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# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/Synod of Laodicea/Canons/Canon XXI

Canon XXI.
The subdeacons have no right to a place in the Diaconicum, nor to touch the Lord’s vessels.
Notes.
Ancient Epitome of Canon XXI.
A subdeacon shall not touch the vessels.
The “Lord’s vessels” are the chalice and what we call the sacred vessels.
Aristenus.
The ecclesiastical ministers shall not take into their hands the Lord’s vessels, but they shall be carried to the Table by the priests or deacons.
Both Balsamon and Zonaras agree that by ὑπέρεται is here meant subdeacons.
Hefele.
It is doubtful whether by diaconicum is here meant the place where the deacons stood during service, or the diaconicum generally so called, which answers to our sacristy of the present day. In this diaconicum the sacred vessels and vestments were kept; and as the last part of the canon especially mentions these, I have no doubt that the diaconicum must mean the sacristy. For the rest, this canon is only the concrete expression of the rule, that the subdeacons shall not assume the functions of the deacons.
With regard to the last words of this canon, Morinus and Van Espen are of opinion that the subdeacons were not altogether forbidden to touch the sacred vessels, for this had never been the case, but that it was intended that at the solemn entrance to the altar, peculiar to the Greek service, the sacred vessels which were then carried should not be borne by the subdeacons.
This canon is found in the Corpus Juris Canonici, Gratian’s Decretum, Pars I., Dist. xxiii., c. xxvj.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/Synod of Laodicea/Canons/Canon XXII

Canon XXII.
The subdeacon has no right to wear an orarium [i.e., stole], nor to leave the doors.
Notes.
Ancient Epitome of Canon XXII.
A subdeacon must not wear an orarium nor leave the doors.
The “orarium” is what we call now the stole.
In old times, so we are told by Zonaras and Balsamon, it was the place of the subdeacons to stand at the church doors and to bring in and take out the catechumens and the penitents at the proper points in the service. Zonaras remarks that no one need be surprised if this, like many other ancient customs, has been entirely changed and abandoned.
This canon is found in the Corpus Juris Canonici, Gratian’s Decretum, Pars I., Dist. xxxii., canon xxvij., but reads hostias instead of ostia, thus making the canon forbid the subdeacons to leave the Hosts; and to make this worse the ancient Glossator adds, “but the subdeacon should remain and consume them with the other ministers.” The Roman Correctors indeed note the error but have not felt themselves at liberty to correct it on account of the authority of the gloss.  Van Espen remarks “To-day if any Hosts remain which are not to be reserved, the celebrant consumes them himself, but perchance in the time the gloss was written, it was the custom that the subdeacons and other ministers of the altar were accustomed to do this, but whenever the ministers present gradually fell into the habit of not receiving the sacrament, this consumption of what remained devolved upon the celebrant.”

## Footnotes

* ↑ It is interesting to note that the ancient custom is in full use in the Anglican Church today, ordered expressly by the rubrics of the Prayer Book.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/Synod of Laodicea/Canons/Canon XVII

Canon XVII.
The Psalms are not to be joined together in the congregations, but a lesson shall intervene after every psalm.
Notes.
Ancient Epitome of Canon XVII.
In time of service lessons shall be interspersed with the Psalms.
Aristenus.
It was well to separate the Psalms by lessons when the congregation was gathered in church, and not to keep them continuously singing unbroken psalmody, lest those who had assembled might become careless through weariness.
Zonaras.
This was an ancient custom which has been laid aside since the new order of ecclesiastical matters has been instituted.
Van Espen.
Here it may be remarked we find the real reason why in our present rite, the lections, verses, etc., of the nocturns are placed between the Psalms, so as to repel weariness.

