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Holy Canons of the One, Holy, Catholic, and Apostolic Church

The First Ecumenical Council


** NOTE: This Page is under construction. **


 

The Synod at Nice set forth this Creed.

 

The Ecthesis of the Synod at Nice.

 

We believe in one God, the Father Almighty, maker of all things visible and invisible; and in one Lord Jesus Christ, the Son of God, the only-begotten of his Father, of the substance of the Father, God of God, Light of Light, very God of very God, begotten (γεννηθέντα), not made, being of one substance (ὁμοούσιον, consubstantialem) with the Father.  By whom all things were made, both which be in heaven and in earth.  Who for us men and for our salvation came down [from heaven] and was incarnate and was made man.  He suffered and the third day he rose again, and ascended into heaven.  And he shall come again to judge both the quick and the dead.  And [we believe] in the Holy Ghost.  And whosoever shall say that there was a time when the Son of God was not (ἤν ποτε ὅτε οὐκ ἦν), or that before he was begotten he was not, or that he was made of things that were not, or that he is of a different substance or essence [from the Father] or that he is a creature, or subject to change or conversion—all that so say, the Catholic and Apostolic Church anathematizes them.

 

Canon I.

If any one in sickness has been subjected by physicians to a surgical operation, or if he has been castrated by barbarians, let him remain among the clergy; but, if any one in sound health has castrated himself, it behoves that such an one, if [already] enrolled among the clergy, should cease [from his ministry], and that from henceforth no such person should be promoted.  But, as it is evident that this is said of those who wilfully do the thing and presume to castrate themselves, so if any have been made eunuchs by barbarians, or by their masters, and should otherwise be found worthy, such men the Canon admits to the clergy.

Canon II.

Forasmuch as, either from necessity, or through the urgency of individuals, many things have been done contrary to the Ecclesiastical canon, so that men just converted from heathenism to the faith, and who have been instructed but a little while, are straightway brought to the spiritual laver, and as soon as they have been baptized, are advanced to the episcopate or the presbyterate, it has seemed right to us that for the time to come no such thing shall be done.  For to the catechumen himself there is need of time and of a longer trial after baptism.  For the apostolical saying is clear, “Not a novice; lest, being lifted up with pride, he fall into condemnation and the snare of the devil.”  But if, as time goes on, any sensual sin should be found out about the person, and he should be convicted by two or three witnesses, let him cease from the clerical office.  And whoso shall transgress these [enactments] will imperil his own clerical position, as a person who presumes to disobey the great Synod.

Canon III.

The great Synod has stringently forbidden any bishop, presbyter, deacon, or any one of the clergy whatever, to have a subintroducta dwelling with him, except only a mother, or sister, or aunt, or such persons only as are beyond all suspicion.

Canon IV.

It is by all means proper that a bishop should be appointed by all the bishops in the province; but should this be difficult, either on account of urgent necessity or because of distance, three at least should meet together, and the suffrages of the absent [bishops] also being given and communicated in writing, then the ordination should take place.  But in every province the ratification of what is done should be left to the Metropolitan.

Canon V.

Concerning those, whether of the clergy or of the laity, who have been excommunicated in the several provinces, let the provision of the canon be observed by the bishops which provides that persons cast out by some be not readmitted by others.  Nevertheless, inquiry should be made whether they have been excommunicated through captiousness, or contentiousness, or any such like ungracious disposition in the bishop.  And, that this matter may have due investigation, it is decreed that in every province synods shall be held twice a year, in order that when all the bishops of the province are assembled together, such questions may by them be thoroughly examined, that so those who have confessedly offended against their bishop, may be seen by all to be for just cause excommunicated, until it shall seem fit to a general meeting of the bishops to pronounce a milder sentence upon them.  And let these synods be held, the one before Lent, (that the pure Gift may be offered to God after all bitterness has been put away), and let the second be held about autumn.

Canon VI.

Let the ancient customs in Egypt, Libya and Pentapolis prevail, that the Bishop of Alexandria have jurisdiction in all these, since the like is customary for the Bishop of Rome also.  Likewise in Antioch and the other provinces, let the Churches retain their privileges.  And this is to be universally understood, that if any one be made bishop without the consent of the Metropolitan, the great Synod has declared that such a man ought not to be a bishop.  If, however, two or three bishops shall from natural love of contradiction, oppose the common suffrage of the rest, it being reasonable and in accordance with the ecclesiastical law, then let the choice of the majority prevail.

Canon VII.

Since custom and ancient tradition have prevailed that the Bishop of Ælia [i.e., Jerusalem] should be honoured, let him, saving its due dignity to the Metropolis, have the next place of honor.

Canon VIII.

Concerning those who call themselves Cathari, if they come over to the Catholic and Apostolic Church, the great and holy Synod decrees that they who are ordained shall continue as they are in the clergy.  But it is before all things necessary that they should profess in writing that they will observe and follow the dogmas of the Catholic and Apostolic Church; in particular that they will communicate with persons who have been twice married, and with those who having lapsed in persecution have had a period [of p. 20 penance] laid upon them, and a time [of restoration] fixed so that in all things they will follow the dogmas of the Catholic Church.  Wheresoever, then, whether in villages or in cities, all of the ordained are found to be of these only, let them remain in the clergy, and in the same rank in which they are found.  But if they come over where there is a bishop or presbyter of the Catholic Church, it is manifest that the Bishop of the Church must have the bishop’s dignity; and he who was named bishop by those who are called Cathari shall have the rank of presbyter, unless it shall seem fit to the Bishop to admit him to partake in the honour of the title.  Or, if this should not be satisfactory, then shall the bishop provide for him a place as Chorepiscopus, or presbyter, in order that he may be evidently seen to be of the clergy, and that there may not be two bishops in the city.

