(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all discovered errors. If you
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[email protected].)
Transliteration of Greek words: All phonetical except: w = omega; h serves
three puposes: 1. = Eta; 2. = rough breathing, when appearing initially
before a vowel; 3. = in the aspirated letters theta = th, phi = ph, chi =
ch. Accents are given immediately after their corresponding vowels: acute =
' , grave = `, circumflex = ^. The character ' doubles as an apostrophe,
when necessary.
APPENDIX CONTAINING CANONS AND RULINGS NOT HAVING CONCILIAR ORIGIN BUT
APPROVED BY NAME IN CANON II. OF THE SYNOD IN TRULLO.
The 85 Apostolical Canons. Johnson's Epitome of the Canons of the
following: I. Dionysius of Alexandria; II. Peter of Alexandria. III.
Gregory Thaumaturgus; IV. Athanasius of Alexandria; V. Basil of Caesarea;
VI. Gregory Nyssen; VII. Gregory Theologus; VIII. Amphilochius of Iconium;
IX. Timothy of Alexandria; X. Theophilus of Alexandria; XI. Cyril of
Alexandria; XII. Gennadius of Constantinople.[1]
THE CANONS OF THE HOLY AND ALTOGETHER AUGUST APOSTLES.[1]
CANON I.[2]
Let a bishop be ordained by two or three bishops.
CANON II.
Let a presbyter, deacon, and the rest of the clergy, be ordained by one
bishop,
CANON III. (III. and IV.)
If any bishop or presbyter offer any other things at the altar, besides
that which the Lord ordained for the sacrifice, as honey, or milk, or
strong-made drink instead of wine,[3] or birds, or any living things, or
vegetables, besides that which is ordained, let him be deposed. Excepting
only new ears of corn, and grapes at the suitable season. Neither is it
allowed to bring anything else to the altar at the time of the holy
oblation, excepting oil for the lamps, and incense.
CANON IV. (V.)
Let all other fruits be sent home as first-fruits for the bishops and
presbyters, but not offered at the altar. But the bishops and presbyters
should of course give a share of these things to the deacons, and the rest
of the clergy.
CANON V. (VI.)
Let not a bishop, presbyter, or deacon, put away his wife under
pretence of religion; but if he put her away, let him be excommunicated;
and if he persists, let him be deposed.
CANON VI. (VII.)
Let not a bishop, presbyter, or deacon, undertake worldly business;
otherwise let him be deposed.
CANON VII. (VIII.)
If any bishop, presbyter, or deacon, shall celebrate the holy day of
Easter before the vernal equinox, with the Jews, let him be deposed.
CANON VIII (IX.)
If any bishop, presbyter, or deacon, or any one on the sacerdotal list,
when the offering is made, does not partake of it, let him declare the
cause; and if it be a reasonable one, let him be excused; but if he does
not declare it, let him be excommunicated, as being a cause of offence to
the people, and occasioning a suspicion against the offerer, as if he had
not made the offering properly.
CANON IX. (X.)
All the faithful who come in and hear the Scriptures, but do not stay
for the prayers and the Holy Communion, are to be excommunicated, as
causing disorder in the Church.
CANON X. (XI.)
If any one shall pray, even in a private house, with an excommunicated
person, let him also be excommunicated.
CANON XI. (XII.)
If any clergyman shall join in prayer with a deposed clergyman, as if
he were a clergyman,[4] let him also be deposed.
CANON XII. and XIII (XIII.)
If any one of the clergy or laity who is excommunicated, or not to be
received, shall go away, and be received in another city without
commendatory letters, let both the receiver and the received be
excommunicated.
But if he be excommunicated already, let the time of his
excommunication be lengthened.
CANON XIV.
A bishop is not to be allowed to leave his own parish, and pass over
into another, although he may be pressed by many to do so, unless there be
some proper cause constraining him. as if he can confer some greater
benefit upon the persons of that place in the word of godliness. And this
must be done not of his own accord, but by the judgment of many bishops,
and at their earnest exhortation.
CANON XV.
