, most magnificently governed the citadel of the faith.
Inferior to none who bad gone before him in his knowledge of Holy
Scripture, he nobly applied himself to the advantage and instruction of the
Church; being of singular prudence, and in all things perfect, a true
priest and victim of God, he watchfully laboured night and day in every
sacerdotal care.

   But because virtue is the mark of the zealot, "it is the tops of the
mountains that are struck by lightning,"(5) he hence endured multifarious
conflicts with rivals. Why need I say more? He lived in persecution almost
the whole of his life. Meanwhile he ordained fifty-five bishops. Meletius
lastly--in mind and name most black--was made the schismatical bishop of
the city of Lycopolis, doing many things against the rule of the canons,
and surpassing even the bloody soldiery in cruelty who, at the time of the
Lord's Passion, feared to rend His coat; he was so hurried on by giving the
rein to his madness, that, rending asunder the Catholic Church not only in
the cities of Egypt, but even in its villages, he ordained bishops of his
own party, nor cared he aught for Peter, nor for Christ, who was in the
person of Peter. To him Arius, who was yet a laic, and not marked with the
clerical tonsure,(6) adhered, and was to him and his family most dear; and
not without reason: every animal, as says the Scripture, loves its like.
But upon this coming to his knowledge, the man of God being affected with
grief, said that this persecution was worse than the former. And although
he was in hiding, yet, so far as his strength permitted, directing
everywhere his exhortations, and preaching up the unity of the Church, he
strengthened men to withstand the ignorance and nefarious temerity of
Meletius. Whence it came to pass that not a few, being influenced by his
salutary admonitions, departed from the Meletian impiety.

   Nearly about the same time Arius, armed with a viper's craft, as if
deserting the party of Meletius, fled for refuge to Peter, who at the
request of the bishops raised him to the honours of the diaconate, being
ignorant of his exceeding hypocrisy. For he was even as a snake suffused
with deadly poison. Yet neither can the imposition of hands upon this false
one be imputed as a crime to this holy man, as the simulated magic arts of
Simon is not ascribed to Philip. Meanwhile, the detestable wickedness of
the Meletians increased beyond measure; and the blessed Peter, fearing lest
the plague of heresy should spread over the whole flock committed to his
care, and knowing that there is no fellowship with light and darkness, and
no concord betwixt Christ and Belial, by letter separated the Meletians
from the communion of the Church. And because an evil disposition cannot
long be concealed, upon that instant the wicked Arius, when he saw his
aiders and abettors cast down from the dignity of the Church, gave way to
sadness and lamentation. This did not escape the notice of this holy man.
For when his hypocrisy was laid bare, immediately using the evangelical
sword, "If thy right eye offend thee, pluck it out and cast it from
thee,"(1) and cutting off Arius from the body of the Church as a putrid
limb, he expelled and banished him from the comreunion of the faithful.

   This done, the storm of persecution suddenly abating, peace, although
for a short time, smiled. Then this most choice priest of the Lord shone
manifestly before the people, and the faithful began to run in crowds to
keep the memory of the martyrs, and to assemble in congregations to the
praise of Christ. Whom this priest of the divine law quickened with his
holy eloquence, and so roused and strengthened that the multitude of
believers increased continually in the Church. But the old enemy of
salvation of man did not long remain quiet and look on these things with
favouring eyes. For on a sudden the storm-cloud of paganism gave forth its
hostile thunder, and like a winter shower struck against the serenity of
the Church, and chased it away in flight. But that this may be understood
more clearly, we must necessarily turn back to the atrocities of
Diocletian, that impious one, and rebel against God, and also to Maximian
Galerius, who at that time, with his son Maximin, harassed the regions of
the East with his tyrannical sway.

   For in the time of this man the fire of Christian persecution so raged,
that not only in one region of the universe, but even throughout the whole
world, both by land and by sea, the storm of impiety gave forth its
thunder. The imperial edicts and most cruel decrees running hither and
thither, the worshippers of Christ were put to death now openly, and now by
clandestine snares; no day, no night, passed off free from the effusion of
Christian blood. Nor was the type of slaughter of one kind alone; some were
slain with diverse and most bitter tortures; some again, that they might
want the humanity of kinsmen, and burial in their own country, were
transported to other climes, and by certain new machinations of punishment,
and as yet to the age unknown, were driven to the goal of martyrdom. Oh,
the horrible wickedness! So great was their impiety that they even upturned
from their foundations the sanctuaries of divine worship, and burned the
sacred books in the fire. Diocletian of execrable memory having died,
Constantinus Major was elected to administer the kingdom, and in the
western parts began to hold the reins of government.

   In these days information was brought to Maximin about the aforesaid
archbishop,(2) that he was a leader and holding chief place among the
Christians; and he, inflamed with his accustomed iniquity, on the instant
ordered Peter to be apprehended and cast into prison. For which purpose he
despatched to Alexandria five tribunes, accompanied with their bands of
soldiers, who, coming thither as they had been commanded, suddenly seized
the priest of Christ and committed him to the custody of a prison.
Wonderful was the devotion of the faithful! When it was known that this
holy man was shut up in the dungeon of the prison, an incredibly large
number ran together, principally a band of monks and of virgins, and with
no material arms, but with rivers of tears and the affection of pious
minds. surrounded the prison's circuit.(3) And as good sons towards a good
father, nay, rather as the Christian members of a most Christian head.
adhered to him with all their bowels of compassion, and were to him as
walls, observing that no pagan might get an opportunity of access to him.
One indeed was the vow of all, one their voice, and one their compassion
and resolve to die rather than see any evil happen to this holy man. Now
while the man of God was being kept for a few days in the same stocks, with
his body thrust back, the tribunes made a suggestion to the king concerning
him, but he, after his ferocious manner, gave his sentence for capitally
punishing the most blessed patriarch. And when this got to the ears of the
Christians, they all with one mind began to guard the approaches to the
prison with groaning and lamentation, and persistently prevented any
Gentile from obtaining access to him. And when the tribunes could by no
means approach him to put him to death, they held a council, and determined
that the soldiers should with drawn swords break in upon the crowd of
people, and so draw him forth to behead him; and if any one opposed, he
should be put to death.

   Arius, in the meanwhile, having as yet been endowed only with the
dignity of a Levite,(1) and fearing lest, after the death of so great a
father, he should noways be able to get reconciled to the Church, came to
those who held the chief place amongst the clergy, and, hypocrite that he
was, by his sorrowful entreaties and plausible discourse, endeavoured to
persuade the holy archbishop to extend to him his compassion, and to
release him from the ban of excommunication. But what is more deceptive
than a feigned heart? What more simple than a holy composure? There was no
delay; those who had been requested went in to the priest of Christ, and,
after the customary oration, prostrating themselves on the ground, and with
groans and tears kissing his sacred hands, implored him, saying: "Thee,
indeed, most blessed father, for the excellence of thy faith, the Lord hath
called to receive the martyr's crown, which we noways doubt does quickly
await thee. Therefore do we think it right that, with thy accustomed piety,
thou shouldest. pardon Arius. and extend thy indulgence to his
lamentations."

   Upon hearing this the man of God, moved with indignation, put them
aside, and, raising his hands to heaven, exclaimed: "Do ye dare to
supplicate me on behalf of Arius? Arius, both here and in the future world,
will always remain banished and separate from the glory of the Son of God,
Jesus Christ our Lord."(2) He thus protesting, all who were present, being
struck with terror, like men dumb, kept silence. Moreover they suspected
that he, not without some divine notification,(3) gave forth such a
sentence against Arius. But when the merciful father beheld them silent and
sad from compunction of heart, he would not persist in austerity, or leave
them, as if in contempt, without satisfaction; but taking Achillas and
Alexander, who amongst the priests appeared to be the eiders and the most
holy, having one of them at ibis right hand, and the other on his left, he
separated them a little from the rest, and at the end of his discourse said
to them: "Do not, my brethren, take me for a man inhuman and stern; for
indeed I too am living under the law of sin; but believe my words. The
hidden treachery of Arias surpasses all iniquity and impiety, and not
asserting this of mine own self, have I sanctioned his excommunication. For
in this night, whilst I was solemnly pouring forth my prayers to God, there
stood by me a boy of about twelve years, the brightness of whose face I
could not endure, for this whole cell in which we stand was radiant with a
great light. He was clothed with a linen tunic(4) divided into two parts,
from the neck to the feet, and holding in his two hands the rents of the
tunic, he applied them to his breast to cover his nudity. At this vision I
was stupefied with astonishment. And  when boldness of speech was given to
me, I exclaimed: Lord, who hath rent thy tunic? Then said he, Arius hath
rent it, and by all means beware of receiving him into communion; behold,
to-morrow they will come to entreat you for him. See, therefore, that thou
be not persuaded to acquiesce: nay, rather lay thy commands upon Achillas
and Alexander the priests, who after thy translation will rule my Church,
not by any means to receive him. Thou shall  very quickly fulfil the lot of
the martyr. Now there was no other cause of this vision. So now I have
satisfied you, and I have declared unto you what I was ordered. But what
you will do in consequence of this, must be your own care." Thus much
concerning Arius.

   He continued: "Ye know too, beloved, and ye know well, what has been
the manner of my  conversation amongst you, and what conflicts I have
endured from the idolatrous Gentiles, who, being ignorant of the Lord and
Saviour, do not cease in their madness to spread abroad the fame of a
multitude of gods who are no gods. Ye know likewise how, in avoiding the
rage of my persecutors, I wandered an exile from place to  place. For long
time I lay in hiding in Mesopotamia, and also in Syria amongst the
Phoenicians; in either Palestine also I had for a long time to wander: and
from thence, if I  may so say, in another clement, that is, in the islands,
I tarried no short time. Yet in the midst of all, these calamities I did
not cease day and night writing to the Lord's flock committed to my; poor
care, and confirming them in the unity of Christ. For an anxious solicitude
for them constantly kept urging my heart, and suffered me not to rest; then
only did I think it to be more tolerable to me when I committed them to the
Power above.

   "Likewise also, on account of those fortunate  prelates, Phileus, I
mean, Hesychius and Theodorus, who of divine grace have received a worthy
vocation, what great tribulation agitated my mind. For these, as ye know,
for the faith  of Christ were with the rest of the confessors  wasted with
diverse torments. And because in such a conflict they were not only of the
clergy but of the laity also the standard-bearers and preceptors, I on this
account greatly feared lest they should be found wanting under their long
affliction, and lest their defection, which is terrible to speak of, should
be to many an occasion of stumbling and of denying the faith, for there
were more than six hundred and sixty confined along with them within the
precincts of a dungeon. Hence, although oppressed with great labour and
toil, I ceased not to write to them with reference to all those predicted
passages,(1) exhorting them to earn the martyr's palm with the power of
divine inspiration. But when I heard of their magnificent perseverance, and
the glorious end of the passion of them all, falling on the ground I adored
the majesty of Christ, who had thought tit to count them amongst the throng
of the martyrs.