Canon IX.

If any presbyters have been advanced without examination, or if upon examination they have made confession of crime, and men acting in violation of the canon have laid hands upon them, notwithstanding their confession, such the canon does not admit; for the Catholic Church requires that [only] which is blameless.

Canon X.

If any who have lapsed have been ordained through the ignorance, or even with the previous knowledge of the ordainers, this shall not prejudice the canon of the Church; for when they are discovered they shall be deposed.

Canon XI.

Concerning those who have fallen without compulsion, without the spoiling of their property, without danger or the like, as happened during the tyranny of Licinius, the Synod declares that, though they have deserved no clemency, they shall be dealt with mercifully.  As many as were communicants, if they heartily repent, shall pass three years among the hearers; for seven years they shall be prostrators; and for two years they shall communicate with the people in prayers, but without oblation.

Canon XII.

As many as were called by grace, and displayed the first zeal, having cast aside their military girdles, but afterwards returned, like dogs, to their own vomit, (so that some spent money and by means of gifts regained their military stations); let these, after they have passed the space of three years as hearers, be for ten years prostrators.  But in all these cases it is necessary to examine well into their purpose and what their repentance appears to be like.  For as many as give evidence of their conversions by deeds, and not pretence, with fear, and tears, and perseverance, and good works, when they have fulfilled their appointed time as hearers, may properly communicate in prayers; and after that the bishop may determine yet more favourably concerning them.  But those who take [the matter] with indifference, and who think the form of [not] entering the Church is sufficient for their conversion, must fulfil the whole time.

Canon XIII.

Concerning the departing, the ancient canonical law is still to be maintained, to wit, that, if any man be at the point of death, he must not be deprived of the last and most indispensable Viaticum.  But, if any one should be restored to health again who has received the communion when his life was despaired of, let him remain among those who communicate in prayers only.  But in general, and in the case of any dying person whatsoever asking to receive the Eucharist, let the Bishop, after examination made, give it him.

Canon XIV.

Concerning catechumens who have lapsed, the holy and great Synod has decreed that, after they have passed three years only as hearers, they shall pray with the catechumens.

Canon XV.

On account of the great disturbance and discords that occur, it is decreed that the custom prevailing in certain places contrary to the Canon, must wholly be done away; so that neither bishop, presbyter, nor deacon shall pass from city to city.  And if any one, after this decree of the holy and great Synod, shall attempt any such thing, or continue in any such course, his proceedings shall be utterly void, and he shall be restored to the Church for which he was ordained bishop or presbyter.

Canon XVI.

Neither presbyters, nor deacons, nor any others enrolled among the clergy, who, not having the fear of God before their eyes, nor regarding the ecclesiastical Canon, shall recklessly remove from their own church, ought by any means to be received by another church; but every constraint should be applied to restore them to their own parishes; and, if they will not go, they must be excommunicated.  And if anyone shall dare surreptitiously to carry off and in his own Church ordain a man belonging to another, without the consent of his own proper bishop, from whom although he was enrolled in the clergy list he has seceded, let the ordination be void.

Canon XVII.

Forasmuch as many enrolled among the Clergy, following covetousness and lust of gain, have forgotten the divine Scripture, which says, “He hath not given his money upon usury,” and in lending money ask the hundredth of the sum [as monthly interest], the holy and great Synod thinks it just that if after this decree any one be found to receive usury, whether he accomplish it by secret transaction or otherwise, as by demanding the whole and one half, or by using any other contrivance whatever for filthy lucre’s sake, he shall be deposed from the clergy and his name stricken from the list.

Canon XVIII.

It has come to the knowledge of the holy and great Synod that, in some districts and cities, the deacons administer the Eucharist to the presbyters, whereas neither canon nor custom permits that they who have no right to offer should give the Body of Christ to them that do offer.  And this also has been made known, that certain deacons now touch the Eucharist even before the bishops.  Let all such practices be utterly done away, and let the deacons remain within their own bounds, knowing that they are the ministers of the bishop and the inferiors of the presbyters.  Let them receive the Eucharist according to their order, after the presbyters, and let either the bishop or the presbyter administer to them.  Furthermore, let not the deacons sit among the presbyters, for that is contrary to canon and order.  And if, after this decree, any one shall refuse to obey, let him be deposed from the diaconate.

Canon XIX.

Concerning the Paulianists who have flown for refuge to the Catholic Church, it has been decreed that they must by all means be rebaptized; and if any of them who in past time have been numbered among their clergy should be found blameless and without reproach, let them be rebaptized and ordained by the Bishop of the Catholic Church; but if the examination should discover them to be unfit, they ought to be deposed.  Likewise in the case of their deaconesses, and generally in the case of those who have been enrolled among their clergy, let the same form be observed.  And we mean by deaconesses such as have assumed the habit, but who, since they have no imposition of hands, are to be numbered only among the laity.

