143 Pregledni znanstveni članek (1.02) Bogoslovni vestnik 76 (2016) 1, 129—141 UDK: 091=124:271.2 Besedilo prejeto: 11/2015; sprejeto: 01/2016 Vladimir Vukasinovic and Jovana Pavlovic Regula morum et ordinum sacerdotalium: Latin Manuscript Contemporary to the Metropolitan Vincentije Jovanovic Abstract The article explains the Church legal document Regula morum et ordinum sacerdotalium influence on spiritual life in the Archdiocese of Belgrade and Karlovci organization in 1732. Textual and paleographic analysises provide internal evidence that Latin manuscript is actually a transcription of unperser-ved original. The Fourty precepts disciplinary organize various aspects of the parochial clergy life bringing testimonies significant for the Orthodox Church History. The first critical edition from a single based manuscript with introductory note. Key words: Church legal documents, Archdiocese of Belgrade and Karlovci, critical edition, Vincentije Jovanovic Povzetek: Regula morum et ordinum sacerdotalium: Latinski rokopis iz dobe metropolita Vincentija Jovanovica Članek razloži vpliv cerkvenega pravnega dokumenta Regula morum et ordinum sacerdotalium na organizacijo duhovnega življenja v nadškofiji Beograd in Karlovci leta 1732. Tekstne in paleografske analize so priskrbele notranje dokazno gradivo, da je latinski rokopis dejansko prepis neohranjenega izvirnika. Štirideset disciplinskih pravil je organiziralo razne vidike življenja župnijske duhovščine, to pa prinaša pomembna pričevanja za zgodovino pravoslavne Cerkve. To je prva kritična izdaja na podlagi rokopisa z uvodnimi opombami. Ključne besede: cerkveni pravni dokumenti, nadškofija Beograd in Karlovci, kritična izdaja, Vincentije Jovanovic The Archdiocese of Belgrade and Karlovci lasted from 1726 to 1739 as the result of Belgrade and Karlovci diocese union caused by military and political changes in the first half of the 18th century. It was governed by metropolitans Mojsije Petrovič (1726-1730) and Vincentije Jovanovic (1731-1737). Metropolitan Vincentije represents one of the most significant Serbian praela-tus actively working on organizing clergy and monastic life during his rule in Karlovci and Belgrade Archdiocese. His well-known Sacerdotal rules were issued for the purpose of organization improvement, and its Latin version, edited in Novem- 144 Bogoslovni vestnik 76 (2016) • 1 ber 1st 1732 - Regula morum et ordinum sacerdotalium (ASANUK, MPA, A 1732, 75) - is edited in the article. Vinčentije's antecessor, Mojsije Petrovič was also occupied with the regulation of clergy life in parishies and for that purpose he delivered his own Sacerdotal rules (Točanac Radovič 2001, 149), but it was Vinčen-tije who took one step forward. How it manifested? Metropolitans in Karlovci endeavored to regulate the spiritual life of the parochial clergy and monks by special Church legal and disciplinary documents - The Rules. On one side, there are based upon ancient Christian Church tradition familiar to such forms and types of the clergy life regulation, but, on the other side, The Rules appearance predominantly follows contemporary practice promoted by the spiritual reform of the Russian tzar Peter the Great (1672-1725) and archbishop Theophan Prokopovič, (1681-1736) finding its essential fulfillment in Duhovnyj Regulament' (Beneševič 1914), the central legal document defining The Russian Orthodox Church status in the so-called Synodal period (from 1721 to 1917). This fact should be particularly applied to metropolitan Vinčentije Jovanovič who governed Karlovci and Belgrade Archdiocese contemporarily to Teofan Procopovič redirecting spiritual life and reorganizing the Russian Church. The relationship between reformatic actions of metropolitans in Karlovci and Duhovnyj Regulament' has already been questioned several times in Serbian historiography. After Tihomir Ostojic (1907) and Mita Kostič (1958), Vladimir Vukašinovič (2010) and Vladislav Puzovic (2014) dealt with this issue, the latter providing detailed analysis of the Duhovnyj Regulament' influence upon sacerdotal and monastic rules. Concerning the Rules contemporary to Vinčentije Jovanovič (in further text: REGULA 1732), their historical and theological analysis shows that metropolitan attempted to disciplinary organize the parochial clergy life in the various aspects of their service. Behind the obligatory clergy suit standardization (6) or endeavor to carefully conduct the administrative affairs such as keeping the registers of the baptized, married and the deceased (53) or the protopresbyteric system enforcement in order to regulate parochial service (38) lies the awareness that without well-organized diocese structure, the Church service and mission would encounter