## Footnotes

* ↑ I do not understand this note, as to-day in the Divine Office of the Greek Church the Psalms are still divided by Lessons. Vide The Horologion(ὡρόλογιον τὸ μέγα) and an English translation by G. V. Shann, entitled Euchology, A Manual of Prayers of the Holy Orthodox Church.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/Synod of Laodicea/Canons/Canon XXIII

Canon XXIII.
The readers and singers have no right to wear an orarium, and to read or sing thus [habited].
Notes.
Ancient Epitome of Canon XXIII.
Cantors and lectors shall not wear the orarium.
Van Espen.
Rightly Zonoras here remarks, “for the same reason (that they should not seem to wish to usurp a ministry not their own) it is not permitted to these to wear the stole, for readers are for the work of reading, and singers for singing,” so each one should perform his own office.
This canon is found in the Corpus Juris Canonici, Gratian’s Decretum, Pars I., Dist. xxiii., can. xxviij.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/Synod of Laodicea/Canons/Canon XXIX

Canon XXIX.
Christians must not judaize by resting on the Sabbath, but must work on that day, rather honouring the Lord’s Day; and, if they can, resting then as Christians.  But if any shall be found to be judaizers, let them be anathema from Christ.
Notes.
Ancient Epitome of Canon XXIX.
A Christian shall not stop work on the Sabbath, but on the Lord’s Day.
Balsamon.
Here the Fathers order that no one of the faithful shall stop work on the Sabbath as do the Jews, but that they should honour the Lord’s Day, on account of the Lord’s resurrection, and that on that day they should abstain from manual labour and go to church. But thus abstaining from work on Sunday they do not lay down as a necessity, but they add, “if they can.” For if through need or any other necessity any one worked on the Lord’s day this was not reckoned against him.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/Synod of Laodicea/Canons/Canon XVIII

Canon XVIII.
The same service of prayers is to be said always both at nones and at vespers.
Notes.
Ancient Epitome of Canon XVIII.
The same prayers shall be said at nones and vespers.
Hefele.
Some feasts ended at the ninth hour, others only in the evening, and both alike with prayer. The Synod here wills that in both cases the same prayers should be used. Thus does Van Espen explain the words of the text, and I think rightly. But the Greek commentator understands the Synod to order that the same prayers should be used in all places, thus excluding all individual caprice.  According to this, the rule of conformity would refer to places; while, according to Van Espen, the nones and vespers were to be the same. If, however, this interpretation were correct, the Synod would not have only spoken of the prayers at nones and vespers, but would have said in general, “all dioceses shall use the same form of prayer.”
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/Synod of Laodicea/Canons/Canon XX

Canon XX.
It is not right for a deacon to sit in the presence of a presbyter, unless he be bidden by the presbyter to sit down. Likewise the deacons shall have worship of the subdeacons and all the [inferior] clergy.
Notes.
Ancient Epitome of Canon XX.
A deacon shall not sit down unless bidden.
This is another canon to curb the ambition of Levites who wish to take upon themselves the honours of the priesthood also. Spiritual Cores seem to have been common in early times among the deacons and this is but one of many canons on the subject. Compare Canon XVIII of the Council of Nice. Van Espen points out that in the Apostolic Constitutions (Lib. II., cap. lvij), occurs the following passage, “Let the seat for the bishop be set in the midst, and on each side of him let the presbyters sit, and let the deacons stand, having their loins girded.”
Van Espen.
Here it should be noted, by the way, that in this canon there is presented a hierarchy consisting of bishops, presbyters, and deacons and other inferior ministers, each with their mutual subordination one to the other.
This canon is found in the Corpus Juris Canonici, Gratian’s Decretum, Pars I., Dist. xciii., c. xv., in Dionysius’s version.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/Synod of Laodicea/Canons/Canon XXIV

Canon XXIV.
No one of the priesthood, from presbyters to deacons, and so on in the ecclesiastical order to subdeacons, readers, singers, exorcists, door-keepers, or any of the class of the Ascetics, ought to enter a tavern.
Notes.
Ancient Epitome of Canon XXIV.
No clergyman should enter a tavern.
Compare this with Apostolic Canon LIV., which contains exceptions not here specified.
This canon is contained in the Corpus Juris Canonici, Gratian’s Decretum, Pars I., Dist. xliv. c. ij.
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book IV/Chapter 2

