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As for those who before baptism sacrificed to idols, and afterward attained baptism, it has pleased the council that they be advanced to orders, since they are proved to be washed. That chorepiscopi ought not to ordain clergy, except in the fields and small villages. XXXII. It is not lawful for chorepiscopi to ordain presbyters or deacons, nor even for the presbyters of a city, without the command of the bishop or his letters, in any parish. Concerning those who, being appointed among the clergy, shun the eating of flesh. XXXIII. As for those who are among the clergy, presbyters and deacons, and abstain from flesh, it has pleased the council that they indeed touch it, and so, if they wish, abstain.
But if they so abhor it that they think not even the vegetables which are cooked with it ought to be eaten, then, as not consenting to the rule, they ought to cease from their order. Concerning ecclesiastical goods sold away at that time when the Churches themselves are widowed of their bishops. XXXIV. Concerning those things which pertain to the Church, whatsoever the presbyters sold when there was no bishop, it has pleased the council that, the contract being rescinded, they be recalled to ecclesiastical right. But it shall be in the judgment of the bishop whether the price ought to be received back or not: because very often the income of the things sold away has yielded a larger sum than the price given. Concerning those who fornicate irrationally, that is, who mingle with beasts, or are defiled with males. XXXV.
Concerning those who have lived, or are living, irrationally, as many as committed such a crime before their twentieth year, having spent fifteen years in penance, let them earn the communion of prayers; then, continuing in this communion for five years, let them at last touch the sacraments of the offering. But let their life also be examined, what manner it was during the time of penance, and so let them obtain mercy. But if they have clung to these crimes insatiably, let them spend a longer time in performing penance. But as many as, the age of twenty years being passed, and having wives, have lapsed into this sin, let them, performing penance for twenty-five years, be received into the communion of prayers;
and continuing in this for five years, let them at last receive the sacraments of the offering. But if any, both having wives and being past their fiftieth year of age, have so transgressed, let them attain the grace of communion at the end of life. Concerning those who have either of old been defiled with beasts, or with males, or to this day waste away in this vice. XXXVI. Those who have lived irrationally, and with the leprosy of an unjust crime have defiled others, the holy synod has ordered to pray among those who are imperiled by an unclean spirit. Concerning those who have been promoted to the episcopate, but not received. XXXVII.
If any bishops have been ordained, but not received by that parish in which they had been named, and should wish to occupy other parishes, and to offer violence to the prelates of those parishes, stirring up seditions against them, it has pleased the council that these be cast out. But if they should wish to reside in the order of the presbyterate, where they formerly were, as presbyters, let them not be cast out from their proper dignity. But if they stir up seditions against the bishops there established, let the honor of the presbyterate also be taken away from such persons, and let them be made notable by condemnation. Concerning those who have professed virginity, and concerning those women who under the habit of a sister dwell with certain men. XXXVIII. As many as, promising virginity, make void their pledge, let them be reckoned among the twice-married.
But as for virgins who agree to dwell with certain men as sisters, we forbid it. Concerning those who have adulterous wives, or if they themselves are proved adulterers. XXXIX. If anyone's wife shall have been adulterous, or if he himself shall have committed adultery, he ought to attain perfection after a penance of seven years, according to the prescribed grades. Concerning those who in various ways destroy their offspring conceived in fornication. XL. Concerning women who fornicate and slay their offspring, or who do with themselves that they may cast out what is conceived in the womb, the ancient definition indeed removes them from the Church until the end of life: but more humanely we now define, that we grant them a period of ten years, according to the prefixed grades of penance. Concerning homicides. XLI.
Those who have committed willful homicide, let them indeed continually submit themselves to penance: but let them attain perfection about the close of life. Concerning those who have committed homicide not willingly. XLII. Concerning homicides committed not willingly, the former definition indeed prescribes attaining perfection after a seven-year penance: but the second, to complete a period of five years. Concerning those who seek out divinations. XLIII. Those who seek out divinations, and follow the custom of the heathen, or bring into their houses men of this kind, in order to seek out something by malefic art, or for the sake of expiation, let them lie under the rule for five years, according to the defined grades of penance. Concerning those who are accessory to the corruption of virgins. XLIV.
