Canon XXV.
One who had betrothed a maiden, corrupted her sister, so that she conceived. After
that he married his betrothed, but she who had been corrupted hanged herself. The parties
to this affair were ordered to be received among the co-standers after ten years [of penance]
according to the prescribed degrees.
THE COUNCIL OF NEOCÆSAREA.A.D. 315 (CIRCA).
Canon I.
If a presbyter marry, let him be removed from his order; but if he commit fornication or adultery, let him be altogether cast out [i.e. of communion] and put to penance.
Canon II.
If a woman shall have married two brothers, let her be cast out [i.e. of communion] until her death. Nevertheless, at the hour of death she may, as an act of mercy, be received to penance, provided she declare that she will break the marriage, should she recover. But if the woman in such a marriage, or the man, die, penance for the survivor shall be very difficult.
Canon III.
Concerning those who fall into many marriages, the appointed time of penance is well known; but their manner of living and faith shortens the time.
Canon IV.
If any man lusting after a woman purposes to lie with her, and his design does not come to effect, it is evident that he has been saved by grace.
Canon V.
If a catechumen coming into the Church have taken his place in the order of catechu- mens, and fall into sin, let him, if a kneeler, become a hearer and sin no more. But should he again sin while a hearer, let him be cast out.
Canon VI.
Concerning a woman with child, it is determined that she ought to be baptized whenso- ever she will; for in this the woman communicates nothing to the child, since the bringing forward to profession is evidently the individual [privilege] of every single person.
Canon VII.
A presbyter shall not be a guest at the nuptials of persons contracting a second marriage; for, since the digamist is worthy of penance, what kind of a presbyter shall he be, who, by being present at the feast, sanctioned the marriage?
Canon VIII.
If the wife of a layman has committed adultery and been clearly convicted, such [a husband] cannot enter the ministry; and if she commit adultery after his ordination, he must put her away; but if he retain her, he can have no part in the ministry committed to him.
Canon IX.
A presbyter who has been promoted after having committed carnal sin, and who shall confess that he had sinned before his ordination, shall not make the oblation, though he may remain in his other functions on account of his zeal in other respects; for the majority have affirmed that ordination blots out other kinds of sins. But if he do not confess and cannot be openly convicted, the decision shall depend upon himself.
Canon X.
Likewise, if a deacon have fallen into the same sin, let him have the rank of a minister.
Canon XI.
Let not a presbyter be ordained before he is thirty years of age, even though he be in all respects a worthy man, but let him be made to wait. For our Lord Jesus Christ was baptized and began to teach in his thirtieth year.
Canon XII.
If any one be baptized when he is ill, forasmuch as his [profession of] faith was not voluntary, but of necessity [i.e. though fear of death] he cannot be promoted to the presbyterate, unless on account of his subsequent [display of] zeal and faith, and because of a lack of men.
Canon XIII.
Country presbyters may not make the oblation in the church of the city when the bishop or presbyters of the city are present; nor may they give the Bread or the Cup with prayer. If, however, they be absent, and he [i.e., a country presbyter] alone be called to prayer, he may give them.
Canon XIV.
The chorepiscopi, however, are indeed after the pattern of the Seventy; and as fellow- servants, on account of their devotion to the poor, they have the honour of making the oblation.
Canon XV.
The deacons ought to be seven in number, according to the canon, even if the city be great. Of this you will be persuaded from the Book of the Acts.
THE COUNCIL OF GANGRA. A.D. 325–381.
Synodical Letter of the Council of Gangra.
Eusebius, Ælian, Eugenius, Olympius, Bithynicus, Gregory, Philetus, Pappus, Eulalius, Hypatius, Proæresius, Basil and Bassus, assembled in the holy Synod at Gangra, to our most honoured lords and fellow-ministers in Armenia wish health in the Lord.
Forasmuch as the most Holy Synod of Bishops, assembled on account of certain necessary matters of ecclesiastical business in the Church at Gangra, on inquiring also into the matters which concern Eustathius, found that many things had been unlawfully done by these very men who are partisans of Eustathius, it was compelled to make definitions, which it has hastened to make known to all, for the removal of whatever has by him been done amiss. For, from their utter abhorrence of marriage, and from their adoption of the proposition that no one living in a state of marriage has any hope towards God, many misguided married women have forsaken their husbands, and husbands their wives: then,afterwards,not being able to contain, they have fallen into adultery; and so, through such a principle as this, have come to shame. They were found, moreover, fomenting separations from the houses of God and of the Church; treating the Church and its members with disdain, and establishing separate meetings and assemblies, and different doctrines and other things in opposition to the Churches and those things which are done in the Church; wearing strange apparel, to the destruction of the common custom of dress; making distributions, among themselves and their adherents as saints, of the first-fruits of the Church, which have, from the first, been given to the Church; slaves also leaving their masters, and, on account of their own strange apparel, acting insolently towards their masters; women, too, disregarding decent custom, and, instead of womanly apparel, wearing men’s clothes, thinking to be justified because of these; while many of them, under a pretext of piety, cut off the growth of hair, which is natural to woman; [and these persons were found] fasting on the Lord’s Day, despising the sacredness of that free day, but disdaining and eating on the fasts appointed in the Church; and certain of them abhor the eating of flesh; neither do they tolerate prayers in the houses of married persons, but, on the contrary, despise such prayers when they are made, and often refuse to partake when Oblations are offered in the houses of married persons; contemning married presbyters, and refusing to touch their ministrations; condemning the services in honour of the Martyrs and those who gather or minister therein, and the rich also who do not alienate all their wealth, as having nothing to hope from God; and many other things that no one could recount. For every one of them, when he forsook the canon of the Church, adopted laws that tended as it were to isolation; for neither was there any common judgment among all of them; but whatever any one conceived, that he propounded, to the scandal of the Church, and to his own destruction.
