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Edited from a variety of translations (mentioned in the preface) by H. R. Percival
THE ECUMENICAL COUNCILS Resources Online and in Print
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Pages
Page 27
Such, then, were the "Basilica," but what is most singular is that this collection was not given the force of law, neither by Leo VI. nor by Constantine VI., although it was prepared at their order, under their authority, and was written in the language which was spoken by their subjects. The Justinian code of law, although in Latin, still continued to be the only authority in the entire East. An anonymous writer prepared an Epitome of the Basilica, digested into Alphabetical order, and beginning with "Of the Orthodox faith of Christians."
In 883 Photius published a "Syntagma canonum" and a "Nomocanon" with the title Prokanon, because it was placed before the canons. This last work at the command of Constantine VI. was revised and soon took the place of the Nomocanon of John of Antioch, over which work it had the advantage of being more recent and of being digested in better order. In citing the canons, only the titles are given; but the text of the civil laws appears in full. "As in the Eastern Church the influence of the imperial authority increased at the expense of that of the councils, and as these princes made ecclesiastical affairs a principal part of their government, it came to pass that the Nomocanon of Photius became of more frequent and more necessary use than his Syntagma, [which contained the actual text of the canons of the councils down to 880]. Many commentators busied themselves with it, while the collection of the councils was neglected. Thus it has happened that the Nomocanon has become the true foundation of the ecclesiastical law of the East." [33]
But while this is true, yet there were not lacking commentators upon the Canon law, and of the three chiefest of these some notice must be taken in this place. As I have already pointed out it is to Bishop Beveridge that we owe the publication not only of Photius's Collection of Canons which are found in his "Sunodikon sive Pandectæ," but also of the scholia of all three of these great commentators, Zonaras, Aristenus, and Balsamon, and from his most learned Prolegomena to the same work I have chiefly drawn the following facts, referring the curious reader to the introduction [34] itself for further particulars.
John Zonaras was probably the same person who wrote the Byzantine History which bears his name. He flourished under Alexis Comnenus, and enjoyed the high office of Grand Drungarius Viglæ (Droungarios tes Bigles) and Chief of the Clerks. After some years of secular life he retired to a monastery and devoted himself to literary pursuits. While here, at the command of his superiors, and moved by the persuasion of his friends, he wrote that great book which has made his fame, which he entitled "An Exposition of the Sacred and Divine Canons, as well those of the holy and venerable Apostles, as also those of the sacred OEcumenical Synods, and those of the local or particular councils, and those of the rest of the Holy Fathers; by the labour of John Zonaras the monk, who was formerly Grand Drungarius Viglæ and Chief of the Clerks." [35]
One of the greatest peculiarities of this work, and one which distinguishes it very markedly from the later work of Balsamon upon the same subject, is that Zonaras confines himself strictly to the canon law and rarely makes any references to the civil law whatever; and in such canons as bear no relation to the civil law Balsamon often adopts Zonaras's notes without change or addition.
[33] Schoell, ut ante, p. 238.
[34] Beveridge, Sunodikon sive Pandectæ, Tom. I. of the original ed. Reprinted in Lib. Anglo. Cath. Theol., appendix to Vol. XII. of Beveridge's Works, pp. xxi.-xxxix.
[35] 'Exegesis ton hieron kai theion kanonon ton te hagion kai septon 'Apostalon, k.t.l.
Reference address : https://elpenor.org/ecumenical-councils/introduction.asp?pg=27
