HOLY CANONS
OF THE APOSTOLIC ORTHODOX CHURCH
(The Commission for the preparation for the adoption of these canons at the Council of our church came to the conclusion that it is advisable to publish this document for review and initiate discussion in the Pre-Council Presence. This draft canon is based on the canons of the Holy Fathers, adopted by Ecumenical and Local Councils, and is related to the Apostolic Orthodox Church and only to it. These canons will have to determine the basic principles that help faithful members of the Apostolic Orthodox Church to combine their personal freedom with the freedom of others for prayer and church life in the communities that are part of the one Body of Christ. The canons indicate ways of exercising diversity and freedom on the basis of community in worship, dogma, church structure.)
COLLECTION OF CANONS
Moscow, September 7, 2008
(These canons are published for review and discussion. The Cathedral has not been officially approved. Preparation is being approved at the nearest Cathedral. Comments and suggestions are accepted by e-mail specified in the site’s contacts. Commission for the Preparation of Canons.)
CHAPTER I. GENERAL NORMS
Canon 1. These canons are based on the canons of the Holy Fathers, adopted by Ecumenical and Local Councils, and are related to the Apostolic Orthodox Church and only to it. These canons define the basic principles that help faithful members of the Apostolic Orthodox Church combine their personal freedom with the freedom of others for prayer and church life in the communities that are part of the one Body of Christ, indicate ways of exercising diversity and freedom based on community in worship, creed, church organization . Members of the Apostolic Orthodox Church should not judge the lives of other Christian communities in terms of these canons.
Canon 2. The Apostolic Orthodox Church unites people who profess faith in the Lord Jesus Christ the Savior of the world and in the One God - the Holy Trinity, in accordance with the Holy Scriptures and Tradition accepted from the holy Apostles. The Apostolic Orthodox Church is ready, together with other Christians and with all people of good will, to preach the gospel of the Resurrection of Christ, pray, work, protect the life, liberty and rights of every person.
Canon 3. The Apostolic Orthodox Church professes that the true unity of the Church is not in organizational structures, but in the spirit of brotherly love, unity in faith, in the practice of creed and principles of spiritual life. The Church of Christ has a universal character, but it exists in the form of Local Churches as a confederation of independent communities.
Canon 4. Bishops, priests, religious and laity of the Apostolic Orthodox Church in fulfillment of the appeal of the Savior and the Lord Jesus Christ: “Whoever wants to be great between you, let us be your servant” (Matthew 20, 26) recognize that it is necessary to build the organization of church life with respect to the aspirations and expression of faith of Orthodox Christians, with the bishops and priests retaining the duty to protect and teach the truths of the creed, to organize a liturgical life together with the flock, to conduct mercy and service to one's neighbor.
Canon 5. The Apostolic Orthodox Church urges people who believe in Christ not to deny the need for joint worship and community life, but to sacrifice their independence and combine their individual freedom with the freedom of other believers in unity with those who serve the preservation and development of the traditions of living together.
Canon 6. Pursuant to the apostolic appeal: “There must be differences between you, so that the skilful may open up between you” (1 Cor. 11, 19). The Apostolic Orthodox Church admits and encourages a variety of liturgical ways and principles of organizing community life while maintaining the doctrine of unity and spirit. brotherly love, calls for the development of a spirit of ecumenical communion between fellow believers in the Lord Jesus Christ.
Canon 7. The Apostolic Orthodox Church recognizes that the books of the Holy Scriptures (Bibles) include not only books recognized as canonical by all Christian confessions, but also the so-called “deuterocanonical” books, and encourages reverence for both the content of the Holy Scriptures and to the books of the Bible itself.
Canon 8. Creeds of the Apostolic Orthodox Church are the Nicene-Constantinople and Apostolic symbols.
Canon 9. In the case of contradictions between different canons, between canons and the Word of God, between Tradition and the proclamation of the gospel in modern times, the Apostolic Orthodox Church considers it necessary and permissible with reasonable care to amend the canons and develop the Tradition in strict accordance with the spirit and letter of the Divine Revelation.
Canon 10. This Assembly of Canons can be revised, supplemented or changed only by the Council of the Apostolic Orthodox Church.
CHAPTER II FULL MEMBERS OF THE CHURCH, THEIR RIGHTS AND RESPONSIBILITIES
Canon 11. Faithful members of the Church are all those who, having combined Christ through faith and baptism, make up the People of God, thanks to which they become participants in the priestly, prophetic and royal ministry of Christ and are called - according to the position of each of them - to fulfill that mission, which God entrusted to the Church to fulfill in the world.
Canon 12. The members of the Apostolic Orthodox Church are those baptized Christians who share her confession of faith and take part in her liturgical life and church administration.
Canon 13. The faithful members of the Church are divided according to their ministries into the laity (including religious), clergy and clergy (bishops, priests, deacons). The particularities of the ministries make them different, but equal members of the Body of Christ.
Canon 14. In a special way, the proclaimed persons are connected with the Church, that is, those who, being moved by the Holy Spirit, openly declare their desire to enter its composition. The Church takes special care of the announced: it encourages them to lead the gospel life, it encourages them to participate in the Divine Liturgy, in sacred rites and in the church system, forgives sins against faith committed before the announcement, and gradually vests them with various prerogatives belonging to Christians themselves.
Canon 15. Faithful members of the Church, based on the word of God and in unity with the living teachings of the Church, should steadily protect and openly practice the faith that their predecessors cherished and passed down to future generations as the greatest treasure, as well as grow in its understanding and translate it into deeds love
Canon 16. Priests as faithful members of the Church cannot have any advantages that diminish their responsibility to live a worthy Christian life, but have the obligation to be a model for all in full and strict observance of the divine commandments.
Canon 17. Faithful Church members must always maintain fellowship with the Church, acting in accordance with their position and capabilities. May they fulfill their duties with great care in relation to the Apostolic Orthodox Church (and therefore to the Ecumenical Church), through the community and diocese to which they belong.
Canon 18. All faithful members of the Church, according to their position and capabilities, should make efforts to promote the continued growth and sanctification of the Church, strive for a holiness of life, while not falling into the pride of complacency and always remembering that this is only possible assisted by the grace of God. They must with special care avoid all that is considered shameful and nasty where they abide, unless such zeal comes in conflict with the preaching and works of salvation, cleansing and growth in the grace of God.
Canon 19. All faithful members of the Church not only have the right, but are obligated to help the Divine message of salvation and spiritual growth more and more reach all the people of the whole world.
Canon 20. Faithful members of the Church should ensure that participation in non-Christian customs does not sin against the gospel of Christ, for example, does not appeal to those who, in prayer, even if treated, turn to false deities or non-existent spiritual forces.
Canon 21. Those of the faithful members of the Church who are not ordained for special church services (laity) are called to obedience to the pastors of the Church with regard to faith, Christian morality, and the affairs of church government.
Canon 22. Lay people are encouraged to freely reveal to the pastors of the Church their needs, especially spiritual ones, and also to express their wishes to them. To the extent of their knowledge, competence and authority, they have the right, and sometimes the direct duty, to express to the pastors of the Church their opinions about what is good for the Church, and, while preserving the integrity of faith and morals and respect for pastors, as well as taking into account the general benefit, notify other faithful members of the Church.
Canon 23. All faithful members of the Church have the right to receive from their shepherds the spiritual blessings of the Church, especially the gifts of the word of God and church ordinances.
Canon 24. Faithful members of the Church have the right to worship God according to the rules of the customs and norms of their community and to follow their personal way of spiritual life, in accordance with the general dogma of the Church.
Canon 25. All faithful members of the Church are encouraged to fast on Wednesday, Friday, and fast before the holidays established by the Church and / or adopted in a particular diocese and community, and if they do not fast, they should not deny the very necessity of fasting.
Canon 26. Faithful Church members have the full right to found communities and lead their activities, directing them toward the goals of love or piety or to promote Christian calling in the world, as well as organize meetings to better achieve these goals.
Canon 27. All faithful members of the Church, as participants in the mission of the Church, have the right, in accordance with the capabilities and position of each of them, to promote apostolic activity or support it with their endeavors; however, responsibility for these undertakings should not be assigned to the whole Church, unless there is the approval and consent of the relevant church authority.
Canon 28. Each faithful member of the Church independently determines his political convictions and behavior, but is encouraged to, in any case, oppose evil - good, violence and aggression - peacemaking and self-sacrifice.
Canon 29. All faithful members of the Church have the right and should, whenever possible, do mercy and charity work, trying to console the suffering, feed the hungry, and help prisoners and patients.
Canon 30. Faithful members of the Church are called monks who, after a test (usually three years), bring a vow of obedience to the bishop or hegumen appointed by the bishop, a vow of celibacy and a vow of apostolic poverty.
Canon 31. As a rule, monastic vows are eternal, but at the request of the tonsured and with the consent of the local bishop, temporary vows for a period of one year may be made, with the possibility of subsequent renewal.
