THE CANONS OF THE HOLY FATHERS

The Canons of the Holy Fathers
Canon I
A Bishop must be ordained by two or three bishops*.
Canon II.
A Presbyter must be ordained by one Bishop, and so must a Deacon and other Clergymen.
Canon III.
If any Bishop or Presbyter contrary to the Lord's ordinance related to sacrifice, offers anything else at the sacrifical altar, whether it be honey, or milk, or artifical liquor instead of wine, chickens, or any kind of animals, or vegetables, contrary to the ordinance, let him be deposed from office: except ears of new wheat or bunches of grapes, in due season. Let it not be permissible to bring anything else to the sacrificial altar but oil for the lamps, and incense at the time of the holy oblation.
Canon IV.
Let all other fruit be sent home to the Bishop and Presbyters as firstfruits, but not to the sacrificial altar. It is understood that the Bishop and Presbyters shall distribute a fair share to the Deacons and other Clergymen.
Canon V.
No Bishop, or Presbyter, or Deacon shall put away his own wife under pretext of reverence. If, however, he put her away, let him be excommunicated; and if he persist in so doing, let him be deposed from office.
Canon VI.
A Bishop, or Presbyter, or Deacon, must not undertake worldly cares. If he does, let him be deposed from office.
Canon VII.
If any Bishop, or Presbyter, or Deacon, celebrate the holy day of Easter before the vernal equinox with the Jews, let him be deposed.
Canon VIII
If any Bishop, or Presbyter, or Deacon, or anyone else in the sacerdotal list, fail to partake of communion when the oblation has been offered, he must tell the reason; and if it is a good excuse, he shall receive a pardon. But if he refuses to tell it, he shall be excommunicated, on the ground that he has become a cause of harm to the laity and has instilled a suspicion as against the offerer, of it that the later has failed to present it in a sound manner.
Canon IX.
All those faithful who enter and listen to the Scriptures, but do not stay for prayer and Holy Communion must be excommunicated, on the ground that they are causing the Church a breach of order.
Canon X.
If anyone pray in company with one who has been excommunicated, he shall be excommunicated himself.
Canon XI.
If anyone who is a clergyman pray in company with a deposed clergyman, he shall be deposed too.
Canon XII.
If any clergyman or layman, who has been excommunicated, or who has not been admitted to penance, shall go away and be received in another city without commendatory letters, both the receiver and the one received shall be excommunicated.
Canon XIII
If he has been excommunicated, let his excommunication be augmented, on the ground that he has lied and that he has deceived the Church of God.
Canon XIV.
A bishop shall not abandon his own parish and go outside of it to interlope to another one, even though urged by a number of persons to go there, unless there be a good reason for doing so, on the ground that he can be of greater help to the inhabitants there, by reason of his piety. And even then he must not do so of his own accord, but in obedience of the judgment of many Bishops and at their urgent request.
Canon XV.
If any Presbyter, or Deacon, or anyone at all in the Sacerdotal list, abandoning his own province, departs to another, and after deserting it entirely, sojourns in another, contrary to the opinion of his own Bishop, we bid him to officiate no longer; especially if his Bishop summons him to return, and he has not obeyed and persists in his disordeliness, he may, however, commune there as a layman.
Canon XVI.
If, on the other hand, the Bishop with whom they are associating, admits them as clergymen in defiance of the deprivation prescribed against them, he shall be excommunicated as a teacher of disorder.
Canon XVII.
Whoever has entered into two marriages after baptism, or who has possessed himself of a concubine, cannot be a Bishop, a Presbyter, or a Deacon, or anything else in the sacerdotal list.
Canon XVIII.
No one who has taken a widow, or a divorced woman, or an harlot, or a house-maid, or any actress as his wife, may be a Bishop, or a Presbyter, or a Deacon, or hold any other position at all in the sacerdotal list.
Canon XIX.
Whoever marries two sisters, or a niece, may not be a clergyman.
Canon XX.
Any Clergyman that gives surety shall be deposed.
Canon XXI.
A eunuch, whether he became such by influence of men, or was deprived of his virile parts under persecution, or was born thus, may, if he is worthy, become a Bishop.
Canon XXII.
Let no one who has mutilated himself become a clergyman; for he is a murderer of himself, and an enemy of God's creation.
Canon XXIII.
If anyone who is a clergyman should mutilate himself, let him be deposed from office. For he is a self-murderer.
Canon XXIV.
Any layman who has mutilate himself, let him be excommunicated for three years. For he is a plotter against his own life.
Canon XXV.
Any Bishop, or Presbyter, or Deacon taht is taken in the act of committing fornication, or perjury, or theft shall be deposed from office, but shall not be excommunicated. For Scripture says; "Thou shall not exact revenge twice for the same offence". The same rule applies for the rest of clergymen
Canon XXVI.
As to bachelors who have entered the clergy, we allow only anagnosts and psalts to marry, if they wish to do so.
Canon XXVII.
As for a Bishop, or Presbyter, or Deacon that strikes believers for sinning, or unbelievers for wrong-doing, with the idea of making them afraid, we command that he be deposed from office. For our Lord has nowhere taught that: on the contrary, He Himself when struck did not strike back; when reviled, He did not revile His revilers; when suffering, He did not threaten.
Canon XXVIII.
If any Bishop, or Presbyter, or Deacon, who has been justly deposed from office for proven crimes, should dare to touch the liturgy which once had been put in his hands, let him be cut off from the Church altogether.
Canon XXIX.
If any Bishop become the recipient of this office by means of money, or any Presbyter, or any Deacon, let him be deposed as well as the one who ordained him, and let him be cut off from all communion, as was Simon the Sorcerer by me Peter.
Canon XXX.
If any Bishop comes into possession of a church by employing secular rulers, let him be deposed from office, and let him be excommunicated. And all those who communicate with him too.
Canon XXXI.
If any Presbyter, condemning his own Bishop, draw people aside, and set up another altar, without finding anything wrong with the bishop in point of piety and righteousness, let him be deposed, on the ground that he is an office-seeker. For he is a tyrant. Let the rest of the clergymen be treated likewise, and all those who abet him. But let the laymen be excommunicated. Let these things be done, after one, and a second, and a third request of the Bishop.
Canon XXXII.
If any Bishop excommunicates any Presbyter or Deacon, these men must not be incardinated by anyone else but the one who excommunicated them, unless by a coincidence the bishop who excommunicated them should be deceased.
Canon XXXIII.
None of the foreign Bishops, or Presbyters, or Deacons, shall be received without letters commendatory. Even when they bear such, they shall be examined. And if they really are preachers of piety, they shall be received; but if they are not, after furnishing them what they have need of, they shall not be admitted to communion. For many things are done with a view of rapine.
Canon XXXIV.
It behoves the Bishops of every nation to know the one among them who is the premier or chief, and to recognise him as their head, and to refrain from doing anything superfluous without his advice and approval: but, instead, each of them should do only whatever is necessiated by his own parish and by his the territories under him. But let not even such a one do anything without the advice and consent and approval of all. For thus will there be concord, and God will be glorified through the Lord in Holy Spirit, the Father, and the Son, and the Holy Spirit.
Canon XXXV.
A Bishop shall not dare to confer ordaination outside of his own boundries, in cities or territories not subject to him. If he be proved to have done so against the wishes of those having possession of those cities or territories, let him be deposed, and well as those whom he ordained.
Canon XXXVI.
In case any Bishop who has been ordained refuses the office and the care of the laity which has been entrusted to him, he shall be excommunicated and remain so until such time as he accepts it. Likewise as touching a Presbyter or a Deacon. But if on departing, he failed to accept it, not contrary to his own inclination, but because of the spitefullness of the laity, let him be a bishop, but let the clergy of that city be excommunicated, since no one can correct such an insubordinate laity.
Canon XXXVII.
Twice a year let a council of bishops be held, and let them examine one another in regard to dogmas of piety, and let incidental ecclesiastical contradictions be eliminated: the first one, in the fourth week of Pentecost; the second one, on the twelfth of Hyperberetaeus.
Canon XXXVIII.
Let the bishop have the care of all ecclesiastical matters and let him manage them, on the understanding that God is overseeing and supervising. Let him not be allowed to appropriate anything therefrom or to give God's things to his relatives. If they be indigent, let him provide for them as indigents, but let him not trade off things of the Church under this pretext.
Canon XXXIX.
Let Presbyters and Deacons do nothing without the consent of the Bishop. For he is the one entrusted with the Lord's people, and it is from him that an accounting will be demanded with respect to their souls.
Canon XL.
Let the Bishops own property (if, indeed, he has any) be publicly known, and let the Lord's be publicly known. In order that the Bishop may have authority to dispose of his own property when he dies, and leave it to whomsoever he wishes as as he wishes. And lest by reason of any pretext of ecclesiastical property that of the Bishop be submerged, be it that he has a wife and children, or relatives, or house servants. For it is only just with God and men that neither the church should suffer any loss owing to ignorance of the Bishop's property, nor the Bishop, or his relatives, should have their property confiscated on the pretext that it belonged to the church. Or even to have trouble with those who are quarreling over his property, and to have his death involved in aspersions.
Canon XLI.
We command that the Bishop have authority over the property of the Church. For if the precious souls of human beings ought to be entrusted to him, there is little need of any special injunction concerning money; so that everything may be entrusted to be governed in accordance with his authority, and he may grant to those in need through the presbyters and deacons with fear of God and all reverence, while he himself may partake thereof whatever he needs (if he needs anything) for his necessary wants, and for brethern who are his guests, so as not to deprive them of anything, in any manner. For God's law has enjoined that those who serve at the altar are to be maintained at the altar's expense. The more so in view of the fact that not even a soldier ever bears arms against belligerents at his own expense.
Canon XLII.
If a Bishop, or Presbyter, or Deacon, wastes his time by playing dice, or getting drunk, either let him desist therefrom or let him be deposed from office.
Canon XLIII.
Let any subdeacon, Anagnost, or Psalt, who does like things either desist or be excommunicated. Likewise any laymen.
Canon XLIV.
Let any Bishop, or Presbyter, or Deacon, who demands interest on money lent to others cease doing so or be deposed.
Canon XLV.
Let any Bishop, or Presbyter, or Deacon, that merely joins in prayer with heretics, be suspended, but if he has permitted them to perform any service as Clergymen, let him be deposed. (sc. from office)
Canon XLVI.
We order any Bishop, or Presbyter, who has accepted any heretics' Baptism, or sacrifice, be deposed; For "what consonancy hath Christ with Beliar? or what part hath the believer with an infidel?
Canon XLVII.
If a Bishop or Presbyter baptize anew anyone who has had a true baptism, or fail to baptize anyone that has been polluted by the impious, let him be deposed, on the ground that he is mocking the cross and death of the Lord and railing to distinguish priests from pseudopriests.
Canon XLVIII.
If any layman who has divorced his wife takes another, or one divorced by another man, let him be excommunicated.
Canon XLIX.
If any Bishop or Presbyter, baptize anyone not into the Father and the Son and the Holy Spirit, but into three beginningless beings or into three sons or into three comforters, let him be deposed.
Canon L.
If any Bishop or Presbyter does not perform three immersions, (literally, "three baptisms") in making one baptism (literally, "one initiation"), but a single immersion (literally, "a single baptism"), that given into the death of the Lord, let him be deposed (sc. from office). For the Lord did not say, "Baptize ye into my death," but, "Go ye and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit. (Matt. 28:19)
Canon LI.
If any Bishop, or Presbyter, or Deacon, or any at all on the sacerdotal list, abstains from marriage, or meat, or wine, not as a matter of mortification, but out of an abhorrence thereof, forgetting that all things are exceedingly good, and that God made man male and female, and blasphemously misrepresenting God's work of creation, either let him mend his ways or let him be deposed from office, and expelled from the Church. Let a layman be treated similarly.
Canon LII.
If any Bishop or Presbyter shall refuse to welcome back anyone returning from sin, but on the contrary, rejects him, let him be deposed from office, since he grieves Christ, who said, "There is joy in heaven over a single sinner who repenteth".
Canon LIII.
If any Bishop, or Presbyter, or Deacon, on the days of fests will not partake of meat and wine, because he loathes these things, and not on account of asceticism, let him be deposed from office, on the ground that he has his own conscience seared and has become a cause of scandal to many.
Canon LIV.
If any clergyman be caught eating in a tavern or any restaurant where intoxicating beverages are served, let him be excommunicated, except only in case it happens to be at a wayside in where he has put up for the night by necessity.
Canon LV.
If any Clergyman should insult the bishop, let him be deposed from office. For "thou shalt not speak ill of thy people's ruler"
Canon LVI.
If any Clergyman should insult a Presbyter, or a Deacon, let him be excommunicated.
Canon LVII.
If any clergyman jeers, fleers, or flouts, or contumeliously or scurriously or derisively or mockingly scoffs or sneers at anyone who is lame or maimed, or who is deaf, or who is blind, or him who is a cripple, let him be excommunicated. The same rule applies to the layman.
Canon LVIII.
