The Canons of St Peter of Alexandria

Direct English translation

Since the persecution has now overtaken us for a fourth Pascha, it is sufficient for those who were brought forward and imprisoned, who endured incurable tortures, unbearable scourgings, and many other dreadful constraints, but were afterward betrayed by the weakness of the flesh—even though they were not received at first because of the very great fall that followed—inasmuch as they struggled much and resisted for a long time. For they did not come to this by deliberate choice, but were betrayed by the weakness of the flesh; the marks of Jesus are visible in their bodies, and some have already spent three years in mourning. From the time of their approach, let another forty days be imposed upon them as a reminder. During those forty days our Lord and Saviour Jesus Christ, after being baptized, fasted and was tempted by the devil. Having exercised themselves yet more during these days, and having watched with greater strength, they shall henceforth persevere in prayers, meditating upon what the Lord said to the tempter who sought to make Him worship him: “Get behind Me, Satan; for it is written: You shall worship the Lord your God, and Him only shall you serve.”

Direct English translation

For those who, after merely being imprisoned and enduring the afflictions and foul conditions of the prison as though under siege, were afterward taken captive without having faced the battle of tortures—broken through a great poverty of strength and a certain blindness—one year in addition to the other period shall suffice. For they too surrendered themselves to be afflicted for the name of Christ, even though in prison they received much comfort from the brethren. They shall repay this many times over, longing to be delivered from the devil’s most bitter captivity, and remembering especially the saying: “The Spirit of the Lord is upon Me, because He has anointed Me; He has sent Me to preach good tidings to the poor, to proclaim release to captives and recovery of sight to the blind, to send the broken forth in release, to proclaim the acceptable year of the Lord and the day of recompense.”

Direct English translation

For those who suffered nothing at all of this kind and showed no fruit of faith, but deserted of their own accord to wickedness, betrayed by cowardice and fear, and who now come to repentance, it is necessary and fitting to set before them the parable of the barren fig tree, as the Lord says: “A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it and found none. Then he said to the vinedresser: Behold, for three years I have come seeking fruit on this fig tree and find none. Cut it down; why does it also render the ground useless? But he answered him: Lord, leave it this year also, until I dig around it and put on manure; and if it bears fruit, well; but if not, afterward you shall cut it down.” Keeping this before their eyes and showing fruit worthy of repentance during the appointed span of time, they shall receive the greater benefit.

Direct English translation

To those who are altogether without hope and unrepentant, who have the unchangeable skin of the Ethiopian and the spots of the leopard, the word concerning the other fig tree shall be said: “Let no fruit come from you ever again”; and immediately it withered. In them is also fulfilled what Ecclesiastes said: “What is crooked cannot be made straight, and what is lacking cannot be numbered.” For unless what is crooked is first corrected, it cannot be set in order; and unless what is lacking is first supplied, it cannot be numbered. At the end, therefore, what was said by the Prophet Isaiah shall befall them: “They shall see,” he says, “the limbs of the men who transgressed against Me; for their worm shall not die and their fire shall not be quenched, and they shall be a spectacle to all flesh.” For, as he said beforehand, “the unrighteous shall be tossed like a troubled sea and shall not be able to rest”; and, “There is no rejoicing for the ungodly, says God.”

Direct English translation

For those who resorted to a pretence, after the example of David who feigned madness so that he might not be killed though he was not mad, and who did not openly sign an act of denial but, under great distress, outwitted the designs of their enemies like prudent children among foolish children—whether by appearing to pass by altars, by putting their signature to a document, or by substituting pagans in their place—even if, as I have heard, some confessors gave permission to certain of them, since through great reverence they especially avoided becoming with their own hands servants of the fire and of the smoke of unclean demons: nevertheless, because through foolishness they failed to perceive what they were doing, six months of penitential return shall be imposed upon them. In this way they too shall gain the greater benefit, meditating upon the prophetic saying: “A Child is born to us, and a Son is given to us, whose rule is upon His shoulder, and His name is called Angel of Great Counsel.” As you know, in the sixth month after the conception of the other child, who proclaimed repentance for the remission of sins before His entrance, He too was conceived to proclaim repentance. For we hear both of them first preaching not only repentance but also the Kingdom of Heaven, which, as we have learned, is within us, because the word of faith is near us, in our mouth and in our heart. Being reminded of this, they shall learn to confess with their mouth that Jesus Christ is Lord and to believe in their heart that God raised Him from the dead, since they hear that with the heart one believes unto righteousness and with the mouth confession is made unto salvation.