Canon XX.

Forasmuch as there are certain persons who kneel on the Lord’s Day and in the days of Pentecost, therefore, to the intent that all things may be uniformly observed everywhere (in every parish), it seems good to the holy Synod that prayer be made to God standing.

The Captions of the Arabic Canons Attributed to the Council of Nice.


Canon I.


Insane persons and energumens should not be ordained.


Canon II.


Bond servants are not to be ordained.


Canon III.


Neophytes in the faith are not to be ordained to Holy Orders before they have a knowledge of Holy Scripture.  And such, if convicted after their ordination of grave sin, are to be deposed with those who ordained them.


Canon IV.


The cohabitation of women with bishops, presbyters, and deacons prohibited on account of their celibacy.


We decree that bishops shall not live with women; nor shall a presbyter who is a widower; neither shall they escort them; nor be familiar with them, nor gaze upon them persistently.  And the same decree is made with regard to every celibate priest, and the same concerning such deacons as have no wives.  And this is to be the case whether the woman be beautiful or ugly, whether a young girl or beyond the age of puberty, whether great in birth, or an orphan taken out of charity under pretext of bringing her up.  For the devil with such arms slays religious, bishops, presbyters, and deacons, and incites them to the fires of desire.  But if she be an old woman, and of advanced age, or a sister, or mother, or aunt, or grandmother, it is permitted to live with these because such persons are free from all suspicion of scandal.


Canon V.


Of the election of a bishop and of the confirmation of the election.


Canon VI.


That those excommunicated by one bishop are not to be received by another; and that those whose excommunication has been shown to have been unjust should be absolved by the archbishop or patriarch.


Canon VII.


That provincial Councils should be held twice a year, for the consideration of all things affecting the churches of the bishops of the province.


Canon VIII.


Of the patriarchs of Alexandria and Antioch, and of their jurisdiction.


Canon IX.


Of one who solicits the episcopate when the people do not wish him; or if they do desire him, but without the consent of the archbishop.


Canon X.


How the bishop of Jerusalem is to be honoured, the honour, however, of the metropolitan church of Cæsarea being preserved intact, to which he is subject.


Canon XI.


Of those who force themselves into the order of presbyters without election or examination.


Canon XII.


Of the bishop who ordains one whom he understands has denied the faith; also of one ordained who after that he had denied it, crept into orders.


Canon XIII.


Of one who of his own will goes to another church, having been chosen by it, and does not wish afterwards to stay there.


Of taking pains that he be transferred from his own church to another.


Canon XIV.


No one shall become a monk without the bishop’s license, and why a license is required.


Canon XV.


That clerics or religious who lend on usury should be cast from their grade.


Canon XVI.


Of the honour to be paid to the bishop and to a presbyter by the deacons.


Canon XVII.


Of the system and of the manner of receiving those who are converted from the heresy of Paul of Samosata.


Canon XVIII.


Of the system and manner of receiving those who are converted from the heresy the Novatians.


Canon XIX.


Of the system and manner of receiving those who return after a lapse from the faith, and of receiving the relapsed, and of those brought into peril of death by sickness before their penance is finished, and concerning such as are convalescent.


Canon XX.


Of avoiding the conversation of evil workers and wizards, also of the penance of them that have not avoided such.


Canon XXI.


Of incestuous marriages contrary to the law of spiritual relationship, and of the penance of such as are in such marriages.


[The time of penance fixed is twenty years, only godfather and godmother are mentioned, and nothing is said of separation.]


Canon XXII.


Of sponsors in baptism.


Men shall not hold females at the font, neither women males; but women females, and men males.


Canon XXIII.


Of the prohibited marriages of spiritual brothers and sisters from receiving them in baptism.


Canon XXIV.


Of him who has married two wives at the same time, or who through lust has added another woman to his wife; and of his punishment.


Part of the canon.  If he be a priest he is forbidden to sacrifice and is cut off from the communion of the faithful until he turn out of the house the second woman, and he ought to retain the first.


Canon XXV.


That no one should be forbidden Holy Communion unless such as are doing penance.


Canon XXVI.


Clerics are forbidden from suretyship or witness-giving in criminal causes.


Canon XXVII.


Of avoiding the excommunicate, and of not receiving the oblation from them; and of the excommunication of him who does not avoid the excommunicated.


Canon XXVIII.


How anger, indignation, and hatred should be avoided by the priest, especially because he has the power of excommunicating others.


Canon XXIX.


Of not kneeling in prayer.


Canon XXX.


Of giving [only] names of Christians in baptism, and of heretics who retain the faith in the Trinity and the perfect form of baptism; and of others not retaining it, worthy of a worse name, and of how such are to be received when they come to the faith.


Canon XXXI.


Of the system and manner of receiving converts to the Orthodox faith from the heresy of Arius and of other like.


Canon XXXII.


Of the system of receiving those who have kept the dogmas of the faith and the Church’s laws, and yet have separated from us and afterwards come back.


Canon XXXIII.


Of the place of residence of the Patriarch, and of the honour which should be given to the bishop of Jerusalem and to the bishop of Seleucia.


Canon XXXIV.


Of the honour to be given to the Archbishop of Seleucia in the Synod of Greece.