If any Bishop or Presbyter neglects the Clergy or the laity, and fails to instruct them in piety, let him be excommunicated: but if he persists in his negligence and indolence, let him be deposed from office.
Canon LIX.
If any Bishop, or Presbyter fails to supply necessities when any of the clergy is in want, let him be excommunicated. If he persists, let him be deposed, as having murdered his brother.
Canon LX.
If any one reads to the public in churches the impious writers bearing false inscriptions and purporting to be holy, to the injury of laity and clergy, let him be deposed.
Canon LXI.
If a charge of fornication, or of adultery, or of any other forbidden act be brought against a faithful one, and be proved, let him not be promoted to the clergy.
Canon LXII.
If any Clergyman, for fear of any human being, whether the latter be a Jew, Greek, or heretic, should deny the name of Christ, let him be cast out and rejected; If he deny the name of clergyman, let him be deposed; and if he repent, let him be accepted as a layman.
Canon LXIII.
If any Bishop, or Presbyter, or Deacon, or any one else on the sacerdotal list at all, eat meat in the blood of its soul, or that has been killed by a wild beast, or that has died a natural death, let him be deposed. For the law has forbidden this. But if any layman do the same, let him be excommunicated.
LXIV.
If any Clergyman be found fasting on Sunday, or on Saturday with the exception of one only, let him be deposed from office. If, however, he is a layman, let him be excommunicated.
Canon LXV.
If any Clergyman, or Layman, enter a synagogue of Jews, or of heretics to pray, let him be both deposed and excommunicated.
(Ap. c.VII, XLV, LXXI; c. XI of the 6th; c. I of Antioch; cc. VI, XXXII, XXXIII, XXXVII, XXXVIII of Laodicea.)
Canon LXVI.
If any clergyman strikes anyone in a fight, and kills by a single blow, let him be deposed from office for his insolence. But if he be a layman, let him be excommunicated.
(c. XCI of the 6th, cc. XXI, XXII, XXIII of Ancyra; Athanasius in his Epistles; cc. II, VIII, XI, etc., c. V of Nyssa)
Canon LXVII.
If anyone is keeping a virgin whom he has forcibly raped, though she be not engaged to another man, let him be excommunicated. And let it not be permissible for him to take another, but let him be obliged to keep her whom he has made his choice even though she happen to be indigent.
(cc. XXII, XXIII, XXV, XXVI of Basil)
Canon LXVIII.
If any Bishop, Presbyter, or Deacon accepts a second ordination from anyone, let him and the one who ordained him be deposed. unless it be established that his ordination has been performed by heretics. For those who have been baptized or ordained by such persons cannot possibly be either faithful Christians or clergymen.
Canon LXIX.
If any Bishop, or Presbyter, or Deacon, or subdeacon, or Anagnost, or Psalt fails to fast throughout the forty days of Holy Lent, or on Wednesday, or on Friday, let him be deposed from office. Unless he be preventd from doing so by reason of bodily illness. If, on the other hand, a layman fails to do so, let him be excommunicated.
Canon LXX.
If any bishop, or presbyter, or deacon, or any at all who is on the list of clergymen, fasts together with Jews, or celebrates a holiday together with them or accepts from them holiday gifts or favors, such as unleavened wafers, or anything of the like, let him be deposed from office. If a layman do likewise, however, let him be excommunicated.
Canon LXXI.
If any Christian conveys oil to a temple of heathen, or to a synagogue of the Jews, in their festivals, or lights lamps for them, let him be excommunicated.
Canon LXXII.
If any Clergyman or Layman takes a wax candle or oil from the holy Church, let him be excommunicated, and be compelled to give back what he took, together with a fifth part of its value to boot.
Canon LXXIII.
Let no one appropriate any longer for his own use any golden or silver vessel that has been sanctified, or any cloth, for it is unlawful to do so. If anyone be caught in the act, let him be punished with excommunication.
Canon LXXIV.
When a bishop has been accused of somthing by trustworthy men, he must be summoned by Bishops; and if he answers and confesses, or is found guilty, let the penalty be fixed. But if when summoned he refuses to obey let him be summoned a second time by sending two Bishops to him. If even then he refuses to obey let him be summoned a third time, two bishops again being sent to him; but if even then he shows contempt and fails to answer let the synod decide the matter against him in whatever way seems best, so that he may not seem that he is getting the benefit by evading the trial.
(c. VI of the 2nd; cc. IX, XVII, XXI of the 4th; cc. XIV, XV of Antioch, c.IV of Sarican cc. VIII, XII, XVI, XXVII, XCVI, CV, CXXXI, CXXXVII, CXXXIX, of Carthage, and c. IX of Theophilus.)
Canon LXXV.
As a witness against a bishop let no heretic be accepted, but neither shall one faithful alone: for "every charge shall be established by the mouth or two or three witnesses" (Deut. 17:6, Matt. 18:16)
Canon LXXVI.
It is decreed that no Bishop shall be allowed to ordain whomsoever he wishes to the office of the Episcopate as a matter of concession to a brother, or to a son, or to a relative. For it is not right to make heirs of the Episcopate to be created, by subjecting God's things to human passion; for God's Church ought not be entrusted to heirs. If anyone shall do this let the ordination remain invalid and void, and let the bishop himself be penanced with excommunication.
Canon LXXVII.
If any cripple, or anyone with a defect in an eye or in a leg, is worthy of the episcopate, let him be made a bishop. For it is not an injury to the body that defiles one, but a pollution of the soul.
Canon LXXVIII.
Let no one that is deaf nor anyone that is blind be made a Bishop, not on the ground that he is deficient morally, but least he should be embarrased in the exercise of ecclesiastical functions.
Canon LXXIX.
If anyone is possessed of a devil, let him not be made a clergyman, nor even be allowed to pray in company with the faithful. But after he has been cleansed thereof, let him be received, and if worthy be ordained.
Canon LXXX.
It is not right (allowed) to ordain a man a bishop immediately after he has joined the Church and been baptized if he has hitherto been leading a heathen life, or has been converted from wicked behaviour. For it is wrong to let one without experience become a teacher of others, unless in some special case this be allowed as a matter of divine favor and grace.
Canon LXXXI.
We have said that a Bishop or a Presbyter must not decend himself into public offices, but must attend to ecclesiastical needs. Either let him be persuaded therefore, not to do so, or let him be deposed, for no one can serve two masters, according to the Lord's injunction.
Canon LXXXII.
We do not permit house servants to be ordained to the clergy without the consent of their masters, to the sorrow of the masters owning them. For such a thing causes an upheaval in the households. But if any house servant should appear worthy to be ordained to any rank, as our own Onesimus did, and their masters are willing to permit it, and grant them their freedom, and allow them to leave home, let him be so ordained.
Canon LXXXIII.
If a bishop,or presbyter, or deacon, is engaged in military matters, and wishes to hold both the Roman (i.e. civil) and a sacerdotal office, let him be deposed; for (render) "unto Caesar the things which are Caesar's; and unto God the things that are God's". (Matt. 22:21)
Canon LXXXIV.
If anyone insults an emperor or, King, or any other ruler, contrary to what is right and just, let him pay the penalty. Accordingly, If he is a clergyman, let him be deposed; but if he is a layman, let him be excommunicated.
Canon LXXXV.
To all the Cergyman and Laymen let the following books be venerable and sacred: Of the Old Testament, The five of Moses, namely, Genesis, Exodus, Leviticus, Numbers, Deuteronomy; The one of Jesus of Nave (commonly called Joshua in Englsh); the one of Judges; the one of Ruth; the four of the Kingdoms; two Paralipomena (Chronicles) of the book of the days; two of Esdras (Ezra) one of Esther; three of the Maccabees; one of Job; one Psalter (commonly called the Psalms in English and Greek); three of Solomon, namely Proverbs, Ecclesiastes, and the Song of Songs; twelve of the Prophets; one of Isaiah; one of Jeremiah; one of Ezekiel; one of Daniel; outside of these it is permissible for yo to recont in addition thereto also the Wisdom of the very learned Sirach by way of teachig your young folks. Our own books, that is to say, those of the New Testament, are: comprising the four Gospels, namely, that of Matthew, of Mark, of Luke, and of John; fourteen Epistles of Paul; two Epistles of Peter; three Epistles of John; one of James; one of Jude. Two Epistles of Clement; and the Injunctions addressed to you through me, Clement, in eight books, which ought not to be divulged to all on account of the secret matters they contain and the Acts of us Apostles.
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* Later canons change canon 1 requiring at least 3 bishops including the Metropolitan or Patriarch with the synod present. See; c. XIX of the 25 c., c. XVIII of the 141 c.
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The Canons of the 318 Holy Fathers Assembled in the City of Nice,
in Bithynia.
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 behooves 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 willfully 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 layer, 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 apostolic 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 Aelia [i.e., Jerusalem] should be honored, 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 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 honor 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 favorably 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.
Because of much disturbance and the mutinies that took place, it has semed best to do away altogether with the custom which obtained contrary to the Apostolical Canon in some places, so as not to allow either a Bishop, or a Presbyter, or a deacon to go from one city to another. If, after the holy and great councils definition, anyone should attempt to do such a thing, or has actually undertaken to do such a thing, let the resulting affair be invalidated by all means, and let him be reinstated in the church in which the Bishop or Presbyter in question was ordained
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 shah 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 Deaconate.
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 SECOND ECUMENICAL COUNCIL.
THE FIRST COUNCIL OF CONSTANTINOPLE.
Canon I.
The Faith of the Three Hundred and Eighteen Fathers assembled at Nice in Bithynia shall not be set aside, but shall remain firm. And every heresy shall be anathematized, particularly that of the Eunomians or [Anomoeans, the Arians or] Eudoxians, and that of the Semi-Arians or Pneumatomachi, and that of the Sabellians, and that of the Marcellians, and that of the Photinians, and that of the Apollinarians
Canon II.
The bishops are not to go beyond their dioceses to churches lying outside of their bounds, nor bring confusion on the churches; but let the Bishop of Alexandria, according to the canons, alone administer the affairs of Egypt; and let the bishops of the East manage the East alone, the privileges of the Church in Antioch, which are mentioned in the canons of Nice, being preserved; and let the bishops of the Asian Diocese administer the Asian affairs only; and the Pontic bishops only Pontic matters; and the Thracian bishops only Thracian affairs. And let not bishops go beyond their dioceses for ordination or any other ecclesiastical ministrations, unless they be invited. And the aforesaid canon concerning dioceses being observed, it is evident that the synod of every province will administer the affairs of that particular province as was decreed at Nice. But the Churches of God in heathen nations must be governed according to the custom which has prevailed from the times of the Fathers
Canon III.
The Bishop of Constantinople, however, shall have the prerogative of honor after the Bishop of Rome; because Constantinople is New Rome.
Canon IV.
Concerning Maximus the Cynic and the disorder which has happened in Constantinople on his account, it is decreed that Maximus never was and is not now a Bishop; that those who have been ordained by him are in no order whatever of the clergy; since all which has been done concerning him or by him, is declared to be invalid.
Canon V.
(Probably adopted at a Council held in Constantinople the next year, 382. Vide. Introduction on the number of the Canons.)
As concerning the tome of the Westerners [Bishops], we have accepted also those in Antioch who confess a single divinity of the Father and of Son and of Holy Spirit.
Canon VI.
(Probably adopted at a Council held in Constantinople the next year, 382. Vide Introduction on the number of Canons.)
Forasmuch as many wishing to confuse and overturn ecclesiastical order, do contentiously and slanderously fabricate charges against the orthodox bishops who have the administration of the Churches, intending nothing else than to stain the reputation of the priests and raise up disturbances amongst the peaceful laity; therefore it seemed right to the Holy Synod of Bishops assembled together in Constantinople, not to admit accusers without examination; and neither to allow all persons whatsoever to bring accusations against the rulers of the Church, nor, on the other hand, to exclude all. If then, any one shall bring a private complaint against the Bishop, that is, one relating to his own affairs, as, for example, that he has been defrauded, or otherwise unjustly treated by him, in such accusations no examination shall be made, either of the person or of the religion of the accuser; for it is by all means necessary that the conscience of the Bishop should be free, and that he who says he has been wronged should meet with righteous judgment, of whatever religion he may be. But if the charge alleged against the Bishop be that of some ecclesiastical offence, then it is necessary to examine carefully the persons of the accusers, so that, in the first place, heretics may not be suffered to bring accusations touching ecclesiastical matters against orthodox bishops. And by heretics we mean both those who were aforetime cast out and those whom we ourselves have since anathematized, and also those professing to hold the true faith who have separated from our canonical bishops, and set up conventicles in opposition [to them]. Moreover, if there be any who have been condemned for faults and cast out of the Church, or excommunicated, whether of the clergy or the laity, neither shall it be lawful for these to bring an accusation against the bishop, until they have cleared away the charge against themselves. In like manner, persons who are under previous accusations are not to be permitted to bring charges against a bishop or any other clergyman, until they shall have proved their own innocence of the accusation brought against them. But if any, being neither heretics, nor excommunicate, nor condemned, nor under previous accusation for alleged faults, should declare that they have any ecclesiastical charge against the bishop, the Holy Synod bids them first lay their charges before all the Bishops of the Province, and before them prove the accusations, whatsoever they may be, which they have brought against the bishop. And if the comprovincials should be unable rightly to settle the charges brought against the bishop, then the parties must betake themselves to a greater synod of the bishops of that diocese called together for this purpose; and they shall not produce their allegations before they have promised in writing to undergo an equal penalty to be exacted from themselves, if, in the course of the examination, they shall be proved to have slandered the accused bishop. And if anyone, despising what has been decreed concerning these things, shall presume to annoy the ears of the Emperor, or the courts of temporal judges, or, to the dishonor of all the Bishops of his Province, shall trouble an Ecumenical Synod, such an one shall by no means be admitted as an accuser; forasmuch as he has east contempt upon the Canons, and brought reproach upon the order of the Church.