Wherefore, the Holy Synod present in Gangra was compelled, on these accounts, to condemn them, and to set forth definitions declaring them to be cast out of the Church; but that, if they should repent and anathematize every one of these false doctrines, then they should be capable of restoration. And therefore the Holy Synod has particularly set forth everything which they ought to anathematize before they are received. And if any one will not submit to the said decrees, he shall be anathematized as a heretic, and excommunicated, and cast out of the Church; and it will behove the bishops to observe a like rule in respect of all who may be found with them.
Canon I.
If any one shall condemn marriage, or abominate and condemn a woman who is a believer and devout, and sleeps with her own husband, as though she could not enter the Kingdom [of heaven] let him be anathema.
Canon II.
If any one shall condemn him who eats flesh, which is without blood and has not been offered to idols nor strangled, and is faithful and devout, as though the man were without hope [of salvation] because of his eating, let him be anathema.
Canon III.
If any one shall teach a slave, under pretext of piety, to despise his master and to run away from his service, and not to serve his own master with good-will and all honour, let him be anathema.
Canon IV.
If any one shall maintain, concerning a married presbyter, that it is not lawful to partake of the oblation when he offers it, let him be anathema.
Canon V.
If any one shall teach that the house of God and the assemblies held therein are to be despised, let him be anathema.
Canon VI.
If any one shall hold private assemblies outside of the Church, and, despising the canons, shall presume to perform ecclesiastical acts, the presbyter with the consent of the bishop refusing his permission, let him be anathema.
Canon VII.
If any one shall presume to take the fruits offered to the Church, or to give them out of the Church, without the consent of the bishop, or of the person charged with such things, and shall refuse to act according to his judgment, let him be anathema.
Canon VIII.
If anyone, except the bishop or the person appointed for the stewardship of benefactions, shall either give or receive the revenue, let both the giver and the receiver be anathema.
Canon IX.
If any one shall remain virgin, or observe continence, abstaining from marriage because he abhors it, and not on account of the beauty and holiness of virginity itself, let him be anathema.
Canon X.
If any one of those who are living a virgin life for the Lord’s sake shall treat arrogantly the married, let him be anathema.
Canon XI.
If anyone shall despise those who out of faith make love-feasts and invite the brethren in honour of the Lord, and is not willing to accept these invitations because he despises what is done, let him be anathema.
Canon XII.
If any one, under pretence of asceticism, should wear a peribolæum and, as if this gave him righteousness, shall despise those who with piety wear the berus and use other common and customary dress, let him be anathema.
Note: The βήροι (lacernæ or berus) were the common upper garments worn by men over the tunic; but the περιβόλαια (peribolæum) were rough mantles worn by philosophers to show their contempt for all luxury.
Canon XIII.
If any woman, under pretence of asceticism, shall change her apparel and, instead of a woman’s accustomed clothing, shall put on that of a man, let her be anathema.
Ancient Epitome of Canon XIII.
Whatever women wear men’s clothes, anathema to them.
Canon XIV.
If any woman shall forsake her husband, and resolve to depart from him because she abhors marriage, let her be anathema.
Canon XV.
If anyone shall forsake his own children and shall not nurture them, nor so far as in him lies, rear them in becoming piety, but shall neglect them, under pretence of asceticism, let him be anathema.
Canon XVI.
If, under any pretence of piety, any children shall forsake their parents, particularly [if the parents are] believers, and shall withhold becoming reverence from their parents, on the plea that they honour piety more than them, let them be anathema.
Canon XVII.
If any woman from pretended asceticism shall cut off her hair, which God gave her as the reminder of her subjection, thus annulling as it were the ordinance of subjection, let her be anathema.
Canon XVIII.
If any one, under pretence of asceticism, shall fast on Sunday, let him be anathema.
Ancient Epitome of Canon XVIII.
Whoso fasts on the Lord’s day or on the Sabbath let him be anathema.
Note: Eustathius appointed the Lord’s day as a fast, whereas, because Christ rose from the grave and delivered human nature from sin on that day, we should spend it in offering joyous thanks to God. But fasting carries with it the idea of grief and sorrow. For this reason those who fast on Sunday are subjected to the punishment of anathema.
Canon XIX.
If any of the ascetics, without bodily necessity, shall behave with insolence and disregard the fasts commonly prescribed and observed by the Church, because of his perfect under- standing in the matter, let him be anathema.
Ancient Epitome of Canon XIX.
Whoso neglects the fasts of the Church, let him be anathema.
Canon XX.
If any one shall, from a presumptuous disposition, condemn and abhor the assemblies [in honour] of the martyrs, or the services performed there, and the commemoration of them, let him be anathema.
THE SYNOD OF ANTIOCH IN ENCÆNIIS. A.D. 341.
The Synodal Letter.
The holy and most peaceful Synod which has been gathered together in Antioch from the provinces of Cœle-Syria, Phœnicia, Palestine, Arabia, Mesopotamia, Cilicia, and Isauria; to our like-minded and holy fellow Ministers in every Province, health in the Lord.
The grace and truth of our Lord and Saviour Jesus Christ hath regarded the holy Church of the Antiochians, and, by joining it together with unity of mind and concord and the Spirit of Peace, hath likewise bettered many other things; and in them all this betterment is wrought by the assistance of the holy and peace-giving Spirit. Wherefore, that which after much examination and investigation, was unanimously agreed upon by us bishops, who coming out of various Provinces have met together in Antioch, we have now brought to your knowledge; trusting in the grace of Christ and in the Holy Spirit of Peace, that ye also will agree with us and stand by us as far as in you lies, striving with us in prayers, and being even more united with us, following the Holy Spirit, uniting in our definitions, and decreeing the same things as we; ye, in the concord which proceedeth of the Holy Spirit, sealing and confirming what has been determined.