Canon XXXV.


Of not holding a provincial synod in the province of Persia without the authority of the patriarch of Antioch, and how the bishops of Persia are subject to the metropolitans of Antioch.


Canon XXXVI.


Of the creation of a patriarch for Ethiopia, and of his power, and of the honour to be paid him in the Synod of Greece.


Canon XXXVII.


Of the election of the Archbishop of Cyprus, who is subject to the patriarch of Antioch.


Canon XXXVIII.


That the ordination of ministers of the Church by bishops in the dioceses of strangers is forbidden.


Canon XXXIX.


Of the care and power which a Patriarch has over the bishops and archbishops of his patriarchate; and of the primacy of the Bishop of Rome over all.


Let the patriarch consider what things are done by the archbishops and bishops in their provinces; and if he shall find anything done by them otherwise than it should be, let him change it, and order it, as seemeth him fit:  for he is the father of all, and they are his sons.  And although the archbishop be among the bishops as an elder brother, who hath the care of his brethren, and to whom they owe obedience because he is over them; yet the patriarch is to all those who are under his power, just as he who holds the seat of Rome, is the head and prince of all patriarchs; inasmuch as he is first, as was Peter, to whom power is given over all Christian princes, and over all their peoples, as he who is the Vicar of Christ our Lord over all peoples and over the whole Christian Church, and whoever shall contradict this, is excommunicated by the Synod.


[I add Canon XXXVII. of Echellensis’s Nova Versio LXXXIV. Arabic. Canonum Conc. Nicæni, that the reader may compare it with the foregoing.]


Let there be only four patriarchs in the whole world as there are four writers of the Gospel, and four rivers, etc.  And let there be a prince and chief over them, the lord of the see of the Divine Peter at Rome, according as the Apostles commanded.  And after him the lord of the great Alexandria, which is the see of Mark.  And the third is the lord of Ephesus, which is the see of John the Divine who speaks divine things.  And the fourth and last is my lord of Antioch, which is another see of Peter.  And let all the bishops be divided under the hands of these four patriarchs; and the bishops of the little towns which are under the dominion of the great cities let them be under the authority of these metropolitans.  But let every metropolitan of these great cities appoint the bishops of his province, but let none of the bishops appoint him, for he is greater than they.  Therefore let every man know his own rank, and let him not usurp the rank of another.  And whosoever shall contradict this law which we have established the Fathers of the Synod subject him to anathema.


Canon XL.


Of the provincial synod which should be held twice every year, and of its utility; together with the excommunication of such as oppose the decree.


Canon XLI.


Of the synod of Archbishops, which meets once a year with the Patriarch, and of its utility; also of the collection to be made for the support of the patriarch throughout the provinces and places subject to the patriarch.


Canon XLII.


Of a cleric or monk who when fallen into sin, and summoned once, twice, and thrice, does not present himself for trial.


Canon XLIII.


What the patriarch should do in the case of a defendant set at liberty unpunished by the decision of the bishop, presbyter, or even of a deacon, as the case may be.


Canon XLIV.


How an archbishop ought to give trial to one of his suffragan bishops.


Canon XLV.


Of the receiving of complaints and condemnation of an archbishop against his patriarch.


Canon XLVI.


How a patriarch should admit a complaint; or judgment of an Archbishop against an Archbishop.


Canon XLVII.


Of those excommunicated by a certain one, when they can be and when they cannot be absolved by another.


Canon XLVIII.


No bishop shall choose his own successor.


Canon XLIX.


No simoniacal ordinations shall be made.


Canon L.


There shall be but one bishop of one city, and one parochus of one town; also the incumbent, whether bishop or parish priest, shall not be removed in favour of a successor desired by some of the people unless he has been convicted of manifest crime.


Canon LI.


Bishops shall not allow the separation of a wife from her husband on account of discord—[in American, “incompatibility of temper”].


Canon LII.


Usury and the base seeking of worldly gain is forbidden to the clergy, also conversation and fellowship with Jews.


Canon LIII.


Marriages with infidels to be avoided.


Canon LIV.


Of the election of a chorepiscopus, and of his duties in towns, and villages, and monasteries.


Canon LV.


How a chorepiscopus should visit the churches and monasteries which are under his jurisdiction.


Canon LVI.


Of how the presbyters of the towns and villages should go twice a year with their chorepiscopus to salute the bishop, and how religious should do so once a year from their monasteries, and how the new abbot of a monastery should go thrice.


Canon LVII.


Of the rank in sitting during the celebration of service in church by the bishop, the archdeacon and the chorepiscopus; and of the office of archdeacon, and of the honour due the archpresbyter.


Canon LVIII.


Of the honour due the archdeacon and the chorepiscopus when they sit in church during the absence of the bishop, and when they go about with the bishop.


Canon LIX.


How all the grades of the clergy and their duties should be publicly described and set forth.


Canon LX.


Of how men are to be chosen from the diocese for holy orders, and of how they should be examined.


Canon LXI.


Of the honour due to the deacons, and how the clerics must not put themselves in their way.


Canon LXII.


The number of presbyters and deacons is to be adapted to the work of the church and to its means.


Canon LXIII.


Of the Ecclesiastical Economist and of the others who with him care for the church’s possessions.


Canon LXIV.