Canon 32. May monks be subordinate to the bishop, adhere only to fasting and prayer, and do not interfere in church or worldly affairs, unless, if necessary, their bishop or abbot permits it.
Canon 33. Only people who are considered to be adults under the laws of their country can make monastic vows. The ceremony of shearing should be performed modestly, without pomp, as if the shearer was already a monk.
Canon 34. No personal sins are an obstacle to monastic vows, because the monk devotes himself precisely to repentance of sins.
Canon 35. Hermits who take monastic vows but do not live in a monastic dormitory must be obedient to the bishop or to the person to whom the bishop instructs, avoiding external honor and glory, and when living in populated areas, not showing in clothing and appearance his rank, leaving him known only to his spiritual leader.
Canon 36. In exceptional cases, the Holy Synod or Council of the Apostolic Orthodox Church can give a believer liberation from monastic vows.
CHAPTER III. CLERGY
Canon 37. The clergy, whose members are also called priests, are faithful members of the Church who, through the gift of the Holy Spirit received at the initiation, are intended to be servants of the Church by participating in the mission and authority of the Shepherd of Christ.
Canon 38. The clergy, united by hierarchical communion with each other and put on different hierarchical degrees, participate differently in a single church service.
Canon 39. The degrees of initiation of the clergy are divided into bishops, elders and deacons.
Canon 40. Priests may exercise power entrusted to them at the time of consecration only in strict accordance with the requirements of church canons.
CHAPTER IV ABOUT THE SUPREME POWER IN THE CHURCH
Canon 41. Just as the Apostles established the united Council, according to the Lord, so are all the bishops, successors of the apostles, who are connected.
Canon 42. The supreme authority in relation to the entire Church of Christ is the Ecumenical Council, which is convened by common agreement of the Primate of the traditional Local Churches (among which the Pope is the first in honor), with the right to participate of all self-governing church associations that have arisen since the last, Seventh Ecumenical The cathedral.
Canon 43. Until the explicit and free consent of the various Churches, necessary for the convening of the Ecumenical Council, in the Apostolic Orthodox Church, the highest authority is the Council of clergy and laity of the Apostolic Orthodox Church.
Canon 44. The Council of the Apostolic Orthodox Church is convened by decision of the Holy Synod of the Apostolic Orthodox Church, or by decision of two-thirds of the total number of bishops of the Apostolic Orthodox Church.
Canon 45. The cathedral is usually held annually, but no less than once every three years.
Canon 46. All bishops of the Church or persons to whom they delegate their authority participate in the Council of the Apostolic Orthodox Church with a casting vote.
Canon 47. Priests and laity can participate in the work of the Council, may have a decisive vote in deciding the organization of church administration, worship, court and deliberative vote in discussing dogmatic dogmatic issues.
Canon 48. The standards of representation and voting are determined for each Council separately by decision of the simple majority of diocesan bishops, who must first find out the opinion of believers in their dioceses.
Canon 49. Any faithful member of the Apostolic Orthodox Church has the right to freely attend and speak at the Council, as well as to make proposals on the work of the Council.
Canon 50. The Council of the Apostolic Orthodox Church determines the procedure for its work and takes its decisions by two-thirds of the total number of participants in the Local Council.
Canon 51. The Council of the Apostolic Orthodox Church is also the highest judicial body of the Apostolic Orthodox Church, which has the right and duty to accept complaints of decisions of individual bishops, clergy, and communities, both in form and in substance of these decisions, in accordance with the procedure established by real canons for litigation.
Canon 52. The Council of the Apostolic Orthodox Church elects the Holy Synod of the Apostolic Orthodox Church and its chairman with the name “Primate of the Apostolic Orthodox Church”.
Canon 53. The Holy Synod of the Apostolic Orthodox Church is called between the Convocations of the Councils to monitor the preservation of the purity of the faith of Christ and the liturgical system, the peace in the Church, and to promote the preaching of the Gospel of the Resurrection of the Lord Jesus Christ.
Canon 54. The Primate of the Apostolic Orthodox Church exercises general leadership over the activities of the Church. He is elected without limitation and is accountable to the Council and the Holy Synod. The Cathedral, in case of urgent need, may elect a new Primate.
Canon 55. The Holy Synod of the Apostolic Orthodox Church is authorized to request and receive from the bishops of the Apostolic Orthodox Church information about their activities and about the life of the dioceses entrusted to them.
Canon 56. The Holy Synod of the Apostolic Orthodox Church between Councils is the highest court of appeal for litigations between members of the Apostolic Orthodox Church.
Canon 57. The Holy Synod of the Apostolic Orthodox Church keeps the Statutes of the Apostolic Orthodox Church and written oaths in which the bishops of the Apostolic Orthodox Church testify to their faithfulness to its Statutes and canons.
Canon 58. The Holy Synod, and only he, represents the Apostolic Orthodox Church in its entirety between the Councils in front of state authorities, public organizations and other Christian Churches and church associations.
Canon 59. Decisions of the Holy Synod of the Apostolic Orthodox Church are taken by two-thirds of the votes.
Canon 60. Decisions of the Holy Synod may not be adopted by bishops or associations of bishops (autonomous Churches) in so far as they relate to these bishops or their associations. All cases of non-recognition of the decisions of the Holy Synod by bishops are subject to consideration at the Council of the Apostolic Orthodox Church, which alone is authorized to make a decision binding on all faithful members of the Church.
CHAPTER V. DIOCESES AND BISHOPS
Canon 61. The diocese is a part of the people of God, entrusted to the pastoral care of the bishop in collaboration with priests, so that, holding on to her shepherd and being gathered by him in the Holy Spirit through the Gospel and the Eucharist, will constitute a separate Church, in which truly exists a single holy universal and the Apostolic Church of Christ.
Canon 62. The part of the people of God that make up the diocese, or the autonomous Church, is usually limited to a certain territory, encompassing all faithful members of the Church living in that territory.
Canon 63. At the same time, the formation of extraterritorial dioceses, uniting under the authority of the diocesan bishop of the community, clergy, clergy and religious, located in various places - including those where communities of another diocese already exist.
Canon 64. It is appropriate for each diocese to be divided into special parts — communities (parishes), monastic communities, missions, Eucharistic groups, and other communities of the faithful.
Canon 65. The diocese must have at least three communities.
Canon 66. Bishops, by divine order, succeeding the Apostles through the gift of the Holy Spirit, are appointed pastors in the Church to be teachers in the creed, leaders of worship, and ministers of government. These services should be carried out in the spirit of the Lord’s words: “Whoever wants to be the first among you, let him be your slave,” and they can be carried out by bishops only in hierarchical communion with fellow bishops.
Canon 67. Bishops in charge of a diocese are called diocesan. Bishops with less than three congregations are called titular. Bishops who have departed or are removed from the administration of the diocese are called bishops at rest.
Canon 68. The bishop disposes of the property of the diocese. If possible, the bishop should be assisted in the management of property by the housekeeper so that church housekeeping is carried out not without witnesses, so that her property is not wasted, and so that suspicions and complaints will not fall on the priesthood. The personal property of the bishop must be clearly separated from the property of the diocese which he administers. It is not subject to the authority of the Church, but must be respected and, if necessary, preserved for the heirs.
Canon 69. The bishop should not shy away from taking up his post, leave his diocese and move to another, at least many would ask him about it, unless there is some good reason for it, and the transition should be carried out only with the consent of the Holy Synod.
Canon 70. If the pastoral needs of the diocese prompt it, the diocesan bishop may ask the Holy Synod to appoint an assistant bishop for him.
Canon 71. The bishop has the right to admit to his diocese as bishop-assistant the already appointed bishop of the Apostolic Orthodox Church from among the titular or at rest.
Canon 72. When an assistant bishop is appointed or appointed from among the bishops already assigned, the scope of authority of the assistant bishop must be determined by a special letter. The scope of authority of the assistant bishop may vary at the will of the diocesan bishop.
Canon 73. In the event of the death or retirement of the diocesan bishop, the assistant bishop also retires, retaining the right to head a diocese or to become an assistant bishop in another diocese.
Canon 74. All bishops are equal in honor. The titles “archbishop” and “metropolitan” with which the bishop can be awarded by decision of the Holy Synod do not entail any advantages, rights or privileges.
Canon 75. A bishop may not interfere in the internal life of dioceses or communities under the jurisdiction of another bishop, except at the request or with the permission of the latter.
Canon 76. While serving as a shepherd, let the diocesan bishop show his care for all those who are faithful to Christ and entrusted to his cares, regardless of their age, status, or nationality — whether they are permanently residing in its territory or temporarily — spreading the apostolic concern and those who, according to the conditions of their life, cannot sufficiently use the usual pastoral care, as well as those who have fallen from religious life.