Chapter 2.—It is Lawful for a Christian Teacher to Use the Art of Rhetoric.
3. Now, the art of rhetoric being available for the enforcing either of truth or falsehood, who will dare to say that truth in the person of its defenders is to take its stand unarmed against falsehood? For example, that those who are trying to persuade men of what is false are to know how to introduce their subject, so as to put the hearer into a friendly, or attentive, or teachable frame of mind, while the defenders of the truth shall be ignorant of that art? That the former are to tell their falsehoods briefly, clearly, and plausibly, while the latter shall tell the truth in such a way that it is tedious to listen to, hard to understand, and, in fine, not easy to believe it? That the former are to oppose the truth and defend falshood with sophistical arguments, while the latter shall be unable either to defend what it true, or to refute what is false? That the former, while imbuing the minds of their hearers with erroneous opinions, are by their power of speech to awe, to melt, to enliven, and to rouse them, while the latter shall in defence of the truth be sluggish, and frigid, and somnolent? Who is such a fool as to think this wisdom? Since, then, the faculty of eloquence is available for both sides, and is of very great service in the enforcing either of wrong or right, why do not good men study to engage it on the side of truth, when bad men use it to obtain the triumph of wicked and worthless causes, and to further injustice and error?
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book IV/Chapter 17

Chapter 17.—Threefold Division of The Various Styles of Speech.
34. He then who, in speaking, aims at enforcing what is good, should not despise any of those three objects, either to teach, or to give pleasure, or to move, and should pray and strive, as we have said above, to be heard with intelligence, with pleasure, and with ready compliance. And when he does this with elegance and propriety, he may justly be called eloquent, even though he do not carry with him the assent of his hearer. For it is these three ends, viz., teaching, giving pleasure, and moving, that the great master of Roman eloquence himself seems to have intended that the following three directions should subserve: “He, then, shall be eloquent, who can say little things in a subdued style, moderate things in a temperate style, and great things in a majestic style:” as if he had taken in also the three ends mentioned above, and had embraced the whole in one sentence thus: “He, then, shall be eloquent, who can say little things in a subdued style, in order to give instruction, moderate things in a temperate style, in order to give pleasure, and great things in a majestic style, in order to sway the mind.”

## Footnotes

* ↑ Cicero, Orator. 29:  “Is igitur erit eloquens, qui poterit parva summisse, modica temperate, magna granditer dicere.”
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book IV/Chapter 19

Chapter 19.—The Christian Teacher Must Use Different Styles on Different Occasions.
38. And yet, while our teacher ought to speak of great matters, he ought not always to be speaking of them in a majestic tone, but in a subdued tone when he is teaching, temperately when he is giving praise or blame. When, however, something is to be done, and we are speaking to those who ought, but are not willing, to do it, then great matters must be spoken of with power, and in a manner calculated to sway the mind. And sometimes the same important matter is treated in all these ways at different times, quietly when it is being taught, temperately when its importance is being urged, and powerfully when we are forcing a mind that is averse to the truth to turn and embrace it. For is there anything greater than God Himself? Is nothing, then, to be learnt about Him? Or ought he who is teaching the Trinity in unity to speak of it otherwise than in the method of calm discussion, so that in regard to a subject which it is not easy to comprehend, we may understand as much as it is given us to understand? Are we in this case to seek out ornaments instead of proofs? Or is the hearer to be moved to do something instead of being instructed so that he may learn something? But when we come to praise God, either in Himself, or in His works, what a field for beauty and splendor of language opens up before man, who can task his powers to the utmost in praising Him whom no one can adequately praise, though there is no one who does not praise Him in some measure! But if He be not worshipped, or if idols, whether they be demons or any created being whatever, be worshipped with Him or in preference to Him, then we ought to speak out with power and impressiveness, show how great a wickedness this is, and urge men to flee from it.
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book IV/Chapter 11