Of the offices said in the church, the night and day offices, and of the collect for all those who rule that church.


Canon LXV.


Of the order to be observed at the funeral of a bishop, of a chorepiscopus and of an archdeacon, and of the office of exequies.


Canon LXVI.


Of taking a second wife, after the former one has been disowned for any cause, or even not put away, and of him who falsely accuses his wife of adultery.  If any priest or deacon shall put away his wife on account of her fornication, or for other cause, as aforesaid, or cast her out of doors for external good, or that he may change her for another more beautiful, or better, or richer, or does so out of his lust which is displeasing to God; and after she has been put away for any of these causes he shall contract matrimony with another, or without having put her away shall take another, whether free or bond; and shall have both equally, they living separately and he sleeping every night with one or other of them, or else keeping both in the same house and bed, let him be deposed.  If he were a layman let him be deprived of communion.  But if anyone falsely defames his wife charging her with adultery, so that he turns her out of doors, the matter must be diligently examined; and if the accusation was false, he shall be deposed if a cleric, but if a layman shall be prohibited from entering the church and from the communion of the faithful; and shall be compelled to live with her whom he has defamed, even though she be deformed, and poor, and insane; and whoever shall not obey is excommunicated by the Synod.


[Note.—The reader will notice that by this canon a husband is deposed or excommunicated, as the case may be, if he marry another woman, after putting away his wife on account of her adultery.  It is curious that in the parallel canon in the collection of Echellensis, which is numbered LXXI., the reading is quite different, although it is very awkward and inconsequent as given.  Moreover, it should be remembered that in some codices and editions this canon is lacking altogether, one on the right of the Pope to receive appeals taking its place.  As this canon is of considerable length, I only quote the interesting parts.]


Whatever presbyter or deacon shall put away his wife without the offence of fornication, or for any other cause of which we have spoken above, and shall cast her out of doors…such a person shall be cast out of the clergy, if he were a clergyman; if a layman he shall be forbidden the communion of the faithful.…But if that woman [untruly charged by her husband with adultery], that is to say his wife, spurns his society on account of the injury he has done her and the charge he has brought against her, of which she is innocent, let her freely be put away and let a bill of repudiation be written for her, noting the false accusation which had been brought against her.  And then if she should wish to marry some other faithful man, it is right for her to do so, nor does the Church forbid it; and the same permission extends as well to men as to women, since there is equal reason for it for each.  But if he shall return to better fruit which is of the same kind, and shall conciliate to himself the love and benevolence of his consort, and shall be willing to return to his pristine friendship, his fault shall be condoned to him after he has done suitable and sufficient penance.  And whoever shall speak against this decree the fathers of the synod excommunicate him.


Canon LXVII.


Of having two wives at the same time, and of a woman who is one of the faithful marrying an infidel; and of the form of receiving her to penance.


[Her reception back is conditioned upon her leaving the infidel man.]


Canon LXVIII.


Of giving in marriage to an infidel a daughter or sister without her knowledge and contrary to her wish.


Canon LXIX.


Of one of the faithful who departs from the faith through lust and love of an infidel; and of the form of receiving him back, or admitting him to penance.


Canon LXX.


Of the hospital to be established in every city, and of the choice of a superintendent and concerning his duties.


[It is interesting to note that one of the duties of the superintendent is—“That if the goods of the hospital are not sufficient for its expenses, he ought to collect all the time and from all Christians provision according to the ability of each.”]


Canon LXXI.


Of the placing a bishop or archbishop in his chair after ordination, which is enthronization.


Canon LXXII.


No one is allowed to transfer himself to another church [i.e., diocese] than that in which he was ordained; and what is to be done in the case of one cast out forcibly without any blame attaching to him.


Canon LXXIII.


The laity shall not choose for themselves priests in the towns and villages without the authority of the chorepiscopus; nor an abbot for a monastery; and that no one should give commands as to who should be elected his successor after his death, and when this is lawful for a superior.


Canon LXXIV.


How sisters, widows, and deaconesses should be made to keep their residence in their monasteries; and of the system of instructing them; and of the election of deaconesses, and of their duties and utility.


Canon LXXV.


How one seeking election should not be chosen, even if of conspicuous virtue; and how the election of a layman to the aforesaid grades is not prohibited, and that those chosen should not afterward be deprived before their deaths, except on account of crime.


Canon LXXVI.


Of the distinctive garb and distinctive names and conversation of monks and nuns.


Canon LXXVII.


That a bishop convicted of adultery or of other similar crime should be deposed without hope of restoration to the same grade; but shall not be excommunicated.


Canon LXXVIII.


Of presbyters and deacons who have fallen only once into adultery, if they have never been married; and of the same when fallen as widowers, and those who have fallen, all the while having their own wives.  Also of those who return to the same sin as well widowers as those having living wives; and which of these ought not to be received to penance, and which once only, and which twice.


Canon LXXIX.


Each one of the faithful while his sin is yet not public should be mended by private exhortation and admonition; if he will not profit by this, he must be excommunicated.


Canon LXXX.


Of the election of a procurator of the poor, and of his duties.

To the Church of Alexandria, by the grace of God, holy and great; and to our well-beloved brethren, the orthodox clergy and laity throughout Egypt, and Pentapolis, and Lybia, and every nation under heaven, the holy and great synod, the bishops assembled at Nicea, wish health in the Lord.