Canon VII.
Those who from heresy turn to orthodoxy, and to the portion of those who are being saved, we receive according to the following method and custom: Arians, and Macedonians, and Sabbatians, and Novatians, who call themselves Cathari or Aristori, and Quartodecimans or Tetradites, and Apollinarians, we receive, upon their giving a written renunciation [of their errors] and anathematize every heresy which is not in accordance with the Holy, Catholic, and Apostolic Church of God. Thereupon, they are first sealed or anointed with the holy oil upon the forehead, eyes, nostrils, mouth, and ears; and when we seal them, we say, "The Seal of the gift of the Holy Ghost." But Eunomians, who are baptized with only one immersion, and Montanists, who are here called Phrygians, and Sabellians, who teach the identity of Father and Son, and do sundry other mischievous things, and [the partisans of] all other heresies-for there are many such here, particularly among those who come from the country of the Galatians:-all these, when they desire to turn to orthodoxy, we receive as heathen. On the first day we make them Christians; on the second, catechumens; on the third, we exorcise them by breathing thrice in their face and ears; and thus we instruct them and oblige them to spend some time in the Church, and to hear the Scriptures; and then we baptize them.
THE THIRD ECUMENICAL COUNCIL
THE COUNCIL OF EPHESUS.
I.
If anyone says that the Emmanuel is true God, and not rather God with us, that is, that he has united himself to a like nature with ours, which he assumed from the Virgin Mary, and dwelt in it; and if anyone calls Mary the mother of God the Word, and not rather mother of him who is Emmanuel; and if he maintains that God the Word has changed himself into the flesh, which he only assumed in order to make his Godhead visible, and to be found in form as a man, let him be anathema.
II.
If any one asserts that, at the union of the Logos with the flesh, the divine Essence moved from one place to another; or says that the flesh is capable of receiving the divine nature, and that it has been partially united with the flesh; or ascribes to the flesh, by reason of its reception of God, an extension to the infinite and boundless, and says that God and man are one and the same in nature; let him be anathema.
III.
IF anyone shah after the [hypostatic] union divide the hypostasis in the one Christ, joining them by that connection alone, which happens according to worthiness, or even authority and power, and not rather by a coming together, which is made by natural union let him be anathema.
IV.
If any one assigns the expressions of the Gospels and Apostolic letters, which refer to the two natures of Christ, to one only of those natures, and even ascribes suffering to the divine Word, both in the flesh and in the Godhead; let him be anathema.
V.
If any one ventures to say that, even after the assumption of human nature, there is only one Son of God, namely, he who is so in nature, while he (Since the assumption of the flesh) is certainly Emmanuel; let him be anathema
VI.
If anyone, after the Incarnation calls another than Christ the Word, and ventures to say that the form of a servant is equally with the Word of God, without beginning and uncreated, and not rather that it is made by him as its natural Lord and Creator and God, and that he has promised to raise it again in the words: "Destroy this temple, and in three days I will build it up again"; let him be anathema.
VII.
If any one says that the man who was formed of the Virgin is the Only-begotten, who was born from the bosom of the Father, before the morning star was, and does not rather confess that he has obtained the designation of Only-begotten on account of his connection with him who in nature is the Only-begotten of the Father; and besides, if any one calls another than the Emmanuel Christ let him be anathema.
VIII.
IF anyone shall dare to say that the assumed man ought to be worshipped together with God the Word, and glorified together with him, and recognized together with him as God, and yet as two different things, the one with the other (for this " Together with" is added [i. e., by the Nestorians] to convey this meaning); and shall not rather with one adoration worship the Emmanuel and pay to him one glorification, as [it is written];The Word was made flesh: let him be anathema
IX.
If anyone says that the form of a servant is of like nature with the Holy Ghost, and not rather that it owes its union with the Word which has existed since the conception, to his mediation, by which it works miraculous healings among men, and possesses the power of expelling demons; let him be anathema.
THE FOURTH ECUMENICAL COUNCIL
THE COUNCIL OF CHALCEDON
Canon I.
WE have judged it fight that the canons of the Holy Fathers made in every synod even until now, should remain in force.
Canon II.
IF any Bishop should ordain for money, and put to sale a grace which cannot be sold, and for money ordain a bishop, or Chorepiscopus, or presbyters, or deacons, or any other of those who are counted among the clergy; or if through lust of gain he should nominate for money a steward, or advocate, or prosmonarius, or any one whatever who is on the roll of the Church, let him who is convicted of this forfeit his own rank; and let him who is ordained be nothing profited by the purchased ordination or promotion; but let him be removed from the dignity or charge he has obtained for money. And if any one should be found negotiating such shameful and unlawful transactions, let him also, if he is a clergyman, be deposed from his rank, and if he is a layman or monk, let him be anathematized.
Canon III.
IT has come to [the knowledge of] the holy Synod that certain of those who are enrolled among the clergy have, through lust of gain, become hirers of other men's possessions, and make contracts pertaining to secular affairs, lightly esteeming the service of God, and slip into the houses of secular persons, whose property they undertake through covetousness to manage. Wherefore the great and holy Synod decrees that henceforth no bishop, clergyman, nor monk shall hire possessions, or engage in business, or occupy himself in worldly engagements, unless he shall be called by the law to the guardianship of minors, from which there is no escape; or unless the bishop of the city shall commit to him the care of ecclesiastical business, or of unprovided orphans or widows and of persons who stand especially in need of the Church's help, through the fear of God. And if any one shall hereafter transgress these decrees, he shall be subjected to ecclesiastical penalties
Canon IV.
Let those who truly and sincerely lead the monastic life be counted worthy of becoming honor; but, forasmuch as certain persons using the pretext of monasticism bring confusion both upon the churches and into political affairs by going about promiscuously in the cities, and at the same time seeking to establish Monasteries for themselves; it is decreed that no one anywhere build or found a monastery or oratory contrary to the will of the bishop of the city; and that the monks in every city and district shall be subject to the bishop, and embrace a quiet course of life, and give themselves only to fasting and prayer, remaining permanently in the places in which they were set apart; and they shall meddle neither in ecclesiastical nor in secular affairs, nor leave their own monasteries to take part in such; unless, indeed, they should at any time through urgent necessity be appointed thereto by the bishop of the city. And no slave shall be received into any monastery to become a monk against the will of his master. And if any one shall transgress this our judgment, we have decreed that he shall be excommunicated, that the name of God be not blasphemed. But the bishop of the city must make the needful provision for the monasteries.
Canon V.
Concerning bishops or clergymen who go about from city to city, it is decreed that the canons enacted by the Holy Fathers shall still retain their force.
Canon VI.
Neither presbyter, deacon, nor any of the ecclesiastical order shall be ordained at large, nor unless the person ordained is particularly appointed to a church in a city or village, or to a martyry, or to a monastery. And if any have been ordained without a charge, the holy Synod decrees, to the reproach of the ordainer, that such an ordination shall be inoperative, and that such shall nowhere be suffered to officiate.
Canon VII.
WE have decreed that those who have once been enrolled among the clergy, or have been made monks, shall accept neither a military charge nor any secular dignity; and if they shall presume to do so and not repent in such wise as to turn again to that which they had first chosen for the love of God, they shall be anathematized.
Canon VIII.
Let the clergy of the poor-houses, monasteries, and martyries remain under the authority of the bishops in every city according to the tradition of the holy Fathers; and let no one arrogantly cast off the rule of his own bishop; and if any shall contravene this canon in any way whatever, and will not be subject to their own bishop, if they be clergy, let them be subjected to canonical censure, and if they be monks or laymen, let them be excommunicated.
Canon IX.
IF any Clergyman have a matter against another clergyman, he shall not forsake his bishop and run to secular courts; but let him first lay open the matter before his own Bishop, or let the matter be submitted to any person whom each of the parties may, with the Bishop's consent, select. And if any one shall contravene these decrees, let him be subjected to canonical penalties. And if a clergyman have a complaint against his own or any other bishop, let it be decided by the synod of the province. And if a bishop or clergyman should have a difference with the metropolitan of the province, let him have recourse to the Exarch of the Diocese, or to the throne of the Imperial City of Constantinople, and there let it be tried.
Canon X.
IT shall not be lawful for a clergyman to be at the same time enrolled in the churches of two cities, that is, in the church in which he was at first ordained, and in another to which, because it is greater, he has removed from lust of empty honor. And those who do so shall be returned to their own church in which they were originally ordained, and there only shall they minister. But if any one has heretofore been removed from one church to another, he shall not intermeddle with the affairs of his former church, nor with the martyries, almshouses, and hostels belonging to it. And if, after the decree of this great and ecumenical Synod, any shall dare to do any of these things now forbidden, the synod decrees that he shall be degraded from his rank.
Canon XI.
WE have decreed that the poor and those needing assistance shall travel, after examination, with letters merely pacifical from the church, and not with letters commendatory, inasmuch as letters commendatory ought to be given only to persons who are open to suspicion
Canon XII.
IT has come to our knowledge that certain persons, contrary to the laws of the Church, having had recourse to secular powers, have by means of imperial rescripts divided one Province into two, so that there are consequently two metropolitans in one province; therefore the holy Synod has decreed that for the future no such thing shall be at- tempted by a bishop, since he who shall undertake it shall be degraded from his rank. But the cities which have already been honored by means of imperial letters with the name of metropolis, and the bishops in charge of them, shall take the bare title, all metropolitan rights being preserved to the true Metropolis.
Canon XIII.
Strange and unknown clergymen without letters commendatory from their own Bishop, are absolutely prohibited from officiating in another city.
Canon XIV.
Since in certain provinces it is permitted to the readers and singers to marry, the holy Synod has decreed that it shall not be lawful for any of them to take a wife that is heterodox. But those who have already begotten children of such a marriage, if they have already had their children baptized among the heretics, must bring them into the communion of the Catholic Church; but if they have not had them baptized, they may not hereafter baptize them among heretics, nor give them in marriage to a heretic, or a Jew, or a heathen, unless the person marrying the orthodox child shall promise to come over to the orthodox faith. And if any one shah transgress this decree of the holy synod, let him be subjected to canonical censure.
Canon XV.
A Woman shall not receive the laying on of hands as a deaconess under forty years of age, and then only after searching examination. And if, after she has had hands laid on her and has continued for a time to minister, she shall despise the grace of God and give herself in marriage, she shall be anathematized and the man united to her.
Canon XVII.
Outlying or rural parishes shall in every province remain subject to the bishops who now have jurisdiction over them, particularly if the bishops have peaceably and continuously governed them for the space of thirty years. But if within thirty years there has been, or is, any dispute concerning them, it is lawful for those who hold themselves aggrieved to bring their cause before the synod of the province. And if any one be wronged by his metropolitan, let the matter be decided by the Exarch of the diocese or by the throne of Constantinople, as aforesaid. And if any city has been, or shall hereafter be newly erected by imperial authority, let the order of the ecclesiastical parishes follow the political and municipal example.
Canon XVIII.
The crime of conspiracy or banding together is utterly prohibited even by the secular law, and much more ought it to be forbidden in the Church of God. Therefore, if any, whether clergymen or monks, should be detected in conspiring or banding together, or hatching plots against their bishops or fellow-clergy, they shall by all means be deposed from their own rank.
Canon XIX.
Whereas it has come to our ears that in the provinces the Canonical Synods of Bishops are not held, and that on this account many ecclesiastical matters which need reformation are neglected; therefore, according to the canons of the holy Fathers, the holy Synod decrees that the bishops of every province shall twice in the year assemble together where the bishop of the Metropolis shall approve, and shall then settle whatever matters may have arisen. And bishops, who do not attend, but remain in their own cities, though they are in good health and free from any unavoidable and necessary business, shall receive a brotherly admonition.
Canon XX.
It shall not be lawful, as we have already decreed, for clergymen officiating in one church to be appointed to the church of another city, but they shall cleave to that in which they were first thought worthy to minister; those, however, being excepted, who have been driven by necessity from their own country, and have therefore removed to another church. And if, after this decree, any bishop shall receive a clergyman belonging to another bishop, it is decreed that both the received and the receiver shall be excommunicated until such time as the clergyman who has removed shall have returned to his own church.
