{"slug":"khazarzar-john-chrysostom-epitimia-lxxiii","id":"greek:khazarzar:khazarzar-john-chrysostom-epitimia-lxxiii","title":"Epitimia lxxiii","title_source":"Epitimia lxxiii","author":"John Chrysostom","genre":"other","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:40:21Z","cost_usd":0.004133},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-epitimia-lxxiii","work_id":"khazarzar-john-chrysostom-epitimia-lxxiii","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/Epitimia%20lxxiii.pdf"},"stats":{"passages":7,"english_words":1765,"coptic_letters":0,"source_letters":6780,"commentary_units":42,"commentary_kinds":7,"derived_notes":1,"ambiguities":13,"work_notes":6,"external_links":0,"timeline":5},"summary":{"work":"khazarzar-john-chrysostom-epitimia-lxxiii","abstract":"The Epitimia lxxiii attributed to John Chrysostom is a set of canonical penalties prescribing penances for various sins, including sexual transgressions, blasphemy, and violations of spiritual kinship. The text is prescriptive and penitential, not homiletic, and survives only in later Byzantine canonical collections. Its attribution to Chrysostom (c. 349–407) is traditional but unverifiable; the work likely dates from the 6th–8th centuries, reflecting a developed penitential system. The epitimia were incorporated into later Greek penitential handbooks and influenced Orthodox confessional practice. The source edition (khazarzar) lacks critical apparatus, limiting verification of the text's manuscript tradition.","historical_context":"The Epitimia lxxiii is a compilation of penitential tariffs, likely produced in a Byzantine monastic or ecclesiastical setting between the 6th and 8th centuries. This period saw the development of formalized penance in the Eastern Church, with local customs codified into handbooks. The text's attribution to John Chrysostom, a revered 4th-century patriarch and preacher, lent authority to the collection, though its content postdates his era. The work survives only in later Byzantine canonical collections, such as the Syntagma and the Pedalion, indicating its integration into Orthodox canon law. The penitential system it reflects—with graded fasts, exclusions from communion, and symbolic penalties—was shaped by ascetic practice and conciliar decrees. The text's transmission through manuscript copies shows variation in severity and scope, suggesting adaptation to local diocesan or monastic norms.","significance":"The Epitimia lxxiii is significant as a witness to the development of Byzantine penitential discipline, bridging early monastic penance and later Orthodox confessional practice. It illustrates how spiritual kinship (e.g., godparent, sworn brother) created incest prohibitions, and how symbolic penalties (e.g., 'the portion of Cain') were used. The work's attribution to Chrysostom reflects the authority of patristic names in canon law, even for later compilations.","timeline":[{"date":"c. 349–407","event":"Life of John Chrysostom; no evidence he authored penitential tariffs."},{"date":"6th–8th c.","event":"Probable composition of the Epitimia lxxiii as a compilation of canonical penalties."},{"date":"8th–10th c.","event":"Incorporation into Byzantine canonical collections (e.g., Syntagma, Pedalion)."},{"date":"Byzantine period","event":"Use in Orthodox confessional practice and penitential handbooks (Exomologetarion)."},{"date":"Modern","event":"Publication in digital editions (e.g., khazarzar) without critical apparatus."}],"relations":[{"work":"Exomologetarion","relation":"Later Greek penitential handbook that incorporated similar epitimia","key":"","label":null,"url":null},{"work":"Pedalion","relation":"Byzantine canonical collection containing epitimia attributed to Chrysostom","key":"","label":null,"url":null},{"work":"Syntagma","relation":"Another Byzantine canonical collection with related penitential canons","key":"","label":null,"url":null},{"work":"Canons of the Holy Apostles","relation":"Earlier source for some penitential norms reflected in this work","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to John Chrysostom is traditional and unverifiable; the work likely dates from the 6th–8th centuries.","The text survives only in later Byzantine collections; no independent early manuscript witness is known.","The source edition (khazarzar) provides no critical apparatus or manuscript sigla, limiting verification of the text's relationship to the manuscript tradition.","Penitential tariffs may reflect local monastic or diocesan custom, not universal Church law; severity and scope vary across witnesses."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00045,"generated":"2026-11-15T06:40:21Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/Epitimia%20lxxiii.