Forasmuch as the great and holy Synod, which was assembled at Niece through the grace of Christ and our most religious Sovereign Constantine, who brought us together from our several provinces and cities, has considered matters which concern the faith of the Church, it seemed to us to be necessary that certain things should be communicated from us to you in writing, so that you might have the means of knowing what has been mooted and investigated, and also what has been decreed and confirmed.

First of all, then, in the presence of our most religious Sovereign Constantine, investigation was made of matters concerning the impiety and transgression of Arius and his adherents; and it was unanimously decreed that he and his impious opinion should be anathematized, together with the blasphemous words and speculations in which he indulged, blaspheming the Son of God, and saying that he is from things that are not, and that before he was begotten he was not, and that there was a time when he was not, and that the Son of God is by his free will capable of vice and virtue; saying also that he is a creature.  All these things the holy Synod has anathematized, not even enduring to hear his impious doctrine and madness and blasphemous words.  And of the charges against him and of the results they had, ye have either already heard or will hear the particulars, lest we should seem to be oppressing a man who has in fact received a fitting recompense for his own sin.  So far indeed has his impiety prevailed, that he has even destroyed Theonas of Marmorica and Secundes of Ptolemais; for they also have received the same sentence as the rest.

But when the grace of God had delivered Egypt from that heresy and blasphemy, and from the persons who have dared to make disturbance and division among a people heretofore at peace, there remained the matter of the insolence of Meletius and those who have been ordained by him; and concerning this part of our work we now, beloved brethren, proceed to inform you of the decrees of the Synod.  The Synod, then, being disposed to deal gently with Meletius (for in strict justice he deserved no leniency), decreed that he should remain in his own city, but have no authority either to ordain, or to administer affairs, or to make appointments; and that he should not appear in the country or in any other city for this purpose, but should enjoy the bare title of his rank; but that those who have been placed by him, after they have been confirmed by a more sacred laying on of hands, shall on these conditions be admitted to communion:  that they shall both have their rank and the right to officiate, but that they shall be altogether the inferiors of all those who are enrolled in any church or parish, and have been appointed by our most honourable colleague Alexander.  So that these men are to have no authority to make appointments of persons who may be pleasing to them, nor to suggest names, nor to do anything whatever, without the consent of the bishops of the Catholic and Apostolic Church, who are serving under our most holy colleague Alexander; while those who, by the grace of God and through your prayers, have been found in no schism, but on the contrary are without spot in the Catholic and Apostolic Church, are to have authority to make appointments and nominations of worthy persons among the clergy, and in short to do all things according to the law and ordinance of the Church.  But, if it happen that any of the clergy who are now in the Church should die, then those who have been lately received are to succeed to the office of the deceased; always provided that they shall appear to be worthy, and that the people elect them, and that the bishop of Alexandria shall concur in the election and ratify it.  This concession has been made to all the rest; but, on account of his disorderly conduct from the first, and the rashness and precipitation of his character, the same decree was not p. 54 made concerning Meletius himself, but that, inasmuch as he is a man capable of committing again the same disorders, no authority nor privilege should be conceded to him.

These are the particulars, which are of special interest to Egypt and to the most holy Church of Alexandria; but if in the presence of our most honoured lord, our colleague and brother Alexander, anything else has been enacted by canon or other decree, he will himself convey it to you in greater detail, he having been both a guide and fellow-worker in what has been done.

We further proclaim to you the good news of the agreement concerning the holy Easter, that this particular also has through your prayers been rightly settled; so that all our brethren in the East who formerly followed the custom of the Jews are henceforth to celebrate the said most sacred feast of Easter at the same time with the Romans and yourselves and all those who have observed Easter from the beginning.

Wherefore, rejoicing in these wholesome results, and in our common peace and harmony, and in the cutting off of every heresy, receive ye with the greater honour and with increased love, our colleague your Bishop Alexander, who has gladdened us by his presence, and who at so great an age has undergone so great fatigue that peace might be established among you and all of us.  Pray ye also for us all, that the things which have been deemed advisable may stand fast; for they have been done, as we believe, to the well-pleasing of Almighty God and of his only Begotten Son, our Lord Jesus Christ, and of the Holy Ghost, to whom be glory for ever.  Amen.

On the Keeping of Easter.

From the Letter of the Emperor to all those not present at the Council.

(Found in Eusebius, Vita Const., Lib. iii., 18–20.)