   "Why should I speak to you about Meletius of Lycopolis? What
persecutions, what treachery, he directed against me, I doubt not but that
ye well know. Oh, the horrible wickedness! he feared not to rend asunder
the holy Church, which the Son of God redeemed with His precious blood, and
to deliver which from the tyranny of the devil He hesitated not to lay down
His life. This Church, as I have begin to say, the wicked Meletius rending
asunder, ceased not to imprison in dungeons, and to afflict holy bishops
even, who have a little before us by martyrdom penetrated to the heavens.
Beware therefore of his insidious devices. For I, as ye see, go bound by
divine charity, preferring above all things the will of God. I know,
indeed, that under their breath the tribunes whisper of my death with eager
haste; but I will not from this circumstance open any communication with
them, nor will I count my life more precious than myself. Nay, rather, I am
prepared to finish the course which my Lord Jesus Christ hath deigned to
promise to me, and faithfully render up to Him the ministry which from Him
I have received. Pray for me, my brothers; you will not see me longer
living in this life with you. Wherefore I testify before God and your
brotherhood, that before all of you have I preserved a clean conscience.
For I have not shunned to declare unto you the injunctions of the Lord, and
I have refused not to make known to you the things which will hereafter be
necessary.

   "Wherefore take heed unto yourselves, and the whole flock over which
the Holy, Ghost has appointed you as overseers in succession--thee Achillas
in the first place, and next to thee Alexander. Behold with living voice I
protest to you, that after my death men will arise in the Church speaking
perverse things,(2) and will again divide it, like Meletius, drawing away
the people after their readiness. So I have told you before. But I pray
you, mine own bowels, be watchful; for ye must undergo many tribulations.
For we are no better than our fathers. Are ye ignorant what things my
father endured from the Gentiles, he who brought me up, the most holy
bishop Theonas, whose pontifical(3) chair I have under taken to fill? Would
that I had his manners also! Why too should speak of the great Dionysius
his predecessor. who wandering from place to place sustained many
calamities from the frantic Sabellius? Nor will I omit to mention you, ye
most holy fathers and high priests of the divine law, Heraclius and
Demetrius, for whom Origen, that framer of a perverse dogma, laid many
temptations, who cast upon the Church a detestable schism, which to this
day is throwing it into confusion. But the grace of God which then
protected them, will, I believe, protect you also. But why do I delay you
longer, my very clear brethren, with the outpouring of my prolix discourse.
It remains, that with the last words of the Apostle(4) who thus prayed I
address you: 'And now I commend you to God and the word of His grace, which
is powerful to direct both you and His flock.'" When he had finished,
failing on his knees, he prayed with them. And his speech ended, Achillas
and Alexander kissing his hands and feet  and bursting into tears sobbed
bitterly, specially grieving at those words of his which they heard when he
said that they should henceforth see him in this life no more. Then this
most gentle teacher going to the rest of the clergy, who, as I have said,
had come in to him to speak in behalf of Arius, spake to them his last
consoling words, and such as were necessary; then pouring forth his prayers
to God, and bidding them adieu, he dismissed them all in peace.[1]

   These things having thus ended, it was everywhere published far and
wide that Arius had not been cut off from the Catholic unity without a
divine interposition. But that coatriver of deceit, and disseminator of all
wickedness, ceased not to keep hidden his viper's poison in the labyrinth
of his bosom, hoping that he should be reconciled by Achillas and
Alexander. This is that Arius the heresiarch, the divider of the
consubstantial and indivisible Trinity. This is he who with rash and wicked
mouth, was not afraid to blaspheme the Lord and Saviour, beyond all other
heretics; the Lord, I say, and Saviour, who out of pity for our human
wanderings, and being sorely grieved that the world should perish in deadly
destruction and condemnation, deigned for us all to suffer in the flesh.
For it is not to be believed that the Godhead which is impassible was
subject to the passion. But because the theologians and fathers have taken
care in better style to remove from Catholic ears the blasphemies of this
nature, and another task is ours, let us return to our subject.

   This most sagacious pontiff[2] then, perceiving the cruel device of the
tribunes, who, in order to bring about his death, were willing to put to
the sword the whole Christian multitude that was present, was unwilling
that they should together with him taste the bitterness of death, but as a
faithful servant imitating his Lord and Saviour, whose acts were even as
his words, "The good Shepherd giveth His life for the sheep,"[3] prompted
by his piety, called to him an elder of those who there waited on his
words, and said to him: "Go to the tribunes who seek to kill me, and say to
them, Cease ye from all your anxiety, lo! I am ready and willing of mine
own accord to give myself to them" Bid them come this night to the rereward
of the house of this prison, and in the spot in which they shall hear a
signal given on the wall from within, there let them make an excavation,
and take me and do with me as they have been commanded. The eider, obeying
the commands of this most holy man,--for so great a father could not be
contradicted,--departed to the tribunes, and made the intimation to them as
he had been commanded. They, when they had received it, were exceedingly
rejoiced, and taking with them some stonemasons, came about the dawn of the
day without their soldiers to the place which had been pointed out to them.
The man of God had passed the whole night as a vigil, without sleep, in
prayer and watchfulness. But when he heard their approach, whilst all who
were with him were rapt in slumber, with a slow and gentle step he
descended to the interior part of the prison, and according to the
agreement made, made a sound on the wall; and those outside hearing this,
forcing an aperture, received this athlete of Christ armed on all sides
with no brazen breastplate, but with the virtue of the cross of the Lord,
and fully prepared to carry out the Lord's words who said, "Fear not them
which kill the body, but are not able to kill the soul: but rather fear Him
which is able to destroy both soul and body in hell."[4] Wonderful was the
occurrence! Such a heavy whirlwind of wind and rain prevailed during that
night, that no one of those who kept the door of the prison court hear the
sound of the excavation. This martyr most constant too, kept urging on his
murderers, saying, Do what ye are about to do, before those are aware who
are guarding me.

   But they took him up and brought him to the place called Bucolia, where
the holy St. Mark underwent martyrdom for Christ. Astonishing is the virtue
of the saints! As they carried him along, and beheld his great constancy
and strength of mind when in peril of death, on a sudden a fear and
trembling came upon them to such a degree, that none of them could look
stedfastly into his face. Moreover, the blessed martyr entreated them to
allow him to go to the tomb of St. Mark, for be desired to commend himself
to his patronage.[5] But they from confusion, looking down on the ground,
said, "Do as yon wish, but make haste." Therefore approaching the burial-
place of the evangelist, he embraced it, and speaking to him as if he were
yet alive in the flesh, and able to hear him, he prayed after this manner:
"O father most honourable, thou evangelist of the only-begotten Saviour,
thou witness of His passion, thee did Christ choose, who is the Deliverer
of us all, to be the first pontiff and pillar of this See; to thee did He
commit the task of proclaiming the faith throughout the whole of Egypt and
its boundaries. Thou, I say, hast watchfully fulfilled that ministry of our
human salvation which was intrusted to thee; as the reward of this labour
thou hast doubtless obtained the martyr's palm. Hence, not without justice,
art thou counted worthy to be saluted evangelist and bishop. Thy successor
was Anianus, and the rest in descending series down to the most blessed
Theonas, who disciplined my infancy, and deigned to educate my heart. To
whom I, a sinner and unworthy, have been beyond my deservings appointed as
successor by an hereditary descent. And, what is best of all, lo! the
largeness of the divine bounty has granted me to become a martyr of His
precious cross and joyful resurrection, giving to my devotion the sweet and
pleasant odour of His passion, that I should be made meet to pour out unto
Him the offering of my blood. And because the time of making this offering
is now instant, pray for me that, the divine power assisting me, I may be
meet to reach the goal of this agony with a stout heart and ready faith. I
commend also to thy glorious patronage the flock of Christ's worshippers
which was committed to my pastoral care; to thee, I say, I with prayers
commend it, who are approved as the author and guardian of all preceding
and subsequent occupiers of this pontifical chair, and who, holding its
first honours, art the successor not of man, but of the God-man, Christ
Jesus." Saying these words,[1] he went back to a little distance from the
sacred tomb, and, raising his hands to heaven, prayed with a loud voice,
saying: "O thou Only-begotten, Jesus Christ, Word of the Eternal Father,
hear me invoking Thy clemency.  Speak peace, I beseech Thee, to the tempest
that shakes Thy Church, and with the effusion of my blood, who am Thy
servant, make an end to the persecution of Thy people." Then a certain
virgin dedicated to God, who had her cell adjoining to the tomb of the
evangelist, as she was spending the night in prayer, heard a voice from
heaven, saying: "Peter was the first of the apostles, Peter is the last of
the martyred bishops of Alexandria."

   Having ended his prayer, he kissed the tomb of the blessed evangelist,
and of the other pontiffs who were buried there, and went forth to the
tribunes. But they seeing his face as it had been the face of an angel,
being terror-stricken, feared to speak to him of his instant agony.
Nevertheless, because God does not desert those who trust in Him, He willed
not to leave His martyr without consolation in the moment of so great a
trial. For lo! an old man and an aged virgin, coming from the smaller
towns, were hastening to the city, one of whom was carrying Four skins for
sale, and the other two sheets of linen. The blessed prelate, when he
perceived them, recognised a divine dispensation with reference to himself.
He inquired of them on the instant, "Are ye Christians?" And they replied,
"Yes." Then said he, "Whither are ye going?" And they replied, "To the
market in the city to sell these things that we are carrying." Then the
most merciful father answered, "My faithful children, God has marked you
out, persevere with me." And they immediately recognising him, said, "Sire,
let it be as thou hast commanded." Then turning to the tribunes, he said,
"Come, do what ye are about to do, and fulfil the king's command; for the
day is now on the point of breaking."[2] But they, suffering violence as it
were on account of the wicked decree of the prince, brought him to a spot
opposite to the sanctuary of the evangelist, into a valley near the tombs.
Then said the holy man, "Spread out, thou aged man, the skins which thou
carriest, and thou too, O aged woman, the linen sheets."[3] And when they
had been spread out, this most constant martyr, mounting upon them,
extended both his hands to heaven, and bending his knees on the ground, and
fixing his mind upon heaven, returned his thanks to the Almighty Judge[4]
of the contest, and fortifying himself with the sign of the cross, said,
Amen. Then loosening his omophorion[5] from his neck, he stretched it
forth, saying, "What is commanded you, do speedily."