Chapter 11.—The Christian Teacher Must Speak Clearly, But Not Inelegantly.
26. For teaching, of course, true eloquence consists, not in making people like what they disliked, nor in making them do what they shrank from, but in making clear what was obscure; yet if this be done without grace of style, the benefit does not extend beyond the few eager students who are anxious to know whatever is to be learnt, however rude and unpolished the form in which it is put; and who, when they have succeeded in their object, find the plain truth pleasant food enough. And it is one of the distinctive features of good intellects not to love words, but the truth in words. For of what service is a golden key, if it cannot open what we want it to open? Or what objection is there to a wooden one if it can, seeing that to open what is shut is all we want? But as there is a certain analogy between learning and eating, the very food without which it is impossible to live must be flavored to meet the tastes of the majority.
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book IV/Chapter 15

Chapter 15.—The Christian Teacher Should Pray Before Preaching.
32. And so our Christian orator, while he says what is just, and holy, and good (and he ought never to say anything else), does all he can to be heard with intelligence, with pleasure, and with obedience; and he need not doubt that if he succeed in this object,
and so far as he succeeds, he will succeed more by piety in prayer than by gifts of oratory; and so he ought to pray for himself, and for those he is about to address, before he attempts to speak. And when the hour is come that he must speak, he ought, before he opens his mouth, to lift up his thirsty soul to God, to drink in what he is about to pour forth, and to be himself filled with what he is about to distribute. For, as in regard to every matter of faith and love there are many things that may be said, and many ways of saying them, who knows what it is expedient at a given moment for us to say, or to be heard saying, except God who knows the hearts of all? And who can make us say what we ought, and in the way we ought, except Him in whose hand both we and our speeches are?  Accordingly, he who is anxious both to know and to teach should learn all that is to be taught, and acquire such a faculty of speech as is suitable for a divine. But when the hour for speech arrives, let him reflect upon that saying of our Lord’s as better suited to the wants of a pious mind: “Take no thought how or what ye shall speak; for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.” The Holy Spirit, then, speaks thus in those who for Christ’s sake are delivered to the persecutors; why not also in those who deliver Christ’s message to those who are willing to learn?

## Footnotes

* ↑ Matt. x. 19, 20.
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book IV/Chapter 13

Chapter 13.—The Hearer Must Be Moved as Well as Instructed.
29. But for the sake of those who are so fastidious that they do not care for truth unless it is put in the form of a pleasing discourse, no small place has been assigned in
eloquence to the art of pleasing. And yet even this is not enough for those stubborn-minded men who both understand and are pleased with the teacher’s discourse, without deriving any profit from it. For what does it profit a man that he both confesses the truth and praises the eloquence, if he does not yield his consent, when it is only for the sake of securing his consent that the speaker in urging the truth gives careful attention to what he says? If the truths taught are such that to believe or to know them is enough, to give one’s assent implies nothing more than to confess that they are true. When, however, the truth taught is one that must be carried into practice, and that is taught for the very purpose of being practiced, it is useless to be persuaded of the truth of what is said, it is useless to be pleased with the manner in which it is said, if it be not so learnt as to be practiced. The eloquent divine, then, when he is urging a practical truth, must not only teach so as to give instruction, and please so as to keep up the attention, but he must also sway the mind so as to subdue the will. For if a man be not moved by the force of truth, though it is demonstrated to his own confession, and clothed in beauty of style, nothing remains but to subdue him by the power of eloquence.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Church History of Eusebius/Book V/Chapter 9

Chapter IX.—The Bishops under Commodus.
1. After Antoninus had been emperor for nineteen years, Commodus received the government. In his first year Julian became bishop of the Alexandrian churches, after Agrippinus had held the office for twelve years.