If any presbyter, or deacon, or any other of the list of the clergy,
shall leave his own parish, and go into another, and having entirely
forsaken his own, shall make his abode in the other parish without the
permission of his own bishop, we ordain that he shall no longer perform
divine service; more especially if his own bishop having exhorted him to
return he has refused to do so, and persists in his disorderly conduct. But
let him communicate there as a layman.
CANON XVI.
If, however, the bishop, with whom any such persons are staying, shall
disregard the command that they are to cease from performing divine
offices, and shall receive them as clergymen, let him be excommunicated, as
a teacher of disorder.
CANON XVII.
He who has been twice married after baptism, or who has had a
concubine, cannot become a bishop, presbyter, or deacon, or any other of
the sacerdotal list.
CANON XVIII.
He who married a widow, or a divorced woman, or an harlot, or a
servant-maid, or an actress, cannot be a bishop, presbyter, or deacon, or
any other of the sacerdotal list.
CANON XIX.
He who has married two sisters, or a niece, cannot become a clergyman.
CANON XX.
If a clergyman becomes surety for any one, let him be deposed.
CANON XXI.
An eunuch, if he has been made so by the violence of men or [if his
virilia have been amputated[1]] in times of persecution, or if he has been
born so, if in other respects he is worthy, may be made a bishop.
CANON XXII.
He who has mutilated himself, cannot become a clergyman, for he is a
self-murderer, and an enemy to the workmanship of God.
CANON XXIII.
If any man being a clergyman shall mutilate himself, let him be
deposed, for he is a self-murderer.
CANON XXIV.
If a layman mutilate himself, let him be excommunicated for three
years, as practising against his own life.
CANON XXV. (XXV. and XXVI.)
If a bishop, presbyter, or deacon be found guilty of fornication,
perjury, or theft, let him be deposed, but let him not be excommunicated;
for the Scripture says, "thou shall not punish a man twice for the same
offence." In like manner the other clergy shall be subject to the same
proceeding.[2]
CANON XXVI. (XXVII.)
Of those who have been admitted to the clergy unmarried, we ordain,
that the readers and singers only may, if they will, marry.
CANON XXVII. (XXVIII.)
If a bishop, presbyter, or deacon shall strike any of the faithful who
have sinned, or of the unbelievers who have done wrong, with the intention
of frightening them, we command that he be deposed. For our Lord has by no
means taught us to do so, but, on the contrary, when he was smitten he
smote not again, when he was reviled he reviled not again, when he suffered
he threatened not.
CANON XXVIII. (XXIX.)
If any bishop, presbyter, or deacon, having been justly deposed upon
open accusations, shall dare to meddle with any of the divine offices which
had been intrusted to him, let him be altogether cut off from the Church.
CANON XXIX. (XXX.)
If any bishop, presbyter, or deacon, shall obtain possession of that
dignity by money, let both him and the person who ordained him be deposed,
and also altogether cut off from all communion, as Simon Magus was by me
Peter.
CANON XXX. (XXXI.)
If any bishop obtain possession of a church by the aid of the temporal
powers, let him be deposed and excommunicated, and all who communicate with
him.
CANON XXXI. (XXXII.)
If any presbyter, despising his own bishop, shall collect a separate
congregation, and erect another altar, not having any grounds for
condemning the bishop with regard to religion or justice, let him be
deposed for his ambition; for he is a tyrant; in like manner also the rest
of the clergy, and as many as join him; and let laymen be excommunicated.
Let this, however, be done after a first, second, and third admonition from
the bishop.
CANON XXXII. (XXXIII.)
If any presbyter or deacon has been excommunicated by a bishop, he may
not be received into communion again by any other than by him who
excommunicated him, unless it happen that the bishop who excommunicated him
be dead.
CANON XXXIII. (XXXIV.)
No foreign bishop, presbyter, or deacon, may be received without
commendatory letters; and when they are produced let the persons be
examined; and if they be preachers of godliness, let them be received.
Otherwise, although you supply them with what they need, you must not
receive them into communion, for many things are done surreptitiously.
CANON XXXIV. (XXXV.)