great difficulties. Disciplinary endeavors of REGULA 1732 aren't meant for the clergy only. They see to lay people regular service attendance (20) as well as controlling monks charity raisers' patronage, monks seeking charity interrogation about episcope in charge blessing (32). Source REGULA 1732 is predominantly concerned with parishioners' and priests' Eucharistic life. Firstly, metropolitan insists on liturgy order and altar component precise definition as well as impeccable cleanliness (14 and 15). Besides, he determines the quality of bread and wine offerings during liturgy (11) and defines who is allowed to offer Eucharist (10) and where and how to preserve the mystery for the sake of the sick (12 and 13). When two or more priests are at the service in the same church, they can serve the matines and vespers regularly, but the Holy Liturgy in this case could be served every day (9). V. Vukasinovic and J. Pavlovic - Regula morum et ordinum sacerdotalium 131 Manuscript REGULA 1732 provides various approaches to the Sacrament of Confession and Penance, making it obligatory for the clergy as well as pious flock (3). Pastoral discerning and the basic knowledge of psychology is expected of a priest during confession of believers (21) who are supposed to be given so-called Confessional note (Lat. Schedula spiritualium) as a proof that their spiritual duty is fulfilled. Priests were not allowed to offer the Holy Communion to the believers without notes (27). Besides, document establishes special Eucharistic discipline for those who avoid Confession and Communion preventing them from entering the Church (30), whereas encouraging Eucharistic life of those without spiritual hindrance (31). The regular annual confessions are allowed to be heard only by the spiritual fathers who have special sacramental blessing for that purpose (32), while in death case all the clergy is permitted. According to REGULA 1732, before receiving the Sacrament of Holy Matrimony, a priest had to examine if bride and bridegroom know the essential truths of the Christian Faith, more exactly, the basic Confessional texts (19). Besides Confessional notes, there was also marriage note proving available marital status of a candidate as well as his consent to the marriage (33). REGULA 1732 discourage practicing Matrimonia mixta (34). The Sacrament of Baptism and Holy Matrimony should be performed only in churches, that's what REGULA 1732 says, assuming immersion, not soaking to be recommended and desirable form for the Baptism (18). Metropolitan Vincentije dedicates special attention to the rites associated with the Christian death of the diocesal flock emphasizing the role given to the parochial clergy in this events. Priests were obliged to provide Confession, Anointing and Communion for dying parishioners (17). The Holy Eucharist is carried to the sick in the solemn procession, preceding the two ministers holding the candle, followed by the priest (16). The deceased were buried out of the church, either in portal or in special tombs (28), and so REGULA 1732 fails not to describe their grave cross description (29). Moreover, REGULA 1732 also regulates education of both prospective and active male clergy. Children of the clergy have the privilege of religious education on the path to honorifics and titles (23). The priesthood must regularly read the main religious books and manuals, so-called Five mandatory books, uttering-reading them repeatedly along the year (1). This was particularly related to liturgical issues since Vincentije Jovanovic was promoting the new »style« of liturgy in order to be establish among the priesthood in the Archdiocese of Belgrade and Karlovci (24). The method of repeated readings, in other words, same text repetition resulting in memorizing its content, was also intended for believers who were read the Texts of Confession of Faith after the liturgy (2). In the end, it should be mentioned that the priesthood was commanded to read and memorize REGULA 1732 (40). Political realities exist in REGULA 1732. They reflected in Church's intention to prepare believers through pastoral guidance not only for the service to the Holy Roman Empire but also to give their lives for the emperor (39). 