Text of the book “A Brief Exposition of the Selected Rules of the Holy Apostles, Ecumenical and Local Councils and Holy Fathers”

“These rules are an expression of the fundamental teaching of the Eucharist, which states that it can only be attended by participants and not by those present. With regard to communion, the clergy and the faithful are placed in the same position by the compiler of the Apostolic Rules. Returning to the 9th canon, it should be noted that it, like the 2nd canon of the Council of Antioch, deals with persons leaving the temple after reading Scripture and not receiving communion. However, this rule later became the basis for justifying the new practice. The compiler of the Apostolic Rules, speaking about participation in prayer and communion, used the verb ttaratsesh, which means “to remain” or “to remain to the end.” He wanted to point out to them that the faithful must remain until the end of the Eucharist to take part in prayer and communion. For the philologist and commentator of rules there can be no doubt about this meaning of the verb ttaratsesh with the dative case. It took all the skill of the famous commentator on the rules of Balsamon (12th century) to interpret this verb in the sense of “to be present” (and thereby introduces into church life the “justifying nature” of lawlessness associated with the violation of the canonical structure of the Church). It is very interesting that Balsamon himself talks about the displeasure of the common people that the patriarch left the liturgy without waiting until the end. It should be noted that even during the time of Balsamon, the common people retained the memory of the ancient practice. It is not surprising that after Balsamon's interpretations, church authorities ceased to defend the old practice. As a result, a second group of “faithful” appeared at the liturgy, who only attended the Eucharist without being excommunicated for this. Over time, this group became numerically dominant. The unity of the Eucharistic Assembly itself was disrupted: both those who received communion and those who were present at the communion of others were present. The faithful stopped taking communion all together, as it had been since the very beginning of the Church. There have remained times in liturgical life when the number of individual communicants was more or less significant, but there have also been times when there were none at all. The “Lord's Table” ceased to be a meal celebrated in the Church and for the Church. The fate of the 2nd Antiochian canon and the 8th and 9th Apostolic canons was extraordinary. The Trullo Council, among other canonical decrees, recognized the universally binding significance of the Apostolic and Antiochian canons. This was also confirmed by the VII Ecumenical Council. At the same time, the Council of Trullo solemnly declared all the rules that it adopted unchangeable. The paradox of church life is that the dogmatization of the rules coincides with the beginning of their actual changes. Another paradox is that the church consciousness attributes the character of immutability mainly to decrees related to the church structure, that is, to those that, by their essence, cannot lay claim to it. As for the decrees that flow from the nature of the Church itself, and therefore are not really subject to change, they gradually lose their meaning (being replaced by lawless practice). This happened with the above rules. They were not abolished by anyone, but a practice (violating the canonical structure of the Church) is gradually being established, which was precisely what they condemned.”1
“This rule requires that during the celebration of the Holy Sacrifice everyone should remain in prayer and Holy Communion to the end, for then the laity was also required to constantly receive communion. It is also worthy of special attention that our Holy Church considers the presence of all the faithful at the divine rite obligatory. The 28th rule of the VI Ecumenical Council decrees that if a Christian, without extreme necessity, through carelessness or negligence, was absent, without a valid reason, from the Divine Liturgy for three Sundays in a row, then he is excommunicated from the Church.”2

“The neglect of the Eucharist by people who have “lost the strength and warmth of faith, and given themselves over to the affairs and concerns of the world,” prompted the Church to take decisive measures. The 21st rule of the Council of Elvira (305), the 11th rule of the Serdica Council (343), repeated by the 80th rule of the Trullo Council (692), expels from the clergy and excommunicates clergy and laity “who do not come to the Liturgy on three Sundays in the continuation three weeks"3.