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-epitimia-lxxiii","status":"pass","blocking":[],"warnings":[],"stats":{"passages":7,"translated":7,"commentary_passages":7,"commentary_units":42,"english_words":1765,"source_letters":6702,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a set of canonical penalties (epitimia) attributed to John Chrysostom, prescribing penances for various sins. The register is prescriptive and penitential, not homiletic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"caution","text":"The text survives only in later Byzantine canonical collections; no independent early manuscript witness is known. Its attribution to Chrysostom is traditional but unverifiable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The work is likely a compilation from the 6th–8th centuries, not from Chrysostom’s lifetime (c. 349–407). The penitential system it reflects postdates his era.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The epitimia were incorporated into later Greek penitential handbooks (e.g., the Exomologetarion) and influenced Orthodox confessional practice through the Byzantine period.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The source edition (khazarzar) provides no critical apparatus or manuscript sigla. The reader cannot verify the text’s relationship to the manuscript tradition from this edition alone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Penitential tariffs in this work may reflect local monastic or diocesan custom, not universal Church law. Their severity and scope vary across manuscript witnesses.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 7 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":7},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Ἐπιτίμια τοῦ ἐν ἁγίοις πατρὸς ἡμῶν Ἰωάννου τοῦ Χρυσοστόμου. Ὁ ἑκουσίως φονεύσας ἔστω ἀκοινώτητος ἔτη ʹ· ποιῶν δὲ καθ' ἑκάστην ἡμέραν μετανοίας νʹ, τὸ «Κύριε ἐλέησον» σὺν τῷ «Ὁ Θεὸς, ἱλάσθητί μοι» ρνʹ, ἀπεχόμενος κρέατος, τυροῦ καὶ ὠοῦ, τὰς δὲ τετράδας καὶ παρασκευὰς ἀπεχόμενος ἐλαίου καὶ ὀψαρίου καὶ οἴνου· εἰ δυνατὸν, καὶ ξηροφαγείτω. Ὁ ἀκουσίως φονεὺς ἐπιτιμάσθω ἔτη γʹ. Ὁ μοιχὸς ἔστω ἀκοινώτητος ἔτη εʹ, ποιῶν μετανοίας καθ' ἡμέραν ρʹ· ἐὰν δὲ μετὰ δακρύων καὶ ταπεινώσεως δουλεύσῃ, καὶ ἐν τρία ἔτη κοινωνείτω. Ὁ πεσὼν εἰς τὴν ἑαυτοῦ συντέκνισσαν, ἐπιτιμάσθω ἔτη ζʹ, ποιῶν καθ' ἡμέραν μετανοίας ʹ, τὸ «Κύριε ἐλέησον» τʹ, καὶ ξηροφαγῶν. Ὁ μοιχεύσας τοῦ ἀδελφοποιητοῦ αὐτοῦ τὴν γυναῖκα, ἔστω ἀκοινώνητος ἔτη ηʹ, μετανοίας ρʹ, «Κύριε ἐλέησον» ρʹ. Ἐὰν ὑπάγωσι πατὴρ καὶ υἱὸς εἰς μίαν γυναῖκα, ὁ μὲν πρῶτος ἐπιτίμιον τοῦ πόρνου λαμβάνει, ἤγουν γʹ· ὁ δὲ δεύτερος ἔστω ἀκοινώνητος ἔτη ιβʹ, καθ' ἑκάστην μετανοίας τʹ. Ὁ κλέπτης καὶ ὁ ἱερόσυλος ἔστω ἀκοινώνητος ἔτη γʹ, μετανοίας ρʹ· Ὁ βλασφημῶν ἀδίκως τὴν τοῦ Καῒν μερίδα καταδικάζεται, καὶ ἔστω ἀκοινώνητος μῆνας ἓξ, μετανοίας ρʹ. Ὁ ὀμνύων ἀκαίρως εἰς τὴν αὐτοῦ συντυχίαν ψευδῆ, ἀφοριζέσθω τῆς ἐκκλησίας ἡμέρας ιβʹ, καὶ ξηροφαγείτω. Ὁ σταυροπάτης ἀφοριζέσθω ἔτη γʹ, μετανοίας ρʹ.","english":"Penances of our father among the saints John Chrysostom. The one who has committed voluntary murder shall be without communion for 7 years; performing each day 50 penitences, the \"Lord have mercy\" together with the \"O God, be merciful to me\" 150, abstaining from meat, cheese and egg, and on Wednesdays and Fridays abstaining from oil and fish and wine; if possible, let him also eat dry food. The involuntary murderer shall be penanced for 3 years. The adulterer shall be without communion for 5 years, performing 100 penitences each day; but if he serves with tears and humility, let him commune even in three years. The one who has fallen with his own godmother shall be penanced for 7 years, performing each day 70 penitences, the \"Lord have mercy\" 300, and eating dry food. The one who has committed adultery with the wife of his sworn brother shall be without communion for 8 years, 100 penitences, \"Lord have mercy\" 100. If father and son go to one woman, the first receives the penance of a fornicator, that is 3 years; the second shall be without communion for 12 years, 300 penitences each day. The thief and the temple-robber shall be without communion for 3 years, 100 penitences. The one who blasphemes unjustly is condemned to the portion of Cain, and shall be without communion for six months, 100 penitences. The one who swears untimely a false oath in his own conversation shall be excommunicated from the church for 12 days, and let him eat dry food. The one who tramples the cross shall be excommunicated for 3 years, 100 penitences.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπιτίμια","severity":"info","text":"The title Ἐπιτίμια (penances) introduces a list of canonical penalties, each introduced by the article Ὁ and a participle or noun, forming a consistent casuistic structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀκοινώτητος","severity":"info","text":"ἀκοινώτητος (without communion) denotes exclusion from the Eucharist, a standard penalty in early Byzantine penance. The spelling with omega (ἀκοινώτητος) is a variant of ἀκοινώνητος.