Canon 77. For brothers who are not in full fellowship with the Apostolic Orthodox Church, the bishop should be treated with benevolence and Christian love, encouraging ecumenism, that is, the desire for unity of all believers in Christ; however, one should avoid any distortions of the creed and take care of the development of Orthodox missionary work.
Canon 78. Let the bishop consider those who have not been baptized to be entrusted to him in the Lord, so that the love of Christ shone upon them, which the bishop should witness in the face of all.
Canon 79. The diocesan bishop has the right to accept or refuse to accept under his care a community of faithful members of the Church of another diocese, if the community asks him for such a transition. In making the appropriate decision, bishops must be guided by brotherly love for each other and respect for the freedom of all faithful members of the Church, both priests and laity.
Canon 80. The transfer of a priest from one diocese to another should be carried out by agreement of the bishops of these dioceses.
Canon 81. The diocesan bishop should take special care of the elders (priests), listening to them as assistants and counselors, protecting their rights and ensuring that they properly perform the duties inherent in their dignity.
Canon 82. The diocesan bishop should highly encourage callings for various ministries, taking special care of priestly and missionary callings.
Canon 83. The bishop is obliged to expound and clarify to the faithful the truths of faith which are to be practiced and applied in matters of morality. He should also ensure that Christian doctrine is conveyed in a holistic and undistorted manner. Let him firmly uphold the unity of faith, recognizing, however, at the same time the need for freedom in creative comprehension and disclosure of church truth.
Canon 84. Mindful of his duty to set an example of love, humility and the simplicity of life, let the bishop do his utmost to promote the sanctity of all the faithful in accordance with the vocation peculiar to each of them. As the first builder of God's secrets, let him constantly make efforts to ensure that believers in Christ entrusted with his care, by understanding the Word of God and participating in the sacraments, constantly grow in grace, learn the Easter secret and live by it.
Canon 85. The task of the bishop is to rule his diocese through the legislative, executive and judicial powers entrusted to him, in accordance with the rules of canon law.
Canon 86. Since the bishop must protect the unity of the whole Church, he is obligated to compel faithful members of the Church in the communities of his diocese to comply with all church laws.
Canon 87. The bishop must ensure that abuses do not creep into church life, especially with regard to the ministry of the word, the performance of ordinances and rituals, the veneration of God and saints, and property management.
Canon 88. The bishop represents his diocese and only it in all legal matters, in relations with state authorities, public organizations, other dioceses, churches and Christian associations.
Canon 89. Three (in exceptional cases, two) or more bishops with clergy and communities entrusted with their care have the right to unite in an autonomous Church — that is, an association that is part of the Apostolic Orthodox Church and subordinates to its Council, but independent in matters of internal self. An autonomous Church establishes its own Charter and creates a special governing body that helps bishops fulfill their archpastoral duty. At the Council of the Apostolic Orthodox Church, such an autonomous Church has only those rights that bishops and the communities that make up it have.
Canon 90. Bishops who have formed an autonomous Church or are members of an existing autonomous Church independently determine the structure and powers of its governing bodies, without, however, using the name "Holy Synod" to designate any of these bodies.
CHAPTER VI. COMMUNITIES, THEIR RIGHTS AND RESPONSIBILITIES
Canon 91. A community or parish is a certain gathering of believers in Christ, permanently established, pastoral care for which, under the direction of the diocesan bishop, is entrusted to the parish rector.
Canon 92. A congregation may be established, abolished, or transformed by a group of faithful members of the Church with the approval of the bishop. Community members must be registered in the parish book. The entry in the parish book or exclusion from the number of members of the community is carried out by decision of the general meeting of the community or may be attributed by decision of the general meeting to the authority of the rector of the community.
Canon 93. The general meeting of the community meets regularly, but at least once a year. The meeting is competent if at its opening at least half of the community members are present. All decisions of the meeting are taken by two-thirds of the votes of members of the community present during the discussion of a particular issue.
Canon 94. The abbot of a community has the right to refuse membership in the community, no matter how many votes cast by members of the community for its adoption.
Canon 95. The community, as a rule, should be dedicated to the memory of some saint or holiday of the church calendar.
Canon 96. A community may be territorial, that is, encompass all faithful members of the Church residing in a particular territory. However, where it turns out to be useful, communities may also be established that unite faithful members of the Church on other grounds.
Canon 97. A community created by members of the Church must independently decide which of the available bishops of the Church it will obey.
Canon 98. The community has the right to make decisions on changes in the liturgical rite and submit these decisions for advice and approval to its priest and bishop.
Canon 99. The community has the right to elect a candidate for priesthood and to ask its bishop for the ordination of this candidate. The community may also agree to ordain a candidate proposed by the bishop, or accept a priest recommended by the bishop.
Canon 100. A community has the right to propose a candidate for priesthood any number of times to serve in that community. The community has the right to reject the candidacy of a priest or a candidate for priest proposed by the bishop. The community has no right to invite a priest in addition to the consent of its bishop. The community and the bishop are encouraged to resolve the issue of placing the priest in the spirit of Christian love and mutual concern.
Canon 101. A parish priest should have pastoral care of only one community. However, due to the shortage of priests or due to other circumstances, the care of several communities, missions and associations in some cases can be entrusted to the same priest.
Canon 102. Three or more communities have the right to elect a candidate for bishop and ask the Holy Synod for the ordination of this candidate. Communities may also agree to ordain a candidate proposed by the Synod, or accept a bishop recommended by the Synod.
Canon 103. Three or more communities have the right to propose a candidate to the bishops any number of times for pastoral care of these communities. Communities have the right to reject the nomination of a bishop or a candidate for bishop by the Holy Synod. Members of the community and members of the Synod are called upon to decide who will serve as the bishop in the spirit of Christian love and mutual concern.
Canon 104. A community has the right to transfer from the jurisdiction of one bishop to the jurisdiction of another bishop with the consent of the latter. This transition cannot be carried out more than once a year.
Canon 105. A community has the right to part with a priest serving in the community, with the mandatory election of a candidate for vacated seat, and with the mandatory notification of the bishop. The community is not obliged to look for a candidate for the position of a priest, with whom he intends to leave, if this is not the only priest in this community.
Canon 106. The community has the right to receive information about all decisions of its bishop and the central organs of the Church, independently providing this information.
Canon 107. The community has the right to approve and adopt the leadership of the bishop, the Holy Synod of the Apostolic Orthodox Church or the authorities of the autonomous Church, as well as not accept them for leadership and execution, raising reasonable objections to these decisions and requiring the church authorities to review them .
Canon 108. The bishop, the Holy Synod, and representatives of the autonomous Church may submit decisions challenged by the community to the Council of the Apostolic Orthodox Church.
Canon 109. Decisions of the Council of the Apostolic Orthodox Church are binding on the community. Failure to comply with these decisions entails the removal of the community from the Apostolic Orthodox Church.
Canon 110. The community has the right to send representatives (in addition to the priest) to the Council of the Apostolic Orthodox Church.
Canon 111. The community has the right to turn to the bishop or to the central organs of the Church with proposals for the adoption of certain decisions regarding church life. The community does not have the right to speak on behalf of the entire Apostolic Orthodox Church, diocese or autonomous Church.
CHAPTER VII. CLERGY, THEIR RIGHTS AND RESPONSIBILITIES
Canon 112. Priests are primarily obligated by the ministry of the word and the sacraments, and even their whole lives, to proclaim the Kingdom of God to all and to show the love of God to all people, so that all grow in love for God and for each other, and thereby build up the Body of Christ, which is the church.
Canon 113. Priests must read and ponder the word of God daily, so that as faithful and careful listeners of Christ, they can become true ministers of the sermon; they must be tireless in prayer, in liturgical service, and especially in devotion to the sacrament of the Eucharist. They should lead a sober lifestyle, refraining from visiting places that in one culture or another are considered questionable from the point of view of morality, avoiding, if possible, giving at least malicious people a reason to accuse them of violating chastity. They must check their conscience daily and often proceed to the sacrament of repentance. They should honor the Blessed Virgin Mary and Virgin Mary and ask her for a gift to imitate her Son. They must abide by other rules of piety in the Church.
Canon 114. Priests should set an example of jealousy in the faith, as well as the Christian’s concern for his spiritual growth, self-discipline in matters of morality and perfection in humility and all gospel virtues.
Canon 115. Priests should set an example to all believers in reverence and obedience to their diocesan bishop and all other bishops of Christ's Church.
Canon 116. Married clergy must show all believers an exemplary example of family life and parenting.
Canon 117. Priests are often called to perform the Divine Liturgy, especially not missing missions on Sundays and holidays.
Canon 118. All clergy are bound by brotherly bonds of love and work together to build the body of Christ, and therefore, under any circumstances, they must cooperate with each other and help each other, even if they carry out their services in different social and spiritual conditions.
Canon 119. Each clergyman must be assigned to a diocese, monastic community, fraternity, or association that has received from the bishop the right to attribute clergymen to himself.