Now the Canons of the Church which have been settled are hereto appended.
Canon I.
Whosoever shall presume to set aside the decree of the holy and great Synod which was assembled at Nice in the presence of the pious Emperor Constantine, beloved of God, concerning the holy and salutary feast of Easter; if they shall obstinately persist in opposing what was [then] rightly ordained, let them be excommunicated and cast out of the Church; this is said concerning the laity. But if anyone of those who preside in the Church,whether he be bishop, presbyter, or deacon, shall presume, after this decree, to exercise his own private judgment to the subversion of the people and to the disturbance of the churches, by observing Easter [at the same time] with the Jews, the holy Synod decrees that he shall thenceforth be an alien from the Church, as one who not only heaps sins upon himself, but who is also the cause of destruction and subversion to many; and it deposes not only such persons themselves from their ministry, but those also who after their deposition shall presume to communicate with them. And the deposed shall be deprived even of that external honour, of which the holy Canon and God’s priesthood partake.
Canon II.
All who enter the church of God and hear the Holy Scriptures, but do not communicate with the people in prayers, or who turn away, by reason of some disorder, from the holy partaking of the Eucharist, are to be cast out of the Church, until, after they shall have made confession, and having brought forth the fruits of penance, and made earnest entreaty, they shall have obtained forgiveness; and it is unlawful to communicate with excommunicated persons, or to assemble in private houses and pray with those who do not pray in the Church; or to receive in one Church those who do not assemble with another Church. And, if any one of the bishops, presbyters, or deacons, or any one in the Canon shall be found communicating with excommunicated persons, let him also be excommunicated, as one who brings confusion on the order of the Church.
Canon III.
If any presbyter or deacon, or any one whatever belonging to the priesthood, shall forsake his own parish, and shall depart, and, having wholly changed his residence, shall set himself to remain for a long time in another parish, let him no longer officiate; especially if his own bishop shall summon and urge him to return to his own parish and he shall disobey. And if he persist in his disorder, let him be wholly deposed from his ministry, so that no further room be left for his restoration. And if another bishop shall receive a man deposed for this cause, let him be punished by the Common Synod as one who nullifies the ecclesiastical laws.
Canon IV.
If any bishop who has been deposed by a synod, or any presbyter or deacon who has been deposed by his bishop shall presume to execute any part of the ministry, whether it be a bishop according to his former custom, or a presbyter, or a deacon, he shall no longer have any prospect of restoration in another Synod; nor any opportunity of making his de- fence; but they who communicate with him shall all be cast out of the Church, and particularly if they have presumed to communicate with the persons aforementioned, knowing the sentence pronounced against them.
Canon V.
If any presbyter or deacon, despising this own bishop, has separated himself from the Church, and gathered a private assembly, and set up an altar; and if, when summoned by his bishop, he shall refuse to be persuaded and will not obey, even though he summon him a first and a second time, let such an one be wholly deposed and have no further remedy, neither be capable of regaining his rank. And if he persist in troubling and disturbing the Church, let him be corrected, as a seditious person, by the civil power.
Ancient Epitome of Canon V.
Any presbyter or deacon who spurns his bishop, and withdraws from him, and sets up another altar, if after being thrice called by the bishop, he shall persist in his arrogancy, let him be deposed and be deprived of all hope of restoration.
Canon VI.
If any one has been excommunicated by his own bishop, let him not be received by others until he has either been restored by his own bishop, or until, when a synod is held, he shall have appeared and made his defence, and, having convinced the synod, shall have received a different sentence. And let this decree apply to the laity, and to presbyters and deacons, and all who are enrolled in the clergy-list.
Ancient Epitome of Canon VI.
The sentence of the greater synod upon a clerk excommunicated by his bishop, whether of acquittal or condemnation, shall stand.
Canon VII.
No stranger shall be received without letters pacifical.
Canon VIII.
Let not country presbyters give letters canonical, or let them send such letters only to the neighbouring bishops. But the chorepiscopi of good report may give letters pacifical.
Canon IX.
It behoves the bishops in every province to acknowledge the bishop who presides in the metropolis, and who has to take thought for the whole province; because all men of business come together from every quarter to the metropolis. Wherefore it is decreed that he have precedence in rank, and that the other bishops do nothing extraordinary without him, (ac- cording to the ancient canon which prevailed from [the times of] our Fathers) or such things only as pertain to their own particular parishes and the districts subject to them. For each bishop has authority over his own parish, both to manage it with the piety which is incumbent on every one, and to make provision for the whole district which is dependent on his city; to ordain presbyters and deacons; and to settle everything with judgment. But let him un- dertake nothing further without the bishop of the metropolis; neither the latter without the consent of the others.
Canon X.
The Holy Synod decrees that persons in villages and districts, or those who are called chorepiscopi, even though they may have received ordination to the Episcopate, shall regard their own limits and manage the churches subject to them, and be content with the care and administration of these; but they may ordain readers, sub-deacons and exorcists, and shall be content with promoting these, but shall not presume to ordain either a presbyter or a deacon, without the consent of bishop of the city to which he and his district are subject. And if he shall dare to transgress [these] decrees, he shall be deposed from the rank which he enjoys. And a chorepiscopus is to be appointed by the bishop of the city to which he is subject.
Canon XI.