Canon XXI.
Clergymen and laymen bringing charges against bishops or clergymen are not to be received loosely and without examination, as accusers, but their own character shall first be investigated.
Canon XXII.
IT is not lawful for clergymen, after the death of their bishop, to seize what belongs to him, as has been forbidden also by the ancient canons; and those who do so shall be in danger of degradation from their own rank.
Canon XXIII.
IT has come to the hearing of the holy Synod that certain clergymen and monks, having no authority from their own bishop, and sometimes, indeed, while under sentence of excommunication by him, betake themselves to the imperial Constantinople, and remain there for a long time, raising disturbances and troubling the ecclesiastical state, and turning men's houses upside down. Therefore the holy Synod has determined that such persons be first notified by the Advocate of the most holy Church of Constantinople to depart from the imperial city; and if they shall shamelessly continue in the same practices, that they shall be expelled by the same Advocate even against their will, and return to their own places.
Canon XXIV.
Monasteries, which have once been consecrated with the consent of the bishop, shall remain monasteries for ever, and the property belonging to them shall be preserved, and they shall never again become secular dwellings. And they who shall permit this to be done shall be liable to ecclesiastical penalties.
Canon XXV.
Forasmuch as certain of the metropolitans, as we have heard, neglect the flocks committed to them, and delay the ordinations of bishops the holy Synod has decided that the ordinations of bishops shall take place within three months, unless an inevitable necessity should some time require the term of delay to be prolonged. And if he shall not do this, he shall be liable to ecclesiastical penalties, and the income of the widowed church shall be kept safe by the steward of the same Church.
Canon XXVI.
Forasmuch as we have heard that in certain churches the bishops managed the church-business without stewards, it has seemed good that every church having a bishop shall have also a steward from among its own clergy, who shall manage the church business under the sanction of his own bishop; that so the administration of the church may not be without a witness; and that thus the goods of the church may not be squandered, nor reproach be brought upon the priesthood; and if he [i.e., the Bishop] will not do this, he shall be subjected to the divine canons.
Canon XXVII.
The holy Synod has decreed that those who forcibly carry off women under pretence of marriage, and the alders or abettors of such ravishers, shall be degraded if clergymen, and if laymen be anathematized.
Canon XXVIII.
Following in all things the decisions of the holy Fathers, and acknowledging the canon, which has been just read, of the One Hundred and Fifty Bishops beloved-of-God (who assembled in the imperial city of Constantinople, which is New Rome, in the time of the Emperor Theodosius of happy memory), we also do enact and decree the same things concerning the privileges of the most holy Church of Constantinople, which is New Rome. For the Fathers rightly granted privileges to the throne of old Rome, because it was the royal city. And the One Hundred and Fifty most religious Bishops, actuated by the same consideration, gave equal privileges to the most holy throne of New Rome, justly judging that the city which is honored with the Sovereignty and the Senate, and enjoys equal privileges with the old imperial Rome, should in ecclesiastical matters also be magnified as she is, and rank next after her; so that, in the Pontic, the Asian, and the Thracian dioceses, the metropolitans only and such bishops also of the Dioceses aforesaid as are among the barbarians, should be ordained by the aforesaid most holy throne of the most holy Church of Constantinople; every metropolitan of the aforesaid dioceses, together with the bishops of his province, ordaining his own provincial bishops, as has been declared by the divine canons; but that, as has been above said, the metropolitans of the aforesaid Dioceses should be ordained by the archbishop of Constantinople, after the proper elections have been held according to custom and have been reported to him.
Canon XXIX
For a Bishop to bear the rank of Presbyter is sacrilege. If, however, any just reason determines their removal from practice as Bishops, then neither ought they occupy the position of Presbyter. But if for any cause than some crime they have been deprived of the dignity of office, they shall be restored to the dignity and office of the Episcopate.
Canon XXX
Whereas the most reverent Bishops of Egypt postponed subscribing tp the epistle of the most holy Archbishop Leo for the present, not because they opposed the catholic faith, but on the allegation that it is a custom in the diocese of Egypt to do nothing of this sort without the consent and formal approval of their Archbishop, and therefore request to be excused until the one who is to be the Bishop for the great city of Alexandrians has been ordained: it has appeared to us reasonable and consonant with the spirit of philanthropy that they be excused and allowed to remain upon the like habit of the Imperial City till an Archbishop has been ordained for the great city of the Alexandrians. Let them therefore give security that they will not leave this city till the city of the Alexandrians has been accomodated with a bishop.
THE FIFTH ECUMENICAL COUNCIL.
THE SECOND COUNCIL OF CONSTANTINOPLE.
I.
If anyone shall not confess that the nature or essence of the Father, of the Son, and of the Holy Ghost is one, as also the force and the power; [if anyone does not confess] a consubstantial Trinity, one Godhead to be worshipped in three subsistences or Persons: let him be anathema. For there is but one God even the Father of whom are all things, and one Lord Jesus Christ through whom are all things, and one Holy Spirit in whom are all things.
II.
If anyone shall not confess that the Word of God has two nativities, the one from all eternity of the Father, without time and without body; the other in these last days, coming down from heaven and being made flesh of the holy and glorious Mary, Mother of God and always a virgin, and born of her: let him be anathema.
III.
IF anyone shall say that the wonder-working Word of God is one [Person] and the Christ that suffered another; or shall say that God the Word was with the woman-born Christ, or was in him as one person in another, but that he was not one and the same our Lord Jesus Christ, the Word of God, incarnate and made man, and that his miracles and the sufferings which of his own will he endured in the flesh were not of the same [Person]: let him be anathema.
IV.
If anyone shall say that the union of the Word of God to man was only according to grace or energy, or dignity, or equality of honor, or authority, or relation, or effect, or power, or according to good pleasure in this sense that God the Word was pleased with a man, that is to say, that he loved him for his own sake, as says the senseless Theodorus, or [if anyone pretends that this union exists only] so far as likeness of name is concerned, as the Nestorians understand, who call also the Word of God Jesus and Christ, and even accord to the man the names of Christ and of Son, speaking thus clearly of two persons, and only designating disingenuously one Person and one Christ when the reference is to his honor, or his dignity, or his worship; if anyone shall not acknowledge as the Holy Fathers teach, that the union of God the Word is made with the flesh animated by a reasonable and living soul, and that such union is made synthetically and hypostatically, and that therefore there is only one Person, to wit: our Lord Jesus Christ, one of the Holy Trinity: let him be anathema. As a matter of fact the word "union" (thj enwsewj) has many meanings, and the partisans of Apollinaris and Eutyches have affirmed that these natures are confounded inter se, and have asserted a union produced by the mixture of both. On the other hand the followers of Theodorus and of Nestorius rejoicing in the division of the natures, have taught only a relative union. Meanwhile the Holy Church of God, condemning equally the impiety of both sorts of heresies, recognizes the union of God the Word with the flesh synthetically, that is to say, hypostatically. For in the mystery of Christ the synthetical union not only preserves unconfusedly the natures which are united, but also allows no separation.
V.
If anyone understands the expression "one only Person of our Lord Jesus Christ" in this sense, that it is the union of many hypostases, and if he attempts thus to introduce into the mystery of Christ two hypostases, or two Persons, and, after having introduced two persons, speaks of one Person only out of dignity, honor or worship, as both Theodorus and Nestorius insanely have written; if anyone shall calumniate the holy Council of Chalcedon, pretending that it made use of this expression [one hypostasis] in this impious sense, and if he will not recognize rather that the Word of God is united with the flesh hypostatically, and that therefore there is but one hypostasis or one only Person, and that the holy Council of Chalcedon has professed in this sense the one Person of our Lord Jesus Christ: let him be anathema. For since one of the Holy Trinity has been made man, viz.: God the Word, the Holy Trinity has not been increased by the addition of another person or hypostasis.\
VI.
IF anyone shall not call in a true acceptation, but only in a false acceptation, the holy, glorious, and ever-virgin Mary, the Mother of God, or shall call her so only in a relative sense, believing that she bare only a simple man and that God the word was not incarnate of her, but that the incarnation of God the Word resulted only from the fact that he united himself to that man who was born [of her]if he shall calumniate the Holy Synod of Chalcedon as though it had asserted the Virgin to be Mother of God according to the impious sense of Theodore; or if anyone shall call her the mother of a man or the Mother of Christ, as if Christ were not God, and shall not confess that she is exactly and truly the Mother of God, because that God the Word who before all ages was begotten of the Father was in these last days made flesh and born of her, and if anyone shall not confess that in this sense the holy Synod of Chalcedon acknowledged her to be the Mother of God: let him be anathema.
VII.
IF anyone using the expression, "in two natures," does not confess that our one Lord Jesus Christ has been revealed in the divinity and in the humanity, so as to designate by that expression a difference of the natures of which an ineffable union is unconfusedly made, [a union] in which neither the nature of the Word was changed into that of the flesh, nor that of the flesh into that of the Word, for each remained that it was by nature, the union being hypostatic; but shall take the expression with regard to the mystery of Christ in a sense so as to divide the parties, or recognizing the two natures in the only Lord Jesus, God the Word made man, does not content himself with taking in a theoretical manner the difference of the natures which compose him, which difference is not destroyed by the union between them, for one is composed of the two and the two are in one, but shall make use of the number [two] to divide the natures or to make of them Persons properly so called: let him be anathema.
VIII.
IF anyone uses the expression of two natures," confessing that a union was made of the Godhead and of the humanity, or the expression "the one nature made flesh of God the Word," and shall not so understand those expressions as the holy Fathers have taught, to wit: that of the divine and human nature there was made an hypostatic union, whereof is one Christ; but from these expressions shall try to introduce one nature or substance [made by a mixture] of the Godhead and manhood of Christ; let him be anathema. For in teaching that the only-begotten Word was united hypostatically [to humanity] we do not mean to say that there was made a mutual confusion of natures, but rather each [nature] remaining what it was, we understand that the Word was united to the flesh. Wherefore there is one Christ, both God and man, consubstantial with the Father as touching his Godhead, and consubstantial with us as touching his manhood. Therefore they are equally condemned and anathematized by the Church of God, who divide or part the mystery of the divine dispensation of Christ, or who introduce confusion into that mystery.
IX.
IF anyone shall take the expression, Christ ought to be worshipped in his two natures, in the sense that he wishes to introduce thus two adorations, the one in special relation to God the Word and the other as pertaining to the man; or if anyone to get rid of the flesh, [that is of the humanity of Christ,] or to mix together the divinity and the humanity, shall speak monstrously of one only nature or essence of the united (natures), and so worship Christ, and does not venerate, by one adoration, God the Word made man, together with his flesh, as the Holy Church has taught from the beginning: let him be anathema.X.
IF anyone does not confess that our Lord Jesus Christ who was crucified in the flesh is true God and the Lord of Glory and one of the Holy Trinity: let him be anathema.XI.
IF anyone does not anathematize Arius, Eunomius, Macedonius, Apollinaris, Nestorius, Eutyches and Origen, as well as their impious writings, as also all other heretics already condemned and anathematized by the Holy Catholic and Apostolic Church, and by the aforesaid four Holy Synods and [if anyone does not equally anathematize] all those who have held and hold or who in their impiety persist in holding to the end the same opinion as those heretics just mentioned: let him be anathema
The Sixth Ecumenical Council:
Constantinople III
The Holy and Ecumenical Council (the third in Constantinople) was held in the year 680 after Christ in the time of Constantine Pogonatus, a descendant of Heracleius, in the secret chamber of the divine palace which chamber was called the Troullos, its proceedings and transactions being comprised in 18 Acts (p. 527 of the second volume of the Councils). The Fathers who attended it numbered 170 according to Photius, Nicephorus, Nilus, and those who distinguished themslves as leaders of them were George of Constantinople; Theodore and Sergius, presbyters, together with John, a deacon, who acted as exarchs of Agatho of Rome, Peterthe monk who represented the Archbishop of Alexandria, George the Presbyter representing the Archbishop of Jerusalem. There were also present three bishops representing the Westerners who were assembled at that time in Rome. This Council condemned Sergius, Pyrrhus, Paul, and Peter, all of whom were Patriarchs of Constantinople; Honorius the Pope of Rome, Cyrus the Patriarch of Alexandria, a certain man by the name of Theodore who had served as Bishop of Faran, according to Zonaras and Balsamon, or who had been born in Faran, according to Leo II of Rome in what he wrote to the Emperor; Macarius of Antioch, together with Stephanus his disciple, and the infantile-minded old man named Polychronius, who all had dared to dogmatize by attributing a single will and predicating a single energy to and of Christ, respectively. But this Council dogmatized to the contrary that our Lord Jesus Christ, though but one person, after His incarnation possessed two natural wills and two natural energies just as He also possessed two natures — that is to say, in other words, a divine will and energy and a human will and energy, both of them being at the same time indivisible and inconflatable. For neither the Divinity nor the humanity, the two natures of Christ, remained without a will and an energy after the union. For if the peculiarities of the natures should be refuted, which are the will and the energy, the natures themselves should inevitably be refuted too, along therewith. For every nature consists of and is indentical with its natural peculiarities, and without these it could not become existent. Accordingly, this Council dogmatized, in brief, that “in the hypostasis of the God-man Logos each form acted in communion with that of the other one, which it had had as its own.” This means, in other words, that the Logos wrought that which was the function of the Logos, whereas the body performed that which was the function of the body — just as the Fourth Ecumenical Council had dogmatized, that is the say, previously by means of Leo’s letter. For, as most wise Photius says, it was not within the ability of one and the same energy to restore a cripple and to become tired of traveling afoot; to resurrect Lazarus and to weep over him; nor, again, was it within the adaptability of one and the same will to request that the cup of death might pass away from Him and to call it on the other hand His glory, and to want what was unwantable. For the first activities were due to the energy of the Divinity, whereas the second activities were due to the energy of the humanity. And conversely, the first will was that of the humanity, while the second will was that of the Divinity.