The bishops of every nation must acknowledge him who is first among
them and account him as their head, and do nothing of consequence without
his consent; but each may do those things only which concern his own
parish, and the country places which belong to it. But neither let him (who
is the first) do anything without the consent of all; for so there will be
unanimity, and God will be glorified through the Lord in the Holy
Spirit.[1]
CANON XXXV. (XXXVI.)
Let not a bishop dare to ordain beyond his own limits, in cities and
places not subject to him. But if he be convicted of doing so, without the
consent of those persons who have authority over such cities and places,
let him be deposed, and those also whom he has ordained.
CANON XXXVI. (XXXVII.)
If any person, having been ordained bishop, does not undertake the
ministry, and the care of the people committed to him, let him be
excommunicated until he does undertake it. In like manner a presbyter or
deacon. But if he has gone and has not been received, not of his own will
but from the perverseness of the people, let him continue bishop; and let
the clergy of the city be excommunicated, because they have not corrected
the disobedient people.
CANON XXXVII. (XXXVIII.)
Let there be a meeting of the bishops twice a year, and let them
examine amongst themselves the decrees concerning religion and settle the
ecclesiastical controversies which may have occurred. One meeting to be
held in the fourth week of Pentecost [i.e., the fourth week after Easter],
and the other on the 12th day of the month Hyperberetaeus [i.e., October].
CANON XXXVIII. (XXXIX.)
Let the bishop have the care of all the goods of the Church, and let
him administer them as under the inspection of God. But he must not
alienate any of them or give the things which belong to God to his own
relations. If they be poor let him relieve them as poor; but let him not,
under that pretence, sell the goods of the Church.
CANON XXXIX. (XL.)
Let not the presbyters or deacons do anything without the sanction of
the bishop; for he it is who is intrusted with the people of the Lord, and
of whom will be required the account of their souls.
CANON XL. (XL. continued.)
Let the private goods of the bishop, if he have any such, and those of
the Lord, be clearly distinguished, that the bishop may have the power of
leaving his own goods, when he dies, to whom he will, and how he will, and
that the bishop's own property may not be lost under pretence of its being
the property of the Church: for it may be that he has a wife, or children,
or relations, or servants; and it is just before God and man, that neither
should the Church suffer any loss through ignorance of the bishop's own
property, nor the bishop or his relations be injured under pretext of the
Church: nor that those who belong to him should be involved in contests,
and cast reproaches upon his death.
CANON XLI.
We ordain that the bishop have authority over the goods of the Church:
for if he is to be intrusted with the precious souls of men, much more are
temporal possessions to be intrusted to him. He is therefore to administer
them all of his own authority, and sup ply those who need, through the
presbyters and deacons, in the fear of God, and with all reverence. He may
also, if need be, take what is required for his own necessary wants, and
for the brethren to whom he has to show hospitality, so that he may not be
in any want. For the law of God has ordained, that they who wait at the
altar should be nourished of the altar. Neither does any soldier bear arms
against an enemy at his own cost.
CANON XLII.
If a bishop or presbyter, or deacon, is addicted to dice or drinking,
let him either give it over, or be deposed.
CANON XLIII.
If a subdeacon, reader, or singer, commits the same things, let him
either give over, or be excommunicated. So also laymen.
CANON XLIV.
Let a bishop, presbyter, or deacon, who takes usury from those who
borrow of him, give up doing so, or be deposed.
CANON XLV.
Let a bishop, presbyter, or deacon, who has only prayed with heretics,
be excommunicated: but if he has permitted them to perform any clerical
office, let him be deposed.
CANON XLVI.
We ordain that a bishop, or presbyter, who has admitted the baptism or
sacrifice of heretics, be deposed. For what concord hath Christ with
Belial, or what part hath a believer with an infidel?
CANON XLVII.
Let a bishop or presbyter who shall baptize again one who has rightly
received baptism, or who shall not baptize one who has been polluted by the
ungodly, be deposed, as despising the cross and death of the Lord, and not
making a distinction between the true priests and the false.
CANON XLVIII.
If any layman put away his wife and marry another, or one who has been
divorced by another man, let him be excommunicated.
CANON XLIX.
If any bishop or presbyter, contrary to the ordinance of the Lord, does
not baptize into the Father, the Son, and the Holy Ghost, but into three
Unoriginated Beings, or three Sons, or three Comforters, let him be
deposed.