If any bishop, or presbyter, or any one whatever of the canon shall presume to betake himself to the Emperor without the consent and letters of the bishop of the province, and particularly of the bishop of the metropolis, such a one shall be publicly deposed and cast out, not only from communion, but also from the rank which he happens to have; inasmuch as he dares to trouble the ears of our Emperor beloved of God, contrary to the law of the Church. But, if necessary business shall require any one to go to the Emperor, let him do it with the advice and consent of the metropolitan and other bishops in the province, and let him undertake his journey with letters from them.
Canon XII.
If any presbyter or deacon deposed by his own bishop, or any bishop deposed by a synod, shall dare to trouble the ears of the Emperor, when it is his duty to submit his case to a greater synod of bishops, and to refer to more bishops the things which he thinks right, and to abide by the examination and decision made by them; if, despising these, he shall trouble the Emperor, he shall be entitled to no pardon, neither shall he have an opportunity of defence, nor any hope of future restoration.
Canon XIII.
No bishop shall presume to pass from one province to another, and ordain persons to the dignity of the ministry in the Church, not even should he have others with him, unless he should go at the written invitation of the metropolitan and bishops into whose country he goes. But if he should, without invitation, proceed irregularly to the ordination of any, or to the regulation of ecclesiastical affairs which do not concern him, the things done by him are null, and he himself shall suffer the due punishment of his irregularity and his un- reasonable undertaking, by being forthwith deposed by the holy Synod.
Canon XIV.
If a bishop shall be tried on any accusations, and it should then happen that the bishops of the province disagree concerning him, some pronouncing the accused innocent, and others guilty; for the settlement of all disputes, the holy Synod decrees that the metropolitan call on some others belonging to the neighbouring province, who shall add their judgment and resolve the dispute, and thus, with those of the province, confirm what is determined.
Canon XV.
If any bishop, lying under any accusation, shall be judged by all the bishops in the province, and all shall unanimously deliver the same verdict concerning him, he shall not be again judged by others, but the unanimous sentence of the bishops of the province shall stand firm.
Canon XVI.
If any bishop without a see shall throw himself upon a vacant church and seize its throne, without a full synod, he shall be cast out, even if all the people over whom he has usurped jurisdiction should choose him. And that shall be [accounted] a full synod, in which the metropolitan is present.
Canon XVII.
If any one having received the ordination of a bishop, and having been appointed to preside over a people, shall not accept his ministry, and will not be persuaded to proceed to the Church entrusted to him, he shall be excommunicated until he, being constrained, accept it, or until a full synod of the bishops of the province shall have determined concerning him.
Canon XVIII.
If any bishop ordained to a parish shall not proceed to the parish to which he has been ordained, not through any fault of his own, but either because of the rejection of the people, or for any other reason not arising from himself, let him enjoy his rank and ministry; only he shall not disturb the affairs of the Church which he joins; and he shall abide by whatever the full synod of the province shall determine, after judging the case.
Canon XIX.
A bishop shall not be ordained without a synod and the presence of the metropolitan of the province. And when he is present, it is by all means better that all his brethren in the ministry of the Province should assemble together with him; and these the metropolitan ought to invite by letter. And it were better that all should meet; but if this be difficult, it is indispensable that a majority should either be present or take part by letter in the election, and that thus the appointment should be made in the presence, or with the consent, of the majority; but if it should be done contrary to these decrees, the ordination shall be of no force. And if the appointment shall be made according to the prescribed canon, and any should object through natural love of contradiction, the decision of the majority shall prevail.
Canon XX.
With a view to the good of the Church and the settlement of disputes, it is decreed to be well that synods of the bishops, (of which the metropolitan shall give notice to the provincials), should be held in every province twice a year, one after the third week of the feast of Easter, so that the synod may be ended in the fourth week of the Pentecost; and the second on the ides of October which is the tenth [or fifteenth] day of the month Hyperberetæus; so that presbyters and deacons, and all who think themselves unjustly dealt with, may resort to these synods and obtain the judgment of the synod. But it shall be unlawful for any to hold synods by themselves without those who are entrusted with the Metropolitan Sees.
Canon XXI.
A bishop may not be translated from one parish to another, either intruding himself of his own suggestion, or under compulsion by the people, or by constraint of the bishops; but he shall remain in the Church to which he was allotted by God from the beginning, and shall not be translated from it, according to the decree formerly passed on the subject.
Canon XXII.
Let not a bishop go to a strange city, which is not subject to himself, nor into a district which does not belong to him, either to ordain any one, or to appoint presbyters or deacons to places within the jurisdiction of another bishop, unless with the consent of the proper bishop of the place. And if any one shall presume to do any such thing, the ordination shall be void, and he himself shall be punished by the synod.
Ancient Epitome of Canon XXII.
A bishop shall not go from city to city ordaining people, except by the will of the bishop of the city: otherwise the ordination shall be without force, and he himself exposed to censure.
Canon XXIII.
It shall not be lawful for a bishop, even at the close of life, to appoint another as successor to himself; and if any such thing should be done, the appointment shall be void. But the ecclesiastical law must be observed, that a bishop must not be appointed otherwise than by a synod and with the judgment of the bishops, who have the authority to promote the man who is worthy, after the falling asleep of him who has ceased from his labours.
Canon XXIV.
It is right that what belongs to the Church be preserved with all care to the Church, with a good conscience and faith in God, the inspector and judge of all. And these things ought to be administered under the judgment and authority of the bishop, who is entrusted with the whole people and with the souls of the congregation. But it should be manifest what is church property, with the knowledge of the presbyters and deacons about him; so that these may know assuredly what things belong to the Church, and that nothing be concealed from them, in order that, when the bishop may happen to depart this life, the property belonging to the Church being well known, may not be embezzled nor lost, and in order that the private property of the bishop may not be disturbed on a pretence that it is part of the ecclesiastical goods. For it is just and well-pleasing to God and man that the private property of the bishop be bequeathed to whomsoever he will, but that for the Church be kept whatever be- longs to the Church; so that neither the Church may suffer loss, nor the bishop be injured under pretext of the Church’s interest, nor those who belong to him fall into lawsuits, and himself, after his death, be brought under reproach.