Quinisext (or Quinisextine)
i.e., Fifth-and-Sixth or rather say
The Sixth Ecumenical Council
The Holy and Ecumenical Council was assembled in the imperial and lustrous palace called the Troullus in the reign of Justinian II, who was the son of Pogonatus ad was surnamed Rhinotmetusin the year 691 after Christ. The number of Fathers who attended it numbered 327, according to Balsamon and Zonaras, but 340 according to the author of the Conciliar booklet, of whom the leaders were Paul of Constantinople; Basil the Bishop of Gortyna, a province in Crete, a certain Bishop of Ravena who acted as the legate of the Pope of Rome, Peter the Patriarch of Alexandria, Anastasius the Patriarch of Jerusalem, and George the Patriarch of Antioch. It was assembled at the command of the Emperor, not in order to examne into any special heresey, not in order to settle questions of faith, in such a way as to warrant its being called a special and separate Council, but for the purpose of promulgating necessary Canons relating to correction of outstanding evils and the regulation of the internal polity of the Church. Which Canons are the following, as confirmed by 3 Popes, namely, Adrian I, Gregory II, and Innocent III, by Gratian, by the legates of the Pope who were present a the Seventh Ec. C., by the so-called First-and-Second Council, who mentions its c. XXXI in its own c. XII. They are also confirmed or attested by Cedrenus, by John of Damacus, who says, "consult the definitions of the Sixth Council and you will find there the proof." They were also confirmed or attested by the imterpreters of the Canons, by Photius, by the personal signatures both of the Emperor and of the legates of the Pope of Rome, as well as those of the Patriarchs and the Fathers who attended it. Thus, summarily speaking it may be said to have been attested and confirmed by the whole catholic Church, notwithstanding that the modern Latins calumiously traduce them because they censure and controvert their innovations. Adrian I in his letter to Tarasius has left us this admirable testimony cncerning these Canons in the following words: "I accept the decisions made by the same holy Sixth Council, together with all the Canons it has duly and divinely uttered, wherein they are expressed." In certain inscriptions of the venerable icons is to be found added also the whole text of its eighty-second Canon. Pope Gregory in his letter to St. Germanus says in reference to this same Canon of the present Sixth Council: "Wherefore the assembly of the holy men have delivered this chapter to the Church by God's design as a matter of the greatest salvation. Note, too, the fact that he called the Council a holy assembly and said that its Canons were issued by God's design. But the testimony of Patriarch Tarasius concerning these Canons is sufficient to shut and gag the mouths of the adversaries. In fact it is rather the testimony of the entire Seventh Ecumenical Council and runs word for word as follows: "Some men who are painfully ignorant in regard to these Canons are scandalized and blatantly say, 'We wonder whetherthey really are canons of the Sixth Council.' Let such men become conscious of the fact that the holy and great Sixth Council was convolked in the reign of Constantine against those who were asserting the energy and the will of Christ to be a single energy and a single will, and that the bishops who attended it anathematized the heretics and stated clearly and empatically the Orthodox faith, after they left for home in the year fourteen of Constantine's reign. Thereafter, however, let it not be forgotten that... the same Fathers gathered themselves together in the reign of Constantine's son, Justinian and promulgated the aforementioned Canons, and let no one have any doubt about them. For those who signed their names in the reign of Constantine are the same ones as those who signed their names to the present paper in the reign of Justinian, as becomes plaily evident from the exact likeness of the respective signaturesas written b their own hands. For it was incumbent on them after declaring an Ecumenical Council to proceed to promulgate also ecclesiastical Canons (Act 4 of the Seventh Ec. C., p. 780 of the second volume of the Collection of Canons)." In the same Act 4 of the 7th it is written that thus very same identical and origial paper, which had been signed by the Fathers of the present Sixth Council, was read alod to the Seventh Ec. C. Peter the Bishop of Nicomedeia stated, though, that there was also another book containing the present Canons of the Sixth Council.
Contains 102 Canons.
For many reasons the present Council is called and is an Ecumenical Council. Firstly, because if the Salutatory address which it makes to Justinian, as well as in its third Canon, it labels itself Ecumenical. Secondly, because the Seventh Ecumenical Council in its Act 8 and in its first Canon also call it an Ecumenical Council
THE TWENTY-TWO CANONS OF THE SEVENTH ECUMENICAL COUNCIL.
Canon I.
For those who have been allotted a sacerdotal dignity, the representations of canonical ordinances amount to testimonies and directions. Gladly accepting these, we sing to the Lord God with David, the spokesman of God, the following words: I have delighted in the way of thy testimonies as much as in all wealth, and thy testimonies which thou hast commanded witness righteousness, . . . . Thy testimonies are righteousness forever: give me understanding, and I shall live (Ps. 119:14, 138 and 144). And if forever the prophetic voice commands us to keep the testimonies of God, and to live in them, it is plain that they remain unwavering and rigid. For Moses, too, the beholder of God, says so in the following words: To them there is nothing to add, and from them there is nothing to remove (Deut. 12:32). And the divine Apostle Peter, exulting in them, cries: which things the angels would like to peep into (1 Pet. 1:12). And Paul says: Though we, or an angel from heaven, should preach to you any gospel besides that which ye have received, let him be anathema (Gal. 1:8). Seeing that these things are so and are attested to us, and rejoicing at them as one that findeth great spoil (Ps. 119:162), we welcome and embrace the divine Canons, and we corroborate the entire and rigid fiat of them that have been set forth by the renowned Apostles, who were and are trumpets of the Spirit, and those both of the six holy Ecumenical Councils and of the ones assembled regionally for the purpose of setting forth such edicts, and of those of our holy Fathers. For all those men, having been guided by the light dawning out of the same Spirit, prescribed rules that are to our best interest. Accordingly, we too anathematize whomsoever they consign to anathema; and we too depose whomsoever they consign to deposition; and we too excommunicate whomsoever they consign to excommunication; and we likewise subject to a penance anyone whom they make liable to a penance. For Let your conduct be free from avarice; being content with such things as are at hand (Heb. 13:5), explicitly cries the divine apostle Paul, who ascended into the third heaven and heard unspeakable words (2 Cor. 12:2-4).
(c. I of the 4th; c. II of the 6th.)
Interpretation.
The divine Canons are testimonies so far as concerns those in holy orders in that they attest and reveal to them how they ought to conduct themselves both publicly and privately. They are directions in that when they are observed by them they direct and steer their life. Joyfully accepting these Canons through the present Canon, this Council offers up those prophetic words of David as a song to God which run as follows in paraphrase: I have rejoiced, O Lord, in Thy testimonies just as I should rejoice if I owned all the wealth of the world. And Thou hast commanded me to keep Thy testimonies forever, wherewith be Thou pleased to wisen me, and I shall live in them. And if this utterance of the prophets commands us to keep the testimonies of God forever, and to live in them, it is manifest that they themselves are permanent and rigid (for, according to Zonaras, the Greek word for unwavering denotes the weak and fragile branch of a fig-tree; unwavering things, therefore, are things that are solid and unmovable). That is the reason, too, why Moses says that no one is to add anything to the words of the Law, nor to take anything out of them. The Coryphaeus of Apostles, St. Peter, exulting in them, says that the angels would like to look into those things, viz. which the apostles preaching the gospel in a spirit of God have revealed to us. And St. Paul anathematizes anyone, even though he be an angel, that preaches anything as gospel that lies outside of what has been handed down and delivered as the faith. For this reason, rejoicing in the divine Canons just as soldiers rejoice when they happen to find a great amount of booty on their vanquished enemies, as David says, we too joyfully embrace them, and corroborate them, and confirm them all, including those set forth by the holy apostles, as well as those of the six ecumenical councils and of the regional councils, and those of the individual Fathers; anathematizing those whom they anathematize; deposing those whom they depose; and excommunicating those whom they excommunicate and, generally speaking, disciplining those whom they discipline. For, just as those who are not of an avaricious disposition are content with whatever money they have at hand, as St. Paul says, so too do we refrain from adding or removing anything, but, on the contrary, content ourselves with the Canons which have been enacted by the holy Fathers. See also c. I of the 4th, and what has been said in the beginning of this book in the Prolegomena to the Canons.
Canon II.
Since as a matter of fact we are binding ourselves to God by chanting: will meditate in thy rights; I will not forget they words (Ps. 119:16), it behooves all Christians to keep this for their own salvation, but more eminently so those invested with a sacerdotal dignity. Hence we decree that anyone who is about to be promoted to the rank of bishop shall by all means know the psalter, in order that he may be able to admonish all the clergy about him to become initiated; and that he be scrupulously examined by the metropolitan as to whether he is cheerfully willing to read searchingly and not cursorily the sacred Canons and the holy Gospel, the book of the divine Apostle, and all the divine Scripture, and in accordance with the divine commandments to hold intercourse with and teach the laity about him. For the essentiality of our prelacy is the words taught by God, or, at any rate, the true science of the divine Scriptures, just as great Dionysius declared. But if he should be in doubt, and not care to do and teach thus, he must not be ordained. For God has said prophetically: Because thou hast rejected knowledge, I will also reject thee from acting as my priest (Hos. 4:6).
(c. XXIV of Carthage.)
Interpretation.
While all Christian laymen ought to meditate in the rights of God, and not forget His words, just as they chant and promise every day with the prophet, this is eminently so in the case of those in holy orders. For this reason the present Canon decrees that anyone who intends to become a bishop must without fail be acquainted with the thoughts in the psalter, in order to teach his laity therefrom so that they may learn them too. Likewise any such person must be examined by the metropolitan scrupulously as to whether he is cheerfully willing to read, not superficially and as to the words alone, but with regard to depth and with understanding of the thoughts, the sacred Canons, which we have enumerated above, the holy Gospel, the Apostle, and all the divine Scripture, and not only to know these, but also to conduct himself both publicly and privately just as they prescribe, and to teach his fold in accordance with them. For, as Dionysius the Areopagite declares, the essence and structure of the ecclesiastical prelacy is the words taught by God., or, more precisely speaking, the true comprehension and exact knowledge of the divine Scriptures. If not, and he is in doubt, and is not minded to do these things himself, and to teach others too, let him not be made a bishop; for God says through the prophet Hosea (in paraphrase): Since thou hast spurned knowledge of my laws, I too will spurn thee as a priest of mine.
Canon III.
Every appointment of a bishop, or of a presbyter, or of a deacon made by (civil) rulers shall remain void in accordance with the Canon which says: If any bishop comes into possession of a church by employing secular rulers, let him be deposed from office, and let him be excommunicated. And all those who communicate with him too. For it behooves anyone who is going to be promoted to a bishopric to be appointed by bishops, as was decreed by the holy Fathers assembled in Nicaea, in the Canon saying: It is most fitting that a bishop should be installed by all those in his province. But if such a thing is difficult either because of the urgency of circumstances, or because of the distance to be traveled, at least three should meet together somewhere and by their votes combined with those of the ones absent and joining in the election by letter they should carry out the ordination thereafter. But as for the ratification of the proceedings, let it be entrusted in each province to the Metropolitan.
(Ap. cc. I, II, XXX, LXI; c. IV of the 1st; cc. V, XIII of Laodicea; c. LIX of Carthage; c. VII of Timothy.)
Interpretation.
The present Canon is composed of Ap. c. XXX and c. IV of the 1st. Since we have already explained these Canons, see the interpretation of them there, in order to spare us from repeating the same things about them here. The only thing in this Canon that is not found there, is that every appointment or election of a bishop, or of a presbyter, or of a deacon that is made by authority and power of civil rulers shall remain void and invalid; and that bishops are to be elected by bishops, in accordance with a process previously described; that is to say, on the other hand, that the fact that both presbyters and deacons are elected is made plain indeed by the present Canon, concerning which see the Footnote to Ap. c. II; as for the fact, moreover, that Christians ought to vote subsequently after the bishops for those about to be admitted to holy orders, this is made plain in the Interpretation of Ap. c. LXI. See also Ap. cc. I and II, and the Footnote to c. V of Laodicea.
Canon IV.