## Footnotes

* ↑ i.e. Marcus Aurelius. See below, p. 390, note.
* ↑ March 17, 180 a.d.
* ↑ Of this Julian we know nothing except what is told us by Eusebius here and in chap. 22, below, where he is said to have held office ten years. In the Chron. he is also said to have been bishop for ten years, but his accession is put in the nineteenth year of Marcus Aurelius (by Jerome), or in the second year of Commodus (by the Armenian version).
* ↑ Upon Agrippinus, see above, Bk. IV. chap. 19, note 5.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Church History of Eusebius/Book V/Chapter 4

Chapter IV.—Irenæus commended by the Witnesses in a Letter.
1. The same witnesses also recommended Irenæus, who was already at that time a presbyter of the parish of Lyons, to the above-mentioned bishop of Rome, saying many favorable things in regard to him, as the following extract shows:
2. “We pray, father Eleutherus, that you may rejoice in God in all things and always. We have requested our brother and comrade Irenæus to carry this letter to you, and we ask you to hold him in esteem, as zealous for the covenant of Christ. For if we thought that office could confer righteousness upon any one, we should commend him among the first as a presbyter of the church, which is his position.”
3. Why should we transcribe the catalogue of the witnesses given in the letter already mentioned, of whom some were beheaded, others cast to the wild beasts, and others fell asleep in prison, or give the number of confessors still surviving at that time? For whoever desires can readily find the full account by consulting the letter itself, which, as I have said, is recorded in our Collection of Martyrdoms. Such were the events which happened under Antoninus.

## Footnotes

* ↑ On Irenæus, see above, Bk. IV. chap. 21, note 9.
* ↑ ὁμολογητῶν. Eusebius here uses the common technical term for confessors; i.e. for those who had been faithful and had suffered in persecution, but had not lost their lives. In the epistle of the churches of Lyons and Vienne, the word ὁμόλογοι is used to denote the same persons (see above, chap. 2, note 6).
* ↑ Cf. §2 of the Introduction to this book (Bk. V.). On Eusebius’ Collection of Martyrdoms, see above, p. 30.
* ↑ i.e. Antoninus Verus, whom Eusebius expressly distinguishes from Marcus Aurelius at the beginning of the next chapter. See below, p. 390, note.
# O Pioneers!/Neighboring Fields, XII

Carl came into the sitting-room while Alexandra was lighting the lamp. She looked up at him as she adjusted the shade. His sharp shoulders stooped as if he were very tired, his face was pale, and there were bluish shadows under his dark eyes. His anger had burned itself out and left him sick and disgusted.
"You have seen Lou and Oscar?" Alexandra asked.
"Yes." His eyes avoided hers.
Alexandra took a deep breath. "And now you are going away. I thought so."
Carl threw himself into a chair and pushed the dark lock back from his forehead with his white, nervous hand. "What a hopeless position you are in, Alexandra!" he exclaimed feverishly. "It is your fate to be always surrounded by little men. And I am no better than the rest. I am too little to face the criticism of even such men as Lou and Oscar. Yes, I am going away; to-morrow. I cannot even ask you to give me a promise until I have something to offer you. I thought, perhaps, I could do that; but I find I can't."
"What good comes of offering people things they don't need?" Alexandra asked sadly. "I don't need money. But I have needed you for a great many years. I wonder why I have been permitted to prosper, if it is only to take my friends away from me."
"I don't deceive myself," Carl said frankly. "I know that I am going away on my own account. I must make the usual effort. I must have something to show for myself. To take what you would give me, I should have to be either a very large man or a very small one, and I am only in the middle class."
Alexandra sighed. "I have a feeling that if you go away, you will not come back. Something will happen to one of us, or to both. People have to snatch at happiness when they can, in this world. It is always easier to lose than to find. What I have is yours, if you care enough about me to take it."
Carl rose and looked up at the picture of John Bergson. "But I can't, my dear, I can't! I will go North at once. Instead of idling about in California all winter, I shall be getting my bearings up there. I won't waste another week. Be patient with me, Alexandra. Give me a year!"
"As you will," said Alexandra wearily. "All at once, in a single day, I lose everything; and I do not know why. Emil, too, is going away." Carl was still studying John Bergson's face and Alexandra's eyes followed his. "Yes," she said, "if he could have seen all that would come of the task he gave me, he would have been sorry. I hope he does not see me now. I hope that he is among the old people of his blood and country, and that tidings do not reach him from the New World."