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."
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; knowing, says he, that our and their Master is in heaven; and that there is no respect of persons with Him. 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, 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." For "seven times," he says, "a just man falleth, and riseth up again," 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 communicared 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; " and again in His prayer, He says to His Father, "and lead us not into temptation, but deliver us from evil." 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? " And they "delivered Him," He says, "to Pilate." 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." 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," 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." 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. 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." 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 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." 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."
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, but 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." 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" 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, 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."
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 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," 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," 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."
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 pray 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.