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ξηροφαγείτω","severity":"info","text":"ξηροφαγείτω (let him eat dry food) refers to a strict fast of uncooked, dry foods (e.g., bread, salt, water), common in ascetic practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"συντέκνισσαν","severity":"info","text":"συντέκνισσαν (godmother) refers to a spiritual kinship relation; sexual relations with a godmother were considered incestuous in Byzantine canon law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀδελφοποιητοῦ","severity":"info","text":"ἀδελφοποιητοῦ (sworn brother) denotes a ritualized fraternal bond, often through a church ceremony, which created a spiritual kinship prohibiting marriage or adultery with the brother's wife.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν τοῦ Καῒν μερίδα","severity":"info","text":"τὴν τοῦ Καῒν μερίδα (the portion of Cain) alludes to the tradition that Cain was condemned to perpetual wandering and exclusion, a symbolic penalty for blasphemy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text uses both ἀκοινώτητος and ἀκοινώνητος; the spelling variation may be scribal. The number of penitences (e.g., νʹ, ρνʹ) is given in Greek numerals, but the exact counting method is not specified. The phrase 'εἰς μίαν γυναῖκα' (to one woman) could imply either sequential or simultaneous incest, but the text does not clarify."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"11 Ὁ πεσὼν εἰς μαλακίαν μὴ κοινωνείτω ἕως ἡμερῶν νʹ, ξηροφαγῶν, μετανοίας μʹ. Ὁ πίπτων εἰς τὴν ἑαυτοῦ συντέκνισσαν βαπτιστὴν, ἔστω ἀκοινώνητος ἔτη ιβʹ, μετανοίας σʹ. Ὁ πεσὼν εἰς ἀνδρόγυνον, εἴτε ἀνὴρ εἴη, εἴτε γυνὴ, ἔχει ἐπιτίμιον ἔτη ζʹ, ἀκοινώνητος, μετανοίας σʹ. Ἐάν τις πέσῃ μετὰ τῆς μητρὸς αὐτοῦ, ἔχει ἐπιτίμιον ἔτη ιδʹ, ἀκοινώνητος, μετανοίας τʹ, ξηροφαγῶν. Ἐὰν ἀποθάνῃ παιδίον ἀβάπτιστον μέσον τῶν γονέων αὐτοῦ ἡμερῶν ιβʹ ἢ καὶ πλεῖον, ἔχουσιν ἐπιτίμιον ἔτη βʹ· εἰ δὲ βεβαπτισμένος ἐστὶ, ἡμερῶν μʹ, ἔχουσιν ἐπιτίμιον ἔτη γʹ, ὡς καταφρονοῦντες. Ἐὰν ἀποθάνῃ βρέφος ἀβάπτιστον πλήσιον τῶν γονέων αὐτοῦ ἔσωθεν τῶν ζʹ ἡμερῶν, ἔχουσιν ἐπιτίμιον οἱ γονεῖς αὐτοῦ ἡμέρας μʹ, μετανοίας ιβʹ πρωῒ καὶ βραδὺ, νηστεύοντες δευτέραν, τετράδα καὶ παρασκευὴν, ξηροφαγοῦντες ἄρτον μόνον καὶ ὕδωρ. Γυνὴ θηλάζουσα ἑαυτῆς βρέφος, καταφρονήσασα τοῦ οἰκονομῆσαι αὐτὸ, εὑρέθη δὲ τὸ βρέφος αὐτῆς νεκύων, εἴ ἐστι ἀβάπτιστος ὢν ἡμερῶν μʹ, ἔχει ἐπιτίμιον χρόνον αʹ· εἰ δὲ κεῖται παρεκτὸς καὶ ἀποθανεῖ, ἐπιτιμάσθω ἡμέρας νʹ. Ἐὰν γυνὴ εἰς μαλακίαν ἑαυτὴν ἐκδώσασα ταῖς ἰδίαις χερσὶν, ἔστω ἀκοινώνητος ἔτη ʹ, ἀφοριζέσθω αὐτὴ, καθ' ἡμέραν μετανοίας ρνʹ. Εἴ τις γυνὴ λάβῃ ζύμην, καὶ ἀποσφουγγίζει τὸ σῶμα αὐτῆς, ἔστω ἀκοινώνητος ἔτη ζʹ, μετανοίας σʹ. Γυνὴ ἡ συμμιγεῖσα μετὰ ἀνδρὸς ἀπίστου καὶ ἀλλοφύλου, ἐπιτιμάσθω ἔτη ζʹ ἀκοινώνητος, ἀφοριζέσθω αὐτὴ καὶ ἐχομένη μετανοίας ρʹ.","english":"The one who has fallen into self-abuse (masturbation) shall not commune for 50 days, eating dry food, with 40 penitences. The one who falls with his own baptismal sponsor (synteknissa) shall be without communion for 12 years, with 200 penitences. The one who has fallen into androgyny (homosexual acts), whether man or woman, has a penance of 7 years, without communion, with 200 penitences. If someone falls with his own mother, he has a penance of 14 years, without communion, with 300 penitences, eating dry food. If an unbaptized child dies between its parents at 12 days or more, they have a penance of 2 years; but if it is baptized, at 40 days, they have a penance of 3 years, as being contemptuous. If an unbaptized infant dies near its parents within 7 days, its parents have a penance of 40 days, with 12 penitences morning and evening, fasting on Monday, Wednesday and Friday, eating dry food, only bread and water. A woman nursing her own infant, having neglected to care for it, and her infant is found dead, if it is unbaptized at 40 days, she has a penance of 1 year; but if it lies outside (exposed) and dies, let her be penanced for 50 days. If a woman gives herself over to self-abuse with her own hands, let her be without communion for 7 years, let her be separated, with 150 penitences daily. If a woman takes leaven and wipes her body with it, let her be without communion for 7 years, with 200 penitences. A woman who has mingled with an unbelieving and foreign man, let her be penanced for 7 years without communion, let her be separated and held to 100 penitences.