   Meanwhile the hands of the tribunes were paralyzed, and looking upon
one another in turn, each urged his fellow to the deed, but they were all
held fast with astonishment and fear. At length they agreed that out of
their common stock a reward for the execution should be appointed, and that
the man who should venture to perpetrate the murder should enjoy the
reward. There was no delay, each of them brought forth five solidi.[6] But,
as says the heathen poet,--

           "Quid non mortalia pectora cogis,
   Auri sacra lames?"[1]

one of them, after the manner of the traitor Judas, emboldened by the
desire of money, drew his sword and beheaded the pontiff, on the 25th day
of November, after he had held the pontificate twelve years--three of which
were before the persecution, but the nine remaining were passed by him
under persecutions of diverse kinds. The blood-money being instantly
claimed by the executioner, these wicked purchasers, or rather destroyers,
of man's life quickly returned, for they feared the multitude of the
people, since, as I have said, they were without their military escort. But
the body of the blessed martyr, as the fathers affirm who went first to the
place of execution, remained erect, as if instant in prayer, until many
people, coming together, discovered it standing[2] in the same posture; so
that what was his constant practice whilst living, to this his inanimate
body testified. They found also the aged man and woman watching with grief
and lamentation the most precious relic of the Church. So, honouring him
with a triumphal funeral, they covered his body with the linen sheets; but
the sacred blood which had been poured forth, they collected reverently in
a wallet.

   In the meanwhile an innumerable multitude of either sex, flocking
together from the populous city, with groans and ejaculations asked each
other in turn, being ignorant, in what manner this had happened. In truth,
from the least to the greatest, a very great grief was prevalent amongst
all. For when the chief men of the city beheld the laudable importunity of
the multitude, who were busied in dividing his sacred spoils to keep them
as relics, they wrapped him up the tighter in the skins and linen sheets.
For the most holy minister of God was always clothed in sacerdotal
vestments of a white colour[3]--that is, with the tunic, the kolobion, and
the omophorion. Then there arose among them no small contention; for some
were for carrying the most sacred limbs to the church which he had himself
built, and where he now rests. but others were endeavouring to carry him to
the sanctuary of the evangelist, where he attained the goal of martyrdom;
and since neither party would yield to the other, they began to turn their
religious observance into a wrangling and a right.[4] In the meanwhile a
spirited body of senators of those who are en gaged in the public transport
service, seeing what had happened, for they were near the sea, prepared a
boat, and suddenly seizing upon the sacred relics, they placed them in it,
and scaling the Pharos from behind, by a quarter which has the name of
Leucado, they came to the church of the most blessed mother of God, and
Ever-Virgin Mary, which, as we began to say, he had constructed in the
western quarter, in a suburb, for a cemetery of the martyrs. Thereupon the
throng of the people, as if the heavenly treasure had been snatched from
them, some by straight roads, and others by a more devious route, followed
with hasty steps  And when they at length arrived there, there was no
longer any altercation where he was to be placed, but by a common and
unimpeachable counsel they agreed first to place him in his episcopal
chair, and then to bury him.

   And this, most prudent reader, I would not have you regard as a wild
fancy and superstition, since, if you learn the cause of this novelty, you
will admire and approve of the zeal and deed of the populace. For this
blessed priest, when he celebrated the sacrament of the divine mysteries,
did not, as is the ecclesiastical custom, sit upon his pontifical throne,
but upon its footstool underneath, which, when the people beheld, they
disliked, and complainingly exclaimed, "Thou oughtest, O father, to sit
upon thy chair;" and when they repeated this frequently, the minister of
the Lord rising, calmed their complaints with tranquil voice, and again
took his seat upon the same stool. So all this seemed to be done by him
from motives of humility. But upon a certain great festival it happened
that he was offering the sacrifice of the mass,[5] and wished to do this
same thing. Thereupon, not only the people. but the clergy also, exclaimed
with one voice, "'Fake thy seat upon thy chair, bishop." But he, as if
conscious of a mystery, reigned not to bear this; and giving the signal for
silence,--for no one dared pertinaciously to withstand him,--he made them
all quiet, and yet, nevertheless, sat down on the footstool of the chair;
and the solemnities of the mass[6] having been celebrated as usual, each
one of the faithful returned to his own home.

   But the man of God sending for the clergy. with tranquil and serene
mind, charged them with rashness, saying, "How is it that ye blush not for
having joined the cry of the laity, and reproaching me? Howbeit. since your
reproach flows not from the muddy torrent of arrogance. but from the pure
fountain of love, I will unfold to you the secret of this mystery. Very
often when I wish to draw near to that seat, I see a virtue as it were
sitting upon it, exceeding radiant with the brightness of its light. Then,
being in suspense between joy and fear, I acknowledge that I am altogether
unworthy to sit upon such a seat, and if I did not hesitate to cause an
occasion of offence to the people, without doubt I should not even venture
to sit upon the stool itself. Thus it is, my beloved sons, that I seem to
you, in this, to ,transgress the pontifical rule.[1] Nevertheless, many
times when I see it vacant, as ye yourselves are witnesses, I refuse not to
sit upon the chair after the accustomed manner. Wherefore do ye, now that
ye are acquainted with my secret, and being well assured that, if I shall
be indulged, I will sit upon the chair, for I hold not in slight esteem the
dignity of my order, cease any further from joining in the exclamations of
the populace." This explanation the most holy father whilst he was yet
alive, was compelled to give to the clergy. The faithful of Christ,
therefore, remembering all this with pious devotion, brought his sacred
body, and caused it to sit upon the episcopal throne. As much joy and
exultation arose then to heaven from the people, as if they were attending
him alive and in the body. Then embalming him with sweet spices, they
wrapped him in silken coverings; what each one of them could be the first
to bring, this he accounted to himself as greatest gain. Then carrying
palms, the tokens of victory,. with flaming tapers, with sounding hymns,
and with fragrant incense, celebrating the triumph of his heavenly victory,
they laid down the sacred relics, and buried them in the cemetery which had
been long ago constructed by him, where too from henceforth, and even to
this day, miraculous virtues cease not to show themselves. Pious vows,
forsooth, are received with a propitious hearing; the health of the
impotent is restored; the expulsion of unclean spirits testifies to the
martyr's merits. These gifts, O Lord Jesus, are Thine, whose wont it is
thus magnificently to honour Thy martyrs after death: Thou who with the
Father and the Holy Consubstantial Spirit livest and reignest for evermore.
Amen. After this, how that wolf and framer of treachery, that is Arius,
covered with a sheep's skin, entered into the Lord's fold to worry and
torment it, or in what manner he was enabled to attain to the dignity of
the priesthood, let us employ ourselves in relating in brief,[2] And this
not to annoy those who ventured to recall to the threshing-floor of the
Lord those tares of apostacy and contagion that had been winnowed out of
the Church by a heavenly fan i for these are without doubt reckoned eminent
for sanctity, but thinking it a light thing to believe so holy a a man,
they transgressed the injunctions of the divine command. What then? Do we
reprehend them? By no means, For as long as this corruptible body weighs s
down, and this earthly habitation depresses the sense of our infirmity,
many are easily deceived in their imaginations, and think that which is
unjust to be just, that to be holy which is impure. The Gibeonites who, by
the divine threatenings, were to be utterly destroyed, having one thing in
their wishes and another in their voice and mien, were able quickly to
deceive Joshua,[3] that just distributor of the land of promise. David[4]
also, full of prophetic inspiration, when he had heard the words of the
deceitful youth, although it was by the inscrutable and just judgment of
God, yet acted very differently from what the true nature of the case
required. What also can be more sublime than the apostles, who have not
removed themselves from our infirmity? For one of them writes, "In many
things we offend all;"[5] and another, "If we say we have no sin, we
deceive ourselves, and the truth is not in us."[6] But when we repent of
these, so much the more readily do we obtain pardon, when we have sinned
not willingly, but through ignorance or frailty. And certainly offences of
this sort come not of prevarication, but of the indulgence of compassion.
But I leave to others to write an apology for this; let us pursue what is
in hand. After that magnificent defender of the faith, Peter, worthy of his
name, had by the triumph of martyrdom, etc.

THE REST IS WANTING.


THE CANONICAL EPISTLE,[1]

with the COMMENTARIES OF THEODORE BALSAMON AND JOHN ZONARAS.

THE CANONS OF THE BLESSED PETER, ARCHBISHOP OF ALEXANDRIA, AS THEY ARE
GIVEN IN HIS SERMON ON PENITENCE.[2]

CANON I.

   BUT since the fourth passover of the persecution has arrived, it is
sufficient, in the case of those who have been apprehended and thrown into
prison, and who have sustained torments not to be borne,[3] and stripes
intolerable, and many other dreadful afflictions, and afterwards have been
betrayed by the frailty of the flesh, even though they were not at the
first received On account of their grievous fall that followed yet because
they contended sorely and resisted long; for they did not come to this of
their own will, but were betrayed by the frailty of the flesh for they show
in their bodies the marks of Jesus,[4] and some are now, for the third
year, bewailing their fault: it is sufficient, I say, that from the time of
their submissive approach, other forty days should be enjoined upon them,
to keep them in remembrance of these things; those forty days during which,
though our Lord and Saviour Jesus Christ had fasted, He was yet, after He
had been baptized, tempted of the devil. And when they shall have, during
these days, exercised themselves much, and constantly fasted, then let them
watch in prayer, meditating upon what was spoken by the Lord to him who
tempted Him to fall down and worship him: "Get thee behind me, Satan; for
it is written, Thou shall worship the Lord thy God, and Him only shalt thou
serve."[5]

   BALSAMON. The present canons treat of those who have in the persecution
denied the faith, and are doing penance. And the first canon ordains, that
upon those who after many torments have sacrificed to the gods, not being
able by reason of frailty to persevere, and who have passed three years in
penitence, other forty days should be enjoined, and that then they should
be admitted into the Church. Observe these present canons which lay down
various and useful rules in favour of those who have denied their God, and
seek for repentance, anti concerning those who have of their own accord
sought martyrdom, and have lapsed, and then have again confessed the faith,
and other things of the like nature. Consult also, for you will profitably
do so, many canons Of the Council of Ancyra.