144 Bogoslovni vestnik 76 (2016) • 1 The preceding chapters provide theological interpretation introducing the first edition of the important Church Legal Document. Concerning editorial principles, the primary criterion for scribal features preservation presents contemporary orthography manuscript congruence. Codicological analysis indicate the document containing no page numbering and stable page format. This was a doubtful point where decision was made to carefully follow the chapter division of the manuscript and its single line spacing between each section. Vertical line (||) marks the end of original page. Abbreviations were expanded without indications in the text. Emendations suggested by the editor were marked by pointed brackets < >. The document was revisited and numerous orthography corrections were made. Nota bene, word gasam in chapter five is rewritten as gazam in order to conform the standard orthography and pronunciation. Similar example was found in chapter six where the form sarcitas was emendated by crossing out syllabus -CI. Only the correct form appears in the edition. The predicate omission makes a sentence in chapter five unclear. It originally reads: Adhaecsingulares cánones suos, quo ad orandum Dominum Deum nunquam omittant. Lacuna is indicated by three asterics in pointed brackets <***> since it was based on deficiency of sentence sence. The document delivery to the archbishop of Belgrade in 1732 is quoted in the colophon on the last page. It reads as it follows: +Publicatum est in congressu nostro Belgradi, datumque in residentia nostra Archiepiscopo metropolitana belgradiensi Novembris 1, Anno Domini 1732. Published at our Belgrade council in our archbishop's metropolitans residence in Belgrade on 1st of November, in the year of our Lord 1732. Two scribal hands wrote the REGULA 1732 in Latin cursive script (Thompson 1899) using only black tint without any calumniations. The first scribe wrote most of the document. The second scribe appears only at the end of the chapters 19 and 39 presumably in order to temporarily replace the first scribe. The abovemen-tioned deficiency of sense in chapter five indicates not only lacuna, yet the typical scribal error highly unlikely to be made by the creative author concerned about the main idea of the sentence. Therefore, it is very probable that the manuscript REGULA 1732 is transcription of unsaved Latin original. The annotation affixed to the document is written by the third scribe. It could be discussed if this was later interpolation in the text. Chronological congruence between the colophon and the descriptive annotation provides internal evidence for placing the document in its historical context. The scribal features, orthography as well as syntax and lexical analysis of REGULA 1732 provides evidence for graphic and stylistic pattern defining. The results should be used in future research at SASA Archives in Srem-ski Karlovci (Arhiv SANU u Sremskim Karlovcima). There are used underlined Arabic numerals with two small lines on the right side in order to signify the passage numeration (e. g. 10/'). In comparison to that, the ordinary numbers in the text were written combining Arabic numeral with the appropriate case ending. Both components stand in the same line with a dash V. Vukasinovic and J. Pavlovic - Regula morum et ordinum sacerdotalium 133 beneath (v.g. 2da parte for secunda parte, 35). This characteristics wasn't preserved in the edition. The standard Latin abbreviations are expanded in the interest of contemporary reader: v. g. (Lat. verbi gratia »for example«, 29), and 9bris (Lat. Novembris »November«, 40). Abbreviations occur in Nomina Sacra (Traube 1907), enclitic -que, conjunction vel (abb. v), particle non (n) and preposition per (p). The word Dominus »Lord« was regularly contracted and denoted by slightly curved vertical line as a general abbreviation sign (v. g. Dm for Domini, 1; Dno for Domino, 1; Dnum for Dominum, 5). Truncation of the final syllabus -UM is progressive feature: mysterior(um), 1; sacramentor(um), 1; maritor(um), 19. Supralinear ligature is used to signify truncation. Enclitic -QUE is written as a ligature formed by letter Q and the subscribed mark resembling Arabic number 3. The word caeteror(um)q(ue) (9) presents an illustrative example of supralinear ligature and subscribed mark combination. The Arabic number 3 also marks syllabus -UR truncation (Capelli 1982, 20): celebret(ur), 9. We found one case of superscript vowel that stands only for itself (virtusa, 10). This is the result of later text emendation that shouldn't be confused with abbreviations. The editor's sole intention was not to interviene the orthography per se, because Latin document REGULA 1732 is extant in a codex unicus. Closer examination of the orthography indicates high level of Classical Latin (in further text: CL) norm appliance (Herman 2000, 31). The consistent preservation of CL norm through avoiding of diphthong reduction (ae> e, oe>e) was observed in the following examples: poenitentia (1, 21), poena (3, 5, 40), oecumenicus (20); caeruleus (6, derivated from caelum »sky«), saepenumero (3, 40), saepissime (34), praecep-tum (x5), praesertim (3, 14) praesuposita (8), aeternam (9), praeter (16), saecu-laribus (20), praedicandi (20), praedicet (20), praedicent (34), misericordiae (x3), aequalis (24), praeseferentes (31), praesumant (33), praestare (40), Caeseroregia (39), caeteris (40), memoriae (40). The diphthong AE was signified as a ligature. Nonstandard spelling such as caeterorum (9) and caeteris (40) also appears as the result of diphthong reduction absence. Although ceterus, a, um standard form, the original feature is also correct and therefore remains unchanged in the edition. It is clear that the author aimed at classical orthographic norm since few cases of Y>I vowel change noticed. Frequently used theological terms such as mysterium (x5), presbyter (x44) and symbolum (8, 19) were written following CL rule and, therefore, conforming to the Greek model (cf. Gr. ^uottiplov, npEoPúispoq and ou^PoAov). The pattern is confirmed in hapaxlegomenon such as Apocalypseus liber, 1 (n akokóau^ic;) and synaxeus, 27 (aúvafo). Scribe persistently hesitates between liturgia (20) and lyturgia (x2) causing coexistence of both graphic forms within the document. However, overwriting of liturgia repeated more than once (2, 9) indicating that the form lyturgia was conceived as more erudite and correct. This example could be explained as orthographic hypercorrection case (cf. Gr. A e i t oupyia) that certainly reveals basic tendency towards CL precept appliance. At this doubtful point editor decided to uniform orthography in order to conform to the rule and to avoid confusion. 144 Bogoslovni vestnik 76 (2016) • 1 It is most likely that writing mistakes such as stamnea vasa (13, correct form: stannea or stagnea »an alloy of silver and lead«), diecaesibus (40, instead of dio-ecesibus, cf. Greek SioÍKnoiq) and Euhilogii liber (1, instead of Euhologii liber, cf. Greek EúxoAóyiov) appeared due to pronunciation or simple neglect. The spelling Tipycon (24) and qualemanque (31) were unconscious omissions that should have been replaced with Typicon (Gr. Tuklkóv) and qualenamque. In the eight chapter gramaticaly incorrect Gerund form oretendi appears in the following sentence: ut sciant o r e t e n d i Pater noster; Ave Maria: 12 articulos symboli Orthodoxae fidei, et 10 praecepta decalogi. Editor's suggests emendation orationes (Niermeyer and Kief 1976, 742) placing it in the pointed brackets. Greek loanwords with aspirated consonant TH and CH were spelled according to the artificial CL norm: Virtutes theologicas, 2 (cf. Gr. GEoAoyiKÓq), Timotheum, 7 (Ti^óGsoq), Orthodoxae fidei, 8, 37 (óp0ó5o^oq); Christus x5, Christiani x3 (XpiCTTÓq, XpioTiavoí), Catechisim librum, 1 (KaxnxnOLi), Euchilogii, 1 (EúxoAóyiov), eucharistia, 1, 10 (suxapioxia), scholam, 23 (oxoAq), archiepiscopus x5, archiepi-scopalis, 24 (ápxisníoKonoq), schedula x4 (oxéSoq). On the contrary, in few examples deviation from conservative norm was observed: blasfemia, 37 (CL blasphe-mia or blasphemium, Gr. PAao^n^ia), parohus x5 (CL parochus, Gr. nápoxoq) and monahus, 32 (CL monachus, Gr. ^ovaxóq). Consonant substitutions, palatalization and CT>T reduction (Eliot 1997, 4) never occured in REGULA 1732 (v.g. baptizaverit, 35, sanctus x19, interrogatione, 19). The original punctuation is adequately clear even for modern scholars. Capitalization of Divine persons in The Holy Trinity as well as personal names, titles and places is taken from the source. The New Latin precise distinction between vowel I and consonant J along with vowel U and consonant V reflected upon graphia of Evangelium (2) and eucharistia (1, 10) as well as frequently used ejus and etiam. Consonant generalization was observed only once in the form etjam (21) and this original orthography feature is preserved. The long S (J) appears only in medial position forming ligature with the following letter S (e. g. inceJsanterque, 1). The edition is without the mark. Assuming the accuracy of the estimate just made, we discover the scholar highly proficient in Latin behind the transcription. Conclusion The Church-Legal Document Regula morum et ordinum sacerdotalium (REGULA 1732) that provides the vivid reconstruction of clergy life and its organization during 18th century could be transcription of unsaved Latin original and, therefore, further research in The SASA Archives in Sremski Karlovci is necessary. The hypothesis is based on the typical scribal errors observed as well as lacunas requiring conjecture. Although codicological analyses indicate the document lacking stable format along with the Vincentije's original seal and signature omission, the V. Vukasinovic and J. Pavlovic - Regula morum et ordinum sacerdotalium 135 editor still believes the data provided in the colophon on the last page to be trustworthy since chronological congruence