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"μαλακίαν","severity":"info","text":"μαλακίαν (literally 'softness') is a euphemism for masturbation in Greek penitential literature; the English draft renders it 'self-abuse'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συντέκνισσαν","severity":"info","text":"συντέκνισσαν (feminine of σύντεκνος) denotes a baptismal sponsor (godparent); sexual relations with one's child's sponsor is treated as incestuous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀνδρόγυνον","severity":"info","text":"ἀνδρόγυνον (literally 'man-woman') here refers to homosexual acts; the term is used in patristic canons for same-sex intercourse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ξηροφαγῶν","severity":"info","text":"ξηροφαγῶν ('eating dry food') denotes a strict fast of bread, salt, and water, common in early monastic and penitential practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ζύμην","severity":"info","text":"ζύμην ('leaven') used for body-wiping likely refers to a folk remedy or magical practice; the penance treats it as a serious sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἔτη ʹ","severity":"caution","text":"The numeral ʹ (10) in 'ἔτη ʹ' is ambiguous; the English draft reads '7 years' but the Greek has 10. The text may be corrupt or the numeral misread.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numeral ʹ in 'ἔτη ʹ' (line 10) could be 10 or a misreading; the English draft gives 7 years, but the Greek clearly has 10.","The phrase 'εἴτε ἀνὴρ εἴη, εἴτε γυνὴ' (line 3) could mean either partner in a homosexual act, but the penance is identical for both."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"21 Γυνὴ ἡ ἀμελήσασα βρέφου ἐν τῇ κοιλίᾳ αὑτῆς, καὶ ἀποβαλλομένη αὐτὸ, ἐπιτιμάσθω ἔτη γʹ ἢ δύο, ἀκοινώνητος, μετανοίας ʹ. Εἴ τις οὐ καταδέχεται παρ' ἑτέρου νίψασθαι τοὺς πόδας, ἀνάθεμα ἔστω. Εἴ τις ἐπίσκοπος ἢ πρεσβύτερος ἢ μοναχὸς οὐ δέχεται τὸν πρὸς αὐτὸν ἐλθόντα ἁμαρτωλὸν εἰς ἐξομολόγησιν, ἐχθρὸς τοῦ Θεοῦ ὑπάρχει, καὶ τὸν Χριστὸν λυπεῖ τὸν εἰπόντα· «Οὐκ ἦλθον καλέσαι δικαίους, ἀλλὰ ἁμαρτωλοὺς εἰς μετάνοιαν,» καί· «Ὅτι χαρὰ γίνεται ἐν οὐρανῷ καὶ ἐπὶ γῆς ἐπὶ ἁμαρτωλῷ μετανοοῦντι.» 24 Εἴ τις μεταλάβῃ τοῦ σώματος καὶ αἵματος τοῦ Χριστοῦ\n\nκαὶ Θεοῦ ἡμῶν, καὶ τότε λουσθῇ, ἐπικατάρατος ἔστω. Εἴ τις ἐν ὀνείροις πορνεύσας καὶ τῷ πρωῒ κοινωνήσας, ἀνάθεμα ἔστῳ. Εἴ τις λέγει τῷ ἀδελφῷ αὐτοῦ μωρῷ, ἐπικατάρατος ἔστω, καθὼς εἶπεν ὁ Κύριος. Εἴ τις συντυχεῖ ἐν τῷ ναῷ τοῦ Θεοῦ, ἀνάθεμα ἔστω. Εἴ τις φάρμακα καὶ ἀστρονομίας διὰ κλοπῆς πραγμάτων προσφέρει, ἢ ἄλλο τί ποτε ἐρωτᾷ, ἀνάθεμα ἔστω. Εἴ τις φαγεῖ αἷμα κτήνους, ἐπικατάρατος ἔστω. Εἴ τις πρεσβύτερος ἢ κληρικὸς ἢ διάκονος τόκους ἀπαιτῶν παρὰ δανειστῶν, ἀνάθεμα.","english":"A woman who has neglected an infant in her womb and caused it to be aborted shall be penanced for 3 years or 2, without communion, with 40 penitences. If anyone does not consent to have his feet washed by another, let him be anathema. If any bishop or presbyter or monk does not receive a sinner who comes to him for confession, he is an enemy of God and grieves Christ, who said, “I did not come to call the righteous, but sinners to repentance,” and, “That joy arises in heaven and on earth over a repenting sinner.” If anyone partakes of the body and blood of Christ our God and then bathes, let him be accursed. If anyone has fornicated in dreams and communes in the morning, let him be anathema. If anyone calls his brother a fool, let him be accursed, as the Lord said. If anyone converses in the temple of God, let him be anathema. If anyone offers drugs and astrologies for the theft of goods, or asks anything else whatsoever, let him be anathema. If anyone eats the blood of an animal, let him be accursed. If any presbyter or cleric or deacon demands interest from borrowers, let him be anathema.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Γυνὴ ἡ ἀμελήσασα βρέφους ἐν τῇ κοιλίᾳ αὑτῆς, καὶ ἀποβαλλομένη αὐτὸ","severity":"info","text":"The Greek distinguishes between neglect (ἀμελήσασα) and active abortion (ἀποβαλλομένη), implying a two-stage fault: failure to care for the fetus and then causing its expulsion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἦλθον καλέσαι δικαίους, ἀλλὰ ἁμαρτωλοὺς εἰς μετάνοιαν","severity":"info","text":"This saying is not a direct Gospel quotation but a paraphrase of Christ’s mission, possibly echoing Matthew 9:13 or Luke 15:7; the second saying about joy in heaven is unattested in canonical scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λουσθῇ","severity":"info","text":"Bathing after communion was prohibited because it was seen as a form of ritual impurity; early Christian canons often forbade bathing on communion days.