Canon 120. Priests may have various titles (“Protopresbyter”, “Protopriest”, etc.), but these titles do not establish any differences between them. Priests, as well as bishops, should not strive for an abundance of titles and honors, both church and secular, to testify only to the glory of God, and not to their own glory.
Canon 121. All clergymen must take care of revealing callings for the ministry of the Church and for monastic life, encouraging these callings not only with sermons, catechetical instructions, and other appropriate means, but especially with evidence of their own lives and ministry.
Canon 122. Priests must be diligent in apostolic zeal, set an example to all in matters of mercy and compassion, especially in relation to the sick, to those who have befallen grief, to those persecuted, to those who have been exiled, and to refugees.
Canon 123. Priests are obliged to generously endow believers with the spiritual blessings of the Church, especially the word of God and the sacraments, choosing the right time for this and helping believers in proper preparation for accepting these blessings.
Canon 124. Priests must acknowledge and support the ministry of the laity and their special participation in the Christian mission, using all their legal means and their various gifts for the good of the Church.
Canon 125. Although clergy have full civil and political rights, they should not take upon themselves worldly cares that are not appropriate for a clergy.
Canon 126. Priests should be guided by the spirit of Christ's poverty and strive to lead a simple life, thereby testifying to the world of heavenly blessings. Imitating the holy Apostle Paul, clergy should try to earn their own food for themselves and their families so as not to burden the communities with material self-care.
Canon 127. Priests, even if they do not have permanent housing, should not leave their diocese without at least the alleged permission of their bishop.
Canon 128. A clergyman residing outside his diocese continues to obey his bishop in matters relating to his duties as a clergyman. If he intends to stay there for a long time, he must notify the local hierarch.
Canon 129. Priests should strive to avoid any wrangling; if there is disagreement between them, they must turn to the court of the Church; the same should be done in case of mutual disagreement between the clergy and the laity.
CHAPTER VIII. ESTABLISHED COMMUNITIES, THEIR RIGHTS AND RESPONSIBILITIES
Canon 130. The abbot of a community is a priest whom the diocesan bishop has entrusted to serve as his chief assistant in the care of a particular community under the jurisdiction of that bishop.
Canon 131. The abbot is fully responsible for the canonical and reverent worship of the community and for maintaining a spirit of mutual love between members of the community. He is also responsible for the financial activities of the community, reports on these activities to the community and the bishop, keeps a book of records of community members and sacraments of baptism, anointing, and weddings performed in the community.
Canon 132. There may be other priests in the community who help the rector in his care of the community and perform the services that the rector determines.
Canon 133. A bishop or priest, as well as a deacon or layman proposed for ordination, may be a candidate for rector. This community or its diocesan bishop may nominate a candidate for the head of the community.
Canon 134. Each diocesan bishop must simultaneously be the head priest of a community.
CHAPTER IX. ABOUT THE CHURCH COURT
Canon 135. The trial of Christians of a co-religionist (if it was not possible to solve the case earlier in the world) should be carried out in an adversarial process where the accused has the opportunity to defend himself, where anonymous charges are prohibited and it is forbidden to base a sentence on the testimony of one or two witnesses.
Canon 136. Disputes about church affairs should be resolved with the help of fellow believers, without resorting to a secular court.
Canon 137. Disputes between community members, both laity and clergy, are settled by the head of the community.
Canon 138. The decision of the rector may be appealed before the general meeting of the community and this meeting is reviewed.
Canon 139. The decision of the general meeting of the community can be appealed to the diocesan bishop and reviewed.
Canon 140. The decision of the diocesan bishop may be appealed by the layman or clergyman who is to be administered by this bishop before the Council of the Apostolic Orthodox Church and this Council.
Canon 141. Disputes between bishops are resolved by the Holy Synod of the Apostolic Orthodox Church.
Canon 142. The decision of the Synod may be appealed by the bishop in front of the Council of the Apostolic Orthodox Church and the council revised.
Canon 143. A clergyman has the right and duty to refuse to teach the sacrament to a believer if he shows an unrighteous attitude to the sacrament, discovers an ignorance of the principles of the dogma of the Church, or tries to use his participation in the sacraments to justify and cover up any sin.
Canon 144. A bishop cannot be punished by deprivation of office or demotion to the post of presbyter (priest). The priest also cannot be punished by deprivation of authority, for the grace of authority is given, though through people, but by God. Therefore, the punishment for a bishop, priest or deacon is only his removal from the performance of his duties, and in extreme cases - the deprivation of the right to take Communion together with faithful members of the Church. The punishment for the layman is the deprivation of the right to take Communion together with members of the community, and in extreme cases - the deprivation of the right to attend community services.
Canon 145. The bishop has the right to expel a layman or clergyman from the flock of his diocese.
Canon 146. The basis for the removal of a bishop, priest, or deacon from church service may be serious offenses committed by them: fornication, homosexuality, self-incrimination, oath-crime, theft, assault, drug addiction and drunkenness, usury, an attempt to obtain ordination for money, using secular authorities dignity, refusal of a bishop, priest or deacon to serve in the place for which he was ordained, acceptance of re-ordination, deliberate concealment of the truth about such sins before ordination.
Canon 147. Priests are removed from service and Communion, and lay people from Communion, for stealing church property, for plotting against a fellow believer, for marriage to a man who brought lifelong vows of celibacy, for pandering, fornication, for renouncing faith in the Lord Jesus Christ and on behalf of the Christian, for manslaughter, rape, abortion and complicity in abortion.
Canon 148. Repentance of confession of the above sins and returning to the path of virtue, if necessary combined at the discretion of the confessor with compensation for damage, can lead to the removal of excommunication by the bishop, the Holy Synod or the Council of the Apostolic Orthodox Church.
Canon 149. The Holy Synod has the right to decide on the inadmissibility of using the name of the Apostolic Orthodox Church by one or another bishop, priest or community. This decision may be appealed to the Council of the Apostolic Orthodox Church.
Canon 150. The Council has the right to make a decision on the inadmissibility of using the name of the Apostolic Orthodox Church by one or another bishop, priest, community, and also on the fact that a person is not a member of the Apostolic Orthodox Church.
CHAPTER X. ABOUT THE TEACHING SERVICES OF THE CHURCH
Canon 151. In an effort to fulfill the commandment of the Lord Jesus Christ to teach the gospel to all nations, the Church, driven by the grace of the Holy Spirit, recognizes its missionary nature and orientation.
Canon 152. All dioceses, communities, and faithful members of the Church must constantly ensure that the gospel is proclaimed throughout the world. Such a mission is carried out on behalf of and under the direction of bishops, through preachers who have the appropriate abilities and spiritual gifts and are properly trained.
Canon 153. Faithful Church members are encouraged to promote in themselves and others knowledge of missionary work, pray for missions, help those called to this ministry, and actively support them with all their might.
Canon 154. It is forbidden to coerce or lure someone to enter the Church, to convince someone in inappropriate ways. All faithful members of the Church must ensure that the right to religious freedom is respected so as not to push anyone away from the Church through excessive perseverance, let alone threats or violence.
Canon 155. Those who wish to be baptized should, having made an announcement, be accepted as a catechumen (publicized), that is, undergoing catechization, which should not only be a statement of dogma and commandments, but the teaching of Christian life in general, performed by specially trained catechists for the necessary time .
Canon 156. The proclaimed have the right to participate in the liturgy of the word and in other liturgical activities that are not intended exclusively for faithful members of the Church.
Canon 157. The proclaimed may elect membership in any community at their discretion; care should be taken to ensure that nothing prevents them from entering the Church through the community that best suits their cultural characteristics and free choice.
Canon 158. Christians who have been baptized in childhood, but who have not received instruction in the faith, either in the family, during catechesis, or through listening to the liturgical sermon, have the right to participate in church ordinances; at the same time, priests are obliged to ascertain the level of their training and, together with more trained members of the community, to help them in the constant completion and deepening of their knowledge of the faith.
Canon 159. None of the faithful members of the Church can be forced to undergo catechesis through refusal to participate in the sacraments, just as none of the faithful members of the Church can be denied repeated passage of catechesis.
Canon 160. At the discretion of the bishop or priest, the rite of passage can be combined with the sacrament of baptism performed both on a child and an adult, with the responsibility for the subsequent Christian education and teaching of the baptized person.
Canon 161. The least amount of catechesis is a one-time conversation or sermon on faith; Other forms of catechesis are: family education; Sunday school tuition; participation in a cycle of catechetical conversations for children or adults; listening to the liturgical sermon is single or systematic; hearing or reading the scripture and its explanations; receiving a theological education at various levels. Those who have received insufficient catechetical training should be aware of the need for further catechesis, and those who have made great advances in the study of faith should not consider themselves better than others, but help less prepared in every way.
Canon 162. The ministry of the word of God, namely preaching, catechesis and all types of Christian teaching, among which the most important place is liturgical preaching, should be fed abundantly from the Holy Scriptures and based on church Tradition.