between the colophon and the descriptive annotation observed. Manuscript REGULA 1732, therefore, should be considered as formal document providing reliable evidence of Vincentije Jovanovic's reform and the new »style« of liturgy promotion. Interest in REGULA 1732 probably goes beyond Vincentije's epoch since the third scribal hand was identified in the annotation affixed to REGULA 1732. Besides the parishioners' and priests' Eucharistic life, the rites associated with the Christian death of the diocesal flock were also most carefully described which could indicate the high mortality rate in turbulent times especially of infants and children (chapters 16 and 17). It seems that the manuscript surpasses the spiritual life and the clergy organization reconstruction since it bears historic evidence of internal relations between the Holy Roman Empire and Vojna Krajina (Militärgrenze) as well as religious antiques in the early 18th century. Regula morum et ordinum sacerdotalium, quibus debent presbyteri et dia-coni instrui, ac dirigere vitam suam, fungique officio suo sacerdotali, prouti intra et extra ecclesiam in domo propria, ita etiam in omni loco. 1. In primis, debent presbyteri et diaconi, ut ministri Christi, et dispensatores my-steriorum ejus, semper timorem Dei in corde suo habere, incessanterque diu et noctu erudiant, lege Divina, qua continetur in Scriptura Sacra, ut possint bene et intelligenter universam cognoscere legem Domini, ac interrogantibus se de lege et ritu recte, nec non audacter respondere queant. Ad hoc etiam omnino requiritur ac necessarium est, ut quisquis presbyter si non plus tunc hos 5 libros habeat: 1. novum testamentum, quod debet totum per anum unum 9 perlegere vicibus, cum conclusione libri Apocalypseos. 2. Catechisim librum, quem etiam perlegere debet unum per annum 12 vicibus. 3. Decalogum cum explicati-one, quod pariter perlecturus est in annum 26 vicibus. 4. Missale cum explana-tione, ubi docetur quomodo deberet presbyter et diaconus semet ipsum prae-parare ad celebrationem sacramentoris, praecipue sacrosancta Euharistia, et hunc librum sapissime legat, recentique teneat memoria, necesse est. 5. ubi scribuntur cum quadam explicatione omnia sacramenta numero septenario; scilicet: baptismus, confirmatio, eucharistia, poenitentia, extrema unctio, ordo, matrimonium, expressa, et a Christo Domino constituta. 2. Omnis presbyter et diaconus, clericus etiam atque quisque particeps servitii ecclesiastici, sciat 10 praecepta decalogi memoriter, similiter 10 praecepta eccle-siastica, 3 consilia evangelica, 7 sacramenta superius enumerata, quorum etiam sacramentorum materiam et formam perbelle calleat: 3 virtutes theologicas; 4 virtutes evangelicas sive cardinals; 7 dona Spiritus Sancti; 9 etiam fructus Spiritus Sancti; 7 opera misericordiae carnalis, pariter etiam 7 etiam opera miseri-codiae spritualis; 7 peccallta mortalia, et illis 7 contrapositas venerabiles Virtutes; 6 peccata in Spritum Sancti; 4 etiam peccata clamantia in caelum; 9 beati-tudines evangelicas; 5 sensus externos et internos; 4 novissima. Et hac ommia 144 Bogoslovni vestnik 76 (2016) • 1 diebus dominicis et festivis post matutinum et liturgiam divisim ae explicabiliter populo enarret. 3. Presbyteri et diaconi ut habeant suos cpirituales rite ordinatos, et sapenumero conscientiam suam coram illis mundent, praesertim vero quadrupliciter 4 jeju-niis per annum unicum, quisque presbyter et diaconus coram spirituali suo confiteatur, alias enim disgradationi et poena ecclesiastica omnino subibit. 4. Presbyteris, diaconis, et clericis, nullo modo permittitur, imo fortiter interdicitur inhonesta et crapulosa non solum loca visitare, verum et domi sua, etsi quis pro prandio invitaverit, nimio potu uti ne audeant, per plateas etiam et prandia aliena, licetsi quis petiverit; absque necessitate ne vagentur. 5. Presbyteri dum omnes sunt domi, mox primum post pulsum ante omne initium celebrationis orationum ecclersiasticarum adeant ecclesiam; ibique cum omni timore, pietate, ac modestia usque ad finem perseverent, nequaquam exeundo ex ecclesia: Si vero quis absque gravi necessitate exiverit, subibit etiam poena in fine scripta, ad gazam scholasticam juxta proportionem regularum conscrip-tarum. Ad haec <***> singulares etiam canones suos, quo ad orandum Domi-num Deum nunquam omittant. 6. Vestes suas externas, et pileos parvos ac magnos presbyteri et diaconi ut habeant unius coloris caerulei, et fimbrias non habeant scissas sed sartas sicuti iam inceptum sarcivi et portari. 7. Verba omnes presbyteri et diaconi ut sint absque vitio, sobrii, non crapulosi, non percussores, non contentiosi et: sicuti prima ad Timotheum capite tertio et ad Titum capite primo: satis Sanctus Apostolus Paulus instruxit et erudivit. 