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπικατάρατος","severity":"info","text":"Ἐπικατάρατος (accursed) is a stronger condemnation than ἀνάθεμα (anathema) in some contexts, though here they appear interchangeable; both denote exclusion from the church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἴ τις ... ἀνάθεμα ἔστω","severity":"info","text":"The passage shifts from specific penances (abortion) to a series of conditional anathemas, each introduced by Εἴ τις, creating a list of offenses with uniform penalty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Εἴ τις συντυχεῖ ἐν τῷ ναῷ τοῦ Θεοῦ","severity":"caution","text":"The Greek συντυχεῖ (converse) is ambiguous: it may mean idle chatter or secular business in church; the English draft 'converses' is plausible but not the only interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Εἴ τις συντυχεῖ ἐν τῷ ναῷ' could mean either casual conversation or conducting business; the reading taken is 'converses' as per the English draft.","The source of the two Christ-sayings is uncertain; they may be apocryphal or paraphrased."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"31 Εἴ τις πρεσβύτερος ἢ κληρικὸς ἢ διάκονος ἐμβῇ εἰς τὸ καπηλεῖον, οὐ κατὰ ἀνάγκην καὶ οὐ κατὰ ξενιτείαν, ἀνάθεμα ἔστω. Εἴ τις ἀκροᾶται μυστήρια ἀδελφῶν, ἀνάθεμα ἔστω. Εἴ τις χριστιανὸς ποιήσει γάμους τῇ ἁγίᾳ καὶ μεγάλῃ τεσσαρακοστῇ, ἀνάθεμα ἔστω. Εἴ τις γυνὴ εὑρέθη εἰς δύο ἀδελφοὺς, ἔστω ἀκοινώνητος ἔτη ζʹ, μετανοίας καθ' ἑκάστην ρʹ, ξηροφαγῶν. Εἴ τις πρεσβύτερος ἢ μοναχὸς ἐμμέσει ἀπὸ τοῦ οἴνου πολλοῦ, ἐπιτιμάσθω ἡμέρας μʹ, μετανοίας νʹ. Εἴ τις τὴν ἀσχημοσύνην αὐτοῦ φανερὰν ὑποδεικνύει χαριεντιζόμενος, ἀνάθεμα ἔστω. Ἐὰν πορνεύσῃ μοναχὸς μεγαλόσχημος, μοιχοῦ ἐπιτίμιον δεχέτω· ὁ δὲ μικρόσχημος μοναχὸς, ἐὰν εἰς ἐλεύθερον πρόσωπον πέσῃ, ἐπιτίμιον πόρνου δέχεται. Ὁ μοναχὸς ὁ πεσὼν εἰς μαλακίαν, ἔχει ἐπιτίμιον ἡμέρας μʹ, μετανοίας νʹ, ξηροφαγῶν. Ὁ πεσὼν μοναχὸς εἰς ῥεῦσιν καθ' ὕπνου αὐτοῦ ἢ ἐκ μελέτης ἢ ἀπὸ θεωρίας, ὀφείλει μὴ λει τουργεῖν ἕως ἡμερῶν ζʹ, ποιῶν δὲ καθ' ἑκάστην μετανοίας μʹ, ξηροφαγῶν.","english":"31 If any presbyter or cleric or deacon enters a tavern, not out of necessity and not while traveling, let him be anathema. If anyone listens to the mysteries of brothers, let him be anathema. If any Christian celebrates marriages during the holy and great forty-day fast, let him be anathema. If any woman is found with two brothers, let her be without communion for 7 years, with 100 penitences each day, eating dry food. If any presbyter or monk vomits from too much wine, let him be penanced for 40 days, with 50 penitences. If anyone openly displays his own indecency while jesting, let him be anathema. If a monk of the great schema commits fornication, let him receive the penance of an adulterer; but a monk of the small schema, if he falls with a free person, receives the penance of a fornicator. The monk who falls into softness (masturbation) has a penance of 40 days, with 50 penitences, eating dry food. The monk who falls into a nocturnal emission, whether from study or from sight, ought not to serve the liturgy for 7 days, while performing 40 penitences each day, eating dry food.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀκροᾶται μυστήρια ἀδελφῶν","severity":"info","text":"The phrase 'listens to the mysteries of brothers' likely refers to overhearing or divulging the secrets of the confessional or monastic community, a common concern in early monastic discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γάμους τῇ ἁγίᾳ καὶ μεγάλῃ τεσσαρακοστῇ","severity":"info","text":"Marriage during Lent (the holy and great forty-day fast) was forbidden in many early Christian canons, as the season was one of penance and abstinence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μαλακίαν","severity":"info","text":"The term 'softness' (μαλακίαν) is a euphemism for masturbation, a common usage in Greek patristic and monastic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ῥεῦσιν καθ' ὕπνου","severity":"info","text":"'Nocturnal emission' (ῥεῦσιν καθ' ὕπνου) is distinguished from emissions caused by study or sight, reflecting monastic concerns about purity and liturgical service.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the series of anathemas and penances from the previous passage, now focusing on clergy, monks, and specific sexual sins, with graded penalties based on status (great vs. small schema).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ξηροφαγῶν","severity":"caution","text":"The term 'eating dry food' (ξηροφαγῶν) is ambiguous: it may mean a diet of dry bread and water, or more broadly, abstinence from cooked food and oil, a common ascetic practice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀκροᾶται μυστήρια ἀδελφῶν' could refer to eavesdropping on confessions or on monastic secrets; the exact referent is not specified.","The penance for a woman with two brothers (7 years, 100 penitences daily) is unusually severe, but the context of 'two brothers' (possibly meaning two men who are brothers to each other) is not clarified."