Saint Ignatius Brianchaninov in his little-known work “On the need for a council in the current state of the Russian Orthodox Church” wrote: “the main reason for the disorganization of the Church is that the rules of the Holy Apostles, councils and Fathers were ignored, even forgotten, and they were replaced by inventions alien to the spirit of the Church, borrowed from the spirit hostile to the Orthodox Church, destroying the very spirit of the Church while leaving only external decency to some extent and form. Among the most important decisions that the Council must take, St. Ignatius names the following: – Revision of all decrees that have guided the Russian Church in recent centuries, and the abolition of those that contradict the spirit of the Gospel and the norms of Orthodoxy. – Restoration of the most ancient custom of the Church: “Let the diocese elect for itself a bishop, and a parish priest, a deacon and a cleric, testifying to their piety.” – Introduction of penalties for the clergy established by the apostles: “Introduce excommunication and eruptions, that is, deprivation of clergy and exclusion from the clergy, which nannies so avoid under the pretext of popular temptation. But the eruption is necessary to cleanse the Church of unworthy servants..."4.

______________________________________________________________________________ 1 Prot. Nikolai Afanasyev, "The Lord's Table". 2 Zonara. Rules of the Saints Apostle with interpretations. M., 1876. pp. 13-14. 3 St. Procl. A Word on the Tradition of the Divine Liturgy. Collection of ancient liturgies. Vol. 2. P. 237. 4 St. Ignatius Brianchaninov “On the need for a council according to the current state of the Russian Orthodox Church”

Source of the article: https://prichastie777.narod.ru/business5.2.html

Apostolic Rules

In close connection with the Apostolic Decrees are the Apostolic Rules κανόνεζ τω̃ν α̉γίων α̉ποστόλων.

They take the form of council resolutions. There are usually 85 of them. The Trullo Council names this number in its second canon. It is difficult to find any plan in the order of rules. There are repetitions. Very interesting is rule 85, which lists the “honored and holy books” of the Old and New Testaments.

Having named the Gospels, the 14 epistles of Paul, the conciliar epistles, the rule continues: “There are two epistles of Clement. And the decrees (αί διαταγαί) for you bishops, spoken by me by Clement in eight books. And the Acts of the Apostles." What is noteworthy here is that the Apocalypse is placed outside the canonical books, and, conversely, the letters of Clement and the Apostolic decrees in eight books are included in the canon.

From this they quite rightly conclude that the editor of the Apostolic Rules had the main goal of covering up the forgery of the Apostolic Rules through a secondary forgery. The Apostolic Rules came out of the same church circles in Syria for which the Apostolic Decrees were intended, and appeared somewhat later, at the beginning of the century.

The rules are based on different sources. About 20 of them repeat the rules of the Council of Antioch in 341; The 24 rules draw their content from the Apostolic Constitutions. About half of the rules are taken from sources that are now inaccessible to us. Around 500, 50 canons were translated into Latin by Dionysius the Lesser. Why this number was taken from 85 remains unclear. It is curious that Dionysius already had little faith in the apostolic origin of the translated rules and called them canones qui dicuntur apostolorum (canons called apostolic).

Canonical rules of the Orthodox Church regarding the practice of communion

“All the faithful who enter the church and listen to the scriptures, but do not remain in prayer and holy communion to the end, as if they are causing disorder in the church, should be excommunicated from church communion” (Apostolic Canon 9). According to the explanation of the largest interpreter of the canons, Patriarch Theodore Balsamon, “the definition of this rule is very strict. For he excommunicates those who are in church, but do not remain to the end and do not receive communion. And other rules (80 canon of the VI Ecumenical Council, and 11 canon of the Sardician Council) similarly determine that everyone should be ready and worthy of communion, and excommunicate those who do not receive communion on three Sundays.”

It is also necessary to take into account that the Rite of the Liturgy of the Faithful, in principle, does not imply the presence in the temple of those praying, but not taking communion.

Even the very name of the main church service translated from Greek means “common cause”, i.e. Communion is not a private, individual Sacrament, but a holy meal for the entire church community.