8. Praesuposita propria sui correctione et instructione; instruant etiam domesticos suos omnes, in timore Dei ut vivant semper, et edoceant illos ut sciant II Pater noster; Ave Maria: 12 articulos symboli Orthodoxae fidei, et 10 praecepta decalogi abque explicatione: explicationem enim eorundem prae-ceptorum semper duabus elapsis septimanis ipsis perlegere debent. 9. Post emendationem quo ad salutem aeternam domi sua; de ecclesia Dei et my-steriis sanctis, salute etiam populi ita ut provideant. ubi sunt 2 vel 3 presbyeri, ibi ut celebretur liturgia sancta qualibet die sabbati et dominica, diebus etiam festorum Christi Domini, Beatissimae, caeterorumque sanctorum sigularium: ubi vero plures quam 3 sunt presbyteri, ibi qualibet die ut sit liturgia, immuta-biliter. 10. Prosphoras, seu panem pro consecratione sacrosanctae Eucharistiae, ab illis tantum modo accipiant, qui sunt vita pura, virtuosa, et non suspiciosa. 11. Prosphorae sive panis ut sit purus, et ex pura triticea farina eggregie pictus, nullasque in se ab igne habeat rugas, et ut sit in illo signum bene expressum sanctae crucis et nominis Jesu. Vinum pariter ut sit saporis optimi non acidum, neque vase sordescat, sed prouti potest eligi, eligatur melius. V. Vukasinovic and J. Pavlovic - Regula morum et ordinum sacerdotalium 137 12. Sacrosanctum corpus Christi in pixide propter infirmos conservatum, tenetur et debent soli tantum modo presbyteri, saepe cum omni devotissima venera-tione per cultum latria secunda vel tertia die aspicere, ne aliquo species ab hu-more vel aliqua alia causa destruantur. 13. Vasa pro conservatione sacrosancti mysterii propter infirmos si impossibile esset, ut sint aurea, vel argentea, fiant, arborea vero aut argillosa, aut ex vitro nequaquam amplecti audeant. 14. Ecclesicam presbyteri ut teneant pure, absque pulveribus et araneis: praesertim altare, et in altare idiotis introitum non permittere, minister vero qui inservit altari, candelas accendit, ut sit electus, puris, et absque ullo peccato mortali. 15. In mensa sacra presbyteri prorsus nil ponant: praeter Evangelium, Missale, cru-cem, mysteria sancta, et caeteras sacras vestes. 16. Cum presbyteri iverint ad infirmos communicatum eos: induant apparatum, et habeant praeuntes sibi duos candeliferos vel saltem unum cum candela accen-sa vel lampade. Aliter vero nequaquam praeter necessitatem callsus inopinata mortis faciant. Ad hac etiam ut instruant populum cum viderint sacerdotem sacrosanctum mysterium ad infirmum portantem, pileos moveant, et maxima cum devotione prona fronte cultum latia coram calice praestent. 17. Enarrent Presbyteri parohis suis et inculcent hoc, ut semper significent illis, de mortuis ante summam debilitatem eorum, ne aliquis moriatur sine confessione et comunione: partier etiam et infirmos pueros vel maxime recenter natos, debiles manifestent sacerdotibus, ne aliquis absque baptismo quod avertant su-peri fatis cedat. 18. Baptismus infantibus extra ecclesiam ne exhibeatur, nisi summa mortis urgeret necessitas, neque debent abluere tantum infantem, sed totaliter submergere ter, in nomine sanctissima Trinitatis. 19. Pariter etiam et matrimonium extra ecclesiam nequaquam porrigatur, post pran-dium etiam et absque omnimoda interrogatione et inquisitio ne utriusque persona maritorum, ut fiant perfectum consensum, dum confessionem non absol-verent, aut nescirent: Pater noster. Salutationem angelicam, Symbolum fidei, et 10 praecepta Decalogi, non perficiatur; et hoc, saepenumero presbyteri populo in eccelesia explicent, quia si hoc non explent ut supine scriptum est, matrimonium non consequentur. 20. Omnino omnes debent presbyteri praecipue pagienses, quibus vero mandare, movere et cogere parohos suos, non solum senes, aut juvenes sed et parvos pueros utriusque sexus, ut diebus dominicis, et tempore festorum adeant ecclesiam: resistentes vero nomine nostro commonefacere, et judicibus saecularibus urgere et impellere; post matutinum autem et liturgiam hac 4 dicant illis sacerdotes Pater noster; Ave Maria: Credo in unum Deum: et decem praecepta decalogi: etiam edoceant eos quomodo se cruce sancta signaturi essent. Si insuper sacerdos habuerit donum Dei praedicandi, ergo qualibet die dominica et festi- 144 Bogoslovni vestnik 76 (2016) • 1 va praedicet populo verbum Dei; prouti et synodi 6tae Oecumenica canon 19 dicit. 