CANON L.
If any bishop or presbyter does not perform the one initiation with
three immersions, but with giving one immersion only, into the death of the
Lord, let him be deposed. For the Lord said not, Baptize into my death,
but, "Go, make disciples of all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost."
CANON LI.
If any bishop, presbyter, or deacon, or any one of the sacerdotal list,
abstains from marriage, or flesh, or wine, not by way of religious
restraint, but as abhorring them, forgetting that God made all things very
good, and that he made man male and female, and blaspheming the work of
creation, let him be corrected, or else be deposed, and cast out of the
Church. In like manner a layman.
CANON LII.
If any bishop or presbyter,[1] does not receive him who turns away from
his sin, but rejects him, let him be deposed; for he grieveth Christ who
said, "There is joy in heaven over one sinner that repenteth."
CANON LIII.
If any bishop, presbyter, or deacon, does not on festival days partake
of flesh and wine, from an abhorrence of them, and not out of religious
restraint, let him be deposed, as being seared in his own conscience, and
being the cause of offence to many.
CANON LIV.
If any of the clergy be found eating in a tavern, let him be
excommunicated, unless he has been constrained by necessity, on a journey,
to lodge in an inn.
CANON LV.
If any of the clergy insult the bishop, let him be deposed: for "thou
shalt not speak evil of the ruler of thy people."
CANON LVI.
If any of the clergy insult a presbyter, or deacon, let him be
excommunicated.
CANON LVII.
If any of the clergy mock the lame, or the deaf, or the blind, or him
who is infirm in his legs, let him be excommunicated. In like manner any of
the laity.
CANON LVIII.
If any bishop or presbyter neglects the clergy or the people, and does
not instruct them in the way of godliness, let him be excommunicated, and
if he persists in his negligence and idleness, let him be deposed.
CANON LIX.
If any bishop, presbyter, or deacon, when any of the clergy is in want,
does not supply him with what he needs, let him be excommunicated; but if
he persists, let him be deposed, as one who has killed his brother.
CANON LX.
If any one reads publicly in the church the falsely inscribed[1] books
of impious men, as if they were holy Scripture, to the destruction of the
people and clergy, let him be deposed.
CANON LXI.
If any accusation be brought against a believer of fornication or
adultery, or any forbidden action, and he be convicted, let him not be
promoted to the clergy.
CANON LXII.
If any of the clergy, through fear of men, whether Jew, heathen, or
heretic, shall deny the name of Christ, let him be cast out. If he deny the
name of a clergyman, let him be deposed. If he repent, let him be received
as a layman.
CANON LXIII.
If any bishop, presbyter, or deacon, or any one of the sacerdotal
order, shall eat flesh, with the blood of the life thereof, or anything
killed by beasts, or that dies of itself, let him be deposed. For the law
has forbidden this. If he be a layman, let him be excommunicated.
CANON LXIV.
If any clergyman or layman shall enter into a synagogue of Jews or
heretics to pray, let the former be deposed and let the latter be
excommunicated.[2]
CANON LXV.
If any clergyman shall strike anyone in a contest, and kill him with
one blow, let him be deposed for his violence. If a layman do so, let him
be excommunicated.
CANON LXVI.
If any of the clergy be found fasting on the Lord's day, or on the
Sabbath,[3] excepting the one only, let him be deposed. If a layman, let
him be excommunicated.
CANON LXVII.
If anyone shall force and keep a virgin not espoused, let him be
excommunicated. And he may not take any other, but must retain her whom he
has chosen, though she be a poor person.
CANON LXVIII.
If any bishop, presbyter, or deacon, shall receive from anyone a second
ordination, let both the ordained and the ordainer be deposed; unless
indeed it be proved that he had his ordination from heretics; for those who
have been baptized or ordained by such persons cannot be either of the
faithful or of the clergy.
CANON LXIX.
If any bishop, presbyter, or deacon, or reader, or singer, does not
fast the holy Quadragesimal fast of Easter, or the fourth day, or the day
of Preparation, let him be deposed, unless he be hindered by some bodily
infirmity. If he be a layman, let him be excommunicated.