A person who does not repent or does not properly repent of his sins should not be allowed to receive communion. This is evidenced by many canonical rules, for example, the 87th rule of the Trullo (VI Ecumenical) Council, the 2nd of the Antioch Council, etc. Unbaptized or non-Orthodox Christians are also not allowed to receive communion (95th rule of the Trullo Council, 7th rule Council of Laodicea) and those for whom this is prohibited by the confessor, that is, penance is assigned, unless this person is in mortal danger (13th rule of the First Ecumenical Council). A priest does not have the right to excommunicate a layman from the Church and prohibit him from taking communion for a long period of time without the permission of the ruling bishop.

You should receive communion no more than once a day and no less than once every three weeks.

During Bright Week, it is recommended to receive communion daily.

Source of the article: https://azbyka.ru/kanonicheskie-pravila-pravoslavnoj-cerkvi-kasayushhiesya-praktiki-prichashheniya

Church Rules of the Holy Apostles

1 Rejoice, O sons and daughters, in the name of the Lord Jesus Christ.
John, Matthew, Peter, Andrew, Philip, Simon, James, Nathanael, Thomas, Cephas, Bartholomew and Judas Jacob. 2 By the command of our Lord Jesus Christ the Savior, we gathered, as He had previously commanded us: 3 “You must distribute the regions by lot, count the number of places, the dignity of bishops, the places of presbyters, the service of deacons, the prudence of readers, the integrity of widows and everything that was It would be necessary for the foundation of the Church, 4 that these persons, knowing the heavenly type, should be protected from all deviation, and knowing that they will have to give an account on the great day of Judgment for what they heard and did not keep.” 5 And He commanded that we spread these words throughout the whole world. 6 Therefore we determined, remembering these words, to remind the brethren and to admonish each one to command you as the Lord has revealed according to the will of God through the Holy Spirit. 7 John said: Men and brethren! Knowing that we will give an account of what is entrusted to us, let us not allow partiality towards each other, but if anyone thinks of contradicting what is useful, then let him meet with rebuff. 8 Everyone decided that John should speak first. 9 John said: There are two ways: one is life, the other is death, and great is the difference between the two ways. 10 The way of life is this: First, love God, who created you, with all your heart, and glorify Him who redeemed you from death. This is the first commandment. 11 Secondly, love your neighbor as yourself. This is the second commandment. 12 On these commandments hang all the Law and the Prophets. 13 Matthew said: Whatever you do not want to happen to you, do not do to someone else. Brother Peter, reveal the teaching of these words! 14 Peter said: Do not kill, do not commit adultery, do not commit sexual immorality, do not molest children, do not steal, do not practice witchcraft and sorcery, do not kill a child in the womb by destruction or kill one already born, do not covet anything that belongs to your neighbor, 15 do not swear, do not bear false witness, do not use foul language, do not remember evil, do not be dual in thought or word, for bilingualism is a snare of death. Let your word not be empty or false. 16 Do not be covetous, covetous, hypocritical, malicious, or arrogant; do not plot against your neighbor. 17 Do not hate any person, but reprove some, have mercy on others, pray for others, and love others more than your soul. 18 Andrew said: My child, avoid everything that is bad and everything like it. Don't be angry, because anger leads to murder. After all, anger is a male demon. Do not be jealous, argumentative or violent, for this causes murder. 19 The Apostle Philip said: My child, do not be lustful, because lust leads to fornication and attracts people to itself. After all, lust is a female demon, and these destroy those who receive them: one with the help of anger, the other with the help of pleasure. 20 The path of the evil spirit is the sin of the soul. And when he has a narrow entrance into a person, he widens it, pushes this soul to every vice and does not allow the person to see and discern the truth. 21 Let your anger be moderate, and you must curb and restrain it within narrow limits, so that it does not lead you to do evil. 22 For anger and unhealthy pleasure, remaining for a long time, become demons as they grow stronger, and when a person indulges in them, they grow in his soul, become larger, push him to iniquity, mock him and enjoy the destruction of this person. 23 Simon said, “Son, do not be a foul speaker or a person with an immodest look, for from this comes adultery.” 