The preacher of the truth Paul, the divine Apostle, as if laying down a Canon to the presbyters of the Ephesians, but rather to every sacerdotal aggregate, spoke openly and aboveboard as follows: I have coveted no ones silver, or gold, or apparel. I have shown you in all things that by thus laboring you ought to assist the weak, and remember that . . . It is more blissful to give than to receive (Acts 20:33, 35). Wherefore we too, having become pupils and disciples of His, decree that no bishop shall devise or think of ways of making shameful profits, alleging lame excuses such as are offered in the case of sins in general, to the effect that bishops, or clergymen, or monks serving under him demand gold, or silver, or any other commodity. For the Apostle says: The unrighteous shall not inherit the kingdom of God (1 Cor. 6:9), and children ought not to lay up treasure for their parents, but parents for their children (2 Cor. 12:14). If, therefore, on account of any demand for gold, or for any other commodity, or on account of any idiosyncrasy, anyone be found to be excluding from the liturgy and excommunicating anyone among the clergymen under him, or shutting a venerable temple, to prevent liturgies of God from being conducted therein, venting his rage upon insentient objects, he himself is in reality insentient, and will become subject to self-torture, and his mischief shall return upon his own head (Ps. 7:16), as transgressor of a commandment of God, and of the Apostolic Ordinances. For Peter, the coryphaean summit of the Apostles, also commands: Tend the flock of God which is among you, not coercingly, but voluntarily after the manner of God. Not for the sake of shameful profits, but willingly. Not as lording it over the charges allotted to you, but as having become models for the flock. And when the chief Shepherd shall appear in person, ye shall receive the reward of an unwithering crown of glory (1 Pet. 5:2-4).
Interpretation.
Because great St. Paul both by word and by deed commanded the bishops of the Ephesians, and through them all bishops subsequent thereto, not to desire silver, or gold, or clothes, but by labor of their own hands to assist the weak and needy, and to bear in mind that it is more blissful to give than to receive, therefore the present Canon commands that no prelate or bishop shall seek to extort gold or silver or anything else of value, with a view to shameful profits, from bishops, or clergymen, or monks that are subject to his jurisdiction, since any such demand is unjust and unrighteous, but the unrighteous shall not inherit the kingdom of God, according to the Apostle; and since children are not obliged to amass treasure to give to their parents, but, on the contrary, parents ought to give to their children. So any bishop who is found suspending or excommunicating any priest or clergyman, or closing a church in order to obtain money or on account of any other personal animus, let him suffer what he is doing, to wit, let him be suspended, and let him be excommunicated, if he is a bishop by his Metropolitan, or if he is a Metropolitan by his Patriarch. For the Coryphaeus of Apostles St. Peter gives the following orders to prelates: Tend the flock of God, not coercingly and tyrannically, but voluntarily and after the manner of God; not for the sake of shameful profits, but with cheerful willingness; not as domineering over the clergy, but as furnishing models and examples to the flocks, in order that when the chief shepherd Christ becomes manifest in His second advent, you may receive from Him the reward of an unwithering crown of glory. Read also Ap. c. XXIX.
Canon V.
It is a deadly sin when any sinners remain incorrigible. But what is worse than this happens if they insist upon rising up against piety and truth, preferring Mammon to obedience to God, and failing to cling fast to His canonical ordinances. Among those persons God is not the Lord, unless by any chance they be humiliated and again become sober enough to see their own mistake. For it rather behooves them to approach God, and with a contrite heart to ask for remission of this particular sin, and for pardon, instead of pluming themselves on their lawless behavior. For the Lord is nigh unto them that are contrite of heart (Ps. 34:18). As for those boasting that by giving gold they have obtained some rank in the Church and trusting to this wicked custom, which is alien to God and alienates men from God, and from every holy order; and as a result thereof with an impudent face and unbridled mouth dishonoring by reproachful words those who have been elected and installed through virtuousness of life by the Holy Spirit, without the giving of any money, those who have been doing this at first, are to receive the lowest rank in their own battalion. But if they insist and persist, they are to be corrected by means of a penance. If, on the other hand, anyone ever should appear to have done this with a view to ordination, let him suffer in accordance with the Apostolic Canon which says: If any bishop, or presbyter, or deacon gain possession (of this dignity by means of money, let both him and the one who ordained him be deposed from office, and exscinded, or cut off, altogether from communion, as was Simon by me Peter. Likewise also in accordance with the second Canon of the devout Fathers assembled in Chalcedon, which says: If any bishop ordain anyone for money, and make merchandise of the unvendible grace, and perform the ordination of a Bishop, Auxiliary Bishop, Presbyter, Deacon, or anyone on the roll of the Clergy, with a view to gain; or nominate any Steward, Ecdicus, or Paramonarius, or anyone else that belongs to the canon, for money, with the object of making a shameful profit for himself: let him who is found guilty of having undertaken this stand in peril of his office; and let him who has been thus ordained have no benefit from such traffic in ordinations or nominations, but, on the contrary, let him be without any claim upon the dignity or job which he has thus obtained by means of money. If, in fact, anyone even appear as a middleman or factor or intermediary for such shameful and illicit deals, let him too, if he be clergy, forfeit his office; but if he be a layman or a monk, let him be anathematized.
(Ap. c. XXIX; c. II of the 4th; John 1:16.)
Interpretation.
Some persons who intended to get themselves enrolled in the clergy of a certain church, offered money to it of their own free will with a God-loving frame of mind, not in order to get the clergyship therewith, but as devoting or consecrating the money to God, according to Balsamon. But later, boasting of giving the money, and preferring mammon and wealth to the sacred canons, they sought and asked for chief seats (Matt. 23:6), and shamelessly and brazenly reproached those clergymen who, being elected by the Holy Spirit, on account of their virtuous conduct in life, were enrolled in the clergy without giving any money. So for this reason the present Canon commands that those who boast of this money and reproach the others because they gave none be reduced to the lowest rank of the clergymen of the same order. But if they persist in this any further, they are to be corrected by the chief priest with a suitable severer penalty. Referring to the passage in the Epistle of St. John, these Fathers call the incorrigible boasting of such clergymen about money a deadly sin; and they call their shameless and insolent treatment of the other clergymen a worse than deadly sin, and assert that among those men the God is no Lord, in accordance with the Bible; while, on the other hand, they call their giving of money lawless, not in itself for it was good at first and God-loving but on account of the later boasting of the givers and their brazen shamelessness. So take care not to take this gift of money for ordination, since this Canon appears to consist of two parts. The first part forbids them to give money, not to be ordained, for this comes in later but to get themselves enrolled in the parish of a certain church, and afterwards to wax insolent and to hold the poor and reverent clergymen in contempt: so it is this kind of giving that it forbids as lawless. Then it goes on to present the second part, by saying that if they should offer such money for ordination they must be deposed from office, in accordance with Canons already issued. But this Canon adds that whoever should give money to be ordained a clergyman or a priest is to receive the penalties provided by Ap. c. XXIX and c. II of the 4th, both of which are quoted verbatim: and see the Interpretation of them there.
Canon VI.
Since there actually is a Canon which says canonical discussions must be held twice a year in each province through an assembly of Bishops, but on account of the inconvenience and the lack of means of traveling those who were called upon to assemble had to face, the devout Fathers of the Sixth Council decreed that one assembly be held each year, by all means and on any pretext, and wrong things be corrected: therefore we renew this latter Canon. Accordingly, if any (civil) ruler be found attempting to prevent this, let him be excommunicated. If, on the other hand, any one of the Metropolitans should fail to see that this is done, except in case of necessity and violence, or some reasonable excuse, he is to be liable to the penalties. When a Council has been convoked in regard to canonical and evangelical matters, the Bishops assembled must engage in meditation and careful consideration of how the divine and vivifying commandments of God are to be kept. For in keeping them there is great reward (Ps. 19:11); and seeing that the commandment is a lamp; and the law is a light and reproof with instruction in the way of life (Prov. 6:23), and the commandment of the Lord shineth afar, illuminating the eyes (Ps. 19:8). But no Metropolitan shall have any right to demand a beast or other possession among the chattels which a Bishop takes along with him. But if he be proved to have done so, he shall pay back the value of it fourfold.
(App. c. XXXVII; c. V of the 1st; c. XIX of the 4th; c. VIII of the 6th.)
Interpretation.
The present Canon renews c. VIII of the 6th, which decrees that inasmuch as two Councils of bishops cannot be held each year in regard to ecclesiastical canonical questions, as the Canons prescribe Ap. c. XXXVII, that is to say, c. V of the 1st, and c. XIX of the 4th owing to the difficulty of traveling, one Council must be held by all means every year, in order to correct incidental mistakes. But this Canon adds that any one among the (civil) rulers that tries to prevent the holding of such a Council is to be excommunicated; and that any Metropolitan that is remiss in regard to this (unless it be prevented by reason of some necessity or logical reason), he shall become liable to penalties. But since the object of holding a Council is to investigate whether the canonical rules are being observed, relating, say, to excommunications, administrations of ecclesiastical affairs, and other matters, as well as evangelical decrees, therefore the bishops assembled must see to it that the vivifying commandments of the Gospel are kept by their laities, because for the keeping of them a great reward is given, according to David; and because, furthermore, the commandment and law of God are a lamp and a light, and a way of life, according to the author of the Book of Proverbs. But no Metropolitan has any permission to demand of any bishop of his any animal or any other thing that he may have with him: but if he should nevertheless do so, he must pay the bishop the fourfold amount of its value. See also Ap. c. XXXVII.
Canon VII.
Paul the divine Apostle said: Some mens sins are plainly evident, . . . whereas those of other men follow inferentially (1 Tim. 5:24). Sins, therefore, being committed in advance, other sins follow them. Thus the impious heresy of accusers of the Christians was followed by other acts of impiety. For precisely as they removed the face in the venerable icons from the Church, they have also abandoned certain other customs which must be renewed, and in accordance with both the written and the unwritten law they must thus prevail. As to any venerable temples, therefore, that have been consecrated without holy relics of Martyrs, we decree that in them there shall be made a deposit of relics together with the usual prayer. Let anyone, then, that consecrates a temple without holy relics be deposed from office, on the ground that he has transgressed ecclesiastical traditions.
(c. XCI of Carthage.)
Interpretation.
St. Basil the Great interpreted this apostolic saying otherwise, but the present Council has taken it more naively, since it says that the previous sins one commits are followed by other sins, just as happened in the case of the iconomachs who used to accuse the Christians and who, just as they deprived the Church of the holy icons, also flouted some other things of the Church and cast them out, which things must be renewed, in order that both the written legislation and the unwritten tradition may prevail. So all the divine temples that have been consecrated by them without relics of martyrs are to have such relics deposited in them, while at the same time the prayer is said which relates thereto in the ceremony of dedication. As for any prelate that consecrates a temple hereafter without holy relics of martyrs, let him be deposed from office as a transgressor of ecclesiastical traditions.
Canon VIII.
Inasmuch as some persons who have been misled by their inferences from the religion of the Jews have seen fit to sneer at Christ our God, while pretending to be Christians, but secretly and clandestinely keeping the Sabbath and doing other Jewish acts, we decree that these persons shall not be admitted to communion, nor to prayer, nor to church, but shall be Jews openly in accordance with their religion; and that neither shall their children be baptized, nor shall they buy or acquire a slave. But if any one of them should be converted as a matter of sincere faith, and confess with all his heart, triumphantly repudiating their customs and affairs, with a view to censure and correction of others, we decree that he shall be accepted and his children shall be baptized, and that the latter shall be persuaded to hold themselves aloof from Jewish peculiarities. If, on the other hand, the case is not thus, they are not to be accepted under any other circumstances whatever.
Interpretation.
The present Canon decrees that no one is to join in communion or prayer with, or even admit into church, those Jews who only hypocritically have become Christians and have joined the Orthodox faith, but secretly deny and mock Christ our God, while keeping the Sabbath and other Jewish customs (or, more explicitly, circumcising their sons, deeming anyone unclean that takes hold of a corpse or leper, and other similar vagaries); but, on the contrary, such persons are to be Jews as they were before, and no one shall baptize their children nor let them buy a slave or acquire one by exchange or gift or in any other fashion. But if any Jew should be actually converted in good and guileless faith and with all his heart confess the orthodoxy of Christians, openly disparaging the religion of the Jews, in order that other Jews may be reproved and corrected, we ought to accept such a person, and baptize his children, ordering them persuasively to abstain from Jewish superstitions. But as for those who do not become converted in such a manner, we must not admit them on any account whatever.
Canon IX.
All boyish whimwhams and mad bacchanalia, the false writings that have been brought forth against the venerable icons, must be turned in to the Bishopric of Constantinople to be put away together with the rest of heretical books. If, on the other hand, anyone should be found hiding these, if he be a Bishop, a Presbyter, or a Deacon, let him be deposed from office; but if he be a layman or a monk, let him be excommunicated.
(Ap. c. LX; cc. II and LXIII of the 6th; c. LI of Laodicea.)
Interpretation.