Ancient Epitome of Canon XXIV.
All the clergy should be cognizant of ecclesiastical matters; so that when the bishop dies the Church may preserve her own goods; but what belongs to the bishop shall be disposed of according to his directions.
Canon XXV.
Let the bishop have power over the funds of the Church, so as to dispense them with all piety and in the fear of God to all who need. And if there be occasion, let him take what he requires for his own necessary uses and those of his brethren sojourning with him, so that they may in no way lack, according to the divine Apostle, who says, “Having food and raiment, let us therewith be content.” And if he shall not be content with these, but shall apply the funds to his own private uses, and not manage the revenues of the Church, or the rent of the farms, with the consent of the presbyters and deacons, but shall give the authority to his own domestics and kinsmen, or brothers, or sons, so that the accounts of the Church are secretly injured, he himself shall submit to an investigation by the synod of the province. But if, on the other hand, the bishop or his presbyters shall be defamed as appropriating to themselves what belongs to the Church, (whether from lands or any other ecclesiastical re- sources), so that the poor are oppressed, and accusation and infamy are brought upon the account and on those who so administer it, let them also be subject to correction, the holy synod determining what is right.
Ancient Epitome of Canon XXV.
The bishop shall have power over ecclesiastical goods. But should he not be content with those things which are sufficient for him but shall alienate the goods and revenues of the church, without the advice of the clergy, penalties shall be exacted from him in the presence of the synod. But if he has converted to his own uses what was given for the poor, of this also let him give an explanation to the synod.
SYNOD OF LAODICEA. A.D. 343–381.
(The Luke-warm Church)
The Canons of the Synod Held in the City of Laodicea, in Phrygia Pa- catiana, in which Many Blessed Fathers from Divers Provinces of Asia
Were Gathered Together.
The holy synod which assembled at Laodicea in Phrygia Pacatiana, from divers regions of Asia; set forth the ecclesiastical definitions which are hereunder annexed.
Canon I.
It is right, according to the ecclesiastical Canon, that the Communion should by indulgence be given to those who have freely and lawfully joined in second marriages, not having previously made a secret marriage; after a short space, which is to be spent by them in prayer and fasting.
Ancient Epitome of Canon I.
A digamist not secretly married, after devoting himself for a short time to praying shall be held blameless afterwards.
Canon II.
They who have sinned in divers particulars, if they have persevered in the prayer of confession and penance, and are wholly converted from their faults, shall be received again to communion, through the mercy and goodness of God, after a time of penance appointed to them, in proportion to the nature of their offence.
Ancient Epitome of Canon II.
Those who have fallen unto various faults and have confessed them with compunction, and done the penance suitable to them, shall be favourably received.
Canon III.
He who has been recently baptized ought not to be promoted to the sacerdotal order.
Ancient Epitome of Canon III.
A neophite is not ordainable.
Note: Notwithstanding this provision, that great light, Nectarius, just separated from the flock of the catechumens, when he had washed away the sins of his life in the divine font, now pure himself, he put on the most pure dignity of the episcopate, and at the same time became bishop of the Imperial City, and president of the Second Holy Ecumenical Synod.
Canon IV.
They who are of the sacerdotal order ought not to lend and receive usury, nor what is called hemioliæ.
Canon V.
Ordinations are not to be held in the presence of hearers.
Canon VI.
It is not permitted to heretics to enter the house of God while they continue in heresy.
Ancient Epitome of Canon VI.
The holy place is forbidden to heretics.
Canon VII.
Persons converted from heresies, that is, of the Novatians, Photinians, and Quartodecimans, whether they were catechumens or communicants among them, shall not be received until they shall have anathematized every heresy, and particularly that in which they were held; and afterwards those who among them were called communicants, having thoroughly learned the symbols of the faith, and having been anointed with the holy chrism, shall so communicate in the holy Mysteries.
Canon VIII.
Persons converted from the heresy of those who are called Phrygians, even should they be among those reputed by them as clergymen, and even should they be called the very chiefest, are with all care to be both instructed and baptized by the bishops and presbyters of the Church.
Ancient Epitome of Canon VIII.
When Phrygians return they are to be baptized anew, even if among them they were reckoned clergymen.
Canon IX.
The members of the Church are not allowed to meet in the cemeteries, nor attend the so-called martyries of any of the heretics, for prayer or service; but such as so do, if they be communicants, shall be excommunicated for a time; but if they repent and confess that they have sinned they shall be received.
Ancient Epitome of Canon IX.
Whoso prayeth in the cemeteries and martyries of heretics is to be excommunicated.
Canon X.
The members of the Church shall not indiscriminately marry their children to heretics.
Ancient Epitome of Canon X.
Thou shalt not marry a heretic.
Canon XI.
Presbytides, as they are called, or female presidents, are not to be appointed in the Church.
Canon XII.
Bishops are to be appointed to the ecclesiastical government by the judgment of the metropolitans and neighbouring bishops, after having been long proved both in the foundation of their faith and in the conversation of an honest life.
Ancient Epitome of Canon XII.
Whoever is most approved in faith and life and most learned, he is fit to be chosen bishop.
Canon XIII.
The election of those who are to be appointed to the priesthood is not to be committed to the multitude.
Note: What the fathers intend to forbid are tumultuous elections, that is, that no attention is to be paid to riotous demonstrations on the part of the people, when with acclamations they are demanding the ordination of anyone, with an appearance of sedition. Such a state of affairs St. Augustine admirably describes in his Epistola ad Albinam (Epist. cxxvi., Tom. II, col. 548, Ed. Gaume).