A certain man, having a betrothed, violated her sister and got her with child: afterward he took to wife the one betrothed to him, but she who had been corrupted hanged herself with a noose. Those who were accessory to this, after a ten-year satisfaction, were ordered to be received, according to the established grades of penance. The Rules Put Forth in the Synod of Neocaesarea. XIV. And these rules are indeed proved to be after those which were set forth at Ancyra: but they are found to be earlier than the Nicene. Concerning presbyters who have taken wives, or have fornicated. XLV. A presbyter, if he take a wife, let him be deposed from his order: but if he fornicate or commit adultery, he ought further to be expelled and reduced to penance.
Concerning those women who have married two brothers, or those men who have taken two sisters to wife. XLVI. A woman, if she shall have married two brothers, let her be cast out until death: nevertheless at her end, on account of mercy, if she shall have promised that, being made whole, she will dissolve the bonds of this union, let her obtain the fruit of penance. But if either the woman or the man fail in such marriages, penance shall be difficult for the one remaining in life. Concerning those many times married. XLVII. Concerning those who have fallen into many marriages, the appointed time indeed is manifest, but their conversation and faith shorten the time. Concerning those who, purposing to fornicate, are prevented. XLVIII.
If anyone, coveting a woman, has purposed to lie with her, and his thought does not come to effect, it appears that he has been delivered by the grace of God. Concerning catechumens who sin. XLIX. If a catechumen enter the church and stand in the order of those who are being instructed: but he be detected sinning, if indeed he kneels, let him hear, that he sin no further: but if even while hearing he sin, let him be expelled. Concerning a pregnant catechumen. L. A pregnant woman ought to be baptized whenever she will; for in this she who gives birth communicates nothing to the one being born: for the reason that each one's own purpose is declared in the confession. That a presbyter ought not to pray at the marriage of one twice married. LI.
It is not fitting for a presbyter to dine at the marriage of one twice married, because, since the twice-married man has need of penance, what presbyter shall there be who, on account of the banquet, could lend his consent to such nuptials? Concerning those who are joined to adulterous women. LII. If the wife of any one constituted a layman be evidently convicted of adultery, such a man cannot come to the ministry of the clergy. But if after ordination she shall have committed adultery, it is fitting for him to dismiss her: but if he live together with her, he cannot retain the ministry committed to him. Concerning those who are promoted to the presbyterate, and before ordination are conscious to themselves of sins. LIII.
A presbyter, if having been overtaken beforehand by a bodily sin he is promoted, and then confesses concerning himself that he sinned before his ordination, let him not consecrate the offerings; yet let him remain in his other duties, on account of his good zeal. For most have said that the remaining sins can be remitted through the laying on of hands. But if he has not himself confessed concerning himself, and cannot be manifestly convicted, let him be left to the judgment of his own authority. Concerning deacons likewise. LIV. In like manner also a deacon, if he has fallen under the same sin, let him be removed from the order of the ministry. At what age it is fitting to ordain a presbyter. LV. Let a presbyter by no means be ordained before the thirtieth year of his age, though he be very worthy; but let him observe this term.
For our Lord was baptized in the thirtieth year of His age, and thus began to teach. Concerning those who receive baptism in sickness. LVI. If anyone has been baptized in sickness, he cannot be promoted to the honor of the presbyterate, because his faith proceeded not from deliberate purpose but from necessity; unless perhaps on account of his subsequent zeal and faith, and the scarcity of men, such a one may be admitted. Concerning country presbyters. LVII. Presbyters of the countryside cannot, in the church of a city, when the bishop or the presbyters of that city are present, offer the sacrifice, nor give the sanctified bread, nor present the chalice. But if these are absent, and they are called upon to give the prayer, they alone shall give it.
Chorepiscopi too seem indeed to be after the pattern and form of the seventy; yet as fellow-ministers let them be honored, on account of the zeal which they display toward the poor. Concerning the fixed number of deacons. LVIII. There ought to be seven deacons, according to the rule, even though the city be very great. This very thing the book of the Acts of the Apostles also intimates. THE TWENTY CANONS OF GANGRA, WHICH WERE SET FORTH AFTER THE COUNCIL OF NICAEA. Concerning those who curse marriage. LIX. If anyone reviles marriage, and detests or deems blameworthy a faithful and devout woman who sleeps with her own husband, as though such could not enter into the kingdom of God, let him be anathema. Concerning those who abhor those who eat meat. LX.