CANON LXX.
If any bishop, presbyter, or deacon, or any one of the list of clergy,
keeps fast or festival with the Jews, or receives from them any of the
gifts of their feasts, as unleavened bread, any such things, let him be
deposed. If he be a layman, let him be excommunicated.
CANON LXXI.
If any Christian brings oil into a temple of the heathen or into a
synagogue of the Jews at their feast, or lights lamps, let him be
excommunicated.
CANON LXXII.
If any clergyman or layman takes away wax or oil from the holy Church,
let him be excommunicated, [and let him restore a fifth part more than he
took.][4]
CANON LXXIII.
Let no one convert to his own use any vessel of gold or silver, or any
veil which has been sanctified, for it is contrary to law; and if anyone be
detected doing so, let him be excommunicated.
CANON LXXIV.
If any bishop has been accused of anything by men worthy of credit, he
must be summoned by the bishops; and if he appears, and confesses, or is
convicted, a suitable punishment must be inflicted upon him. But if when he
is summoned he does not attend, let him be summoned a second time, two
bishops being sent to him, for that purpose. [If even then he will not
attend, let him be summoned a third time, two bishops being again sent to
him.[1]] But if even then he shall disregard the summons and not come, let
the synod pronounce such sentence against him as appears right, that he may
not seem to profit by avoiding judgment.
CANON LXXV.
An heretic is not to be received as witness against a bishop, neither
only one believer; for "in the mouth of two or three witnesses, every word
shall be established."
CANON LXXVI.
A bishop must not out of favour to a brother or a son, or any other
relation, ordain whom he will to the episcopal dignity; for it is not right
to make heirs of the bishopric, giving the things of God to human
affections. Neither is it fitting to subject the Church of God to heirs.
But if anyone shall do so let the ordination be void, and the oradainer
himself be punished with excommunication.
CANON LXXVII.
If any one be deprived of an eye, or lame of a leg, but in other
respects be worthy of a bishopric, he may be ordained, for the defect of
the body does not defile a man, but the pollution of the soul.
CANON LXXVIII.
But if a man be deaf or blind, he may not be made a bishop, not indeed
as if he were thus defiled, but that the affairs of the Church may not be
hindered.
CANON LXXIX.
If anyone has a devil, let him not be made a clergyman, neither let him
pray with the faithful; but if he be freed, let him be received into
communion, and if he is worthy he may be ordained.
CANON LXXX.
It is not allowed that a man who has come over from an heathen life,
and been baptized or who has been converted from an evil course of living,
should be immediately made a bishop, for it is not right that he who has
not been tried himself should be a teacher of others. Unless indeed this be
done upon a special manifestation of Divine grace in his favour.
CANON LXXXI.
We have said that a bishop or presbyter must not give himself to the
management of public affairs, but devote himself to ecclesiastical
business. Let him then be persuaded to do so, or let him be deposed, for no
man can serve two masters, according to the Lord's declaration.
CANON LXXXII.
We do not allow any servants to be promoted to the clergy without the
consent of their masters, [to the troubling of their houses.[2]] But if any
servant should appear worthy of receiving an order,[3] as our Onesimus
appeared, and his masters agree and liberate him, and send him out of their
house, he may be ordained.
CANON LXXXIII.
If a bishop, presbyter, or deacon, shall serve in the army, and wish to
retain both the Roman magistracy and the priestly office, let him be
deposed; for the things of Caesar belong to Caesar, and those of God to
God.
CANON LXXXIV.
Whosoever shall insult the King, or a ruler, contrary to what is right,
let him suffer punishment. If he be a clergyman, let him be deposed; if a
layman, excommunicated.
CANON LXXXV.