Canon XIV.
The holy things are not to be sent into other dioceses at the feast of Easter by way of eulogiæ (blessing).
Canon XV.
No others shall sing in the Church, save only the canonical singers, who go up into the ambo and sing from a book.
Ancient Epitome of Canon XV.
No one should ascend the ambon unless he is tonsured.
Note: The only question [presented by this canon] is whether this synod forbade the laity to take any part in the Church music, as Binius and others have understood the words of the text, or whether it only intended to forbid those who were not cantors taking the lead. Van Espen and Neander in particular were in favour of the latter meaning, pointing to the fact that certainly in the Greek Church after the Synod of Laodicea the people were accustomed to join in the singing, as St. John Chrysostom and St. Basil the Great sufficiently testify.
Canon XVI.
The Gospels are to be read on the Sabbath [i.e. Saturday], with the other Scriptures.
Ancient Epitome of Canon XVI.
The Gospel, the Epistle [ἀπόστολος ] and the other Scriptures are to be read on the Sabbath.
Canon XVII.
The Psalms are not to be joined together in the congregations, but a lesson shall intervene after every psalm.
Note: It was well to separate the Psalms by lessons when the congregation was gathered in church, and not to keep them continuously singing unbroken psalmody, lest those who had assembled might become careless through weariness.
Canon XVIII.
The same service of prayers is to be said always both at nones and at vespers.
Note: Some feasts ended at the ninth hour, others only in the evening, and both alike with prayer. The Synod here wills that in both cases the same prayers should be used.
Canon XIX.
After the sermons of the Bishops, the prayer for the catechumens is to be made first by itself; and after the catechumens have gone out, the prayer for those who are under penance; and, after these have passed under the hand [of the Bishop] and departed, there should then be offered the three prayers of the faithful, the first to be said entirely in silence, the second and third aloud, and then the [kiss of] peace is to be given. And, after the presbyters have given the [kiss of] peace to the Bishop, then the laity are to give it [to one another], and so the Holy Oblation is to be completed. And it is lawful to the priesthood alone to go to the Altar and [there] communicate.
Ancient Epitome of Canon XIX.
After the prayers of the catechumens shall be said those of the Penitents, and afterwards those of the faithful. And after the peace, or embrace, has been given, the offering shall be made. Only priests shall enter the sanctuary and make there their communion.
Canon XX.
It is not right for a deacon to sit in the presence of a presbyter, unless he be bidden by the presbyter to sit down. Likewise the deacons shall have worship of the subdeacons and all the [inferior] clergy.
Canon XXI.
The subdeacons have no right to a place in the Diaconicum, nor to touch the Lord’s vessels.
Ancient Epitome of Canon XXI.
A subdeacon shall not touch the vessels.
Canon XXII.
The subdeacon has no right to wear an orarium [i.e., stole], nor to leave the doors.
Canon XXIII.
The readers and singers have no right to wear an orarium, and to read or sing thus [habited].
Canon XXIV.
No one of the priesthood, from presbyters to deacons, and so on in the ecclesiastical order to subdeacons, readers, singers, exorcists, door-keepers, or any of the class of the Ascetics, ought to enter a tavern.
Canon XXV.
A subdeacon must not give the Bread, nor bless the Cup.
Note: Subdeacons are not allowed to perform the work of presbyters and deacons. Wherefore they neither deliver the bread nor the cup to the people.
Canon XXVI.
They who have not been promoted [to that office] by the bishop, ought not to adjure, either in churches or in private houses.
Ancient Epitome of Canon XXVI.
No one shall adjure without the bishop’s promotion to that office.
Note: Some were in the habit of “adjuring,” that is catechising the unbelievers, who had never received the imposition of the bishop’s hands for that purpose; and when they were accused of doing so, contended that as they did not do it in church but only at home, they could not be considered as deserving of any punishment. For this reason the Fathers rule that even to “adjure” (ἐφορκίζειν) is an ecclesiastical ministry, and must not be executed by anyone who shall not have been promoted thereto by abishop. But the“Exorcist”must be excepted who has been promoted by a Chorepiscopus, for he can indeed properly catechize although not promoted by a bishop; for from Canon X. of Antioch we learn that even a Chorepiscopus can make an Exorcist.
Additional Note: Zonaras notes that from this canon it appears that “Chorepiscopi are considered to be in the number of bishops.”
Canon XXVII.
Neither they of the priesthood, nor clergymen, nor laymen, who are invited to a love feast, may take away their portions, for this is to cast reproach on the ecclesiastical order.
Ancient Epitome of Canon XXVII.
A clergyman invited to a love feast shall carry nothing away with him; for this would bring his order into shame.
Canon XXVIII.
It is not permitted to hold love feasts, as they are called, in the Lord’s Houses, or Churches, nor to eat and to spread couches in the house of God.
Ancient Epitome of Canon XXVII.
Beds shall not be set up in churches, nor shall love feasts be held there.
Canon XXIX.
Christians must not judaize by resting on the Sabbath, but must work on that day, rather honouring the Lord’s Day; and, if they can, resting then as Christians. But if any shall be found to be judaizers, let them be anathema from Christ.
Ancient Epitome of Canon XXIX.
A Christian shall not stop work on the Sabbath, but on the Lord’s Day.
Canon XXX.
None of the priesthood, nor clerics [of lower rank] nor ascetics, nor any Christian or layman, shall wash in a bath with women; for this is the greatest reproach among the heathen.
Ancient Epitome of Canon XXX.
It is an abomination to bathe with women.
Canon XXXI.