Canon 163. Bishops, priests, and deacons should take care of the ministry of the word of God, as well as believers are encouraged to participate in this ministry according to their abilities, so that a clergyman performing a worship can bless a Christian or Christian who is not ordained. .
Canon 164. The diocesan bishop must oversee the preaching of the word of God within his diocese.
Canon 165. Bishops have the right to preach the word of God in any diocese, with humility and reverence for the authority of the local diocesan bishop, unless he explicitly prohibits it in any particular case.
Canon 166. Priests have the opportunity to preach where they were legally sent or invited.
Canon 167. Deacons have the same opportunity, unless the establishment of a particular church community or community association prohibits it.
Canon 168. Rectors of the communities have the right to invite any priest, deacon, or layman of the Apostolic Orthodox Church to preach, unless preaching is prohibited by special order of the bishop.
Canon 169. In monastic communities, sermon supervisors supervise the sermon.
Canon 170. If a bishop by his decree prohibits anyone or restricts his ability to preach, this decree may be appealed in due course to the Holy Synod or the Council of the Church, and this appeal should be considered without delay.
Canon 171. It is strongly recommended that a sermon be given during each liturgy, which, in accordance with the course of the liturgical year, would clarify the secrets of faith and the norms of Christian life, based on Holy Scripture and Church Tradition.
Canon 172. Parish priests and priors of churches are required to ensure that the sermon is delivered at least on Sundays and on holidays during the Divine Liturgy, and is skipped only for good reason.
Canon 173. A pastor cannot constantly delegate to another person his duty of preaching to the community entrusted to his care, unless there is a good reason approved by the local bishop.
Canon 174. Bishops, priests and deacons of churches in Eucharistic communion, or at least in a doctrinal unity with the Apostolic Orthodox Church, may also be invited to preach.
Canon 175. Diocesan bishops must take care of organizing, at the appropriate time, special cycles of sacred sermons for the spiritual renewal of the Christian people.
Canon 176. All Church members must work diligently to deepen their Christian faith and spiritual education. First of all, parents are obliged by word and example to instruct their children in the faith and practice of Christian life; the same duty lies with the godparents (receivers) and those who replace the children of their parents.
Canon 177. Associations, movements, and groups of believers created for piety, apostolate, mercy, and help should ensure that their members receive religious education with the help and guidance of the bishop who is entrusted with the spiritual care of these associations.
Canon 178. The diocesan bishop, with all possible zeal, takes care of the development of catechetical activities in his diocese, directs it and helps it.
Canon 179. The parish priest must make every effort to give the necessary catechetical training to all who are entrusted with his pastoral care, regardless of age or social status.
Canon 180. Priests and deacons associated with the parish should help the parish priests. Other faithful Christians with the necessary training should strive with all their might to assist in catechesis.
Canon 181. The catechism should have an ecumenical basis and give an objective and friendly picture of other Churches and church communities; however, care should be taken to preserve the Orthodox content of catechesis.
Canon 182. All catechists must remember that they speak on behalf of the Church and are sent to proclaim the word of God given in revelation, and not their own opinion; therefore, they must, in the process of catechesis, reveal the holistic and traditional teaching of the Church.
Canon 183. The church, through baptism, performing the divine work of creating a new person, must take care of their Orthodox education together with their parents.
Canon 184. Of the various means of upbringing, special care should be taken of Orthodox schools, which should be the focus of attention of parents, teachers, and the entire church community. The church has the right to create and manage schools of any type and level.
Canon 185. A school cannot be called a church or an Orthodox church if it was not created by the diocesan bishop or the highest church authority or was not recognized by them later.
Canon 186. Faithful children of Christ should be able to turn to scripture without difficulty. For liturgical and catechetical purposes, only scripture editions approved by the Church should be used.
Canon 187. Only liturgical books approved by the Church can be used during worship.
Canon 188. The approval of liturgical texts is done by the Council, and previously and temporarily by the Holy Synod of the Apostolic Orthodox Church.
Canon 189. Bishops of the Apostolic Orthodox Church have the right to amend the texts of liturgical books and liturgical norms, taking into account the opinion of the faithful children of their dioceses, allowing a variety of worship depending on the needs and desires of specific communities. All these changes should be discussed and recorded in writing so that any interested member of the Church has access to the text of liturgical books and liturgical norms. The texts of liturgical books and the norms adopted in any community or diocese are not binding on other communities and dioceses, unless otherwise specified by the Council, the Holy Synod or the ruling bishop of the diocese.
Canon 190. Catechisms and other works intended for catechetical education in schools of any kind and level must be approved by church authority.
Canon 191. Believers are not limited in their right to read any books, but church authorities can recommend to believers, in accordance with their level of preparation, certain works that best explain the dogmatic and moral teachings of the Church.
Canon 192. Church approval for one or another composition is expressed by the words: “blessed,” “blessed,” and is evidence that church authority assumes responsibility for the spiritual quality of this composition and its conformity with the creed of the Church.
Canon 193. The recommendations of certain works as a soulful reading are given by the diocesan bishop and apply to the communities entrusted to his care. Recommendations for the entire Apostolic Orthodox Church are given by the Holy Synod and, if necessary, are confirmed or specified by the Council. Blessing of new works or editions is given by the diocesan bishop or synod at the request of the author or publisher.
Canon 194. Priests and priors of temples should ensure that their churches do not exhibit, sell or distribute icons, images, audio and video that do not correspond to genuine sacred art, or books that do not correspond to Christian religion or morality . Priests, church leaders, and principals of Christian schools should ensure that any concerts, performances, and film screenings that are held with their blessing are consistent with the spirit of Christian piety. Let believing children of the Church take care not to inflict spiritual harm on themselves or others by listening, considering, reading, buying, selling, or distributing the items mentioned above.
CHAPTER XI. ABOUT DIVINE SERVICES
Canon 195. Through the sacraments that the Church is obliged to teach to believers, our Lord Jesus Christ sanctifies them by the power of the Holy Spirit so that they in a special way become true worshipers of God the Father, and makes them part of Himself and the Church, His Body; therefore, all faithful children of the Church, especially priests, must carefully follow the Church’s instructions for the worthy performance of the sacraments and their acceptance.
Canon 196. The service, performed on behalf of the Church by persons who are legally appointed for this, and through actions approved by the authority of the Church, is called public; otherwise it is called private.
Canon 197. Only clergymen who are correctly ordained and legally placed in their ministry by the ecclesiastical authority are authorized to direct public worship.
Canon 198. Since the sacraments are performed by a joint divine and human action and are common to the whole Church, only the highest church authority can accept or determine everything necessary to ensure the validity of the sacraments; established by this power cannot be supplemented, reduced or altered by anyone
Canon 199. All faithful members of the Apostolic Orthodox Church, especially priests, should make efforts to ensure that services are performed in separate buildings or special rooms where things that are not contrary to the sanctity of God are not performed. Particular care should be taken to ensure that there is no trade, even if items related to worship, in places designated for worship.
Canon 200. Members of the Apostolic Orthodox Church, if they have a good reason, can attend the liturgical services of other Christians and participate in them, observing the instructions established in this regard by their bishop, the Holy Synod or the Council, taking into account the degree of communion of these Christians with Apostolic Orthodox Church.
Canon 201. Every member of the Apostolic Orthodox Church can, following the dictates of his conscience, pray together with Christians of other confessions, and also pray in the presence of non-Christians so that he can reveal the truth of God's love for everyone with his prayer.
Canon 202. If Christians who do not belong to the Apostolic Orthodox Church do not have a place to worship properly, the diocesan bishop may allow them to use the church buildings and facilities under his jurisdiction so that this does not damage the worship service. Apostolic Orthodox Church.
Canon 203. Priests of the Apostolic Orthodox Church rightfully teach the sacraments only to members of their Church, who equally legitimately accept them only from these priests.
Canon 204. Those children of the Apostolic Orthodox Church who, for whatever reason, cannot contact her clergyman, are allowed, if necessary, to receive the sacraments of repentance, the Eucharist and the anointing of the sick from clergymen of churches in which the validity of the sacraments is recognized by the Apostolic Orthodox Church. Moreover, the believer should be guided by his religious conscience, so that such actions are not associated with deviation from church truth or indifference to it.
Canon 205. Priests of the Apostolic Orthodox Church have the right to teach the sacraments of repentance, the Eucharist, and the anointing of the sick to members of other Churches of the apostolic tradition, if they themselves ask for it and are set up accordingly. This provision also applies to members of other Christian Churches, which, in the judgment of the Apostolic Orthodox Church, have no obstacles to the acceptance of such sacraments in their confession of faith.
Canon 206. The sacraments of baptism, anointing, and ordination cannot be repeated. If, after a thorough investigation, there remains a prudent doubt as to whether these sacraments were actually or actually taught, then they should be taught conditionally.