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"41 Ὁ πεσὼν μοναχὸς εἰς μονάστριαν, καθαιρείσθωσαν καὶ οἱ δύο, καὶ ἀρχαρίων τόπων ἐρχέσθωσαν· τὸ ἐπιτίμιον αὐτῶν ἔστω χρόνους ιβʹ, ἀκοινώνητοι, ποιεῖν καθεκάστην μετανοίας τʹ, ὅτι ὁ φθείρας τὸν ναὸν τοῦ Θεοῦ, φθειρεῖ τοῦτον ὁ Θεός. Ὁ πεσὼν μοναχὸς εἰς ἀνδρόγυνον, καθαιρείσθω· τὸ ἐπιτίμιον αὐτοῦ χρόνους ζʹ, ἀκοινώνητος, μετανοίας τʹ, ξηροφαγῶν. Εἴ τις μοναχὸς ὑβρίζεται, ὡς πόρνος λογίζεται· εἰ δὲ τύψει τινὰ ἀδίκως, ἔστω ἀφορισμένος ἡμέρας μʹ, ξηροφαγῶν. Εἴ τις μοναχὸς συνοδεύσει γυναῖκα ὀργίας ζʹ, πόρνον λογίζεται αὐτὸν ὁ Θεός. Εἴ τις μοναχὸς περιπατῶν ἐν ὁδῷ θέσει τὴν ῥάβδον αὐτοῦ ἐπὶ τῶν ὤμων αὐτοῦ, ἔξω τῆς μοναδικῆς ἐστὶ καταστάσεως, καὶ λῃστὴν λογίζεται αὐτὸν ὁ Θεός. Εἴ τις μοναχὸς φαγεῖ ἀσκέπαστος, εἴτε κοιμηθῇ, ἐχθρός ἐστι τοῦ Θεοῦ. Εἴ τις μοναχὸς σηκώσει τὸ ῥάκος αὐτοῦ ἐπάνω τῶν γονάτων αὐτοῦ, πόρνον λογίζεται αὐτὸν ὁ Θεός. Ἐάν τις μαχόμενος μεθ' ἑτέρου, καὶ ἀποθάνοι εἷς ἐξ αὐτῶν ἀσυγχώρητος παρὰ τοῦ ἑτέρου, ὀφείλει ὁ ζῶν ἐπιτιμᾶσθαι ξηροφαγῶν ἔτη ιβʹ, καὶ δεόμενος τοῦ Θεοῦ ὑπὲρ συγχωρήσεως τοῦ τεθνηκότος. Ἐάν τις ἁρπάσῃ ἀλλότριον πρᾶγμα, καὶ ὁμώσαντες ἕτεροι ἀδίκως, ἐπιτιμάσθω ἔτη ιβʹ, καὶ τὸ πρᾶγμα τριπλοῦν ἀποστραφείτω. Ἐάν τις ὁμώσῃ παρθένον, οὐκ ἔχει ὁ κανὼν ἵνα χωρισθῶσι, διὰ τὸ μὴ πατήσειν τὸ ζωοποιὸν σταυρόν.","english":"41 A monk who falls into a monastery of nuns: let both be deposed, and let them go to the places of beginners. Their penance shall be twelve years, excommunicated, performing three hundred prostrations each day, because he who corrupts the temple of God, God will corrupt him. A monk who falls with a married woman: let him be deposed. His penance: seven years, excommunicated, three hundred prostrations, dry-eating. If any monk is insulted, he is considered a fornicator. If he strikes someone unjustly, let him be excommunicated for forty days, dry-eating. If any monk travels with a woman for seven cubits, God considers him a fornicator. If any monk walking on a road places his staff upon his shoulders, he is outside the monastic state, and God considers him a robber. If any monk eats uncovered, or sleeps, he is an enemy of God. If any monk lifts his garment above his knees, God considers him a fornicator. If someone fights with another, and one of them dies unforgiven by the other, the living one must do penance dry-eating for twelve years, and pray to God for the forgiveness of the deceased. If someone seizes another's property, and others swear falsely, let him be penalized for twelve years, and let the property be returned threefold. If someone swears concerning a virgin, the canon does not allow them to be separated, because of not trampling the life-giving cross.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ξηροφαγῶν","severity":"info","text":"ξηροφαγῶν (xērophagōn) means 'dry-eating', i.e., a diet of dry food (bread, salt, water), a standard ascetic penalty in monastic canons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μονάστριαν","severity":"info","text":"μονάστριαν (monastrian) refers to a convent or community of nuns; the term is feminine, indicating a female monastic house.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν ναὸν τοῦ Θεοῦ","severity":"info","text":"The phrase 'temple of God' echoes 1 Corinthians 3:16-17, where the body is a temple of the Holy Spirit; here applied to the monk's body as sacred.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συνοδεύσει γυναῖκα ὀργίας ζʹ","severity":"caution","text":"The phrase 'travels with a woman for seven cubits' is ambiguous: ὀργίας (orgias) likely means 'cubits' (a measure of length), but could be a corruption of 'days' or 'paces'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἴ τις μοναχὸς","severity":"info","text":"The passage uses a repetitive conditional structure (Εἴ τις μοναχὸς...), typical of canonical lists, enumerating specific monastic offences and penalties.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ ζωοποιὸν σταυρόν","severity":"info","text":"The 'life-giving cross' is a common Byzantine epithet for the True Cross, reflecting veneration and the prohibition of trampling it, a concern in later iconoclast controversies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'συνοδεύσει γυναῖκα ὀργίας ζʹ' is ambiguous: 'ὀργίας' may mean 'cubits' (a measure) or could be a textual error for 'days' or 'paces'.","The clause 'Εἴ τις μοναχὸς φαγεῖ ἀσκέπαστος, εἴτε κοιμηθῇ' is unclear: 'ἀσκέπαστος' (uncovered) may refer to eating without a head covering or without a roof; the connection to sleeping is obscure."