The present Canon decrees that all the false writings which the iconomachists composed against the holy icons and which are flimsy as childrens toys, and as crazy as the raving and insane bacchantes those women who used to dance drunken at the festival of the tutelar of intoxication Dionysus all those writings, I say, must be surrendered to the Patriarchate of Constantinople, to be put together with the other books by heretics in such a place, that is to say, that no one will ever be able to take them therefrom with a view to reading them. As for anyone who should hide them, with a view to reading them himself or providing them for others to read, if he be a bishop, a presbyter, or a deacon, let him be deposed from office; but if he be a layman or a monk, let him be excommunicated. See also Ap. c. LX.
Canon X.
Inasmuch as some of the Clergymen, flouting the canonical ordinance and leaving their own parish, run off into another parish, and for the most part into this God-guarded and imperial city, and become attached to civil magistrates, conducting services in their oratories, it is therefore not allowable to receive these persons in any house or church without the permission of their own bishop and of that of Constantinople. If anyone should do so persistently, let him be deposed from office. As for any of the Priests who do this notwithstanding what has been said in the foregoing, it is not for them to undertake secular and mundane cares, as they are forbidden to do so by the divine Canons. But if anyone be caught red-handed in the employ of the so-called magnates (meizoteri), let him be dismissed, or let him be deposed from office. To come at once to the point, therefore, let him keep re-reading the divine Scriptures with the object of teaching children and servants and slaves. For it was to this that he was called when holy orders fell to his lot.
(Ap. cc. XV, LXXXI, LXXXIII; cc. III, V, X, XXIII; c. XI of the lst-&-2nd; cc. XVIII, LXIII, XCVIII of Carthage; cc. XV, XVI of the 1st; cc. XVII, XVIII of the 6th; c. III of Antioch; cc. XV, XVI, XIX of Sardica.)
Interpretation.
The present Canon forbids two unlawful things in the same paragraph: the action of clergymen in going from city to city, and especially to Constantinople; and that of their applying to civil magistrates and officiating in their prayer-houses without the permission both of their own bishop, from whom they have gone away, and of the Patriarch, into whose parish they have resorted, as both are contrary to the prescription of the divine Canons. So it commands that any clergyman is to be deposed from office if without permission of the above he comes to Constantinople, or officiates in oratories, and persists in doing so. Clergymen, on the other hand, who have been admitted with their permission must not undertake secular cares, but rather let them teach the children and slaves and servants of Christians. If any clergyman should engage in superintending the lati-fundia of civil magistrates (as this same thing is decreed in c. XI of the lst-&-2nd), the superintendents of which used to be called meizoteri (i.e., magnates), perhaps owing to their superintending the largest and most profitable estates, either let him leave this employment or, if he will not leave it, let him be deposed from office. See also Ap. cc. VI and XV.
Canon XI.
All of us being obliged to keep the divine Canons, we ought to maintain by all means inviolable the one saying that there should be Stewards in every church. Accordingly if each Metropolitan appoints a Steward in his church, it is well and good; but if not the Bishop of Constantinople is given permission to appoint a Steward in the same church ex officio. Like permission is given also to Metropolitans if the Bishops under them do not care to appoint Stewards in their own churches. The same rule is to be observed also in the case of Monasteries.
(Ap. cc. XXXVIII, XLI; c. XXVI of the 4th; c. XII of the 7th; c. VII of the lst-&-2nd; c. XV of Ancyra; c. VII of Gangra; cc. XXIV, XXV of Antioch; cc. XXXIV, XLI of Carthage; c. X of Theophilus; c. II of Cyril.)
Interpretation.
Inasmuch as c. XXVI of the 4th commands that every church shall have a steward to manage its affairs with permission and approval of the bishop, therefore the present Canon, while confirming that one, adds that if any Metropolitan appoints a steward of his own accord, it will be all right; but if he fail to do so, the Patriarch of Constantinople has authority to appoint a steward for that same Metropolis and for other ones, too, which are subject to him, that is to say. Likewise in case bishops fail to appoint a steward for their bishoprics their Metropolitan is to be allowed to appoint them. This same thing is to be done also in the case of monasteries that have no steward that is to say, stewards are to be appointed for them by their abbot, or, if he will not do this, by the bishop, or if he will not appoint one in this event by the Metropolitan, or if even the Metropolitan neglects to take care of the matter, by the Patriarch. See also Ap. c. XXXVIII.
Canon XII.
If any Bishop or any Abbot be found disposing of productive property of the bishopric or monastery respectively into the hands of lay rulers, or of any other person, the transfer is to be invalid and void, in accordance with the Apostolic Canon saying: Let the Bishop have the care of all ecclesiastical matters and let him manage them on the understanding that God is overseeing and supervising. Let him not be allowed to appropriate anything therefrom or to give God things to his relatives. If they be indigent, let him provide for them as indigents, but let him not trade off things of the Church under this pretext. If it be alleged as an excuse that the property is actually a liability involving a loss or overall expense and that the fields are not rendering any profit or benefit, even so the place must not be sold or let out to the civil rulers of the region, but to Clergymen or to farmers (i.e., husbandmen). But if by employing some cunning rascality, a civil ruler should buy the fields from a Clergyman or a farmer, even so let the sale be invalid and void, and let the property be restored to the Bishopric, or to the Monastery, as the case may be, and let the Bishop, or the Abbot, respectively, who does this be driven out the Bishop out of the Bishopric, and the Abbot out of the Monastery on the ground that they are plundering wrongfully what they did not gather together.
(Ap. cc. XXXVIII, XLI; c. XXVI of the 4th; c. XI of the 7th; c. VII of the lst-&-2nd; c. XV of Ancyra; c. VII of Gangra; cc. XXIV, XXV of Antioch; cc. XXXIV, XLI of Carthage; c. X of Theophilus; c. II of Cyril.)
Interpretation.
By the phrase productive property is meant all those things that produce an income, and especially real estate: such as arable fields, vineyards, olive groves, etc. So as concerning these things the present Canon decrees that if anyone who should alienate them, as bishop from the bishopric, or an abbot from a monastery, and turn them over to civil rulers, either by sale or by exchange, any such transfer is to remain invalid and of no effect, and the things are to revert to the bishopric or monastery, as the case may be, just as Ap. c. XXXVIII decrees, which the present Canon quotes verbatim and in full. But if it should happen that the bishop or abbot alleges that such or such a field, or vineyard, is not producing any income or profit, but rather a loss, let them sell it, not to civil rulers and autocrats, but to clergymen or farmers, men, that is to say, who are humble and paltry. But if by employing some villainy they should first have given them to the latter with the object of letting them be taken from them later by a civil ruler, this sale is to be invalid and void, while the bishop who has sold the property in such a manner is to be ousted from the bishopric, and any abbot who has done so is to be ousted from the monastery, because they have wrongfully dissipated and lost the property which had been rightfully gathered together and consecrated by others. See also the Interpretation of Ap. c. XXXVIII.
Canon XIII.
In view of the fact that on account of the disaster attending our sins certain charitable institutions have been pillaged by men, including both bishoprics and monasteries, and have been made into common resorts; if those who now have possession of them are willing to return them, in order that they may be restored to their pristine condition, it is well and good: but if not, in case those men who now have them in their possession are on the sacerdotal list, we command that they be deposed from office, or, if they be monks or laymen, that they be excommunicated, on the ground that they stand condemned by the Father, and by the Son, and by the Holy Spirit; and let them be relegated thither where their worm shall not die, neither shall their fire be quenched (Isa. 66:24; Mark 9:44, 46, 48), since they are opposed to the Lords utterance saying: Make not my Fathers house a house of merchandise (John 2:16).
(cc. IV, XXIV of the 4th; c. XLIX of the 6th; cc. XII, XIX of the 7th; c. I of the lst-&-2nd; c. II of Cyril.)
Interpretation.
In the time of the iconomachists, besides other evils that occurred, many prelates were ousted by them on account of the holy icons from their bishoprics and metropoleis, and many monks were ousted from their monasteries. These institutions being left in a state of desolation certain secular persons snatched hold of them and converted them into secular habitations. So for this reason the present Canon commands that in case those holding possession of these bishoprics and monasteries are willing to give them back, in order that they may be restored again as bishoprics and monasteries to their former condition, it is all right. But if they are unwilling, in case they are clerics let them be deposed from office, but in case they are monks or laymen let them be excommunicated, as persons condemned on this account by the Holy Trinity; and let them be relegated to that region where their worm dieth not, and their fire is not quenched, according to the utterance of Isaiah and of the Gospel, since they are opposing the words of the Lord which say, Make not the house of my Father a house of merchandise, etc. Read also cc. IV and XXIV of the 4th.
Canon XIV.
It is perfectly plain to everybody that order reigns in the Church, and that it is pleasing to God for the transactions of the Priesthood to be maintained with rigorousness. Since, then, we behold some persons receiving the tonsure of the Clergy from infancy and without imposition of hands, and reading from the pulpit at the synaxis, but doing so in an uncanonical fashion, we forbid the doing of this from now on. The same rule is to be observed also with reference to Monks. As for the appointment of an Anagnost (or Reader) by imposition of hands, each Abbot is given permission to do this but only in his own Monastery, provided that imposition of hands has been laid upon that very same Abbot himself by a Bishop to enable him to have the presidency of an Abbot that is to say, more plainly speaking, if he is a Presbyter (or Priest). Likewise also in accordance with the ancient custom, Auxiliary Bishops may only with the permission of the Bishop appoint Anagnosts (with imposition of hands).
(c. XXXIII of the 6th ; c. XXII of Carthage.)
Interpretation.
Since some persons have been consecrated from infancy to God, and have donned garments befitting clerics, and have also received the tonsure at the hands of their own parents, in accordance with a certain custom, on the pretext that they have been and are, allegedly, consecrated, and these same children on coming to age have had the temerity to read the divine books to the laity (perhaps trusting to that tonsure received in their infancy), without having had the requisite imposition of hands and without having received the requisite seal and tonsure of an Anagnost from a prelate; therefore the present Canon commands that such a thing be not done, on the ground that it is disorderly and uncanonical. Not only are laymen forbidden to act as Readers without a bishops seal, but so are monks too. But it is permissible for the abbot of a monastery, provided he is a priest and has been made an abbot by imposition of the hands of a prelate, to ordain Anagnosts (or Readers), but only in his own monastery, and not elsewhere. Likewise even Auxiliary Bishops (Chorepiscopi) are permitted to ordain Anagnosts, in accordance with an ancient custom (respecting which see also the Footnote to c. VIII of the First). Read also c. XXXIII of the 6th.
Canon XV.
From now on let no Clergyman be attached to two churches. For this is a mark of commerciality and of greediness for profits, and is alien to ecclesiastical usage. For we have been told by the voice of the Lord Himself that no one can serve two masters; for either he will hate the one and love the other, or else he will cling to the one, and despise the other (Matt. 6:24). Each person, therefore, in accordance with the Apostolical utterance, wherever he happens to be, ought to stay there and serve in one church. For things done on account of greediness for profits in connection with ecclesiastical matters are alien to Gods institutes. To supply the needs of this life there are various occupations. Let anyone, therefore, who so wishes gain the needs of the body from them. For the Apostle has said, these hands have ministered unto my needs, and unto those of them who were with me (Acts 20:34). Accordingly, what is said here is to be applied in this God-guarded city; but in small towns outside of it, for want of men, let there be concessions.
(Ap. c. XV; cc. XV, XVI of the 1st; cc. X, XX, XXIII of the 4th; cc. XVII, XVIII of the 6th; cc. X, XV of the 7th; c. III of Antioch; cc. XV, XVI, XIX of Sardica; cc. LXIII, XCVIII of Carthage; Matt. 6:24; 1 Cor. 7:20; Acts 20:34.)
Interpretation.
The present Canon prohibits the enrolling of any clergyman in the clergy of two churches situated either in the same city or in two cities, because this is being done for the sake of shameful profits, in order, that is to say, that the clergyman so enrolled may gain the emoluments of both churches; but what is done for the sake of shameful profits is foreign both to God and to ecclesiastics. For the Lord says that nobody can serve two masters; for either he will hate and despise one of them, or he will love and embrace the other. And St. Paul commands that everybody stay in the place whither he has been called by God. If these clergymen allege as an excuse that they cannot get along with the emoluments of the one church, why, behold, there are many kinds of manual work in the world that are more decent; accordingly, let them work with their hands to obtain the needs of the body. For even St. Paul obtained his needs and the needs of those with him by the work of his own hands, as he himself says. So for a clergyman to be attached to two churches, in this imperial city at any rate, is not to be tolerated because of the great number of clerics already in it; but as for the villages and towns outside of it, let it be allowed to be done on account of the scarcity of priests and clerics. See also Ap. c. XV.
Canon XVI.