Canon 207. A person who has not been baptized cannot be admitted to the rest of the sacraments.
Canon 208. The clergy cannot refuse the sacraments to those who asks for them appropriately, who are properly disposed, and to whom canon law does not prohibit their acceptance.
Canon 209. The performance of the sacraments, especially the Divine Liturgy, is an action of the whole Church, and therefore, as far as possible, it should be performed with the active participation of its faithful members.
Canon 210. Faithful members of the Church can assist in worship as deaconesses, subdeacons, reciters, singers, with the possible use of special clothing or signs showing their ministry, which will be approved by the priest or bishop. For the temporary performance of such a service, the blessing of a clergyman is sufficient; special provision is not required for this, since the charisma of the royal priesthood is given to each member of the Church in the sacrament of Baptism.
Canon 211. As a rule, the bishop delivers various permanent services; in some cases, he may transfer this right to the priest.
Canon 212. When performing the sacraments, the liturgical books accepted for use by the Apostolic Orthodox Church must be strictly adhered to.
Canon 213. When performing ordinances in which sacred oil should be used, the minister should use the oil obtained from olive or other plants that the bishop sanctified him, more recently, during the last year; old oil can only be used if necessary. The parish rector should receive the sacred oil from his bishop and carefully store it in a suitable place.
Canon 214. Let the minister ask nothing of the members of the Church for performing the sacraments and demand, accepting only voluntary donations, for the grace of God is given as a gift and is not a commodity.
Canon 215. Deacons, deaconesses, subdeacons, readers, altars, singers, and other members of the Church who assist in the service of worship must obey their bishop and the priest in charge of the service.
Canon 216. Deacons must serve at the throne of God and take care of order during the celebration of the Eucharist. Let the deacons abide in their own measure, knowing that they are ministers of the bishop, and below the elders. Yes, they accept the Eucharist in order after the elders, taught by the bishop or elder.
Canon 217. Priests are encouraged to wear the vestments of the Church during the sacraments, showing their service to the work of the gospel of Christ.
Canon 218. In case of emergency it is allowed to perform liturgical actions without the full vestment, or with the use of the vestments of other Christian denominations, but necessarily with epitrachile or a suitable garment replacing it. Let the priest take care of himself so as not to abuse this permission and not to embarrass the faithful children of the Church participating in the service.
Canon 219. The laity should not be allowed into the altar without need. Care should be taken to ensure that only those items that are necessary for worship are placed on the throne.
CHAPTER XII. SECRET OF BAPTISM
Canon 220. In Baptism, a person through ablution with water with the invocation of the name of the Holy and consubstantial Trinity: the Father, the Son, and the Holy Spirit, is freed from sin, born to a new life, puts on Christ, and becomes a member of the Church, which is His Body. Only through the actual adoption of baptism does one gain the ability to participate in other sacraments.
Canon 221. In case of urgent need, baptism can be performed with the fulfillment of only what is required for the validity of the sacrament: pronouncing the words: “The servant (servant) of God N. is baptized (the name is pronounced) in the name of the Father, and the Son, and the Holy Spirit”, or "N. (the name is pronounced), I baptize you in the name of the Father, and the Son, and the Holy Spirit ”, with three times immersion in running water, and if there is none, then in the lake or pool, and in their absence in any font. If it is not possible to perform baptism through immersion, it is allowed to perform it by triple sprinkling.
Canon 222. Baptism is usually performed by a priest, but if necessary, can be performed by any Christian, even the father or mother of the baptized. In this opportunity to perform the sacrament of baptism, each member of the Church manifests the gift of the royal priesthood received by him at his own baptism.
Canon 223. Under no circumstances is it permitted to re-baptize a person who has already been baptized in any of the Christian Churches. So let us observe the immutable word of the Nicene-Constantinople Creed: "I confess one baptism for the remission of sins."
Canon 224. Every person is able to be baptized - provided that he is not yet baptized. The baptism of a pregnant woman is not the baptism of the baby she wears.
Canon 225. In order for an adult to be baptized, it is necessary that he expresses a desire to be baptized, receive sufficient instruction about the truths of faith and Christian duties, and also has been tested in Christian life while teaching the faith.
Canon 226. An adult who is in danger of death, either in bondage, or on a long journey and under other similar circumstances, can be baptized if, having some idea of the basic truths of faith, he will in one way or another express his intention to accept baptism, expresses his willingness to keep the commandments of the gospel and promises to further fill his knowledge in the faith.
Canon 227. If there is no serious obstacle to this, then the baptized adult should immediately accept the anointing, take part in the Eucharistic worship and take communion.
Canon 228. Parents are required to ensure that their children are baptized in the first weeks of life. As soon as possible after the birth of the child - and even before it - parents should contact the rector of the church community to ask for the sacrament of baptism for the child and help themselves in proper preparation for this event.
Canon 229. If a child’s life is at risk, he should be christened without any delay.
Canon 230. It is permissible for a child to be baptized if there is the consent of his parents, or at least one of them, or persons legally replacing them; at the same time, the hope is expressed that he will be brought up in the Christian faith.
Canon 231. Premature babies born prematurely should be christened without delay, especially if their survival is at risk.
Canon 232. If there is doubt that a person was baptized, or that the baptism was taught in a valid way, and this doubt remains after a serious study of this issue, then this person should be conditionally christened, that is, preceding the words “baptized” with the expression “if not baptized”.
Canon 233. Whenever possible, the baptized person should be provided with a receiver, whose task is to accompany the adult baptized person in his Christian ordinances and to help him in the worthy fulfillment of Christian calling, and to assist his parents in the Christian upbringing of the child.
Canon 234. At baptism, either one receiver (godfather or godmother) or godfather and godmother together is allowed. The custodian must be at least 16 years old (unless the bishop or priest establishes an individual case for a younger age). The receiver must be identified by the baptized person, his parents or his replacement person, and in the absence of such persons - those who commit the baptism. The receiver should be sincerely ready to fulfill his duty - to be the closest assistant to the baptized on the path of faith throughout his life.
Canon 235. Non-Christians cannot be receptors.
Canon 236. The bonds of spiritual kinship are established between the godfather, the godmother, and the baptized, so they cannot enter into marriage with each other.
Canon 237. A person who performs a baptism must endeavor to ensure that there is at least one witness and that a record of the baptism be made in the book of the church community indicating the persons who received the baptism, the person who performed the baptism, parents, receivers, and witnesses, if any, as well as the place and date of baptism, indicating, in addition, the date and place of birth of the baptized.
CHAPTER XIII. SECRET OF PEACE ANOINTING / CHRISMATION / CONFIRMATION
Canon 238. Those who receive baptism must be anointed with the holy world to receive the seal of the gift of the Holy Spirit through this, like the apostles who received this gift on the day of Pentecost.
Canon 239. The Holy World is made from olive oil or other oil with the addition of aromas.
Canon 240. The holy world is brewed by the diocesan bishop.
Canon 241. The sacrament of anointing is performed by the priest immediately after baptism or separately.
CHAPTER XIV. SECRET OF THE HOLY EUCHARIST
Canon 242. The mystery of salvation is accomplished through the acceptance of the sacrament of the Holy Eucharist, therefore the Communion should be taught as soon as possible after baptism and anointing.
Canon 243. In the Holy Eucharist, the memory of the Lord’s death and resurrection is made, it is perpetuated by the Cross Victim - the summit and source of all Christian worship and Christian life; it signifies and implements the unity of the People of God, it completes the building up of the Body of Christ. All the other sacraments and all church affairs of the apostolate have a connection with the Holy Eucharist and are directed to it.
Canon 244. May those who are faithful to Christ render the highest honors of the Eucharist, taking an active part in the fulfillment of this greatest Sacrament, with extreme reverence and, if possible, often.
Canon 245. Only a bishop or priest can perform the sacrament of the Eucharist.
Canon 246. The priest should seek, if possible, to serve his bishop in the Divine Liturgy.
Canon 247. It is not accepted to allow a priest, whose identity is unknown, to serve. The identity of the priest must be certified by a letter from his superior or bishop, or in any other way that will satisfy the priest performing the liturgy.
Canon 248. The Divine Liturgy can be served on any day, with the exception of those days on which liturgies are not supposed to serve according to the charter of a particular Church.
Canon 249. As a rule, a priest can perform only one Divine Liturgy during the day, unless he feeds several communities.
Canon 250. The performer of the Liturgy must announce to the faithful in advance that they will be able to participate in the liturgy.
Canon 251. The Liturgy performer is advised to refrain from food, starting at 12 noon if the liturgy is served in the morning, and starting at noon if the liturgy is served in the evening.
Canon 252. The time of abstinence from eating before the Sacrament for the laity can be shortened at the discretion of the performer of the Liturgy, which he must inform about those who intend to take communion by announcing the holding of the Liturgy.
Canon 253. It is preferable to celebrate the Liturgy in a place that is intended only for worship, on a specially made throne.