   ZONARAS. Amongst those who in these turbulent times denied the faith,
the holy Peter makes a distinction, and says, that upon those who had been
brought before the tyrant, and thrown into prison, and who had endured very
grievous torments, and intolerable scourgings, and such as could be cured
by no care or medicine (for a'kos signifies medical care, and anh'keston is
the same as immedicabile), and other dreadful afflictions, and afterwards
yielding, sacrificed to the gods, being betrayed as it were by the weakness
of the flesh, which could not hold out under the pain unto the end, that
for them the time past should suffice for punishment; since, indeed, says
he, the fourth passover has now past since they made this very grievous
fall. And although perhaps at first, when they approached in penitence,
they, were not received, yet because they did not of their own free-will
proceed to sacrifice to the gods, and resisted long, and hear about with
them the marks of Jesus, that is to say, the scars of the wounds which, in
behalf of Christ, they have endured, and the third year has now elapsed
since they first bewailed their fall, he decrees that, as an additional
punishment, other forty days from the time that they came asking to be
admitted to communion should be enjoined on them in the place of any
further severity; during which they should exercise a still greater degree
of penance, and should fast more earnestly, that is, with more attentive
care, keeping guard over themselves, being watchful in prayer, meditating
upon, that is, turning over perpetually in their minds, and saying in
words, the text quoted by the Lord against the tempter, "Get thee behind
me, Satan; for it is written, Thou shalt worship the Lord thy God, and Him
only shall thou serve."

CANON II.

   But in the case of those who, after that they were thrown into prison,
and in the dungeon, as in a place besieged, endured afflictions and
nauseous odours, bill afterwards, without the conflict of torments, were
led captive, being broken in spirit by poverty of strength, and a certain
blindness of the understanding, a year in addition to the foregoing time
will suffice; for they gave themselves up to be afflicted for the name of
Christ, even though in their dungeon they enjoyed much consolation from
their brethren; which, indeed, they shall return many fold, desiring to be
set free from that most bitter captivity of the devil, especially
remembering Him who said: "The spirit of the Lord is upon me, because He
hath anointed me to preach the Gospel to the poor; He hath sent me to heal
the broken-hearted, to preach deliverance to the captives, and recovering
of sight to the blind, to set at liberty them that are bruised; to preach
the acceptable year of the Lord, and the day of recompense unto our
God."[1]

   BALSAMON. This canon enacts that those who have only been evil
entreated in prison, and who without torment have lapsed, should be
punished after the three years with an additional year. For though they
obtained consolation, certain of the faithful ministering to them the
necessaries of life, yet they ought to obtain pardon, as being those who
have suffered severely for the faith.

   ZONARAS. In the second order, he places those who have only been thrown
into prison, and evil entreated in the dungeon, and yet, though harassed by
no torments, have offended; upon whom, besides the time past, the three
years, namely, of which we have spoken, he proposes to inflict the penalty
of an additional year, since they also, says he, have for Christ's name
endured hardness, even though it may be that they obtained some consolation
from the brethren whilst in prison. For it is probable that the faithful,
who were not in custody, ministered to those in bonds the necessaries of
life, and brought to them some alleviation of their lot. Which things,
indeed, they shall return many fold; for those consolations which they
enjoyed in prison they shall vex themselves with penance, and afflict
themselves in diverse ways, if they wish to be set free from the captivity
of the devil, having become his captives and slaves by their denial of
Christ. He subjoins the word of the prophet, taken from Isaiah, which he
says that they ought to keep in remembrance.

CANON III.

   But as for those who have suffered none of these things, and have shown
no fruit of faith., but of their own accord have gone over to wickedness,
being betrayed by fear and cowardice, and now come to repentance, it is
necessary and convenient to propose the parable of the unfruitful fig-tree,
as the Lord says: "A certain man had a fig-tree planted in his vineyard;
and he came and sought fruit thereon, and found none. Then said he unto the
dresser of his vineyard, Behold, these three years I come seeking fruit on
this fig-tree, and find none: cut it down; why cumbereth it the ground? And
he answering, said unto him, Lord, let it alone this year also, till I
shall dig about it, and dung it. And if it bear fruit, well; and if not,
then alter mat thou shall cut it down." Keeping this before their eyes, and
showing forth fruit worthy of repentance, after so long an interval of
time, they will be profiled.

   BALSAMON. Those who from fear only and timidity deserted the faith, and
then had an eye towards repentance, the canon punishes with three years'
exclusion, according to the parable of the fig-tree in the Gospels. For the
Lord said, Three years I come to it seeking fruit, and find none; but the
vine-dresser replies, Lord, let it alone this year also.

   ZONARAS. But those, he says, who having suffered no hardness, have
deserted from fear only and timidity, in that they of their own accord have
approached to wickedness; and then looked towards repentance, their case
the parable of the fig-tree in the Gospels will exactly suit. Let them keep
this before their eyes, and show forth for an equal period labours worthy
of penitence, and they shall be profited; that is, after the fourth year.
For the Lord said, Three years I come to it seeking fruit, and find none;
and the vine-dresser answered, Lord, let it alone this year also.

CANON IV.

   To those who are altogether reprobate, and unrepentant, who possess the
Ethiopian's unchanging skin,[2] and the leopard's spots, it shall be said,
as it was spoken to another fig-tree, "Let no fruit grow on thee
henceforward for ever; and it presently withered away."[3] For in them is
fulfilled what was spoken by the Preacher: "That which is crooked cannot be
made straight; and that which is wanting cannot be numbered."[4] For unless
that which is crooked shall first he made straight, it is impossible for it
to be adorned; and unless that which is wanting shall first be made up, it
cannot be numbered. Hence also, in the end, will happen unto them what is
spoken by Esaias the prophet: "They shall look upon the carcases of the men
that have transgressed against Me; for their worm shall not die, neither
shall their fire be quenched; and they shall be an abhorring unto all
flesh."[5] Since as by the same also has been predicted, "But the wicked
are like the troubled sea, when it cannot rest, whose waters cast up mire
and dirt. There is no peace, saith my God, to the wicked."[6]

   BALSAMON. What has been previously said of the lapsed, has been said of
the repentant. But against those who are unrepentant, he brings forward the
cursing of another fig-tree, to which the Lord said, because of its
unprofitableness, "No fruit grow on thee hence-forward for ever."

   ZONARAS. What has been previously said of the lapsed, has been said of
the repentant. Against those whom, from desperation or depraved opinion,
are impenitent, and carry about with them perpetually the inherent and
indelible blackness of sin, as of an Ethiopian's skin, or the leopard's
spots, he brings forward the cursing of another fig-tree. To which the Lord
said for  its barrenness, "Let no fruit grow on thee henceforward for ever.
And he says that in them must be fulfilled that word of the Preacher: "That
which is crooked cannot be made straight; and that which is wanting cannot
be numbered." Then having explained these things, he subjoins the words of
Isaiah.

CANON V.

   But upon those who have used dissimulation like David, who reigned
himself to be mad(1) to avoid death, being not mad in reality; and those
who have not nakedly written down their denial of the faith, but being in
much tribulation, as boys endowed with sagacity and prudence amongst
foolish children, have mocked the snares of their enemies, either passing
by the altars, or giving a writing, or sending heathen to do sacrifice
instead of themselves, even though some of them who have confessed have, as
I have heard, pardoned individuals of them, since with the greatest caution
they have avoided to touch the fire with their own hands, and to offer
incense to the impure demons; yet inasmuch as they escaped the notice of
their persecutors by doing this, let a penalty of six months' penance be
imposed upon them. For thus will they be the rather profited, meditating
upon the prophet's words, and saying, "Unto us a child is born, unto us a
Son is given; and the government shall be upon His shoulder: and His name
shall be called the Messenger of My mighty counsel."(2) Who, as ye know,
when another infant in the sixth month(3) of his conception had preached
before His coming repentance for the remission of sins, was himself also
conceived to preach repentance. Moreover, we hear both also preaching, in
the first place, not only repentance, but the kingdom of heaven, which, as
we have learned, is within  us;(4) for the word which we believe is near
us, in our mouth, and in our heart; which they, being put in remembrance
of, will learn to confess with their mouths that Jesus is the Christ;
believing in their heart that God hath raised him from the dead, and being
as those who hear, that "with the heart man believeth unto righteousness;
and with the mouth confession is made unto salvation."(5)

   BALSAMON. But if any have pretended to approach the altars, or to write
their denial of the faith, and have not done this nakedly and openly, but
by reigned arts have illuded those who offered them violence, as David did,
who, when he was flying from Saul, and was amongst strangers, feigned
himself to be mad, and thus escaped death. So they mocked the snares of
their enemies, as children endowed with wisdom and prudence mock foolish
children; for they deceived the impious heathen, in that they seemed to
sacrifice, although they did not sacrifice, or perhaps they suborned
heathens and infidels to take their place, and by these means they thought
that they offered sacrifice; for them, he says, a period of six months will
suffice for penance. For although they did not sacrifice, yet because they
promised to sacrifice, or sent others to do so in their place, they are
thought to stand in need of repentance, even though some of those who have
given their testimony for the faith have pardoned individuals of them. He
compares them to children, as not having manfully withstood the idolaters,
but to prudent children, because by artifice they avoided doing sacrifice.

   ZONARAS. But if any have pretended to approach the altars, or to write
their denial of the faith, but have not nakedly written down their
abnegation, that is, not manifestly, not openly; but by a sort of trick
have cheated those who offered them violence; as David, who while lie was
flying from Saul, and bad come amongst strange people, reigned himself to
be mad, and in this way avoided death. They mocked indeed, he children,
endowed with wisdom and sagacity, and those says, the insidious devices of
their enemies; as prudent who skilfully take counsel, deceive foolish
children. Now be compares those to prudent children by whom the impious
heathen were deceived, and those who though they did not sacrifice, yet
seemed to sacrifice, prudent indeed, as having thus far avoided
sacrificing; but children, in that they did not show forth a mature and
manly spirit, and did not nobly resist the worshippers of idols, but
covenanted to sacrifice, even though they suborned some in their places,
heathens, forsooth, and infidels, and when these sacrificed, they were
considered to have sacrificed. For men of this sort, he says, a period of
six months will suffice for penance. For although they did not sacrifice,
yet because they covenanted to sacrifice, or suborned others to do so, and
thus themselves appeared to have sacrificed, they were judged to stand in
need of repentance; even though some confessors might have pardoned
individuals of them; for some of those who witnessed to the faith and
suffered for it, pardoned those who by an artifice, as has been said,
escaped offering sacrifice, and admitted them to communion with the
faithful, because they studiously avoided offering sacrifice to demons. And
on account of the fixing of this term of six months, he calls to
remembrance the annunciation made by Gabriel, in the sixth month of the
conception of the Forerunner, in which the Lord was conceived. Then he
subjoins the words of the apostle.

CANON VI.