When the question relative to the sacred festival of Easter arose, it was universally thought that it would be convenient that all should keep the feast on one day; for what could be more beautiful and more desirable, than to see this festival, through which we receive the hope of immortality, celebrated by all with one accord, and in the same manner?  It was declared to be particularly unworthy for this, the holiest of all festivals, to follow the custom [the calculation] of the Jews, who had soiled their hands with the most fearful of crimes, and whose minds were blinded.  In rejecting their custom, we may transmit to our descendants the legitimate mode of celebrating Easter, which we have observed from the time of the Saviour’s Passion to the present day [according to the day of the week].  We ought not, therefore, to have anything in common with the Jews, for the Saviour has shown us another way; our worship follows a more legitimate and more convenient course (the order of the days of the week); and consequently, in unanimously adopting this mode, we desire, dearest brethren, to separate ourselves from the detestable company of the Jews, for it is truly shameful for us to hear them boast that without their direction we could not keep this feast.  How can they be in the right, they who, after the death of the Saviour, have no longer been led by reason but by wild violence, as their delusion may urge them?  They do not possess the truth in this Easter question; for, in their blindness and repugnance to all improvements, they frequently celebrate two passovers in the same year.  We could not imitate those who are openly in error.  How, then, could we follow these Jews, who are most certainly blinded by error? for to celebrate the passover twice in one year is totally inadmissible.  But even if this were not so, it would still be your duty not to tarnish your soul by communications with such wicked people [the Jews].  Besides, consider well, that in such an important matter, and on a subject of such great solemnity, there ought not to be any division.  Our Saviour has left us only one festal day of our redemption, that is to say, of his holy passion, and he desired [to establish] only one Catholic Church.  Think, then, how unseemly it is, that on the same day some should be fasting whilst others are seated at a banquet; and that after Easter, some should be rejoicing at feasts, whilst others are still observing a strict fast.  For this reason, a Divine Providence wills that this custom should be rectified and regulated in a uniform way; and everyone, I hope, will agree upon this point.  As, on the one hand, it is our duty not to have anything in common with the murderers of our Lord; and as, on the other, the custom now followed by the Churches of the West, of the South, and of p. 55 the North, and by some of those of the East, is the most acceptable, it has appeared good to all; and I have been guarantee for your consent, that you would accept it with joy, as it is followed at Rome, in Africa, in all Italy, Egypt, Spain, Gaul, Britain, Libya, in all Achaia, and in the dioceses of Asia, of Pontus, and Cilicia.  You should consider not only that the number of churches in these provinces make a majority, but also that it is right to demand what our reason approves, and that we should have nothing in common with the Jews.  To sum up in few words:  By the unanimous judgment of all, it has been decided that the most holy festival of Easter should be everywhere celebrated on one and the same day, and it is not seemly that in so holy a thing there should be any division.  As this is the state of the case, accept joyfully the divine favour, and this truly divine command; for all which takes place in assemblies of the bishops ought to be regarded as proceeding from the will of God.  Make known to your brethren what has been decreed, keep this most holy day according to the prescribed mode; we can thus celebrate this holy Easter day at the same time, if it is granted me, as I desire, to unite myself with you; we can rejoice together, seeing that the divine power has made use of our instrumentality for destroying the evil designs of the devil, and thus causing faith, peace, and unity to flourish amongst us.  May God graciously protect you, my beloved brethren.

The Canons of the Councils of Ancyra, Gangra, Neocæsarea, Antioch and Laodicea, which Canons were Accepted and Received by the Ecumenical Synods.

The Canons of the Council of Ancyra.

Canon I.

With regard to those presbyters who have offered sacrifices and afterwards returned to the conflict, not with hypocrisy, but in sincerity, it has seemed good that they may retain the honour of their chair; provided they had not used management, arrangement, or persua- sion, so as to appear to be subjected to the torture, when it was applied only in seeming and pretence. Nevertheless it is not lawful for them to make the oblation, nor to preach, nor in short to perform any act of sacerdotal function.

Canon II.

It is likewise decreed that deacons who have sacrificed and afterwards resumed the conflict, shall enjoy their other honours, but shall abstain from every sacred ministry, neither bringing forth the bread and the cup, nor making proclamations. Nevertheless, if any of the bishops shall observe in them distress of mind and meek humiliation, it shall be lawful to the bishops to grant more indulgence, or to take away [what has been granted]. 

Canon III.

Those who have fled and been apprehended, or have been betrayed by their servants; or those who have been otherwise despoiled of their goods, or have endured tortures, or have been imprisoned and abused, declaring themselves to be Christians; or who have been forced to receive something which their persecutors violently thrust into their hands, or meat [offered to idols], continually professing that they were Christians; and who, by their whole apparel, and demeanour, and humility of life, always give evidence of grief at what has happened; these persons, inasmuch as they are free from sin, are not to be repelled from the communion; and if, through an extreme strictness or ignorance of some things, they have been repelled, let them forthwith be re-admitted. This shall hold good alike of clergy and laity. It has also been considered whether laymen who have fallen under the same compulsion may be admitted to orders, and we have decreed that, since they have in no re- spect been guilty, they may be ordained; provided their past course of life be found to have been upright. 

Canon IV.

Concerning those who have been forced to sacrifice, and who, in addition, have partaken of feasts in honour of the idols; as many as were haled away, but afterwards went up with a cheerful countenance, and wore their costliest apparel, and partook with indifference of the feast provided; it is decreed that all such be hearers for one year, and prostrators for three years, and that they communicate in prayers only for two years, and then return to full communion. 

Canon V.

As many, however, as went up in mourning attire and sat down and ate, weeping throughout the whole entertainment, if they have fulfilled the three years as prostrators, let them be received without oblation; and if they did not eat, let them be prostrators two years, and in the third year let them communicate without oblation, so that in the fourth year they may be received into full communion. But the bishops have the right, after considering the character of their conversion, either to deal with them more leniently, or to extend the time. But, first of all, let their life before and since be thoroughly examined, and let the indulgence be determined accordingly. 

Canon VI.