Canon 254. It is recommended that the Liturgy be celebrated on an anti-minis with a particle of relics, which must be consecrated by the bishop and on which the bishop must inscribe which priest or temple the antimins were given to.
Canon 255. All clergymen and clergymen present at the Liturgy should receive communion, unless they have already received communion on this liturgical day, or if there is no reason not to start Holy Communion, which the liturgy performer considers valid.
Canon 256. All faithful members of the Church who attend the Liturgy with the intention of receiving communion must come to the service no later than reading the Scriptures and remain there until the final blessing.
Canon 257. It is preferable to celebrate the Liturgy on five prosphora made of pure wheat flour with the addition of sourdough. The priest has the right to choose the celebration of the liturgy at seven prosphora or on one prosphora. With the blessing of the bishop or in extreme necessity, the celebration of the liturgy on daily wheat bread is allowed. When performing the liturgy according to the Western (Catholic) rite, the rule is the use of unleavened bread.
Canon 258. It is recommended that the liturgy be served on dry red grape wine without the addition of sugar. The priest has the right to choose a wine with a high natural content of sugar (“Russian Cahors”) for the service. If necessary, a liturgy is allowed on any other grape wine. Adding water to wine should be done in accordance with the custom of a rite.
Canon 259. Lay people who wish to receive communion must attend the liturgy at least from the beginning of reading the scriptures, otherwise they must warn the liturgy performer of their delay and ask permission for the sacrament of the Holy Mysteries.
Canon 260. In determining the time for the celebration of Easter, other holidays, and saints' memory, one should first of all take care of the opportunity for faithful members of the Church to participate in public worship. Therefore, if necessary, the celebration can be postponed from weekdays to days that are defined by civil law as free from work. The days of celebrating Christmas and Easter are not transferable.
Canon 261. If there are different calendar styles in a particular land, when deciding the date of the celebration of passing holidays, one should be consistent with the spirit of love and peace and the need to testify of the Lord in the face of unbelievers. One should strive to celebrate at the same time as all the communities of the Apostolic Orthodox Church located in one land or another, and, if this does not contradict the previous one, to unity with Christians of other confessions.
Canon 262. Every dying or seriously ill Christian, whoever he asks for the Sacrament, is taught the Holy Gifts, which must be specially kept by the clergy for this purpose. Communion shall be performed by a clergyman, unless the bishop blesses otherwise. It is unacceptable to put Holy Communion in the mouth of a deceased person.
CHAPTER XV. SECRET OF REPENTANCE OF SINS / CONFESSION
Canon 263. The faithful children of the Church, at any time and in any place, can repent to the Creator and confess to him the sins committed after baptism and can receive forgiveness from Him. Believers should especially try, if and as much as possible, to ask for forgiveness before those people who have been damaged by their sins, to compensate them for the damage done, to reconcile with them. In the sacrament of repentance (confession), believers of the Church, with the intention of correcting themselves and not sinning, confess the committed sins to God in the presence of the clergyman, and through the remission of sins given by the same minister, they receive remission of sins committed after baptism from God, reconciling with God and the Church.
Canon 264. Confession should be performed whenever possible in the temple. In any case, the confession should be performed in such a way that the utterance during the confession is not heard by anyone other than the repentant and accepting the confession.
Canon 265. Only priests and bishops can remit sins.
Canon 266. After listening to confessions, let the priest remember that, confessing, he acts both as a judge and a doctor, and also that he is appointed by God as a servant of Divine justice and at the same time mercy in order to take care of saving souls.
Canon 267. A Christian is not charged with sin if, during the persecution, he will hide from them or openly testify of his faith, but, confronted with the need to directly confess Christ or renounce Him, may he choose a confession of Jesus Christ and God that is clear to the persecutors .
Canon 268. The practitioner of the sacrament of repentance should, whenever possible, avoid accepting confession from persons with whom he is bound by first-degree family ties (spouse, parents, children) or a relationship of authority and submission (the abbot should avoid accepting confession from a subordinate priest). A person in authority cannot in any way use in external management information about sins received at a confession at any time.
Canon 268. When asking questions, let the priest do this judiciously and legibly, taking into account the position and age of the penitent, and refrain from asking about the name of the accomplice of sin.
Canon 270. If the priest does not doubt the appropriate mental disposition of the repentant, and he asks for the remission of sins, then one should neither refuse the absolution nor postpone it.
Canon 271. The secret of confession is unbreakable, therefore the confessor is strictly forbidden to give out a penitent in words or in any other way and for whatever reason. The translator, if any, was also obliged to keep secret, and all other persons who in one way or another learned about sins from confession.
Canon 272. The confessor is strictly forbidden to use the information received in confession, thereby causing harm to the penitent, even if there is no danger that they will be open to anyone.
Canon 273. After reaching a conscious age, each faithful is obliged to confess all his grave sins. It is advisable to confess as soon as possible after committing a serious sin, and regularly confess not only serious sins, but also minor sins, in particular try to confess during fasting.
Canon 274. Every believer has the right to confess to any clergyman of the Apostolic Orthodox Church, and if this is not possible, to a clergyman of another Orthodox Church or the Catholic Church. The believer must inform the abbot of the community of which he is a member of whom he confessed, if the abbot asks him about it.
Canon 275. Whenever possible, every believer should be given the opportunity to confess before each communion of the Holy Mysteries of Christ. It is forbidden, however, to say a prayer of absolution, not having listened to the personal repentance of the believer, unless the latter, being sane, is in a physical state that prevents the verbal expression of repentance.
Canon 276. The confessor has the right to oblige the penitent to heal the consequences of sin to read certain prayers, to do some work of piety, to do an act that could compensate the damage caused by this sin to other people.
Canon 277. A confessor has the right to refuse absolution if a penitent, having discovered a serious disagreement with the Church’s teaching on the sacrament of confession, persists in his error, or declares that he does not intend to continue to refrain from this sin, or refuses to compensate for the damage caused by this sin to another person.
Canon 278. A penitent who is denied absenteeism has the right and obligation, if he doubts the legality of the refusal, to seek confession with another clergyman, informing him in sufficient detail about what he was previously denied with absolution.
CHAPTER XVI. MYSTERY OF THE HOLY SACRED / ANOINTING OF THE SICK
Canon 279. The blessing of the sick, through which the Church instructs believers suffering from a dangerous ailment, to the Lord Jesus Christ to heal the body and save the soul, is taught by anointing them with oil and speaking the words prescribed in the liturgical books.
Canon 280. Seven clergymen preferably perform the sacrament of blessing. In extreme cases, it can be performed by one clergyman.
Canon 281. The anointing should be done carefully, adhering to the words, order and method prescribed in the liturgical books. However, if necessary, anointing of only one forehead or even another part of the body with the pronunciation of the full formula is enough.
Canon 282. Shepherds and relatives of patients need to ensure that patients receive the strengthening of this sacrament at the right time.
Canon 283. The consecration of several patients at once, which must be properly prepared and appropriately tuned, can be accomplished.
Canon 284. The blessing of the sick can be taught to a faithful person who is in mortal danger due to illness or old age.
Canon 285. The sacrament of unholy can be repeated if the disease returns or worsens. In the event that there is doubt whether the patient is capable of sound judgment, whether he is dangerously ill, and whether he is dead, the sacrament should be taught. Those patients who, being fully conscious, in any way let them know about their desire to resort to the sacrament, should teach it without delay.
Canon 286. Blessing should not be given to those who stubbornly continue to remain in manifest grave sin, refusing to repent of it and receive absolution.
CHAPTER XVII. SECRET OF THE CLERGY / ORDINATION / HOLY ORDERS
Canon 287. According to the Divine institution, through the sacrament of the priesthood (ordination), some of the faithful to Christ become clergy. This means that, according to the dignity of each of them, they are consecrated and intended to shepherd the people of God, performing on behalf of Christ the ministry of teaching, sanctification, and administration.
Canon 288. The degrees of the holy dignity are as follows: bishop, presbyter (priest, priest), deacon. Sanctification (ordination) is performed by laying on of hands with the dedication prayers prescribed by the liturgical books for each degree of the priesthood.
Canon 289. The sacrament of the priesthood by the power of the special grace of the Holy Spirit imposes an indelible spiritual seal and can neither be repeated nor given temporarily.
Canon 290. When choosing a candidate for ordination, one should carefully identify the circumstances of his life in the Church, including finding out if he has had conflicts with church authorities, clergy and fellow believers, and for what reasons; find out if the candidate is guided by the motives of vanity and self-interest; the election of a candidate for reasons of personal sympathy or kinship should be avoided.
Canon 291. One should not ordain a person who has recently become a member of the Church, unless there is the grace of God.
Canon 292. The ordination of a person with such a mental or physical handicap that would substantially impede service (deafness, blindness) should be avoided unless it is possible to compensate for this handicap.
Canon 293. You cannot ordain the possessed and those who portray demon.