It is not lawful to make marriages with all [sorts of] heretics, nor to give our sons and daughters to them; but rather to take of them, if they promise to become Christians.
Ancient Epitome of Canon XXXI.
It is not right to give children in marriage to heretics, but they should be received if they promise to become Christians.
Canon XXXII.
It is unlawful to receive the eulogiæ of heretics, for they are rather ἀλογίαι [i.e., follies], than eulogiæ [i.e., blessings].
Ancient Epitome of Canon XXXII.
The blessings of heretics are cursings.
Canon XXXIII.
No one shall join in prayers with heretics or schismatics.
Ancient Epitome of Canon XXXIII.
Thou shalt not pray with heretics or schismatics.
Canon XXXIV.
No Christian shall forsake the martyrs of Christ, and turn to false martyrs, that is, to those of the heretics, or those who formerly were heretics; for they are aliens from God. Let those, therefore, who go after them, be anathema.
Ancient Epitome of Canon XXXIV.
Whoso honours an heretical pseudo-martyr let him be anathema.
Canon XXXV.
Christians must not forsake the Church of God, and go away and invoke angels and gatherassemblies,whichthingsareforbidden. If,therefore,anyoneshallbefoundengaged in this covert idolatry, let him be anathema; for he has forsaken our Lord Jesus Christ, the Son of God, and has gone over to idolatry.
Ancient Epitome of Canon XXXV.
Whoso calls assemblies in opposition to those of the Church and names angels, is near to idolatry and let him be anathema.
Canon XXXVI.
They who are of the priesthood, or of the clergy, shall not be magicians, enchanters, mathematicians, or astrologers; nor shall they make what are called amulets, which are chains for their own souls. And those who wear such, we command to be cast out of the Church.
Ancient Epitome of Canon XXXVI.
Whoso will be priest must not be a magician, nor one who uses incantations, or mathematical or astrological charms, nor a putter on of amulets.
Note: “Magicians” are those who for any purpose call Satan to their aid. “Enchantors” are those who sing charms or incantations, and through them draw demons to obey them. “Mathematicians” are they who hold the opinion that the celestial bodies rule the universe, and that all earthly things are ruled by their influence. “Astrologers” are they who divine by the stars through the agency of demons, and place their faith in them.
Canon XXXVII.
It is not lawful to receive portions sent from the feasts of Jews or heretics, nor to feast together with them.
Canon XXXVIII.
It is not lawful to receive unleavened bread from the Jews, nor to be partakers of their impiety.
Canon XXXIX.
It is not lawful to feast together with the heathen, and to be partakers of their godlessness.
Ancient Epitome of Canons XXXVII., XXXVIII, and XXXIX.
Thou shalt not keep feasts with Hebrews or heretics, nor receive festival offerings from them.
Canon XL.
Bishops called to a synod must not be guilty of contempt, but must attend, and either teach, or be taught, for the reformation of the Church and of others. And if such an one shall be guilty of contempt, he will condemn himself, unless he be detained by ill health.
Ancient Epitome of Canon XL.
Whoso summoned to a synod shall spurn the invitation, unless hindered by the force of circumstances, shall not be free from blame.
Canon XLI.
None of the priesthood nor of the clergy may go on a journey, without the bidding of the Bishop.
Canon XLII.
None of the priesthood nor of the clergy may travel without letters canonical.
Ancient Epitome of Canons XLI. and XLII.
No clergyman shall undertake a journey without canonical letters or unless he is ordered to do so.
Canon XLIII.
The subdeacons may not leave the doors to engage in the prayer, even for a short time.
Ancient Epitome of Canon XLIII.
A subdeacon should not leave the gates, even for a short time, to pray.
Note: On this canon the commentators find nothing to say in addition to their remarks on Canons xxj., and xxij., except that the “prayer” is not their own private prayer, but the prayer of the Liturgy. It has struck me that possibly when there was no deacon to sing the litany outside the Holy Gates while the priest was going on with the holy action within, subdeacons may have left their places at the doors, assumed the deacon’s stole and done his part of the office, and that it was to prevent this abuse that this canon was enacted, the “prayer” being the litany. But as this is purely my own suggestion it is probably valueless.
Canon XLIV.
Women may not go to the altar.
Ancient Epitome of Canon XLIV.
The altar must not be approached by women.
Note by Van Espen.
The discipline of this canon was often renewed even in the Latin Church, and therefore Balsamon unjustly attacks the Latins when he says; “Among the Latins women go without anyshameuptothealtarwhenevertheywish.” FortheLatinshaveforbiddenanddoforbid this approach of women to the altar no less than the Greeks; and look upon the contrary custom as an abuse sprung of the insolence of the women and of the negligence of bishops and pastors.
Note by Zonaras.
If it is prohibited to laymen to enter the Sanctuary by the lxixth canon of the Sixth synod [i.e. Quinisext], much more are women forbidden to do so who are unwillingly indeed, but yet truly, polluted by the monthly flux of blood.
Canon XLV.
[Candidates] for baptism are not to be received after the second week in Lent.
Ancient Epitome of Canon XLV.
After two weeks of Lent no one must be admitted for illumination, for all such should fast from its beginning.
Canon XLVI.
They who are to be baptized must learn the faith [Creed] by heart, and recite it to the bishop, or to the presbyters, on the fifth day of the week.
Canon XLVII.
They who are baptized in sickness and afterwards recover, must learn the Creed by heart and know that the Divine gifts have been vouchsafed them.
Canon XLVIII.
They who are baptized must after Baptism be anointed with the heavenly chrism, and be partakers of the Kingdom of Christ.
Canon XLIX.
During Lent the Bread must not be offered except on the Sabbath Day and on the Lord’s Day only.
Canon L.