Direct English translation

As for those who put Christian slaves forward in their own place: the slaves, since they were under authority and were in a manner themselves imprisoned by their masters, threatened by them, and through fear of them came to this and slipped, shall show the works of repentance for one year. Henceforth, as servants of Christ, they shall learn to do the will of God and to fear Him, hearing especially that “whatever good thing anyone does, he shall receive the same from the Lord, whether he is slave or free.”

Direct English translation

The free masters shall be examined in repentance for three years, both because they acted under a pretence and because they compelled their fellow servants to sacrifice. They disobeyed the Apostle, who wills masters to do the same things toward their slaves, giving up threats and knowing, as he says, that both their Master and yours is in heaven and that there is no partiality with Him. If we all have one impartial Lord, since Christ is all and in all—among barbarians and Scythians, slaves and free persons—they must consider what they did: wishing to save their own souls, they dragged their fellow servants into idolatry, though those servants too could have escaped had their masters shown them the justice and equality of which the Apostle again speaks.

Direct English translation

Those who were delivered up and fell, but who afterward came of themselves to the contest and confessed that they were Christians, and were cast into prison with tortures, should reasonably be strengthened together with rejoicing of heart and admitted to communion in everything: in prayers, in partaking of the Body and Blood of Christ, and in the consolation of the word. Thus, contending with greater vigor, they too may be counted worthy of the prize of the upward calling. For “a righteous man shall fall seven times and rise again.” Had all who fell done this, they would have shown a most perfect and wholehearted repentance.

Direct English translation

Those who, as though leaping up from sleep, thrust themselves into the contest while it was in travail and about to draw them in—bringing upon themselves the trial of a sea-fight and great surging, and rather heaping coals of sinners also upon the brethren—must nevertheless be admitted to communion, since they entered upon this in the name of Christ. Yet they did not heed His words teaching us to pray that we not enter into temptation, and again to say to the Father in prayer: “Lead us not into temptation, but deliver us from the evil one.” Perhaps they are also unaware of the many times our own Master and Teacher withdrew from those who sought to plot against Him; that at times He did not even walk openly because of them; and that, even when the time of His Passion drew near, He did not deliver Himself up, but waited until they came against Him with swords and clubs. Then He said to them, “Have you come out as against a robber, with swords and clubs, to seize Me?” And they, it says, delivered Him to Pilate. Those who walked according to His purpose suffered in the same manner, remembering His divine words by which, strengthening us concerning persecutions, He says: “Take heed to yourselves, for they shall deliver you to councils and scourge you in their synagogues.” He said, “they shall deliver you,” not, “you shall deliver yourselves”; and, “you shall be brought before governors and kings for My name’s sake,” not, “you shall bring yourselves.” He also wills us, when persecuted for His name, to pass from place to place, as we again hear Him say: “When they persecute you from this city, flee to the other.” For He does not will us to desert to the devil’s shield-bearers and guards, lest we become for them the cause of still more deaths by compelling them to grow harsher and to complete deadly works. Rather, He wills us to wait, take heed to ourselves, watch, and pray that we enter not into temptation. Thus Stephen, the first to receive martyrdom in His footsteps, was seized in Jerusalem by lawless men, brought before the council, and glorified while being stoned in the name of Christ, praying and saying: “Lord, do not charge them with this sin.” Thus James, the second, was seized by Herod and beheaded with the sword. Thus Peter, the foremost of the Apostles, after being many times seized, imprisoned, and dishonored, was at last crucified in Rome. Likewise the renowned Paul, many times delivered up and brought into danger of death, after many contests and after glorying in many persecutions and afflictions, was himself beheaded with the sword in the same city. In recounting the things in which he gloried, he concluded that at Damascus he was lowered by night through the wall in a basket and escaped the hands of the man who sought to seize him. Their purpose above all was to preach the Gospel and teach the word of God. Strengthening the brethren to remain in the faith, they said that “through many afflictions we must enter the Kingdom of God.” For they sought not their own advantage but that of the many, that they might be saved. Much more could be said to them on these matters so that they may act according to reason, but, as the Apostle says, time would fail us in the telling.