21. Debent presbyteri scire vel maxime hoc, quomodo in confessione cum poeni-tentiam agentibus procedendum sit? si enim viderint aliquem frigidum in amo-re Dei, et absque ulla contritione cordis accedentem ad se, tunc tali debent horrendum tribunal Dei proponere: si autem viderint aliquem dubitantem et ad desperationem declinabilem, talem debent erigere et confirmare spe infinita clementia et misericordia Divina: et sic deinceps, debent instruere quomodo peccator peccaminosum suum frangeret habitum, faceretque dignos fructus penitentia? quomodo visitare et consolari infirmum? quomodo confortare sermone suo moribundum? quomodo denique capite damnandis etjam ad mortem ducendis in ultimo agone vitae, etiam infinitam misericordiam et spem in Deo ponendam proponedum sit? Certe enim hac sunt, vel maxime necessaria debita presbyteris. 22. In quolibet castello partier ac in quolibet fossato ut sint 4 candeliferi, rure autem quolibet sint 2 candeliferi, et dum inserviunt celebrationi ecclesiastica, in-duant stolas sibi proprie ad hoc munus factas. 23. Protopresbyteri et Presbyteri mittant filios suos propter studendum libris ad scholam, qua invenitur penes Residentiam Episcopalem, et ut instruant eos in scientia, virtute, et pietate, ut et illi cum pervenerint ad perfectionem vitae, fiant digni suscipere ordinem; ad alios vero labores mundanos, non promoveant eos. 24. Presbyeri qui nesciunt ordinem ecclesiasticum et ritum, licetsi et senes fuerint, mox, dum mandabitur, illis ad archiepiscopo vel episcopo, ut absque omni excu-satione sint parati venire ad residentiam archiepiscopalem vel episcopalem, et hic ni comuni et publica ecclesia instruantur perficere ordines et canones eccle-siasticos, nec non celebrare sacramenta ut per omnes ecclesias aequalis fiat celebratio juxta ; ast non juxta suum arbitrium. 25. Benedictio aqua ut sit in ecclesia quolibet mense prima die mensis librarii, non caelestis novilunii: et hac aqua benedicta ut semper inveniatur in ecclesia, et in domo sacerdotali, propter nascendos infantes, et aspergenda coinquinata vasa.II 26. Etiam oleum sanctum ut habeat quisque presbyter in sua ecclesia, idque ideo, ut olim confessus fuerit infirmum, et comunicaverit illum, videritque illum jam moriturum, statim post confessionem et comunionem cum oratione ungat infirmum, ne aliquis Christianorum, sive dives, sive pauper, absque illa extrema unctione moriatur. 27. Dum accedunt Christiani in ecclesia ad participationem Sacra synaxeos, presbyteri exquirant ab illis schedulas spiritualium testificatorias illorum confessio-nis; utrum sint digni suscipere? necne? absque schedula vero neminem com-municare ullo modo liceat. V. Vukasinovic and J. Pavlovic - Regula morum et ordinum sacerdotalium 139 28. Intra ecclesiam mortuos sepelire nequaquam permittitur, nisi in porticu, circa ecclesiam et in sepulchris communibus, et hac sepulchra ne sint procul a pagis et castellis, sed penes, sintque fortiter circumsepta, habeantque januas cum clausula et unicam in medio magnam crucem bene affixa terra, sicuti et quodlibet sepulchrum potest habere suam crucem. 29. Cruces sepulchrorum ad instar harum, sicuti hac exemplaria monstrant, consti-tuantur, virilis ergo ita verbi gratia^, muliebris autem ^exprimantur: ast non ita, sicut hactenque simplices arbores cum quibusdam coloribus infigebantur. 30. Si aliquis Christianorum cuiusque ordinis et sexus quolibet anno saltem bis non confiteretur coram spirituali suo, et non communicaretur, talibus presbyteri introitum ad ecclesiam non permittant, et cum illis non conversentur, quo usque resipiscent et poenitentiam agent; debent itaque Christiani confiteri 4 vicibus per unicam annum et hoc 4 jejuniis ab ecclesia institutis. 31. Sciant etiam hoc presbyteri, quo ad omnes Christiani fidei et ecclesia nostra nullum obicem praeseferentes, imo pie ac devote viventes, coram spirituali suo peccata absolventes, tam senes, quam juvenes utriusque sexus, si confessarius dignos eos judicaverit participare, participent, et communicentur, infantes etiam propter fidem offerentium sacrosancta Euharistia participes fiant. Indigni autem habentes abicem comunionis nullo modo accedent: et presbyteri eis hoc sacratissimum sacramentum sufferre debent.II 32. Jeromonahi qui propter expetendam eleemosinam ambulant per si non habuerint ab ordinario episcopo scripto tenus datam sibi facultatem su-scipere homines confitendos confiteri non audeant, imo talibus presbyteri non permittant, inficias autem euntes episcopo significent: nec hoc solum sed et qui absque testimonio episcopali monahi eleemosinam petunt, actutum in residen-tiam episcopalem sub aresto dimitant. 33. Non praesumant presbyteri vinculo matrimonii aliquem ligare, donec adtulerit ab episcopo suo vel ejus vicario schedulam, qua testificaret rituale matrimoni-um fore, imo obtenta schedula non dimittant puellam vel viduam illigatam; propter multos ex es coincisuros casus; insuper autem si aliquis venerit pro filio, vel pro fratre, vel pro cunque affine suo expetere puellam vel viduam absque specie ejus, qui vult eam pro muliere sibi acceptare, non permittant presbyteri talem fieri consensum, quia non esset firmus. 