Canon 294. A man who has contaminated himself out of contempt for marriage cannot be ordained. It is unacceptable to break the bonds of marriage against the will of one of the spouses, even for the sake of wanting to become a clergyman or to assert that a married priest or bishop is less worthy of his dignity than not having a wife.
Canon 295. For a candidate to be ordained, it is required that he be of the Orthodox faith, distinguished by strong faith, good morals, piety, wisdom, prudence; had a good reputation and pastoral abilities.
Canon 296. According to an ancient tradition, in the Apostolic Orthodox Church, ordination is accepted only by a male Christian.
Canon 297. In order to ordain a member of the Church, it is necessary that he possess the necessary internal and external freedom. No one shall be compelled to accept ordination in any way or for any reason whatsoever; in the same way, a worthy candidate cannot be hindered from accepting ordination.
Canon 298. A candidate for ordination as priest or deacon must be nominated by either a community or a bishop.
Canon 299. A candidate for ordination to bishop must be at least 30 years old, for ordination to priest - at least 25 years old, and for ordination to deaconhood not younger than 20 years. An exception to this rule can only be made with the approval of the Holy Synod for each individual case.
Canon 300. The ordination may be made regardless of the marital status of the candidate. A member of the Church who has been ordained has no right to file a divorce from a public authority.
Canon 301. Only a deacon can be ordained to the priesthood.
Canon 302. Only a presbyterial degree may be ordained to the bishop.
Canon 303. Two or three bishops ordain a bishop. This expresses the equality of the bishops and their relationship between themselves. The bishop who headed the ministry of the Eucharist is considered to have completed the ordination; his name is called the name of the one who performed the ordination.
Canon 304. One bishop ordains one elder and deacon.
Canon 305. The ordination may be performed by the diocesan bishop or titular bishop. The assistant bishop may be ordained, if only this will be entrusted to him by his diocesan bishop.
Canon 306. A bishop who is at rest cannot be ordained unless the diocesan bishop asks him to do so, or if there is a serious threat to maintaining apostolic succession in the Church and the danger of leaving believers without pastoral or pastoral care.
Canon 307. If persecution or other irresistible external circumstances impedes the assembly of two or three bishops for admission to the bishops, one bishop may be appointed, and it is advisable to receive letters from other bishops confirming the ordination before delivery or later.
Canon 308. All ordination should be performed on Sunday whenever possible. Clerics and all other members of the Church should be invited to ordination so that as many Christian believers as possible can attend it.
Canon 309. Upon completion of the ordination, the names of each of the ordained and ordained bishops, as well as the place and date of the ordination, shall be entered in a special book, which must be carefully kept with the bishop who has ordained, or with the person entrusted with by the bishop; all documents relating to each ordination, especially the oath of the protege, should also be carefully preserved.
Canon 310. The bishop who has performed the ordination must issue to each ordained a certificate of the ordination received, leaving with him a copy of it. Likewise, a bishop who has ordained another bishop must issue him a certificate of ordination, signed by those bishops who took part in the sacrament.
Canon 311. If there is doubt that a clergyman was ordained in an actual way, and this doubt remains after a serious study of this issue, then this person should be ordained conditionally, that is, preceding the words of the sacrament with the expression “if the grace of the Spirit has not been given earlier. "
Canon 312. For a good reason, a deacon, priest or bishop may be released from obligations and functions related to the priesthood, or may be prohibited from fulfilling them by decision of the Holy Synod or the Council of the Apostolic Orthodox Church. In this case, the punishment of the clergyman in the form of an eruption from the dignity is not allowed, since the seal imposed by the ordination remains forever.
CHAPTER XVIII. SECRET OF MARRIAGE / HOLY MATRIMONY
Canon 313. Marriage is a free union of a man and a woman, which, thanks to their physical and spiritual fidelity to each other, gives them the fullness of human existence in the unity of two personalities, provided for by the Creator in the creation of the human race. Marriage in itself is not an obstacle to God, but the realization of God's mysterious plan for man as a creature destined for love.
Canon 314. Marriage is created by agreement of the parties, legally expressed by legally competent persons; this consent cannot be replaced by any human power. Marriage consent is an act of expression of will by which a man and a woman, through a contract concluded with God, give themselves up and accept each other.
Canon 315. The Church recognizes as marriage both the union between unbelieving people, and the union of the faithful son of the Church with an unbelieving woman, and the union of the faithful daughter of the Church with an unbelieving husband, regardless of whether such a marriage was made before or after one of the spouses entered the Church, according to the word apostle: “If a brother has an unbelieving wife, and she agrees to live with him, then he should not leave her; and a wife who has a husband of an unbeliever, and he agrees to live with her, should not leave him. For an unbelieving husband is sanctified by a believing wife, and an unbelieving wife is sanctified by a believing husband. "
Canon 316. The sacrament of marriage (wedding) is the blessing of the marital union of the Church in the image of the spiritual union of Christ with the Church, in which Christian spouses, recognizing the Lord Jesus Christ as the head of their family as a small Church, receive grace for joint spiritual growth, for blessed birth and education children, for a testimony of the gospel before the world.
Canon 317. A church marriage is a union that has received a blessing in any Orthodox or Catholic Church. A marriage blessed in the Church of other Christian denominations can be recognized as a church marriage by decision of the bishop.
Canon 318. The sacrament of marriage can be performed by a priest of the Apostolic Orthodox Church both over a member of his Church and over a member of another Christian Church.
Canon 319. The marriage of a faithful member of the Church with an unbelieving spouse, or with a non-Christian spouse, may receive the blessing of a clergyman, which in itself is not a sacrament.
Canon 320. Those initiating the sacrament of marriage (getting married) must be sane and not younger than 16 years old, unless the civil law of the country in which the wedding takes place sets a higher age for marriage.
Canon 321. The sacrament of marriage is performed on those whose marriage has been attested to society through legal registration in the bodies to which the government of a country is responsible for registering marriage. The bishop, upon careful examination, has the right in some cases to authorize the wedding of believers who do not have state registration of marriage.
Canon 322. If one of the spouses of a state-registered marriage has received holy baptism, the Church recognizes his marriage and admits him to all the sacraments.
Canon 323. If both spouses receive holy baptism at the same time, or the person whose spouse is already a faithful child of the Church accepts baptism, the Church encourages them to crown their marriage with church sacrament.
Canon 324. If two believers, no matter what Christian denomination they belong to, are married by the state and enjoy all the joys and privileges of marriage, but do not enter the Church to perform the sacrament of marriage, they may be denied participation in other the sacraments of the Church, unless it is a question of teaching the sacraments in a moment of mortal danger.
Canon 325. If the marriage between two unbelieving people has broken up and one of the spouses has been baptized, he has the right to begin the sacrament of marriage on the same basis for all members of the Church. This right is reserved for him in the event that the second spouse will also be baptized and decide to begin the sacrament of marriage.
Canon 326. If a faithful member of the Church who is married to an unbeliever is left an unbeliever spouse, he has the right to proceed to the sacrament of marriage, like his former spouse, if the latter converts, repents and receives holy baptism.
Canon 327. The sacrament of marriage is possible over a person whose Church-sanctified marriage is declared invalid and annulled. The reason for the cancellation of a marriage may be circumstances that have opened after the wedding (too close a degree of relationship, the presence of a previous un dissolved marriage or the insanity of one of the spouses at the time of marriage).
Canon 328. The founding inability of one or both spouses to bear children or having discovered or acquired after performing the sacrament of a bodily ailment of one or both of the spouses, which impedes the full enjoyment of the conjugal life, cannot serve as a basis for declaring the sacrament of marriage invalid. However, if both spouses decide that for one of these circumstances the marriage should be declared failed, their decision is made by the Church. If one of these spouses subsequently concludes a church marriage, neither he, nor his spouse or spouse will be able to ask for the recognition of their marriage invalid due to these circumstances, since they knew about them at the time of the wedding.
Canon 329. As a rule, the sacrament of marriage can be performed only once on one person. The secondary commission of the sacrament of marriage is possible over the widowed spouse (including a person who is recognized as widowed in civil court because of the missing spouse).
Canon 330. If one of the spouses creates a significant danger to the soul or body of the other spouse or children, or otherwise makes the life together too difficult, he gives the other spouse a legitimate reason to terminate cohabitation by decision of the bishop or even by his own decision if procrastination is dangerous .
Canon 331. None of the spouses of a church marriage can take a vow of celibacy without the permission of the other spouse.
Canon 332. Spouses should not refrain from living together if their separation will damage the upbringing of their children, making them implicated in the sin of irresponsibility.
Canon 333. A Christian and a Christian who have divorced from their spouses and filed for divorces in state authorities may ask the church authorities for condescension to their desire to lead a life together. In exceptional cases, the bishop has the right to authorize the priest to perform the blessing of their union over these people (the so-called “second-marriage follow-up”).