Concerning those who have yielded merely upon threat of penalties and of the confis- cation of their goods, or of banishment, and have sacrificed, and who till this present time have not repented nor been converted, but who now, at the time of this synod, have ap- proached with a purpose of conversion, it is decreed that they be received as hearers till the Great Day, and that after the Great Day they be prostrators for three years, and for two years more communicate without oblation, and then come to full communion, so as to complete the period of six full years. And if any have been admitted to penance before this synod, let the beginning of the six years be reckoned to them from that time. Nevertheless, if there should be any danger or prospect of death whether from disease or any other cause, let them be received, but under limitation. 

Canon VII.

Concerning those who have partaken at a heathen feast in a place appointed for heathens, but who have brought and eaten their own meats, it is decreed that they be received after they have been prostrators two years; but whether with oblation, every bishop must determine after he has made examination into the rest of their life. 

Canon VIII.

Let those who have twice or thrice sacrificed under compulsion, be prostrators four years, and communicate without oblation two years, and the seventh year they shall be re- ceived to full communion. 

Canon IX.

As many as have not merely apostatized, but have risen against their brethren and forced them [to apostatize], and have been guilty of their being forced, let these for three years take the place of hearers, and for another term of six years that of prostrators, and for another year let them communicate without oblation, in order that, when they have fulfilled the space of ten years, they may partake of the communion; but during this time the rest of their life must also be enquired into. 

Canon X.

They who have been made deacons, declaring when they were ordained that they must marry, because they were not able to abide so, and who afterwards have married, shall continue in their ministry, because it was conceded to them by the bishop. But if any were silent on this matter, undertaking at their ordination to abide as they were, and afterwards proceeded to marriage, these shall cease from the diaconate. 

Canon XI.

It is decreed that virgins who have been betrothed, and who have afterwards been carried off by others, shall be restored to those to whom they had formerly been betrothed, even though they may have suffered violence from the ravisher. 

Canon XII.

It is decreed that they who have offered sacrifice before their baptism, and were after- wards baptized, may be promoted to orders, inasmuch as they have been cleansed. 

Canon XIII.

It is not lawful for Chorepiscopi to ordain presbyters or deacons, and most assuredly not presbyters of a city, without the commission of the bishop given in writing, in another parish. 

Canon XIV.

It is decreed that among the clergy, presbyters and deacons who abstain from flesh shall taste of it, and afterwards, if they shall so please, may abstain. But if they disdain it, and will not even eat herbs served with flesh, but disobey the canon, let them be removed from their order. 

Canon XV.

Concerning things belonging to the church, which presbyters may have sold when there was no bishop, it is decreed that the Church property shall be reclaimed; and it shall be in the discretion of the bishop whether it is better to receive the purchase price, or not; for of- tentimes the revenue of the things sold might yield them the greater value. 

Canon XVI.

Let those who have been or who are guilty of bestial lusts, if they have sinned while under twenty years of age, be prostrators fifteen years, and afterwards communicate in prayers; then, having passed five years in this communion, let them have a share in the ob- lation. But let their life as prostrators be examined, and so let them receive indulgence; and if any have been insatiable in their crimes, then let their time of prostration be prolonged. And if any who have passed this age and had wives, have fallen into this sin, let them be prostrators twenty-five years, and then communicate in prayers; and, after they have been five years in the communion of prayers, let them share the oblation. And if any married men of more than fifty years of age have so sinned, let them be admitted to communion only at the point of death.

Canon XVII.

Defilers of themselves with beasts, being also leprous, who have infected others [with the leprosy of this crime], the holy Synod commands to pray among the hiemantes.

 Canon XVIII.

If any who have been constituted bishops, but have not been received by the parish to which they were designated, shall invade other parishes and wrong the constituted [bishops] there, stirring up seditions against them, let such persons be suspended from office and communion. But if they are willing to accept a seat among the presbyterate, where they formerly were presbyters, let them not be deprived of that honour. But if they shall act seditiously against the bishops established there, the honour of the presbyterate also shall be taken from them and themselves expelled. 

Canon XIX.

If any persons who profess virginity shall disregard their profession, let them fulfil the term of digamists. And, moreover, we prohibit women who are virgins from living with men as sisters. 

Canon XX.

If the wife of anyone has committed adultery or if any man commit adultery it seems fit that he shall be restored to full communion after seven years passed in the prescribed degrees [of penance]. 

Canon XXI.

Concerning women who commit fornication, and destroy that which they have con- ceived, or who are employed in making drugs for abortion, a former decree excluded them until the hour of death, and to this some have assented. Nevertheless, being desirous to use somewhat greater lenity, we have ordained that they fulfil ten years [of penance], according to the prescribed degrees. 

Canon XXII.

Concerning wilful murderers let them remain prostrators; but at the end of life let them be indulged with full communion. 

Canon XXIII.

Concerning involuntary homicides, a former decree directs that they be received to full communion after seven years [of penance], according to the prescribed degrees; but this second one, that they fulfil a term of five years. 

Canon XXIV.

They who practice divination, and follow the customs of the heathen, or who take men to their houses for the invention of sorceries, or for lustrations, fall under the canon of five years’ [penance], according to the prescribed degrees; that is, three years as prostrators, and two of prayer without oblation. 

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.])