34. Praedicent presbyteri suis parohiis ut a Romano Catolicis pullas vel viduas nullo modo petant, neque sibi pro mulieribus acceptent, neque contra; suas etiam puellas vel viduas ipsis pro mulieribus dent; idque ideo, quia ex eo multa sapis-sime confusiones nostram inter, et illorum ecclesiam Sanctam aborta errant, ne ergo imposterum fiant, omnino expleatur id. 35. Omnes presbyteri sine ulla distractione temporis faciant suos catalogus seu protocol librum, illumque dividant in 4 partes; in prima quidem inscribant nomina baptizatorum infantium, parentum etiam as sponsorum, nec non annum 144 Bogoslovni vestnik 76 (2016) • 1 mensem et diem, locumque ubi natus fuerit, deinde ipse presbyter qui bapti-zaverit; in secunda eonum qui matrimonium contraxerunt, partier nomina pa-rentum, testium, annum, mensem, et diem locumque: unde? et ubi? illud acce-perunt sacramentum in posterum ipse ministrans sacerdos semet ipsum ut inscribat. In tertia: nomina propria vivorum parohorum suorum et mortuorum utriusque sexus ae etiam crescentiae mensem annum et diem, mortis, locumque unde? et ubi? insuper autem absolvitne peccata sua confessione? et utrum communicaverit? utrumque extremam unctionem participaverit ultimo agone vita? necne? significare et inscribere debent. 36. Ubi sunt in pagis et fossatis 2, 3 vel plures presbyteri nunquam tamen die casis sive parohia dividatur; sed omnia ecclesiastica munera, fiant ipsis communia, sic enim cum usi fuerint nunquam invidiam, contentionem et quamcunque ma-litiam inter se habebunt. 37. Si in pagis et fossatis a quocunq proveniret aliqua disoridinatio, objurgatio et blasfemia contra fidem ordinem et ritum ecclesiae nostrae orthodoxae, qua indigeret correctione subsidio et emendatione archiepiscopi, vel episcopi, ab-sque ulla mora et depositione debent presbyteri protopresbyteri et igumeni archiepiscopo vel episcopo proprio sui; significare. 38. Protopresbyterum suim presbyteri ut habeant in digna ipso veneratione, obe-diendo ipsi et parendo in omnibono, absque ulla excusatione et contoversia; qui autem contrariabuntur illi severe admonendi futuri sunt. 39. Super hac omnia qua ad commune quasi officium sacerdotale spectare viden-tur; singularem quodammodo omnes igumeni, protopersbyteri, presbyteri, di-aconi et clerici toa denique cohors ecclesiastica in pagis, castellis, fossatis, et ubique locorum existens, omnino tenentur et debent in primis ipsi fidelitatem, veritatem, et justitiam ejus CaesaroRegia sacratissima majestati, Augustissimi Romani Imperatoris invicti, conservare, praestare, et actuali operatione manifestare; simut juxtra veba Divi Apostoli Pauli de omnibus quicunque in potesta-tibus sunt praelati et ordinati fideles ejus sacratissima Majestatis vasali et sub-diti fideles, Dominum Deum toto ex corde orent, de majore securitate temporum et valetudine ejusque Augustissima Majestatis majus et majus bonum ad successum crescente fortuna. Tandem comissum sibi populum adeantemque fidelitatem commoveant instruant et erudiant, ut omnem obedientiam submis-sionem obsequium usque ad ultimam sanguinis effusionem pro ejus Sacratissima Majestate populous effudiat ut pote pro suo legitimo Imperatore etiam mortem ipsam subire ne vereantur. Ad hoc, etiam erudire populum ab llomni malo opera abominabili Deo et ejus Sacratissima Majestatis aliquo defectum importante totum omnino populum eruditione sua avertant? Et ad virtutes co-lendas moveant et stimulent diligentissime. 40. Omnes has regulas sive puneta et omnia in iisdem expressa omnino tenentur et debent protopresbyteri, presbyteri, etiam diaconi totus denique clerus eccle-siasticus observare et explere non sub parva poena et castigatione spirituali V. Vukasinovic and J. Pavlovic - Regula morum et ordinum sacerdotalium 141 mandamus: caeteris etiam saepenumero reetitare, parlecta autem memoria mandare, mandata ver memoria recenter tenere, et hac eademque ipso actu explere, praestare, et exequi immutabiliter, presbyteri tenentur et debent, ide-oque propter immutabilem conservationem horum punctorum, et dignam fide observantiam propria nostra manu subscripsimus, sigilloque nostro munivimus. Publicatum est in congressu nostro Belgradi, Datumque in Residentia nostra Archiepiscopo Metropolitana Belgradiensi Novembris 1, anno Domini 1732. Sicu-ti nostris ambabus Eparchiis, ita et caeteris Episcopalibus vero mandamus, ut secundum hac omnia puncta superius praescripta ecclesia Dei ducatur, ordinetur, atque perficiatur; totum denique Sacerdotium ut omnino ita semet ipsum dirigat, gerat et teneat immutabiliter, volumus et mandamus. References Benesevic, Vladimir N. 1914. Duhovnyj Regulament' i stojascie s' nim' v' tesnoj svjazi dokumenty. 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