If anyone condemns a man who, with reverence and faith, eats meat—apart from blood, and what is sacrificed to idols, and what is strangled—as though he had no hope on account of partaking thus, let him be anathema. Concerning slaves who cast off the yoke of servitude under the pretext of Christianity. LXI. If anyone, under the pretext of divine worship, teaches a slave to despise his own master, so that he depart from his service, and not serve him with goodwill and all honor, let him be anathema. Concerning presbyters who have had wives. LXII. Whoever determines that one ought not to partake of the offering when a presbyter who has had a wife is ministering, let him be anathema. Concerning those who think the assemblies of the Church are to be despised. LXIII.
If anyone teaches that the house of God is contemptible, and the assemblies that are celebrated in it, let him be anathema. Concerning those who perform ecclesiastical ministries outside the Church. LXIV. If anyone holds assemblies separately outside the Church, and, despising the Church, wishes to usurp those things which belong to the Church, without a presbyter present in accordance with the bishop's decree, let him be anathema. Concerning the offerings of fruits which are bestowed upon the ministers of the Church. LXV. If anyone wishes to receive or give the offerings of the Church outside the Church, without the knowledge of the bishop or of him to whom such offices are committed, and is unwilling to act with his counsel, let him be anathema. Concerning those things which are bestowed for the use of the poor. LXVI.
If anyone gives or receives offerings apart from the bishop, or from him who has been appointed by him to dispense charity to the poor, let both the one who gives and the one who receives be anathema. Concerning those who persevere in virginity and continence. LXVII. Whoever, keeping virginity or pursuing continence, profanes it as though shuddering at marriage, and does not assume the name of virginity for this reason, that it is good and holy, let him be anathema. Concerning those who are proud on account of virginity. LXVIII. If anyone of those who preserve virginity for the Lord's sake exalts himself against the married, let him be anathema. Concerning those who reckon with mockery the agapae, that is, the feedings of the poor. LXIX.
If anyone despises those who faithfully provide agapae, that is, feasts, for the poor, and gather the brethren together for the honor of the Lord, and is unwilling to take part in such invitations, making light of what is being done, let him be anathema. Concerning those who wear cloaks and on that account are proud. LXX. If any of the men, for the sake of a supposed continence, wears the garb of a cloak (pallium), as if believing through this that he possesses righteousness, and despises those who with reverence use the birrus and other common and customary garments, let him be anathema. Concerning women who wear men's clothing. LXXI. If any woman, for the sake of a supposed continence, changes her dress, and, instead of the customary woman's garb, takes up a man's clothing, let her be anathema.
Concerning those who, as though it were sin, forsake the bond of marriage. LXXII. If any woman, leaving her own husband, wishes to depart, cursing marriage, let her be anathema. Concerning those who, under the pretext of Christianity, despise their children. LXXIII. If anyone, forsaking his children, does not nourish them, and, as far as concerns him, does not form them toward the piety of divine worship, but neglects them under pretext of continence, let him be anathema. Concerning those who, on the occasion of Christianity, despise their parents. LXXIV. Whatever children depart from their parents under the pretext of divine worship, and do not render due reverence to them—those parents who without doubt set divine worship before themselves—let him be anathema. Concerning women who shear themselves under the pretext of Christianity. LXXV.
If any woman, on account of divine worship as she imagines, shears off the hair which God gave her as a reminder of her subjection, as one dissolving the precept of obedience, let her be anathema. Concerning those who fast on the Lord's Day, as though it differed in nothing from the rest. LXXVI. If anyone, on account of a supposed continence, or out of obstinacy, fasts on the Lord's Day, let him be anathema. Concerning those who, without necessity, dissolve the fasts of the Church. LXXVII. If any of those who pursue continence, without bodily necessity, dissolves out of pride the fasts handed down in common and kept by the Church, driven by the goad of his own thinking, let him be anathema.
Concerning those who curse the gatherings which are held in commemoration of the martyrs. LXXVIII. If anyone, moved by an affection of pride, abhors the assemblies which are celebrated at the shrines of the martyrs, and curses the services which are performed in them, together with the memorials of the martyrs, let him be anathema. THE TWENTY-FIVE CANONS SET FORTH AT ANTIOCH AT THE DEDICATION. Concerning those who act contrary to the things which were duly decreed concerning Easter in the Council of Nicaea. LXXIX.
