Against those who have given money that they might be entirely undisturbed by evil, 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? " and again, "Ye cannot serve God and mammon." 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." 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."
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, 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 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." 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; " 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," 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, 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 and the spoil of Samaria shall be taken away before the king of Assyria." 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." 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." 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. 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."
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, and 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, on which it is reasonably enjoined us to fast according to the tradition. 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. 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.