24 Jacob said, “My child, do not be a bird teller, for this leads to idolatry.” Do not cast spells, do not be an astrologer, do not purify, do not want to see or hear it. For from this comes idolatry. 25 Nathanael said, “Son, do not be a liar, for lying leads to theft.” Do not be money-loving and vain, for from all this comes theft. 26 Child, do not grumble, for grumbling leads to blasphemy. Do not be obstinate and malicious, for from all this comes blasphemy. 27 Be meek, for the meek will inherit the kingdom of heaven. 28 Be long-suffering, merciful, create peace, be pure in heart from all evil, gentle, calm, kind. Treasure the words you have heard and tremble before them. 29 Do not be arrogant, do not betray your soul with the proud, but associate with the righteous and humble. 30 Take the difficulties that occur to you as good, knowing that without God nothing happens. 31 Thomas said: child, the one who preaches the Word of God to you becomes the author of life for you and has given you a seal in the Lord, love him as the apple of your eye, remember him day and night and honor him as the Lord. For where dominion is proclaimed, there the Lord is present. 32 Seek daily fellowship with him and with the rest of the saints, so that you may rest in their words. For he who cleaves to the saints will be sanctified. 33 Honor him as much as you can with your labor and the work of your hands. For if the Lord through him has vouchsafed you the gift of spiritual food, drink and eternal life, then how much more should you offer corruptible and temporary food. For: “the worker is worthy of reward for his labors”; and also: “Do not muzzle the ox when he is threshing”; and also: “Who, having planted grapes, does not eat their fruit?” 34 Cephas said: Do not make divisions, but reconcile those at war, judge with justice, do not look at faces when you convict someone of a sin, for before the Lord neither wealth has any power, nor position adds anything, nor beauty brings any benefit. , but before Him everyone is equal. 35 During prayer, do not doubt whether it will come true or not. 36 Do not be one who reaches out to take, but do not be one who takes away when it is necessary to give. If you have it at your own hands, give it as an atonement for your sins. Give without hesitation and, when giving, do not complain. For you know who the good Giver of reward is. 37 Do not turn away from someone in need, but have everything in common with your brother and do not call him your own. For if you are partners in the immortal, then much more in the mortal! 38 Bartholomew said: We ask you, brothers, while there is still time, even if you do not have those around you for whom you are working, do not slack in anything, if the opportunity arises. 39 For the day of the Lord is near, when all things will perish along with the evil one; for the Lord and His reward will come. 40 Be your own legislators, good counselors, instructed by God. Keep what you have received, without adding or subtracting anything. 41 Peter said, “Brothers, the Scriptures will teach you everything concerning the remaining instructions, but let us establish everything as we were instructed.” 42 They all said, “Let Peter speak.” 43 Peter said: if there is a shortage of men, and somewhere there is not a sufficient number (at least twelve men) of those who can choose a bishop, then let them write to the nearest churches, already established, so that from there three chosen men will come to test the worthy , whether he enjoys a good reputation among the nations, whether he is impeccable, whether he is poor-loving, whether he is chaste, whether he is not a drunkard, not a fornicator, not a covetous man, not a slanderer, not a partiality-seeker, and the like. 44 It is good if he is unmarried, but if not, then he has one wife, educated, able to interpret the Scriptures. If he is illiterate, then let him be meek, filled with love for everyone and, without being convicted of anything, let him be a bishop from the majority. 45 John said: The newly installed bishop, knowing the zeal and love for God of those close to him, let him appoint two presbyters whom he considers worthy. 46 Everyone objected that not two, but three. For twenty-four elders stand before us—twelve on the right side, twelve on the left. 47 John said: It’s good that you reminded me, brothers. After all, those on the right side, having received the cups from the archangels, bring them to the Lord, and those on the left side listen to the multitude of angels. 48 So, it is necessary that the elders have already lived time in the world, in some way refrained from getting together with their wives, were generous to brotherhood, did not look at the faces of people, were co-secretaries and companions of the bishop, gathered the people together with him, and diligently served the shepherd. 