   In the case of those who have sent Christian slaves to offer sacrifice
for them, the slaves indeed as being in their master's hands, and in a
manner themselves also in the custody of their masters, and being
threatened by them, and from their fear having come to this pass and having
lapsed, shall during the year show forth the works of penitence, learning
for the future, as the slaves of Christ, to do the will of Christ and to
fear Him, listening to this especially, that "whatsoever good thing any man
doeth, the same shall he receive of the Lord, whether he be bond or
free."(6)

   BALSAMON. The slaves who under the commands and threatenings of their
masters offered sacrifice, this father punishes with a year's exclusion;
yet he pardons them as having acted under the orders of a master, and does
not inflict a heavy punishment upon them. But yet since they are much more
the servants of Christ, even as they ought to fear Him more, he imposes on
them a moderate punishment; for, as says the great Paul, "whatsoever good
thing any man doeth, the same shall he receive of the Lord, whether he be
bond or free."

   ZONARAS. Some have sent their own Christian servants, even against
their will, to offer sacrifice in their stead. These servants, therefore,
although not of their own free-will, but being compelled by their masters,
they offered sacrifice, this father ordains shall pass a year in penance,
and enjoins them to remember that, being of the number of the faithful,
they are the servants of Christ, and that Him they ought rather to fear;
for "whatsoever any man doeth," says the great apostle, "the same shall he
receive, whether he be bond or free."

CANON VII.

   But the freemen shall be tried by penance for three years, both for
their dissimulation, and for having compelled their fellow-servants to
offer sacrifice, inasmuch as they have not obeyed the apostle, who would
have the masters do the same things unto the servant, forbearing
threatening;(1) knowing, says he, that our and their Master is in heaven;
and that there is no respect of persons with Him.(2) Now, if we all have
one Master, with whom is no respect of persons, since Christ is all and in
all, in barbarian, Scythian, bond or free,(3) they ought to consider what
they have done, wishing to preserve their own lives. They have drawn their
fellow-servants to idolatry who would have been able to escape, had they
given to them that which is just and equal, as again says the apostle.

   BALSAMON. But upon the freemen, or the masters of the servant compelled
to sacrifice, he enjoins a punishment of three years, both because they
pretended to sacrifice, and seemed to assent to it; and also because they
compelled their fellow-servants to offer sacrifice, and did not obey the
apostle, who ordered them to forbear threatening their servants, inasmuch
as they themselves, the masters, are the servants of God, and fellow-
servants with their own domestics And then they have made haste to preserve
their own lives, and have driven their fellow-servants to idolatry who
might have escaped.

   ZONARAS. But upon the freemen, that is, the masters of the servants who
were compelled to sacrifice, he enjoins a penalty of three years, both
because they pretended to sacrifice, and altogether appeared to succumb;
and also because they compelled their fellow-servants to offer sacrifice,
and did not obey the apostle's injunction to forbear threatening their
servants; since they also, the masters, are the servants of God, and the
fellow-servants of their own domestics. And they indeed made haste to
preserve their own lives, and drove their fellow-servants, who might have
escaped, to idolatry.

CANON VIII.

   But to those who have been delivered up, and have fallen, who also of
their own accord have approached the contest, confessing themselves to be
Christians, and have been tormented and thrown into prison, it is right
with joy and exultation of heart to add strength, and to communicate to
them in all things, both in prayer, and in partaking of the body and blood
of Christ, and in hortatory discourse; in order that contending the more
constantly, they may be counted worthy of "the prize of their high
calling."(4) For "seven times," he says, "a just man falleth, and riseth up
again,"(5) which, indeed, if all that have lapsed had done, they would have
shown forth a most perfect penitence, and one which penetrates the whole
heart.

   BALSAMON. Some had had information laid against them before the tyrant,
and had been delivered up, or themselves had of their own accord given
themselves up, and then being overcome by their torments, had failed in
their testimony. Afterwards repenting, and acknowledging what was right and
good, they confessed themselves to he Christians, so that they were cast
into prison, and afflicted with torments. These this holy man thinks it
right to receive with joy of heart, and to confirm in the orthodox faith,
and to communicate with, both in prayers and in partaking of the
sacraments, and to exhort with cheering words, that they may be more
constant in the contest, and counted worthy of the heavenly kingdom. And
that it might not be thought that they ought not to be received, because
they hart lapsed, he brings forward the testimony of Scripture to the
effect that "seven times," that is, often, "the just man falleth, and
riseth up again." And, says he, if all who have failed in their confession
had done this, namely, taken up their struggle again, and before the tyrant
confessed themselves to be Christians, they would have shown forth a most
perfect penitence. The subject, therefore, comprehended in this canon
differs from that contained in the first canon, for there indeed those who
by reason of their torment had lapsed, were not converted so as to confess
the faith before the tyrants; but here those who by reason of their torment
have lapsed, with a worthy penitence, confess the Lord before the tyrants,
wherefore they are reckoned not to have fallen.

   ZONARAS. But, says he, if any have had information laid against them
before the tyrants, and have been delivered up, or have of themselves given
themselves up, and being overcome by the violence of their torments have
failed in their testimony, not being able to endure the distresses and
afflictions with which in the dungeon they were afflicted; and afterwards
taking up the contest anew, have confessed themselves to be Christians, so
that they have been again cast into prison and afflicted with torments:
such men this holy martyr judges it reasonable that they should be joyfully
received; and that they should be strengthened, that is, have strength,
spirit, and confidence added to them, in order that they may confess the
faith, and that they should be communi-cared with in all things, both in
prayer, and in partaking of the sacraments, and that they should be
exhorted with loving words, to rouse themselves to give testimony  to the
faith, that they may be more constant in the contest, and counted worthy of
the heavenly kingdom. And that it might not he thought by any that they
ought not to be received from the fact that they had lapsed, and sacrificed
to the idols, he brings forth this testimony from Holy Scripture: "Seven
times," that is, often, "the just man falleth, and riseth up again." And,
says be, if all who have failed in their confession had done this, that is,
after their fall, taken up the contest afresh, and confessed themselves to
be Christians before the tyrants, they would have given proof of a most
perfect repentance.

CANON IX.

   With those also who, as it were from sleep, themselves leap forth upon
a contest which is travailing long and likely to be protracted, and draw
upon themselves the temptations as it were of a sea-fight, and the
inundations of many waves, or rather are for the brethren kindling the
coals of the sinners, with them also we must communicate, inasmuch as they
come to this in the name of Christ, even though they take no heed unto His
words, when He teaches us "to pray that we enter not into temptation;"(1)
and again in His prayer, He says to His Father, "and lead us not into
temptation, but deliver us from evil."(2) And perhaps also they know not
that the Master of the House and our Great Teacher often retired from those
who would lay snares for Him, and that sometimes He walked not openly
because of them; and even when the time of His passion drew on, He
delivered not up Himself, but waited until they came to Him with "swords
and staves." He said to them therefore, "Are ye come out, as against a
thief with swords and staves, for to take Me?"(3) And they "delivered Him,"
He says, "to Pilate."(4) As it was with Him it happens to those who walk
keeping Him before them as an example, recollecting His divine words, in
which, confirming us, He speaks of persecution: "Take heed unto yourselves,
for they will deliver you up to the councils, and they will scourge you in
their synagogues."(5) Now, He says, they will deliver  you up, and not, ye
shall deliver up yourselves; and "ye shall be brought before rulers and
kings for My sake,"(6) but not, ye shall bring yourselves, for He would
have us pass from place to place as long as there are those who persecute
us for His name's sake; even as again we hear Him saying, "But when they
persecute you in this city, flee ye into another."(7) For He would not have
us go over to the ministers and satellites of the devil, that we might not
be the cause to them of a manifold death, inasmuch as thus we should be
compelling them both to be harsher, and to carry out their deadly works,
but He would have us to wait, and to take heed to ourselves, to watch and
to pray, lest we enter into temptation.(1) Thus first Stephen, pressing on
His footsteps, suffered martyrdom, being apprehended in Jerusalem by the
transgressors, and being brought before the council, he was stoned, and
glorified for the name of Christ, praying with the words, "Lord, lay not
this sin to their charge."(8) Thus James, in the second place, being of
Herod apprehended, was beheaded with the sword. Thus Peter, the first of
the apostles, having been often apprehended, and thrown into prison, and
treated with igominy, was last of all crucified at Rome. Likewise also, the
renowned Paul having been oftentimes delivered up and brought in peril of
death, having endured many evils, and making his boast in his numerous
persecutions and afflictions, in the same city was also himself beheaded;
who, in the things in which he gloried, in these also ended his life; and
at Damascus he was let down by night in a basket by the wall, and escaped
the hands(9) of him who sought to take him. For what they set before
themselves, first and foremost, was to do the work of an evangelist, and to
teach the Word of God, in which, confirming the brethren, that they might
continue in the faith, they said this also, "that we must out of much
tribulation enter into the kingdom of God."(10) For they sought not what
was profitable for them, but that which was profitable for the many, that
they might be saved, and that they might be enabled to say unto them many
things conducing to this, that they might act suitably to the Word of God,
"unless," as says the apostle, "the time should fail me in speaking."(11)

   BALSAMON. Those who have but just arisen from sleep, and especially if
they were weighed down with a heavy and profound sleep, have no constant
reason, hut one perturbed and unsteady. To such as these this blessed
martyr likens those who, not in due order, but rashly and inconsiderately,
thrust themselves upon the contest, which is as it were in travail, and
delayed and protracted, inasmuch as it has not vet burst forth openly, but
meditates and delays, hesitating in truth to bring   forth the combatants,
who bring temptation upon themselves, or draw it towards them. Now these
especially are, for the rest of the faithful, kindling the coals of the
sinners, that is to say, the punishment of the tyrants. But although he
reprehends those who act so, yet he enjoins the faithful nevertheless to
communicate with them, because on account of Christ they have undergone the
contest, even though they have ignored His teaching, for He teaches them to
pray that they may not be tempted; and He did not deliver up Himself, but
was delivered up; and we are not to go over to the tormentors, that we may
not be the cause of bringing upon them the guilt of many murders, as those
do who incite them to inflict punishment upon the godly. The canon brings
forward different examples from Holy Scripture.

   ZONARAS. Those who have recently arisen from sleep, especially if they
were oppressed  with a heavy sleep, have no steady reason, but one
inconstant and perturbed. To men of this sort this holy martyr likens those
who rush upon the contest, that is, those who, not in due course, but
rashly and inconsiderately, intrude themselves upon it. It is, as it were,
in travail, and delayed and protracted, inasmuch as it has not yet burst
forth openly, but meditates and delays, and hesitates to  bring forth the
combatants, who bring temptation upon themselves, that is, draw it towards
themselves, or rather, for the rest of the faithful, kindle the coals of
the sinners, the torments, namely, which are by the tyrants inflicted. But
although he finds fault with those who act in this way, he nevertheless
decrees that the faithful must communicate with them, because in the name
of Christ they come forward to this, trusting, that is, in Christ, or in
His name demanding this trial for themselves, even though, perhaps, they
are not obeying His precepts; for He taught them to pray that they might
not be tempted; and they are ignoring the fact too that the Lord retired
from those who were laying snares for Him, and was wont sometimes to walk
not openly; neither did He give up Himself to His passion, but was given up
by others; and He commanded His disciples, when their enemies persecuted
them, to fly from city to city, and not of their own accord to give
themselves up to the tormentors, lest they should be the cause of bringing
the guilt of much blood upon their heads, irritating them as it were to
inflict punishment upon godly men. And he brings forward the example of the
apostles, of Stephen, of James, and the chiefs of the order, Peter and
Paul.