The fast must not be broken on the fifth day of the last week in Lent [i.e., on Maunday Thursday], and the whole of Lent be dishonoured; but it is necessary to fast during all the Lenten season by eating only dry meats.
Canon LI.
The nativities of Martyrs are not to be celebrated in Lent, but commemorations of the holy Martyrs are to be made on the Sabbaths and Lord’s days.
Canon LII.
Marriages and birthday feasts are not to be celebrated in Lent.
Canon LIII.
Christians, when they attend weddings, must not join in wanton dances, but modestly dine or breakfast, as is becoming to Christians.
Canon LIV.
Members of the priesthood and of the clergy must not witness the plays at weddings or banquets; but, before the players enter, they must rise and depart.
Canon LV.
Neither members of the priesthood nor of the clergy, nor yet laymen, may club together for drinking entertainments.
Canon LVI.
Presbyters may not enter and take their seats in the bema before the entrance of the Bishop: but they must enter with the Bishop, unless he be at home sick, or absent.
Ancient Epitome of Canon LVI.
A presbyter shall not enter the bema before the bishop, nor sit down.
Note: It is difficult to translate this canon without giving a false idea of its meaning. It does not determine the order of dignity in an ecclesiastical procession, but something entirely different, viz., it provides that when the bishop enters the sanctuary he should not be alone and walk into a place already occupied, but that he should have with him, as a guard of honour, the clergy. Whether these should walk before or after him would be a mere matter of local custom, the rule juniores priores did not universally prevail.
Canon LVII.
Bishops must not be appointed in villages or country districts, but visitors; and those who have been already appointed must do nothing without the consent of the bishop of the city. Presbyters, in like manner, must do nothing without the consent of the bishop.
Ancient Epitome of Canon LVII.
A bishop shall not be established in a village or in the country, but a periodeutes. But should one be appointed he shall not perform any function without the bishop of the city.
Canon LVIII.
The Oblation must not be made by bishops or presbyters in any private houses.
Canon LIX.
No psalms composed by private individuals nor any uncanonical books may be read in the church, but only the Canonical Books of the Old and New Testaments.
Canon LX.
[N. B.—This Canon is of most questionable genuineness.]
These are all the books of Old Testament appointed to be read: 1, Genesis of the world; 2, The Exodus from Egypt; 3, Leviticus; 4, Numbers; 5, Deuteronomy; 6, Joshua, the son of Nun; 7, Judges, Ruth; 8, Esther; 9, Of the Kings, First and Second; 10, Of the Kings, Third and Fourth; 11, Chronicles, First and Second; 12, Esdras, First and Second; 13, The Book of Psalms; 14, The Proverbs of Solomon; 15, Ecclesiastes; 16, The Song of Songs; 17, Job; 18, The Twelve Prophets; 19, Isaiah; 20, Jeremiah, and Baruch, the Lamentations, and the Epistle; 21, Ezekiel; 22, Daniel.
And these are the books of the New Testament: Four Gospels, according to Matthew, Mark, Luke and John; The Acts of the Apostles; Seven Catholic Epistles, to wit, one of James, two of Peter, three of John, one of Jude; Fourteen Epistles of Paul, one to the Romans, two to the Corinthians, one to the Galatians, one to the Ephesians, one to the Philippians, one to the Colossians, two to the Thessalonians, one to the Hebrews, two to Timothy, one to Titus, and one to Philemon.
Ancient Epitome of Canon LX.
But of the new, the four Gospels—of Matthew, of Mark, of Luke, of John; Acts; Seven Catholic epistles, viz. of James one, of Peter two, of John three, of Jude one; of Paul fourteen, viz.: to the Romans one, to the Corinthians two, to the Galatians one, to the Ephesians one, to the Phillipians one, to the Colossians one, to the Thessalonians two, to the Hebrews one, to Timothy two, to Titus one, and to Philemon one.
It will be noticed that while this canon has often been used for controversial purposes it really has little or no value in this connexion, for the absence of the Revelation of St. John from the New Testament to all orthodox Christians is, to say the least, as fatal to its reception as an ecumenical definition of the canon of Holy Scripture, as the absence of the book of Wisdom, etc., from the Old Testament is to its reception by those who accept the books of what we may call for convenience the Greek canon, as distinguished from the Hebrew, as canonical.
We may therefore leave this question wholly out of account, and merely consider the matter from the evidence we possess.
In 1777 Spittler published a special treatise199 to shew that the list of scriptural books was no part of the original canon adopted by Laodicea. Hefele gives the following resume of his argument:200
(a) That Dionysius Exiguus has not this canon in his translation of the Laodicean de- crees. It might, indeed, be said with Dallæus and Van Espen, that Dionysius omitted this list of the books of Scripture because in Rome, where he composed his work, another by Innocent I. was in general use.
(b) But, apart from the fact that Dionysius is always a most faithful translator, this six- tieth canon is also omitted by John of Antioch, one of the most esteemed and oldest Greek collectors of canons, who could have had no such reasons as Dionysius for his omission.
(c) Lastly, Bishop Martin of Braga in the sixth century, though he has the fifty-ninth, has also not included in his collection the sixtieth canon so nearly related to it, nor does the Isidoriantranslationappearatfirsttohavehadthiscanon.201 Herbst,intheTübingenRe- view, also accedes to these arguments of Spittler’s, as did Fuchs and others before him. Mr. Ffoulkes in his article on the Council of Laodicea in Smith and Cheetham’s Dictionary of Christian Antiquities at length attempts to refute all objections, and affirms the genuineness of the list, but his conclusions can hardly be accepted when the careful consideration and discussion of the matter by Bishop Westcott is kept in mind. (History of the Canon of the New Testament, IIId. Period, chapter ii. [p. 428 of the 4th Edition.])