Direct English translation

It is therefore not reasonable that clerics who deserted of their own accord, fell, and then returned to the contest should remain in ministry, since they abandoned the flock of the Lord and brought reproach upon themselves—something none of the Apostles did. The blessed Apostle Paul, who endured many persecutions and displayed many prizes of contest, knew that it was better to depart and be with Christ, yet added: “To remain in the flesh is more necessary for your sake.” Seeking not his own advantage but that of the many, that they might be saved, he judged it more necessary than his own repose to remain with the brethren and care for them. He also wills the teacher to persevere in teaching, becoming a pattern for the faithful. Therefore those who, after being condemned to prison, fell from ministry and then returned to the contest are altogether without perception. How can they ask for what they abandoned, when they could have been useful to the brethren at such a time? So long as they had not stumbled, they could be pardoned for their unreasonable action; but once they stumbled, having boasted and brought reproach upon themselves, they can no longer minister. Let them therefore care rather, in humility of mind, how they may finish their course after ceasing from vainglory. Communion is sufficient for them, granted with understanding and exactness for two reasons: so that they may not appear sorrowfully to clutch with violence at departure from this life, and so that some who have fallen may not make the penance an excuse for giving way. Such persons shall bear more shame and reproach than all, like the man who laid a foundation and was unable to finish. “For all who pass by,” He says, “will begin to mock him, saying: This man laid a foundation and was not able to finish.”

Direct English translation

Those who first rushed forward in the heat of the persecution, standing about the tribunal and seeing the holy martyrs hastening toward the prize of the upward calling, were moved by good zeal and delivered themselves up to it with great boldness. In particular, when they saw some being dragged down and falling, they were inwardly filled with zeal on their behalf and urged to fight the adversary who exalts himself. They hastened to the contest so that he might not seem wise in his own eyes because of those whom he appeared craftily to defeat, though he failed to perceive that he himself was defeated by those who steadfastly endured the tortures of scrapers and whips, the sharp edge of the sword, burning with fire, and drowning in water. It is right to approve the prayers and supplications made in faith for those who yielded—whether for those punished in prison and overcome by hunger and thirst, or for those outside prison who were tortured before the tribunal with scrapers and whips and afterward overcome by the weakness of the flesh. No one is harmed by suffering and grieving together with those who mourn and groan for parents, brothers, or children who were defeated in the contest by the great violence of the devising devil. We know that through the faith of others some have obtained from the goodness of God forgiveness of sins, bodily health, and the raising of the dead. Remembering, therefore, the many labors they had previously endured in the name of Christ and their grievous sufferings; and remembering also that they afterward repented and lamented the deed committed in betrayal through the weakness and deadness of the body, while moreover bearing witness that they had lived without reproach, we pray together and intercede for their propitiation with the other fitting petitions, through Him who became our Advocate with the Father and is the propitiation for our sins. “If anyone sins,” he says, “we have an Advocate with the Father, Jesus Christ the Righteous; and He is the propitiation for our sins.”