All who shall have dared to dissolve the definition of the holy and great council which was gathered at Nicaea, in the presence of the most pious and venerable prince Constantine, concerning the saving solemnity of the most sacred Pasch, we decree are to be excommunicated and expelled from the Church, if indeed they persist contentiously against the things which were well decreed; and let these things be said of the laity. But if any of those who are known to preside over the Church—whether bishop, or presbyter, or deacon—after this definition attempts, to the subversion of the peoples and the disturbance of the Churches, to gather separately and to celebrate the Pasch with the Jews:
the holy synod has judged this man henceforth a stranger to the Church, because he has become a cause of corruption and disturbance not only to himself but to many. And it removes from the ministry not only such men, but also those who after such a condemnation attempt to commune with them; and it decrees that the condemned be deprived also of every outward honor which the holy rule and the priesthood of God had merited. Concerning those who turn themselves away from the reception of the holy communion, and those who commune with the excommunicated in private houses. LXXX. All who enter the Church of God, and hear the holy Scriptures, yet do not commune in prayer with the people, but through a certain intemperance turn themselves away from the reception of the holy communion:
let these be removed from the Church, until through confession they show forth fruits of penitence and by prayers obtain indulgence. And it is not permitted to commune with the excommunicated; nor must one pray together with those who gather in private houses, avoiding the prayers of the Church; nor is one to be received by another Church, who is by no means assembling in his own. But if any of the bishops, or presbyters, or deacons, or anyone of the clergy be caught communing with the excommunicated, let him too be deprived of communion, as one who confounds the rule of the Church. Concerning those who, from another parish, without the knowledge of their own bishops, tarry in others. LXXXI.
If any presbyter, or deacon, or indeed anyone of the clergy, forsaking his own parish, hastens to another, and then, migrating altogether, strives to tarry in another parish for a long time, let him no longer minister there; especially if he has scorned to obey his bishop calling him and admonishing him to return to his own parish. But if he persists in this insubordination, let him by all means be removed from the ministry, so that he may by no means find a place of restoration. But if another bishop receives one condemned for this cause, let this man too be restrained by the common synod, as one who dissolves the ecclesiastical ordinances. Concerning the condemned, and those who attempt to minister. LXXXII. If any bishop condemned by a synod, or
a presbyter or a deacon condemned by his own bishop, shall have dared to touch anything of the sacred ministry—whether a bishop, according to the preceding custom, or a presbyter, or a deacon—let it by no means be permitted him, even in another synod, to have hope of restoration or place of satisfaction; but let also all who commune with him be cast out of the Church, and especially if, after they have learned that a sentence has been pronounced against the aforesaid, they attempt to commune with them. Concerning those who withdraw themselves from the ecclesiastical ministry, and gather separately. LXXXIII.
If any presbyter or deacon, despising his own bishop, has separated himself from the Church, and gathering separately has set up an altar, and has not acquiesced to the bishop admonishing him, nor has been willing to consent or obey when called once and again, let this man be condemned in every way, and obtain no further remedy, because he cannot recover his dignity. But if he persists in disturbing and harassing the Church, let him, as a seditious man, be suppressed by the outer civil powers. Concerning excommunicated clergy and laity. LXXXIV.
If anyone has been deprived of communion by his own bishop, let him not be received by others before he is reconciled to his own bishop, or at least, presenting himself before the synod that is gathered, makes satisfaction for himself, and, persuading the council, receives a different sentence. And let this definition stand concerning laymen, and presbyters, and deacons, and all who are shown to be under the rule. Concerning the reception of travelers. LXXXV. Let none of the travelers be received without letters of peace, that is, of commendation. Concerning the letters of peace of travelers, that is, letters of commendation. LXXXVI. Presbyters who are in the country cannot give canonical letters; they shall send letters only to the neighboring bishops.
But chorepiscopi who are blameless can give letters of peace, that is, general letters. Concerning the metropolitans of the several provinces. LXXXVII. In each region it is fitting that the bishops know that the metropolitan bishop bears the care of the whole province; for which reason all who seem to have business come together from every side to the metropolis. Hence it has been resolved that he both excel in honor, and that the other bishops do nothing further beyond him, according to the ancient rule established by our fathers; except only those things which pertain to his own diocese and the possessions subject to it.
For let each bishop have authority over his own parish, that he may rule according to the reverence befitting each, and exercise providence over every possession which is under his city, so that he may ordain presbyters and deacons, and dispose of all things by his own judgment. But let him attempt to do nothing further apart from the metropolitan bishop, nor let the metropolitan act without the counsel of the other priests. Concerning those who are called chorepiscopi. LXXXVIII.
