Those who have fled and been apprehended, or have been betrayed by their servants; or those who have been otherwise despoiled of their goods, or have endured tortures, or have been imprisoned and abused, declaring themselves to be Christians; or who have been forced to receive something which their persecutors violently thrust into their hands, or meat [offered to idols], continually professing that they were Christians; and who, by their whole apparel, and demeanour, and humility of life, always give evidence of grief at what has happened; these persons, inasmuch as they are free from sin, are not to be repelled from the communion; and if, through an extreme strictness or ignorance of some things, they have been repelled, let them forthwith be re-admitted. This shall hold good alike of clergy and laity. It has also been considered whether laymen who have fallen under the same compulsion may be admitted to orders, and we have decreed that, since they have in no respect been guilty, they may be ordained; provided their past course of life be found to have been upright.
Notes.
Ancient Epitome of Canon III.
Those who have been subjected to torments and have suffered violence, and have eaten food offered to idols after being tyrannized over, shall not be deprived of communion. And laymen who have endured the same sufferings, since they have in no way transgressed, if they wish to be ordained, they may be, if otherwise they be blameless.
In the translation the word "abused" is given as the equivalent of perisxisqe/ntaj ) which Zonaras translated, "if their clothes have been torn from their bodies," and this is quite accurate if the reading is correct, but Routh has found in the Bodleian several mss. which had perisxeqe/ntaj . Hefele adopts this reading and translates "declaring themselves to be Christians but who have subsequently been vanquished, whether their oppressors have by force put incense into their hands or have compelled them, etc." Hammond translates "and have been harassed by their persecutors forcibly putting something into their hands or who have been compelled, etc." The phrase is obscure at best with either reading isreading.
This canon is in the Corpus Juris Canonici united to the two previous canons, Decretum , Pars I., Diet. 1., c. xxxii.
Canon IV.
Concerning those who have been forced to sacrifice, and who, in addition, have partaken of feasts in honour of the idols; as many as were haled away, but afterwards went up with a cheerful countenance, and wore their costliest apparel, and partook with indifference of the feast provided; it is decreed that all such be hearers for one year, and prostrators for three years, and that they communicate in prayers only for two years, and then return to full communion.
Notes.
Ancient Epitome of Canon IV.
Such as have been led away and have with joy gone up and eaten are to be in subjection for six years.
In the Greek the word for "full communion" is to\ te/leion ("the perfection"), an expression frequently used by early writers to denote the Holy Communion.Vide Suicer, Thesaurus ad h. v.
Bingham.
[The Holy Communion was so called as being] that sacred mystery which unites us to, Christ, and gives us the most consummate perfection that we are capable of in this world.
Canon V.
As many, however, as went up in mourning attire and sat down and ate, weeping throughout the whole entertainment, if they have fulfilled the three years as prostrators, let them be received without oblation; and if they did not eat, let them be prostrators two years, and in the third year let them communicate without oblation, so that in the fourth year they may be received into full communion. But the bishops have the right, after considering the character of their conversion, either to deal with them more leniently, or to extend the time. But, first of all, let their life before and since be thoroughly examined, and let the indulgence be determined accordingly.
Notes.
Ancient Epitome of Canon V.
Those who have gone up in mourning weeds, and have eaten with tears, shall be prostrators for three years; but if they basic not eaten, then. for two years. And according to their former and after life, whether good or evil, they shall find the bishop gentle or severe, Herbst and Routh have been followed by many in supposing that "oblation" ( prosfora ; in this canon refers to the sacrament of the altar. But this seems to be a mistake, as the word while often used to denote the whole. act of the celebration of the Holy Eucharist, is not used to mean the receiving alone of that sacrament. Suicer (Thesaurus s. v. prosfora ;) translates "They may take part in divine worship, but not actively," that is, "they may not mingle their offerings with those of the faithful."
Hefele.
But as those who cannot present their offerings during the sacrifice are excluded from the communion, the complete meaning of the canon is: "They may be present at divine service, but may neither offer nor communicate with the faithful."
Canon VI.
Concerning those who have yielded merely upon threat of penalties and of the confiscation of their goods, or of banishment, and have sacrificed, and who till this present time have not repented nor been converted, but who now, at the time of this synod, have approached with a purpose of conversion, it is decreed that they be received as hearers till the Great Day, and that after the Great Day they be prostrators for three years, and for two years more communicate without oblation, and then come to full communion, so as to complete the period of six full years. And if any have been admitted to penance before this synod, let the beginning of the six years be reckoned to them from that time. Nevertheless, if there should be any danger or prospect of death whether from disease or any other cause, let them be received, but under limitation.
Notes.
Ancient Epitome of Canon VI.