Direct English translation

No accusation should be brought against those who paid money so that they might remain altogether untroubled by every evil. They endured loss and destruction of property so that they might not suffer harm or destruction in their soul. Others did not do this because of shameful love of gain, even though the Lord says: “What shall it profit a man if he gain the whole world but suffer harm or loss in his soul?” and, “You cannot serve God and mammon.” These persons were shown to serve God by hating, trampling upon, and despising their money; and in this they also fulfilled what is written: “A man’s own wealth is the ransom of his soul.” We also read in the Acts of the Apostles that those who in Thessalonica dragged Jason and others before the city rulers in place of Paul and Silas were released upon security. After they had burdened them greatly on account of the Name and troubled the crowd and the city rulers, “having taken security from Jason and the rest,” it says, “they released them. And the brethren immediately sent Paul and Silas away by night to Beroea.”

Direct English translation

Consequently, those who left everything for the salvation of their soul and withdrew cannot be blamed because others were seized on their account. In Ephesus, in place of Paul, they seized Gaius and Aristarchus, Paul’s travelling companions, and rushed them into the theatre. Paul wished to enter among the people, since the disturbance had arisen because he persuaded and turned a great crowd toward the worship of God, but the disciples would not allow him. “And some of the Asiarchs also, being his friends, sent to him and urged him not to venture into the theatre.” If some persist in troubling those who sincerely heed the saying, “In saving, save your own soul; do not look behind you,” let them also remember Peter, the foremost of the Apostles. Though he had already been cast into prison and delivered to four squads of soldiers to guard him, he escaped by night and, at the command of an Angel of the Lord, was rescued from the hand of the murderous Herod and from all the expectation of the Jewish people. When day came, there was no small disturbance among the soldiers over what had become of Peter. Herod searched for him and did not find him; after examining the guards he ordered them to be led away. No blame is attached to Peter on their account, for they too could have fled when they saw what had happened. So too could all the children in Bethlehem and its borders have escaped, had their parents known what was about to happen. They were slain by the blood-stained Herod because he sought to destroy one Child, who Himself escaped at the command of an Angel of the Lord. According to the invocation of His name He had already begun “swiftly to take spoil and speedily to plunder,” as it is written: “Call His name Swiftly Take Spoil, Speedily Plunder; for before the Child shall know to call father or mother, He shall take the power of Damascus and the spoil of Samaria before the king of the Assyrians.” The Magi, as men already despoiled and taken captive, worshipped the Child in submission and honor, opened their treasures, and offered Him the most fitting gifts: gold, frankincense, and myrrh, as to King, God, and man. Aided by Providence, they were no longer willing to return to the Assyrian king: “Being warned in a dream not to return to Herod, they departed to their own country by another way.” When bloodthirsty Herod saw that he had been mocked by the Magi, he was greatly enraged and sent and killed all the children in Bethlehem and all its borders, from two years old and under, according to the time he had ascertained from the Magi. With them he also sought to kill another child born before Him; and, not finding him, he murdered his father Zacharias between the temple and the altar, while the child escaped with his mother Elizabeth. No blame attaches to them for these things.

Direct English translation

If some suffered great violence and constraint, having a gag put in the mouth and being bound, yet steadfastly maintained the disposition of faith and endured their hands being burned while brought against their will to the profane sacrifice—as the thrice-blessed martyrs in prison wrote to me concerning those in Libya, and as other fellow ministers also reported—such persons, especially when the other brethren bear witness with them, may remain in ministry and be numbered among the confessors. The same applies to those who were rendered as dead by many tortures and could no longer speak, utter a sound, or move so as to resist those who vainly used force upon them; for they did not consent to their abomination, as again I heard from fellow ministers. Everyone who conducts himself after the manner of Timothy shall likewise be numbered among the confessors, obeying the saying: “Pursue righteousness, godliness, faith, love, patience, gentleness. Fight the good fight of faith; lay hold of eternal life, to which you were called and confessed the good confession before many witnesses.”

Direct English translation

No one shall accuse us for observing Wednesday and Friday, on which according to tradition we have reasonably been commanded to fast: Wednesday, because of the counsel held by the Jews for the betrayal of the Lord; and Friday, because He suffered for us. We keep the Lord’s Day as a day of joy on account of Him who rose on it, and on that day we have also received the tradition not to bend the knee.