Every luxury and adornment of the body is alien to the sacerdotal order. Bishops or clergymen, therefore, who adorn themselves with splendid and conspicuous clothes need to be corrected; but if they insist upon it, they must be condemned to a penance. Likewise as regards those who anoint themselves with perfumes. But inasmuch as a root of bitterness growing up, the heresy of Christianocategori (i.e., accusers of Christians), has become a pestilence, and those who have joined it not only have deemed iconic representations in paintings to be an abomination, but have even rejected every form of reverence, being inclined to loathe those who live decently and piously, and that which has been written has been fulfilled in them, viz., Godliness is an abomination to a sinner (Sirach A.28) I'm not sure what the true citation for this verse is. If, therefore, persons are found laughing at those clothed in cheap and decent vestments, let them be corrected with a penance. For ever since the days of old every priestly man has contented himself with moderate and decent vestments. For everything that is worn not because of any real need or necessity, but for embellishment incurs the discredit of being frippery, as Basil the Great has said. But neither did they put on any garments made of silk fabrics and embroidered with various designs; nor did any of them add any differently colored appendages to the edges of their vestments. For they had been told by the Speaker of Gods language that those who wear soft raiment are in the houses of kings (Matt. 11:8).
(c. XXVII of the 6th; cc. XII, XXI of Gangra.)
Interpretation.
The present Canon decrees that bishops and clerics who wear splendid clothes, as well as those who anoint themselves with perfumes, ought to correct this impropriety, since every embellishment and adornment of the human body is foreign to those in holy orders. But if they insist on doing so and will not correct themselves, let them be canonized with a suitable penance. Moreover, the iconomachists, besides rejecting holy icons, rejected also everything making for decency in the matter of clothing, and were wont to laugh at those wearing cheap or paltry garments (that is why they were wont to call monks darkies, that is to say, wearers of dark-colored clothes, making fun of the decency of the monkish habit, according to Metaphrastes in his Life of Stephen the Younger); accordingly, I say, let these men be corrected with a penance, for ever since the beginning men in holy orders have been wearing humble clothes. Hence St. Basil the Great (see his Epitomized Def. 49) describes as frippery every piece of clothing that is not designed to meet some need of the body, but only for embellishment or beautification; and they were not accustomed to wear garments embroidered with silk (for silkworms are called in Greek seres after the Seres, or Chinese, who used to cultivate these worms, and from there they were carried to other regions); nor did they attach to the edges of their garments pieces of a different color from that of their garments. For they had heard from the utterance of the Lord that those wearing soft clothes are found in palaces, and not in bishoprics and churches. See also c. XXVII of the 6th.
Canon XVII.
Some of the monks, after leaving their monasteries, having become imbued with a yearning to rule and with a loathness to obey, undertake to build prayer-houses without having the needments to finish them. If, therefore, anyone shall undertake to do this, let him be prevented by the local bishop. But if he has the needments for their completion, let him carry out his plans. The same rule is to be observed also as regards laymen and clerics.
(c. IV of the 4th; c. XXI of the 7th; c. I of the lst-and-2nd.)
Interpretation.
Seeing that some ambitious monks inclined to rule and not to obey others, having left their monasteries, attempt to build prayer-houses without having the expenses required to complete them, therefore the present Canon commands that such persons be prevented by the bishop from engaging in such an enterprise. But if they have sufficient capital for this end and the accomplishment of their object, let them undertake the work. This same rule applies also to laymen or clerics if they undertake to build oratories. See also c. IV of the 4th, and c. XXI of the present Council.
Canon XVIII.
Be ye unoffending even to outsiders, says the Apostle (1 Cor. 10:32). But for women to be dwelling in bishoprics, or in monasteries, is a cause for everyones taking offense. If, therefore, anyone be caught in possession of a female slave or of a free woman in a bishopric, or in a monastery, for the performance of any service, or ministration, let him be penanced; and if he persists, let him be deposed from office. If, on the other hand, it should happen that in the suburbs there are women, and a Bishop, or an Abbot, wants to go to there, while the Bishop or Abbot is present, let no woman perform any sort of service whatever for him during that time, but let her keep to herself in a different place until the Bishop takes his departure, to avoid any reproach.
(c. III of the 1st; c. V of the 6th; c. XXII of the 7th; c. XIX of Ancyra; c. XLV of Carthage; c. LXXXIX of Basil.)
Interpretation.
The present Canon prohibits women from being within bishoprics and monasteries in prder to act as servants, since such a thing causes great scandal and brings great discredit upon prelates and monks both among secular Christians and among the heathen. In fact, the Apostle orders us not to give any offense to even Jews and Greeks outside the Church. So if any prelate or abbot should be caught doing this, let him be duly canonized. But if he should persist in doing it and be incorrigible, let him be deposed from office. If, on the other hand, in the latifundia of a bishopric or of a monastery there should be any women, and the prelate or the abbot should go there to any part of them, as long as these men are there the women are not to perform any act of service, but are to keep away until they depart, on account of the necessity of avoiding any offense or reproach. See also c. III of the First.
Canon XIX.
Among the headmen of the Church the hatred of avarice has been abated to such an extent that even some of the men and women called reverent, having forgotten the Lords commandment, have been deceived or misled into allowing the admission for money of those joining the Sacerdotal Order, or the monastic life. The result is that, as Basil the Great says, what is disreputable from the start is wholly rejectable. For neither is it possible to serve both God and Mammon. If, therefore, anyone be found doing this, in case he is a Bishop, or an Abbot, or anyone in the Priesthood, either let him cease or let him be deposed in accordance with the second Canon of the holy Council held in Chalcedon; but if the offender is an Abbess, let her be driven out of the Nunnery, and let her be delivered to a different Nunnery for subordination. Likewise, too, in the case of an Abbot who lacks ordination as a Presbyter. As regards property of any kind given by parents to their children by way of dowry or personal belongings that have been donated by donators who acknowledge them to be things consecrated to God, we have decreed that whether they stay or leave, those things are to remain in the monastery, in accordance with his promise, unless his departure has been caused by the Prior.
(Ap. c. XXIX; c. II of the 4th; cc. XXII, XXIII of the 6th; c. XCI of Basil; Epistles of Gennadius and of Tarasius; Matt. 6:24.)
Interpretation.
Headman is a designation for prelates and priests, and for abbots of monasteries, since they have been appointed to stand at the head of the laymen, both with respect to the right faith and with respect to good works. So the present Canon says that inasmuch as these men have been so overcome by avarice as to take money as an inducement to admit those coming to the Sacerdotal Order or to monastic life; and thus is fulfilled in them the saying of St. Basil the Great to the effect that if the beginning of anything is inefficient and bad, the whole of it thereafter will be inefficient and bad. If any bishop, or abbot in holy orders, or anyone else on the sacerdotal list, does this hereafter, let him either cease or be deposed from office, in accordance with c. II of the 4th C., which decrees that anyone is to be deposed from office who in exchange for money should nominate even a Prosmonarius. But if the person doing this be an abbot not in holy orders or an abbess, let them be driven out of their monasteries and be put in other monasteries, in order to render them obedient, as not being worthy of the abbotship and of the right to subordinate others, seeing that they demand money in advance in order to consent to admit those applying as candidates for the position of caloyer or monk. As for those things (whether they are chattels, that is to say, or real estate of any kind) which a person may possess either as dowry from his parents or as belongings of his own and which he may consecrate to the monastery in which he has decided to take up his abode as a monk, the present Canon decrees that these things are to remain inalienable from the monastery in accordance with the promise or vow of the one who consecrated them, no matter whether he stays in the monastery or departs from it for reasons of his own and of his own free will. But if he should depart from the monastery in consequence of any occasion (such as we shall mention in the Interpretation of the following c. XXI of this same 7th) due to the abbot, he can take them back.
Canon XX.
As from now on we decree that no double monastery is to be made, because this becomes a scandal and offense to many persons. But if certain persons with their relatives choose to renounce the world and to follow a solitary life, the men must retire to a monastery for men, and the women must enter a nunnery (or monastery for women). For it is in this that God takes pleasure. As for those which have been double hitherto, let them be maintained, in accordance with the Canon of our Holy Father St. Basil, and in accordance with his injunction let them be so formulated. Let not monks and nuns dwell in a single monastery. For adultery will creep in where there is a chance due to their dwelling together. Let no monk have the liberty to address a nun, or a nun to address a monk, with a view to speaking in private. Let no monk look into a nunnery, nor let any nun eat with a monk alone. And when the necessaries of life are being conveyed from the mens quarters to those of the canonesses, let the abbess of the nunnery receive these outside the gates with some aged nun. If it should happen that any nun should want to see a monk who is her relative, let him speak with her briefly and in a few words in the presence of the abbess.
(cc. XLVI, XLVII of the 6th; cc. XVIII, XX, XXII of the 7th.)
Interpretation.
Zonaras asserts that a double monastery was two neighboring monasteries so near together that voices could be heard from one to the other. Some other authorities, with whom Balsamon agrees, say that it was one and the same monastery, within which men and women lived in the same building, though not strangers to another in respect of the flesh, but relatives of one another. I would say that this second opinion seems nearer the truth, in so far as it is confirmed by the style in the beginning and the context of this Canon. But the injunction which the Canon cites further below of St. Basil the Great, concerning double monasteries, proves the first opinion to be most true and incontestable. But whether one takes it this way or that, the present Canon commands that henceforth such double monasteries are not to be made, on the ground that they are causes of scandal. If, nevertheless, certain men and women, who are relatives of one another, wish to become monks or nuns, as the case may be let the men go apart to monasteries for men and let the women go to a nunnery, or monastery exclusively for women; for it is in this way that God is pleased. But as for all monasteries that have survived till now and are double, let them live in accordance with the injunction and legislation of St. Basil the Great, which is as follows, that is to say: monks and nuns are not to be allowed to dwell together in one and the same monastery, because adultery will follow in the wake of this dwelling together. Let no monk have the liberty to speak privately with a nun, or a nun with a monk. Let no monk sleep in a nunnery, nor let one eat with a nun. And when monks from a monastery are conveying the necessaries of life to the nuns, they are to leave them outside the doors of the nunnery, and from there the abbess with some other aged nun is to take them in. But if any monk wishes to see a nun who is a relative of his, let him see her, and let him speak a few words to her, with the abbess present, and let him depart quickly.
Canon XXI.
A monk or nun must not leave his or her monastery or nunnery, respectively, and go away to another. But if this should occur, it is necessary that he or she be afforded a hospitable reception as a guest. But it is not fitting that he or she be entered without the approval of his abbot, or of her abbess, as the case may be.
(c. IV of the 4th; c. XIX of the 7th; cc. III, IV, V of the lst-&-2nd; c. LXXXVIII of Carthage.)
Interpretation.
The present Canon decrees that a monk or nun must not leave that monastery or nunnery in which he or she, respectively, has been tonsured, and go to another. But if anyone should do this, such a one ought to be received as a guest and hospitably treated by the Fathers of that strange monastery (or the Mothers of that strange nunnery, as the case may be) for some days (lest as one not accorded a proper welcome he or she be compelled to betake himself or herself to the world and to associate with indifferent persons). Nevertheless, he or she must not be held to be enrolled in the brotherhood or sisterhood there, as the case may be, without the approval and a dimissory letter from his own abbot (or from her own abbess, if it be a nun).
Canon XXII.
For everything to be dedicated to God, and not to be slavishly subject to ones own will, is undoubtedly a great thing in itself. For whether you are eating or you are drinking, the divine Apostle says, you are doing everything for the glory of God. Christ, therefore, our God, in His Gospels has ordered us to cut out the origins of sins. For not only is adultery chastised by Him, but even a mental tendency to attempt adultery is condemned, in that He says: Whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart (Matt. 5:28). Taking a cue from this assertion, we ought to purify our thoughts. All things are lawful, but not all things are expedient (1Cor. 10:23), we are taught by an Apostolic utterance. It is therefore indispensable for every man to eat in order to live. Accordingly, for those whose life is one of marriage and children and popular amusement it is proper for men and women to eat in mixed company, though to avoid calumny and reproach they ought to take food merely in order to obtain nourishment, and not for the enjoyment of it, and in absence of theatrical arts, or what may be called Satanic songs, music of harps, and whorish twistings of the body. For upon such as participate in these things the prophetic curse descends speaking as follows: Woe unto them who drink wine with harp and lute, but regard not the work of the Lord, neither have considered the works of his hands comprehendingly (Isa. 5:12). And if there ever should be such among the Christians, let them correct themselves or be corrected; but if not, let the rules laid down by those before us canonically and promulgated prevail in regard to them. But as for those persons whose life is quiet and monotonous, he who has joined hands with the Lord God ought to bear the yoke solitary . . . as he sitteth alone and broodeth in silence (Lam. of Jer. 3:27-28). But what is more even for those who have chosen a priestly life, it is not at all permissible for them to eat privately in the company of women, unless it be somewhere together with God-bearing and reverent men and women, in order that the banquet itself may lead to some spiritual guidance. And in the case of relatives, too, let him do the same. If, again, during a journey a monk or a priestly man should happen to be in want of what he needs, and as a matter of necessity wishes to put up somewhere, be it at an inn or in someones home, he is to have the right to do this, on the ground of the exigency.