CANON X.

   Whence it is not right either that those of the clergy who have
deserted of their own accord, and have lapsed, and taken up the contest
afresh, should remain any longer in their sacred office, inasmuch as they
have left destitute the flock of the Lord, and brought blame upon
themselves, which thing did not one of the apostles. For when the blessed
apostle Paul had undergone many persecutions, and had shown forth the
prizes of many contests, though he knew that it was far better to "depart,
and to be with Christ," yet he brings this forward, and says, "Nevertheless
to abide in the flesh is more needful for you."(1) For considering not his
own advantage but the advantage of many, that they might be saved, he
judged it more necessary than his own rest to remain with the brethren, and
to have a care for them; who also would have him that teacheth to be "in
doctrine"(2) an example to the faithful. Whence it follows that those who,
contending in prison, have fallen from their ministry, and have again taken
up the struggle, are plainly wanting in perception. For how else is it that
they seek for that which they have left, when in this present time they can
be useful to the brethren? For as long as they remained firm and stable, of
that which they had done contrary to reason, of this indulgence was
accorded them. But when they lapsed, as having carried themselves with
ostentation,(3) and brought reproach upon themselves, they can no longer
discharge their sacred ministry; and, therefore, let them the rather take
heed to pass their life in humility, ceasing from vainglory. For communion
is sufficient for them, which is granted them with diligence and care for
two causes; both that they should not seem to be afflicted with sorrow, and
hence by violence seize on their departure from this world; and also lest
any of the lapsed should have a pretext for being remiss by occasion of the
punishment. And these indeed will reap more shame and ignominy than all
others, even as he who laid the foundation and was not able to finish it;
for "all that pass by," He says, "will begin to mock him, saying, "This man
laid the foundation, and was not able to finish it."

   BALSAMON. The father having spoken of those who of their own accord
went over to the contest of martyrdom, now also speaks of those of the
clergy who are in such a case, and he says, that if any clergyman hath of
his own accord sought the contest, and then, not being able to bear the
tortures, has fallen, but returning to himself, has recanted his error, and
before the tyrants confessed himself a Christian, such a one shall no
longer discharge his sacred ministry, because he hath  deserted the Lord's
flock, and because, having of his own accord sought the contest, through
not being able to endure the torment, he hath brought reproach upon
himself. For to neglect the teaching of the people, and to prefer their own
advantage, this did not the apostles. For the mighty Paul, after that he
had endured many torments, though he perceived that it was far better to
leave this life, yet chose rather to live and to be tormented for the
salvation and instruction of the people. They are therefore altogether
devoid of perception who seek the sacred ministry from which they have
fallen of their own accord. For how is it that they seek for that which
they have left, when they are able in this season of persecution, that is,
to be useful to their brethren? If indeed they had not fallen, of that
which they had done contrary to reason, their spontaneous flight for
instance, or their slackness in teaching and confirming the brethren, of
these things indulgence would be extended to them. But if from their own
arrogance and conceit they have lapsed,--for of such a nature is it rashly
to venture to expose themselves to torture, and not to be able to endure
it, and thus a triumph has been gained over them,--they cannot any longer
execute their sacred office. Wherefore let them the rather take heed that
they perfect their confession by humility, ceasing from the vainglory of
seeking for the sacred ministry; for communion with the faithful is
sufficient for them, which is granted for two reasons, with diligent
caution, and just judgment. For if we say that we will not hold them to be
communicants, we shall both afflict them with grief, giving our sentence as
it were that they should depart this life with violence; and we shall cause
others also, who may have lapsed, and wish to return to what is right, to
be negligent and remiss in this respect, having as a pretext, that they
will not be admitted to communicate with the faithful, even though after
their fall they should confess the faith, who, if they are not converted,
will undergo more shame and ignominy than others, even as he who laid the
foundation, and did not finish the building. For such a one do those
resemble, who, for Christ's sake indeed, have offered themselves to be
tormented, and having laid as it were a good foundation, have not been able
to perfect that which is good by reason of their fall. Observe, then, that
not even confession for Christ's sake restores him who has once lapsed and
thus become an alien from his clerical office.

   ZONARAS. The father having spoken of those who have of their own accord
exposed themselves to the contest of martyrdom, now begins to discourse
about those of the clergy who have done the same thing; and says that if
any clergyman has of his own accord given himself up, and then, not being
able to endure the violence of the torment, has fallen, and again
recollecting himself has roused himself afresh to the contest, and has
confessed himself a Christian before the tyrants, a man of this sort is not
any longer to be admitted to the sacred ministry. And the reason of this he
subjoins; because he has forsaken the Lord's flock, and because having of
his own accord offered himself to the enemy, and not having with constancy
endured his torments, he has brought reproach upon himself. But that they
should despise the instruction of the people, and prefer their own
advantage, this did not the apostles. For the mighty Paul, though he had
endured many torments, and felt that it was better for him to leave this
life, preferred to live and to be tormented for the salvation and
instruction of the people. Wherefore he demonstrates those to be altogether
devoid of perception who ask for the sacred ministry from which they have
voluntarily fallen. For how is it, says he, that they ask for that which
they have left, when in a season of this sort, of raging persecution
forsooth, they can be of great assistance to the brethren? As long as they
were free from the charge of having lapsed, they would have obtained pardon
for their action that was rashly undertaken, that, namely, of voluntarily
offering themselves to the adversary, or their negligence in instructing
the brethren. But since they have fallen, inasmuch as they have acted
ostentatiously, they are not to be permitted any longer to discharge their
sacred functions. If, says he, that they had not fallen they would have
obtained pardon for their action which was devoid of reason; calling that
action devoid of reason, not only because they gave themselves up to the
enemy, but rather because they deserted the Lord's flock, and did not
remain to guard it, and to confirm the brethren who were harassed in this
time of persecution. But if they have fallen, from the fact that they have
carried themselves vauntingly, and he here calls pride and arrogance
perperei'a, because it is from arrogance that they have put confidence in
themselves, and have put an end to the contest, and have brought reproach
upon themselves; that is, by reason of their fall, they have contracted a
blemish  and stain, it is not lawful for them any longer to be occupied in
the sacred ministry. Wherefore let them study, says he, to perfect their
confession by humility, ceasing forsooth from all vainglory. For in that
they seek to be enrolled in the sacred ministry, this proceeds from
ambition and self-seeking. For communion is sufficient for them, that the
faithful should communicate with them, and pray with  them, and that they
should participate in the sacred mysteries. And this should be granted with
diligent caution and care, both lest they should seem to be  afflicted with
grief, seizing on a dissolution of this life, lest, that is, as he says,
being overcome with grief, they should depart and get free from the body,
that is, go out from it, from the violence of the torment and afflictions
which they undergo in the prison; and that none should have the pretext of
their punishment for carrying themselves dissolutely and cowardly in the
contest of confession, and thus fall away. Who will the rather be put to
shame, according to the saying in the Gospel, "Who could not finish after
that he had laid the foundation."(1)

   Moreover, let those apply their minds to what is in this place brought
forward by this great father and holy martyr, who say that it is lawful for
bishops to give up their Sees, and to retain the dignity of the priesthood.
For if to the clergy who voluntarily offered themselves to the contest of
confession, and who, when tormented, failed in constancy and yielded, and
afterwards returned to the contest, if to them indulgence is scarcely
granted, because they deferred to execute their ministerial duties; nor, in
the opinion of this divine father, is any thing else objected to them but
that they deserted the brethren, when in adverse and turbulent times they
might have been useful in confirming them in the faith, and that after that
they had been counted worthy to bear testimony to the faith, and carried
about in their flesh shall that chief priest and the marks of Christ; how
pastor, who ought to lay down his life for the sheep, when he has deserted
the flock that was committed unto  him, and repudiated its care and
administration, and as far as in him lies given it over to the wolf, be
thought worthy to retain the dignity of the sacred ministry, and not rather
be judged worthy of the severest punish-meats for deserting the people
entrusted to his care? Nay, but he will demand a reward for this thing, or
rather he will himself supply it to himself: refusing that which brings
labour to them, namely, the office of teaching and of correcting vice; but
embracing that which gains for them honour and glory, making it their own,
keeping hold of it with their teeth as it were, and not letting it go in
the least. For if in the case of the clergy it be called an action contrary
to reason to desert the people, and to go away from them to the contest in
the cause of piety; how much more contrary to reason shall it be judged for
a bishop to desert his people, not in order that he may contend in a
contest, but that he may deliver himself up to ease and indolence, and lay
aside and escape entirely from his cares for the salvation of souls? The
sixteenth canon also of the Seventh OEcumenical Council(2) gravely accuses
those of folly who decree that the dignity of the sacred ministry can be
retained by a bishop who has repudiated his bishopric. For if according to
the sentence of the aforesaid canon, a bishop who has been absent from his
See more than six months, unless some one of the causes there enumerated
shall have intervened, has both fallen from the episcopate and the highest
dignity of the priesthood, and is deprived of both; how shall he who has
repudiated the episcopate, and refuses any longer to feed the flock
entrusted to him, and despises the care of it through his desire of an easy
life, be held to be of the number of bishops? For if he who has committed
the lesser fault, of leaving for more than six months the people placed
under him destitute of the care and administration of a pastor, incurs the
privation of the episcopate and of his sacred dignity; he who offends in a
way greater and much more grievous, namely, in deserting altogether the
multitude which the grace of the Holy Spirit has committed to him to be
cared for and guarded, shall deservedly be punished with greater severity,
and will pay the heavier penalty of losing, as far as he is concerned, the
flock of which he was appointed shepherd by the great and chief Shepherd
and High Priest. But those who decree the dignity of the priesthood to him
as a reward and honorarium for declining his office, in my opinion make
both themselves and him obnoxious to the judgment of God.

CANON XI.