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"51 Ἐάν τις μιανθῇ τὴν ἁγίαν τεσσαρακοστὴν, νηστεύει ἀπὸ τοῦ πάσχα μέχρι τῆς πεντηκοστῆς· χρὴ δὲ διαλύειν τὴν μεγάλην κυριακήν. Ἐάν τις ἀδελφὸν ἀποστρέψῃ ἀπὸ τῆς ὁδοῦ τῆς ἀληθείας διὰ τὴν πανουργίαν αὐτοῦ, ἐπιτιμάσθω ἡμέρας μʹ, μετανοίας νʹ, ξηροφαγῶν. Ἐάν τις [εὑρεθῇ] ἀργολογῶν καὶ γελιάζων, ἐπιτιμάσθω ἡμέρας βʹ, μετανοίας νʹ, ξηροφαγῶν. Ὁ κενοδοξῶν τινα χριστιανὸν, ἐχθρὸς γίνεται τοῦ Θεοῦ. Ὁ κανόναρχος, ἐὰν ἀμελῶς στιχολογῇ, καὶ τὴν ἁρμόζουσαν τῷ Θεῷ ἀκολουθίαν διὰ τὴν αὐτοῦ ῥᾳθυμίαν ἐκκόπτει, ξηροφαγείτω ἡμέρας εʹ, μετανοίας νʹ. Ὁ αὐτὸς ἐὰν ἀμελῶς κατακεῖται μετὰ τὴν ὥραν τοῦ σημαντῆρος, καὶ τὰς βίβλους αὐτοῦ μὴ ἐπιμελούμενος, καὶ τὰς μνείας τῶν ἁγίων μὴ\n\nἐρευνῶν, ξηροφαγείτω ἡμέρας νʹ. Ὁ μάγειρος, ἐὰν ἀμελῇ τὴν διακονίαν αὐτοῦ καὶ οὐ μετὰ φόβου καὶ πίστεως ποιῇ ἑψένεσθαι πάντων καλῶς, μὴ ὀφείλει πιεῖν αὐτὸν οἶνον. Ὁ αὐτὸς πάλιν ἐὰν μὴ σκεπάζῃ τὰ ἀγγεῖα αὐτοῦ μετὰ σπαστρίας, ἢ ἄπλητα ἀφήσει αὐτὰ, ἐπιτιμάσθω ἡμέρας γʹ, ξηροφαγῶν. Ὁ καθεζόμενος ἐν τραπέζῃ καὶ γελιάζων ἢ τὰ βρώματα παρατιθέμενα ψέγων, ἐκδιωχθήτω τῆς τραπέζης, ἐπιτιμάσθω δὲ αὐτὸς καὶ ψάλλειν τὸν νʹ, καὶ στήτω τῇ τραπέζῃ, καὶ ποιείτω μετανοίας νʹ. Ὁ ἀποστέλλων ἢ ὁ δεχόμενος λάθρα τοῦ ἡγουμένου τὶ οἷον δήποτε, ξηροφαγείτω ἡμέρας γʹ.","english":"51 If anyone defiles the holy Forty Days, he fasts from Pascha until Pentecost; but he must break the fast on the Great Sunday. If anyone turns a brother away from the path of truth through his own cunning, let him be penanced for forty days, with fifty prostrations, eating dry food. If anyone is found idly talking and laughing, let him be penanced for two days, with fifty prostrations, eating dry food. He who vaingloriously disparages a Christian becomes an enemy of God. The canonarch, if he carelessly chants the verses and cuts short the service due to God through his own negligence, let him eat dry food for five days, with fifty prostrations. The same, if he lies down carelessly after the hour of the signal, and does not attend to his books, and does not research the commemorations of the saints, let him eat dry food for fifty days. The cook, if he neglects his service and does not prepare everything well with fear and faith, he ought not to drink wine. The same, again, if he does not cover his vessels with a cloth, or leaves them uncovered, let him be penanced for three days, eating dry food. He who sits at table and laughs or disparages the dishes set before him, let him be expelled from the table, and let him be penanced and also chant the fiftieth psalm, and let him stand at the table, and make fifty prostrations. He who sends or receives anything secretly from the abbot, let him eat dry food for three days.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὴν ἁγίαν τεσσαρακοστὴν","severity":"info","text":"The 'holy Forty Days' refers to Lent, the forty-day fast before Pascha (Easter). The rule prescribes fasting from Pascha to Pentecost as penance for defiling Lent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ξηροφαγῶν","severity":"info","text":"Xērophagōn ('eating dry food') denotes a strict fast excluding oil, wine, and cooked food, a common ascetic penalty in monastic canons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν νʹ","severity":"info","text":"The fiftieth psalm is Psalm 50 (LXX; Psalm 51 in Hebrew numbering), a penitential psalm often prescribed in early monastic discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κανόναρχος","severity":"info","text":"The kanonarchos was the monastic officer responsible for intoning the psalms and hymns during services, ensuring correct order and timing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁ αὐτὸς","severity":"info","text":"The repeated phrase 'the same' links two penalties for the canonarch, forming a paired unit within the catalogue of monastic offences.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκδιωχθήτω","severity":"caution","text":"The verb 'let him be expelled' may mean temporary removal from the table, not permanent expulsion from the monastery, but the text is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκδιωχθήτω τῆς τραπέζης' could mean expulsion from the common meal or from the monastery; the context of standing at the table suggests temporary exclusion.","The duration of the cook's wine prohibition is unspecified; it may be permanent or until correction."