49 Let those elders who are on the right side take care of the altar instead of the bishops, so that they will respect them and be respected by them in any need. And let the elders who are on the left side take care of the believing people, so that they remain calm and there is no confusion, but, first of all, so that they learn all submission. 50 If any one who is admonished answers impudently, then let those who serve the altar, having gathered, by a fair decision, condemn him to what he deserves, so that others may also have fear and never take an example from one, so that this sin will be even greater it wouldn't spread like gangrene and everyone wouldn't become prisoners. 51 Jacob said, “Let the reader be appointed first, one who is proven, not talkative, not a drunkard, not a scoffer, well-behaved, obedient, discreet, coming first to the assemblies of the Lord, submissive, having the ability to expound, knowing that he is taking the place of evangelists. For what fills the ear of one who does not understand will be considered written by God. 52 Matthew said, Let deacons be appointed. It is written: “By the mouth of three every word of the Lord is confirmed.” 53 They must be tested in every ministry, witnessed by all the believing people, must have one wife, raise children, be chaste, meek, quiet, not murmuring, not bilingual, not angry (for anger destroys a wise man), be impartial to their neighbors, not to oppress the poor, not to be addicted to wine, to be hasty, 54 to be kind encouragers of deeds done in secret, to compel those of the brothers who are able to lend a hand, and to be generous, sociable, and enjoy all honor, respect and fear among the believing people , diligently deal with those who act disorderly, instructing some, admonishing others, forbidding others, and completely removing others who disdain, knowing that those who contradict, disdain and slander have opposed Christ. 55 Cephas said, Let three widows be appointed. The two must remain in prayer for all who are in temptation, and for the revelation of what will be needed. 56 But one, serving those who are tempted in illness, must be a good minister, sober, proclaiming to the elders what is due, not greedy, not addicted to wine, so that she can be sober for the night services, and if anyone wants to do another good deed. For this is the good treasure of the Lord. 57 Andrew said: Deacons must be workers of good works, ready to go everywhere day and night, not to despise the poor and be impartial to the rich, to honor the oppressed and not to deprive from collecting alms, 58 to compel those who are able to give money for good works, having before you the words of our Teacher: “You saw Me hungry and did not feed Me.” For those who have served conscientiously and impeccably prepare for themselves a pastoral place. 59 Philip said, Let him of the people obey the ordinances of the people, being in subjection to those who serve the altar. 60 Let everyone please God in his own place, not quarreling with each other because of the established rank in which everyone is called by God. 61 Let one not interfere in the field of another, for even the angels do not do anything other than what they are commanded. 62 Andrew said: It is good, brothers, to establish ministries for wives. 63 Peter said, We have gone ahead in our teaching. Let us set out in detail what relates to the offering of the Body and Blood. 64 John said: Brethren, you have forgotten that the Teacher, when he asked for the bread and the cup and blessed them, saying: “This is My Body and My Blood,” did not allow the wives to be with us. 65 Martha said, It was because of Mary, because He saw her smile. 66 Maria said: I didn’t laugh at all. After all, He previously told us when He taught that the weak will be saved thanks to the strong. 67 Cephas said: But remember some, that He commanded the women to pray, not standing, but sitting on the ground. 68 Jacob said, “What other service can we give to wives than to help those in need?” 69 Philip said, This, brothers, is about relief. He who does the work has in store for himself good treasure. For he who lays up wealth for himself in the Kingdom will be considered a worker, written under God. 70 Peter said: This we have commanded you, brothers, not as having authority over anyone by compulsion, but as having a commandment from the Lord. We ask you to keep the commandments, without subtracting or adding anything, in the Name of our Lord, to Whom be glory forever. Amen. Read all Apocrypha (non-canonical Gospels) »

Also see - Nag Hammadi Library and Dead Sea Scrolls (Qumran) .

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