   For those who first, when the persecution waxed warm, leaped forth,
standing around the judgment-seat, and beholding the holy martyrs who were
hastening to the "prize of their high calling,"(3) then, fired with a holy
zeal, gave themselves up to this, using much boldness, and especially when
they saw those who were drawn aside and lapsed, on their account they were
roused mightily within, and, as it were by some inward voice, impelled to
war down and subdue the adversary who was exulting; for this they earnestly
contended, that he might not seem "to be wise in his own conceit,"(4) on
account of those things in which by reason of his subtlety they appeared to
be inferior to him, even though it escaped his observation that he was
overcome by those who with constancy endured the torments of the lash and
scourge, and the sharp edge of the sword, the burning in the fire, and the
immersion in the water. To those also who entreat that the prayers and
supplications of faith should be made either in behalf of those who have
been punished by imprisonment, and have been delivered up by hunger and
thirst, or for those who out of prison have by the judges been tortured
with whippings and scourgings, and afterwards have been overcome by the
infirmity of the flesh, it is right to give our consent. For to sympathize
with the sorrow and affliction of those who sorrow and mourn for those who
in the contest have been overcome by the great strength of the evil-
contriving devil, whether it be for parents, or brethren, or children,
hurts no one. For we know that on account of the faith of others some have
obtained the goodness of God, both in the remission of sins, and in the
health of their bodies, and in the resurrection of the dead. Therefore,
being mindful of the many labours and distresses which for the name of
Christ they have sustained, since they have themselves also repented, and
have bewailed that  which was done by them through their being betrayed by
the languor and mortification of the body; and since, besides this, they
testify that in their life they have as it were been aliens from their
city, let us pray together with them and entreat for their reconciliation,
together with other things that are befitting, through Hint who is "our
Advocate with the Father, and makes propitiation for our sins." "And if any
man sin," says he, "we have an Advocate with the Father, Jesus Christ the
righteous: and He is the propitiation for our sins."(1)

   BALSAMON. The saint having said before that those who of their own
accord entered upon the contest and lapsed, and did not repent nor recant
their error, would be covered with more shame, as being like men who did
not go on with the building beyond the foundation, that is, did not perfect
that which is good, now brings forward a confirmation of this and other
matters, saying, Those who taking their stand in the fervour and vehemence
of the persecution, seeing the holy martyrs, and with what divine zeal they
contended to receive the celestial crown, gave themselves up to martyrdom
with much boldness, and especially when they saw some drawn aside, that is,
led astray and deluded by the devil, and lapsing or denying godliness;
wherefore being inwardly inflamed, and with hearts enkindled, as hearing
that they by this means should war down and subdue the proud adversary the
devil, were eager to undergo martyrdom lest the the devil should boast and
seem "to be wise in his own conceit," as having by his subtlety and malice
overcome those who of their own accord sought martyrdom: even though it
escaped him that he was rather overcome by those combatants who bravely
withstood the torments. Therefore to the faithful who pary for those who
are enduring punishment, and afflicted by it is right to assent or to
concur in this, which is also decreed; and it can by no means be hurtful to
sympathize in their sorrow and affliction with the parents or other
relatives in behalf of those who have given their testimony and undergone
martyrdom, but have lapsed by the arts and snares of the devil. For we know
that many have obtained the goodness and compassion of God by the prayers
of others. Therefore we will pray for them that remission of their sins be
granted them by God; and with the others who have lapsed, and have
afterwards recanted their error, and confessed godliness, we will
communicate, being mindful of those contests which before their fall they
sustained for God's sake, and also of their subsequent worthy repentance,
and that they testify that on account of their sin they have been as it
were aliens from their city; and we will not only communicate with them,
but pray also for their reconciliation, together with other things that are
convenient, either with the good works which ought to be done by them--
fasting, for instance, almsgiving, and penance; by which things He who is
our Advocate makes the Father propitious towards us. Then he makes use of a
passage of Holy Scripture, and this is taken from the first catholic
epistle of the holy apostle and evangelist John.

   ZONARAS. The meaning of the present canon is as follows:--Those, he
says, who set in the fervour of the persecution, that is, in its greatest
height and most vehement heat, beheld the martyrdoms of the saints, and how
eagerly they hastened to receive the celestial crown, fired with a holy
emulation, gave themselves up to martyrdom, leaping as it were into the
contest with much boldness, in imitation of the saints who suffered, and
offered themselves readily for  the confirming of the faith by their
testimony; and on that account especially, because they behold many who
were drawn aside, that is, led astray, denying their faith. Whereupon they
being inflamed, that is, tired in heart, endeavoured to subdue the
adversary that was hostile to them, that he might not, as a victor, exult
over the godly. Although it escaped him that he was rather conquered by
them, many even unto death showing forth constancy for the faith. They
hastened, therefore, says he, to do this, but overcome by the violence of
their torments, by reason of the infirmity of the flesh, being some of them
evil entreated in prison, and others punished by decree of the judges, and
not being able to endure their punishment. It is meet, therefore, to
sympathize with those who mourn for their sakes. Now they mourn, says he,
some the lapse of parents, others of brethren, and others of children. To
mourn, therefore, with those who bewail the lapsed, hurts no one; neither
to join in prayer and grief with those who pray for themselves, together
with other things that are reasonable, namely, that they who have lapsed
may show forth other things that are consistent with penitence; such as are
fasting and tears and other humiliations, and observe the punishment
inflicted on them, and, if their means allow, bestow money upon the poor;
by which means He who is the Advocate in our behalf will render the Father
propitious to us. Then he brings forward a passage from Holy Scripture,
which is taken from the first epistle of the holy apostle and evangelist
John.

CANON XII.

   Against those who have given money that they might be entirely
undisturbed by evil,(2) an accusation cannot be brought. For they have
sustained the loss and sacrifice of their goods that they might not hurt or
destroy their soul, which others for the sake of filthy lucre have not
done; and yet the Lord says, "What is a man profited, if he shall gain the
whole world, and lose his own  soul?"(1) and again, "Ye cannot serve God
and mammon."(2) In these things, then, they have shown themselves the
servants of God, inasmuch as they have hated, trodden under foot, and
despised money, and have thus fulfilled what is written: "The ransom of a
man's life are his riches."(3) For we read also in the Acts of the Apostles
that those who in the stead of Paul and Silas were dragged before the
magistrates at Thessalonica, were dismissed with a heavy fine. For after
that they had been very burdensome to them for his name, and had troubled
the people and the rulers of the city, "having taken security," he says,
"of Jason, and of the others, they let them go. And the brethren
immediately sent away Paul and Silas by night unto Berea."(4)

   BALSAMON. After that the saint had finished his discourse concerning
those who of their own accord had offered themselves to martyrdom, he said
that those were not to be reprehended who by a sum of money paid down freed
themselves from the affliction of persecution. For they preferred to make a
sacrifice of their money rather than of their souls. Then he confirms this,
and brings forward different Scripture examples from the Acts of the
Apostles concerning the blessed apostle Paul and others.

   ZONARAS. But those, he says, are not to be reprehended who have paid
money down, and thus escaped, and maintained their piety, nor for this
thing may any one bring an accusation against them. For they have preferred
to lose their money rather than their souls, and have shown that they wish
to serve God and not mammon; that is, riches. And he brings forward the
words of Scripture, and the example, as in the Acts of the Apostles, of the
blessed apostle Paul and others. Now, when it is said that they have been
undisturbed by all evil? it is to be so taken, either that they have been
left undisturbed, so far as the denial of the faith is concerned, which
overcomes all evil,(5) or he means the afflictions of persecutions.

CANON XIII.

   Hence neither is it lawful to accuse those who have left all, and have
retired for the safety of their life, as if Others had been held back by
them. For at Ephesus also they seized Gaius and Aristarchus instead of
Paul, and rustled to the theatre, these being Paul's companions in
travel(7) and he wishing himself to enter in unto the people, since it was
by reason of his having persuaded them, and drawing away a great multitude
to the worship of the true God, that the tumult arose. "The disciples
suffered him not," he says. "Nay, moreover, certain of the chief of Asia,
who were his friends, sent unto him, desiring him that he would not
adventure himself into the theatre." But if any persist in contending with
them, let them apply their minds with sincerity to him who says, "Escape
for thy life; look not behind thee."(8) Let them recall to their minds also
how Peter, the chief of the apostles, "was thrown into prison, and
delivered to four quaternions of soldiers to keep him;"(9) of whom, when he
had escaped by night, and had been preserved out of the hand of the Jews by
the commandment of the angel of the Lord, it is said, "As soon as it was
day, there was no small stir among the soldiers, what was become of Peter.
And when Herod had sought for him, and found him not, he examined the
keepers, and commanded that they should be put to death,"(10) on account of
whom no blame is attributed to Peter; for it was in their power, when they
saw what was done, to escape, just as also all the infants in
Bethlehem,(11) and all the coast thereof, might have escaped, if their
parents had known what was going to happen. These were put to death by the
murderer Herod, in order to secure the death of one Infant whom he sought,
which Infant itself also escaped at the commandment of the angel of the
Lord, who now began quickly to spoil, and to hasten the prey, according to
the name whereby he was called: as it is written, "Call his name Maher-
shalal-hash-baz: for before the child shall have knowledge to cry, My
father and my mother, the riches of Damascus anti the spoil of Samaria
shall be taken away before the king of Assyria."(12) The Magi then as now
having been despoiled and divided for a prey, humbly, and in the guise of
suppliants, adore the Child, opening their treasurers, and offering unto
Him gifts most opportune and magnificent--gold, and frankincense, and
myrrh--as to a king, to God, and to man; whence they were no longer willing
to return to the Assyrian king, being forbidden to do so by Providence. For
"being warned of God in a dream," he says, "that they should not return to
Herod, they departed into their own country another way."(13) Hence the
bloodthirsty "Herod, when he saw that he was mocked of the wise men, was
exceeding wroth, and sent forth," he says, "and slew all the children that
were in Bethlehem, and in all the coast thereof, from two years old and
under, according to the time that he had diligently inquired of the wise
men."(14) Together with whom, having sought to kill another infant that had
been previously born, and not being able to find him, he slew the child's
father Zacharias between the temple and the altar, the child having escaped
with his mother Elisabeth.(15) Whence these men that have withdrawn
themselves are not at all to be blamed.

   BALSAMON. But if any, says he, have left their good and gone away, lest
they should be detailed and brought into peril, as being those perhaps who
might not be able to persist in their confession to the end, on account of
the cruelty of their tormentors, they shall not be found fault with, even
though others have been detained on their account. And he brings forward as
all instance on this score Gaius and Aristarchus, who were detained instead
of Paul; the soldiers who kept Peter; the infants who were massacred by
Herod on account of Christ; and Zacharias, the father of the revered and
blessed forerunner.