Those who in villages or estates are named chorepiscopi, although they have received the laying on of hands of bishops, and have been consecrated as bishops, nevertheless it has pleased the holy synod that they recognize their proper measure, that they govern the Churches subject to them, and be content with their governance and care. Let them also ordain lectors and subdeacons and exorcists; let these promotions suffice for them. But let them not dare to ordain a presbyter or a deacon, apart from the bishop of the city, to whom he himself together with his estate is subject. But if anyone attempts to transgress these statutes, let him be deposed and deprived of the honor he enjoyed. And let the bishop of the city, to whom he is subject, ordain the chorepiscopus.
Concerning bishops and clergy who approach the emperor. LXXXIX. If any bishop, or presbyter, or anyone subject to the rule of the Church, approaches the emperor without the counsel and letters of the bishops of the province, and especially of the metropolitan, he ought to be rejected and cast out, not only from communion, but also from the honor of which he appears to be a partaker; because he has attempted to bring annoyance to the ears of the venerable prince, against the laws of the Church. If therefore a necessary cause demands approaching the prince, let this be done with the deliberation and counsel of the metropolitan and of the other bishops who reside in the same province, who shall also accompany the one setting out with their letters.
Concerning condemned bishops or clergy who approach the emperor. XC. If any presbyter or deacon has been condemned by his own bishop, or a bishop perhaps by a synod, and has become troublesome to the ears of the emperor, he ought to turn to a greater council of bishops, and lay before a greater number of bishops what he thinks he holds as just, and await their examinations and judgments. But if, making light of these, they become troublesome to the emperor, let such be worthy of no pardon, nor have place of satisfaction, nor await at all any hope of future restoration. Concerning those who, being from another province, dare to perform ordinations in others. XCI.
Let no bishop dare to cross over from one province into another, and ordain any persons in the Churches for the promotion of the ministry, even though some seem to give consent, unless, requested by letters both of the metropolitan and of the other bishops who are with him, he comes, and so proceeds to the act of ordination. But if, no one calling him, he hastens in disorderly fashion to settle certain ordinations and ecclesiastical affairs that do not pertain to him, let the things done by him be void, and let him himself undergo the punishment of his unruly conduct and irrational audacity, being from this point already condemned by the holy council.
Concerning the dissension which arises over the adjudication of bishops, when men appeal to the provincial prelates. XCII. If any bishop is judged concerning certain crimes, and it happens that the provincial bishops disagree about him—since by some the one judged is believed innocent, but by others guilty—for the resolution of the whole ambiguity it has pleased the holy synod that the metropolitan bishop summon other judges from a neighboring province, who may settle the controversy, so that through them together with the provincial bishops, whatever seems just may be approved. Concerning bishops who are unanimously excluded by the priests of the same province. XCIII.
If any bishop accused of certain crimes is condemned by all the bishops of the same province, and all unanimously have brought forth the same form of decree against him, let this man by no means be judged before others, but let the sentence of the concordant bishops of the province stand firm. Concerning unattached bishops. XCIV. If any unattached bishop leaps into a vacant Church and seizes the see without a full and complete council, he must necessarily be cast out, even if the whole people, whom he has plundered, have chosen to have him. And that is a complete council at which the metropolitan prelate has been present. Concerning those who, when they are called to the episcopate, shun it. XCV.
If any bishop has received the laying on of hands of the episcopate, and, being appointed to preside over the people, neglects to undertake the ministry, and does not consent to go to the Church committed to him, he ought to be deprived of communion until he undertakes the office under compulsion, or at least the complete synod of priests of the same province decrees something concerning him. Concerning those who are promoted to the episcopate and are not received. XCVI. If any ordained bishop does not at all approach the parish to which he was elected, not through his own fault, but because either the people shun him or for some other cause not perpetrated by his fault, let this man be a partaker both of honor and of ministry, provided he be in no way troublesome to the affairs of the Church where he is known to minister.
And it will be fitting for him to observe whatever the complete synod of the province shall have decreed in judgment as it sees fit. Concerning episcopal ordinations in the provinces. XCVII. Let a bishop by no means be ordained without a synod and the presence of the metropolitan. And it is by all means better, when this is duly arranged, that all the priests of the same province be present together, whom the metropolitan bishop shall be obliged to summon. And if indeed all assemble, it is best; but if this be difficult, it is altogether fitting that at least the majority be present; or at least that they give approval in writing to the same sentence, and so let the ordination be celebrated under the presence or the decree of the majority.