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":7,"ref":"p7","source":"61 Ὁ μὴ ἐξαγγέλλων τὰς πράξεις αὐτοῦ καὶ λογισμοὺς τῷ πνευματικῷ πατρὶ αὐτοῦ ἢ τῷ ἡγουμένῳ, ἐπιτιμάσθω ἡμέρας ιεʹ, ξηροφαγῶν. Ὁ ἐν καιρῷ διδασκαλίας κοινῆς καὶ νουθεσίας πνευματικῆς καταλιμπανόμενος ἐξ ἀμελείας, ξηροφαγείτω ἡμέρας εʹ. Ὁ γευόμενος οἵας δήποτε ἐφ' ὥρας χωρὶς εὐλογίας τοῦ προεστῶτος, ἐπιτιμάσθω ἡμέρας ιεʹ, μὴ πιεῖν οἶνον. Ὁ ἔχων τὸ ἴδιον πρᾶγμα παρὰ τοῦ πατρὸς αὐτοῦ πνευματικοῦ, ἀρθήτω ἀπ' αὐτοῦ καὶ ἐπιτιμάσθω ἡμέρας μʹ. Ὁ μὴ ἐργαζόμενος μὴ ἐσθιέτω κατὰ τὸν θεῖον Ἀπόστολον· ἐὰν μετρίως ἐργάζηται, μετρίως καὶ ἐσθιέτω. Ὁ ἀμέτρως ἐσθίων καὶ πίνων, τῷ Κυρίῳ οὐ δουλεύει, ἀλλὰ τὴν ἑαυτοῦ κοιλίαν θεοποιεῖται. Εἴ τις ἐπίσκοπος ἀγωνίζεται ὑπὲρ τοῦ βίου καὶ ἀμελεῖ τὸν ναὸν τοῦ Θεοῦ, ἔστω ὡς αἱρετικὸς, καθὼς καὶ ὁ Κύριος λέγει· «Οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν.» 68 Εἴ τις πρεσβύτερος πέσει εἰς πορνείαν, καθαιρείσθω ἀπρόκοπος· τῶν δὲ ἐπιτιμιῶν συμπαθείτω κατὰ τὸν λόγον τοῦ Κυρίου· «Οὐ γὰρ ἐκδικήσεις δὶς ἐπὶ τὸ αὐτό.» 69 Εἴ τις διάκονος πορνεύσει, καθαιρείσθω, καὶ ἀναγνώστου τόπον ἐχέτω. Ὁμοίως καὶ ὁ ἱερεὺς καὶ τῷ αὐτῷ ἐπιτιμίῳ συμπαθείτω. Εἴ τις διάκονος ἢ ἱερέως γυνὴ παραπέσει, καθαιρείσθωσαν αὐτοὶ, καὶ ἀπρόκοποι μενέτωσαν· ὁμοίως καὶ ἀναγνώστου· ἀπὸ δὲ τῶν ἐπιτιμίων συμπαθείσθωσαν, μεταλαμβάνοντες ἀκωλύτως, ἐὰν φυλάξωσιν ἑαυτούς. Εἴ τις ἐπίσκοπος διὰ χρημάτων τῆς ἀξίας ταύτης περικρατὴς γενέσθαι, ἢ πρεσβύτερος ἢ διάκονος, καθαιρείσθωσαν ἀμφότεροι· στερηθήτωσαν καὶ τῆς ἐκκλησίας, ὡς ὁ Σιμὼν ὁ μάγος ὑπὸ τοῦ Πέτρου.","english":"61 He who does not confess his actions and thoughts to his spiritual father or to the abbot, let him be penanced for fifteen days, eating dry food. He who, from negligence, abandons common teaching and spiritual admonition, let him eat dry food for five days. He who tastes anything whatsoever at an hour without the blessing of the superior, let him be penanced for fifteen days, not drinking wine. He who has a personal matter from his spiritual father, let it be taken from him and let him be penanced for forty days. He who does not work, let him not eat, according to the divine Apostle; if he works moderately, let him also eat moderately. He who eats and drinks immoderately does not serve the Lord, but deifies his own belly. If any bishop strives for his livelihood and neglects the temple of God, let him be as a heretic, just as the Lord says: \"No one can serve two masters.\" 68 If any presbyter falls into fornication, let him be deposed without promotion; but let him be treated with compassion regarding the penances, according to the word of the Lord: \"For you shall not punish twice for the same thing.\" 69 If any deacon fornicates, let him be deposed, and let him have the place of a reader. Likewise also the priest, and let him be treated with the same penance. If any deacon's or priest's wife falls, let them be deposed, and let them remain without promotion; likewise also a reader's; but let them be treated with compassion regarding the penances, partaking without hindrance, if they guard themselves. If any bishop, or presbyter, or deacon obtains this rank through money, let both be deposed; let them also be deprived of the church, as Simon Magus was by Peter.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν","severity":"info","text":"The saying 'No one can serve two masters' is a direct quotation of Matthew 6:24, applied here to bishops who prioritize worldly livelihood over church duties.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ γὰρ ἐκδικήσεις δὶς ἐπὶ τὸ αὐτό","severity":"info","text":"The principle 'you shall not punish twice for the same thing' echoes a legal maxim found in the Greek Fathers, possibly derived from canon law or a paraphrase of Nahum 1:9 LXX, though not a direct biblical quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ξηροφαγῶν","severity":"info","text":"Dry eating (ξηροφαγία) is a monastic ascetic practice involving a diet of uncooked or dried foods, often bread and water, prescribed as a penance in early Eastern monastic rules.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σιμὼν ὁ μάγος","severity":"info","text":"Simon Magus is a figure from Acts 8:9-24, traditionally condemned for attempting to buy apostolic power; his name became a byword for simony, the purchase of ecclesiastical office.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from general monastic penances (lines 61-66) to specific clerical offenses (lines 68-69), with a concluding case of simony, mirroring the pattern of earlier canons in the Epitimia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Εἴ τις διάκονος ἢ ἱερέως γυνὴ παραπέσει","severity":"caution","text":"The phrase 'deacon's or priest's wife falls' is ambiguous: it may refer to the wife's sexual transgression or to her falling into heresy; the Greek παραπέσει can mean either, and the context of clerical deposition suggests a moral lapse.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'παραπέσει' in the case of a deacon's or priest's wife is ambiguous between moral fall and heretical lapse; the reading taken is moral transgression, given the parallel with fornication penalties.","The identity of 'the divine Apostle' in line 65 is not specified; it likely refers to Paul (cf. 2 Thessalonians 3:10 or a similar work-ethic passage), but no exact verse is cited."],"confidence":"high","notes":[]}]}