   ZONARAS. But if any, says he, have left their possessions, and have
gone away, lest being detained they should be endangered, and because,
perhaps, they would not be able to persist in their confession unto the cud
on account of the cruelty of the tormentors, they are not to be accused,
even if others are detailed and published on their account. And, again, he
brings forward an example from the Acts of the Apostles, saying that at
Ephesus also Gaius and Aristarchus were apprehended in the stead of Paul,
and that Paul was not blamed for this; nor was Peter, when he was brought
forth out of prison by an angel, and escaped the danger, and the soldiers
who guarded him were on his account punished. Then he cites another example
from the Gospel, namely, the infants who were put to death by Herod; on
account of which, says he, our Lord was not blamed. And when Elisabeth had
taken to flight with John, and had preserved him, his father Zacharias was
put to death, the child being demanded of him; nor was this imputed as a
crime to John.

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."(1)

   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, anti 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 cofessors. 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.

CANON XV.

   No one shall find fault with us for observing the fourth day of the
week, and the preparation,(2) on which it is reasonably enjoined us to fast
according to the tradition.(3) 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.(1) 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.(2)


FRAGMENTS FROM THE WRITINGS OF PETER.

I.--LETTER TO THE CHURCH AT ALEXANDRIA.(1)

   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,(2) hath assumed so much
to himself as to endeavour to separate from my authority the priests,(3)
and those who had been entrusted with visiting the needy;(4) 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.

II.--ON THE GODHEAD.(5)

   Since certainly "grace and truth came by Jesus Christ,"(6) whence also
by grace we are saved, according to that word of the apostle, "and that not
of yourselves, nor of works, Jest any man should boast;"(7) by the will of
God, "the Word was made flesh,"(8) and "was found in fashion as a man."(9)
But yet He was not left without His divinity. For neither "though He was
rich did He become poor"(10)  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;"(11) 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.

III.--ON THE ADVENT OF OUR SAVIOUR.(12)

   And He said unto Judas, "Betrayest thou the Son of God with a
kiss?"(13) 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.

IV.--ON THE SOJOURNING OF CHRIST WITH US.(14)

   Both therefore is proved, that he was God by nature, and was made man
by nature.

V.--THAT UP TO THE TIME OF THE DESTRUCTION OF JERUSALEM, THE JEWS RIGHTLY
APPOINTED THE FOURTEENTH DAY OF THE FIRST LUNAR MONTH.

I.(15)

   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."(1) 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,"(2) 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;"(3) 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."(4)
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 bath attained: but the
rest have become hardened,(5) as said the Scripture; and after other
things.

   2. And He says as follows: "All these things will they do unto you for
My name's sake, because they know not Him that sent Me."(6) But if they
knew not Him who sent, and Him who was sent, there is no reason to doubt
but that they have been ignorant of the Passover as prescribed by the law,
so as not merely to err in their choice of the place, but also in reckoning
the beginning of the month, which is the first amongst the months of the
year, on the fourteenth day of which, being accurately observed, after the
equinox, the ancients celebrated the Passover according to the divine
command; whereas the men of the present day now celebrate it before the
equinox, and that altogether through negligence and error, being ignorant
how they celebrated it in its season, as He confesses who in these things
was described.

   3. Whether therefore the Jews erroneously sometimes celebrate their
Passover according to the course of the moon in the month Phamenoth, or
according to the intercalary month, every third year in the month
Pharmuthi(7) matters not to us. For we have no other object than to keep
the remembrance of His Passion, and that at this very time; as those who
were eye-witnesses of it have from the beginning handed down, before the
Egyptians believed. For neither by observing the course of the moon do they
necessarily celebrate it on the sixteenth day of Phamenoth, but once every
three years in the month Pharmuthi; for from the beginning, and before the
advent of Christ, they seem to have so done. Hence, when the Lord reproves
them by the prophet, He says, "They do always err in their heart; and I
have sworn in My wrath that they shall not enter into My rest."(8)

   4. Wherefore, as thou seest, even in this thou appearest to be lying
greatly, not only against men, but also against God. First, indeed, since
in this matter the Jews never erred, as consorting with those who were eye-
witnesses and ministers, much less from the beginning before the advent of
Christ. For God does not say that they did always err in their heart as
regards the precept of the law concerning the Passover, as thou hast
written, but on account of all their other disobedience, and on account of
their evil and unseemly deeds, when, indeed, He perceived them turning to
idolatry and to fornication.

   5. And after a few things. So that also in this respect, since thou
hast slumbered, rouse thyself much, and very much, with the scourge of the
Preacher, being mindful especially of that passage where he speaks of
"slipping on the pavement, and with the tongue."(9) For, as thou seest
again, the charge cast by thee upon their leaders is reflected back; nay,
and one may suspect a great subsequent danger, inasmuch as we hear that the
stone which a man casts up on high falls back upon his head. Much more
reckless is he who, in this respect, ventures to bring a charge against
Moses, that might), servant of God, or Joshua, the son of Nun. who
succeeded him, or those who in succession rightly followed them and ruled;
the judges, I mean, and the kings who appeared, or the prophets whom the
Holy Spirit inspired, and those who amongst the high-priests were
blameless, and those who, in following the traditions, changed nothing, but
agreed as to the observance of the Passover in its season, as also of the
rest of their feasts.

   6. And after other things. But thou oughtest rather to have pursued a
safer and more auspicious course, and not to have mitten rashly and
slanderously, that they seem from the beginning, and always, to have been
in error about the Passover, which you cannot prove, whatever charge you
may wish to bring against those who, at the present time, have erred with a
grievous wandering, having fallen away from the commandment of the law
concerning the Passover and other things. For the ancients seem to have
kept it after the vernal equinox, which you can discover if you read
ancient books, and those especially which were written by the learned
Hebrews.

   7. That therefore up to the period of the Lord's Passion, and at the
time of the last destruction of Jerusalem, which happened under Vespasian,
the Roman emperor, the people of Israel, rightly observing the fourteenth
day of the first lunar month, celebrated on it the Passover of the law, has
been briefly demonstrated.  Therefore, when the holy prophets, and all, as
I have said, who righteously and justly walked in the law of the Lord,
together with the entire people, celebrated a typical and shadowy Passover,
the Creator and Lord of every visible and invisible creature, the only-
begotten Son, and the Word co-eternal with the Father and the Holy Spirit,
and of the same substance with them, according to His divine nature, our
Lord and God, Jesus Christ, being in the end of the world born according to
the flesh of our holy and glorious lady, Mother of God, and Ever-Virgin,
and, of a truth, of Mary the Mother of God; and being seen upon earth, and
having true and real converse as man with men, who were of the same
substance with Him, according to His human nature, Himself also, with the
people, in the years before His public ministry and during His public
ministry, did celebrate the legal and shadowy Passover, eating the typical
lamb. For "I came not to destroy the law, or the prophets, but to fulfil
them," the Saviour Himself said in the Gospel.

   But after His public ministry He did not eat of the lamb,(1) but
Himself suffered as the true Lamb in the Paschal feast, as John, the divine
and evangelist, teaches us in the Gospel written by him, where he thus
speaks: "Then led they Jesus from Caiaphas unto the hall of judgment: and
it was early; and they themselves went not into the judgment-hall, lest
they should be defined, but that they might eat the passover."(2) And after
a few things more. "When Pilate therefore heard that saying, he brought
Jesus forth, and sat down in the judgment-seat, in a place that is called
the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of
the passover, and about the third hour,"(3) as the correct books render it,
and the copy itself that was written by the hand of the evangelist, which,
by the divine grace, has been preserved in the most holy church of Ephesus,
and is there adored by the faithful. And again the same evangelist says:
"The Jews therefore, because it was the preparation, that the bodies should
not remain upon the cross on the Sabbath-day (for that Sabbath-day was an
high day), besought Pilate that their legs might be broken, and that they
might be taken away."(4) On that day, therefore, on which the Jews were
about to eat the Passover in the evening, our Lord and Saviour Jesus Christ
was crucified, being made the victim to those who were about to partake by
faith of the mystery concerning Him, according to what is written by the
blessed Paul: "For even Christ our Passover is sacrificed for us;"(5) and
not as some who, carried along by ignorance, confidently affirm that after
He had eaten the Passover, He was betrayed; which we neither learn from the
holy evangelists, nor has any of the blessed apostles handed it down to us.
At the time, therefore, in which our Lord and God Jesus Christ suffered for
us, according to the flesh, He did not eat of the legal Passover; but, as I
have said, He Himself, as the true Lamb, was sacrificed for us in the feast
of the typical Passover, on the day of the preparation, the fourteenth of
the first lunar month. The typical Passover, therefore, then ceased, the
true Passover being present: "For Christ our Passover was sacrificed for
us," as has been before said, and as that chosen vessel, the apostle Paul,
teaches.(6)

II.(1)

   Now it was the preparation, about the third hour, as the accurate books
have it, and the autograph copy itself of the Evangelist John, which up to
this day has by divine grace been preserved in the most holy church of
Ephesus, and is there adored(2) by the faithful.

VI.--OF THE SOUL AND BODY.(3)

   The things which pertain to the divinity and humanity of the Second Man
from heaven, in what has been written above, according to the blessed
apostle, we have explained; and now we have thought it necessary to explain
the things which pertain to the first man, who is of earth and earthy,
being about, namely, to demonstrate this, that he was created at the same
time one and the same, although sometimes he is separately designated as
the man external and internal. For if, according to the Word of salvation,
He who made what is without, made also that which is within, He certainly,
by one operation, and at the same time, made both, on that day, indeed,  on
which God said, "Let us make man in our image, after our likeness;"(4)
whence it is manifest that man was not formed by a conjunction of the body
with a certain pre-existent type. For if the earth, at the bidding of the
Creator, brought forth the other animals endowed with life, much rather did
the dust which God took from the earth receive a vital energy from the will
and operation of God.

VII.--FRAGMENT.(5)

   Wretch that I am! I have not remembered that God observes the mind, and
hears the voice of the soul. I turned consciously to sin, saying to myself,
God is merciful, and will bear with me; and when I was not instantly
smitten, I ceased not, but rather despised His forbearance, and exhausted
the long-suffering of God.

VIII.--ON ST. MATTHEW.(6)

  And in the Gospel according to Matthew, the Lord said to him who
betrayed Him: "Betrayest thou the Son of Man with a kiss?" which Peter the
Martyr and Archbishop of Alexandria expounding, says, this and other things
like, "All the signs which He showed, and the miracles that He did, testify
of Him that He is God incarnate; both things therefore are together proved,
that He was God by nature, and was made man by nature."

IX.--FROM A SERMON.(7)

   In the meanwhile the evangelist says with firmness, "The Word was made
flesh, and dwelt among us."(8) From this we learn that the angel, when he
saluted the Virgin with the words, "Hail, thou that art highly favoured,
the Lord is with thee,"(9) intended to signify God the Word is with thee,
and also to show that He would arise from her bosom, and would be made
flesh, even 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."(10)


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland beginning in
1867. (ANF 6, Roberts and Donaldson). The digital version is by The
Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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