Let the following books be counted venerable and sacred by all of you,
both clergy and Laity. Of the Old Testament, five books of Moses, Genesis,
Exodus, Leviticus, Numbers, Deuteronomy; of Joshua the Son of Nun, one; of
the Judges, one; of Ruth, one; of the Kings, four; of the Chronicles of the
book of the days, two; of Ezra, two; of Esther, one; [some texts read "of
Judith, one" ;] of the Maccabees, three; of Job, one; of the Psalter, one;
of Solomon, three, viz.: Proverbs, Ecclesiastes, and the Song of Songs; of
the Prophets, twelve; of Isaiah, one; of Jeremiah, one; of Ezekiel, one; of
Daniel, one. But besides these you are recommended to teach your young
persons the Wisdom of the very learned Sirach. Our own books, that is,
those of the New Testament, are: the four Gospels of Matthew, Mark, Luke,
and John; fourteen Epistles of Paul; two Epistles of Peter; three of John;
one of James, and one of Jude. Two Epistles of Clemens, and the
Constitutions of me Clemens, addressed to you Bishops, in eight books,
Which are not to be published to all on account of the mystical things in
them. And the Acts of us the Apostles.[1]
[The remainder of this file contains Johnson's epitome of the various
canons.]
I. THE LETTER OF THE BLESSED DIONYSIUS, THE ARCHBISHOP OF ALEXANDRIA TO
BASILIDES THE BISHOP, WHO MADE ENQUIRIES ON VARIOUS SUBJECTS, TO WHICH
DIONYSIUS MADE ANSWER IN THIS EPISTLE, WHICH ANSWERS HAVE BEEN RECEIVED AS
CANONS.[2]
Dionysius to my beloved son, and brother, and fellow minister in holy
things, Basilides faithful to God, salutation in the Lord.
CANON I.[3]
When the Paschal fast is to be broken depends on the precise hour of
our Saviour's resurrection, and this was not certainly to be known from the
Four Evangelists; therefore they who have not fasted the Monday, Tuesday,
Wednesday, and Thursday before Easter, do no great thing if they fast the
Friday and Saturday, and so till past three on Easter morning. But they who
have fasted the whole six days, are not to be blamed if they
break their fast after midnight.Some do not
fast any of these days.
CANON II.
Menstruous women ought not to come to the Holy Table, or touch the Holy
of Holies,[4] nor to churches, but pray elsewhere.
CANON III.
They that can contain and are aged ought to judge for themselves. They
have heard St. Paul say; that they should "for a time give themselves to
prayer, and then come together again."
CANON IV.
They who have had involuntary nocturnal pollutions be at their own
discretion [whether to communicate or not].
II. THE CANONS OF THE BLESSED PETER, ARCHBISHOP OF ALEXANDRIA, AND
MARTYR,[1] WHICH ARE FOUND IN HIS SERMON ON PENITENCE.
CANON I.
The fourth Easter from the beginning of the persecution was now come;
and orders, that they who did not fall till after they had endured severe
torments, and have already been "Mourners" three years, after forty days'
fast, are to be admitted to communion, although they have not been before
received [to penance].[2]
CANON II.
But if they endured imprisonment only, without torments, let a year be
added to their former penance.
CANON III.
If they fell voluntarily, without torments or imprisonments, but are
come to repentance, four years are added to their former penance.
CANON IV.
The case of them who do not repent pronounced desperate.
CANON V.
They that used evasion, and did not right down subscribe the
abnegation, or with their own hands incense the idols, but sent a heathen
to do it for them, are enjoined six months' penance, though they have been
pardoned by some of the Confessors.
CANON VI.
Slaves forced by their masters to incense idols, and doing it in their
master's stead, are enjoined a year's penance.
CANON VII.
The masters who forced them to it, are enjoined three years' penance,
as being hypocrites, and as forcing their slaves to sacrifice.
CANON VIII.
They who first fell, and afterwards recovered themselves, by professing
themselves Christians, and endured torments, are forthwith admitted to
communion.
CANON IX.
That they who provoked the magistrates to persecute themselves and
others are to be blamed, yet not to be denied communion.
CANON X.
That clergymen, who run themselves into persecution, and fell, though
they did afterward recover themselves, and suffer torments, yet are not to
be admitted to perform the sacred offices.
CANON XI.
That they who prayed for them who fell after long torments, be
connived at, and we pray together with them, since they lament for what
they have done, with anguish and mortification.[3]
CANON XII.
That they who with money purchased their ease and freedom, are to be
commended.
CANON XIII.
Nor should we accuse those who ran away, and left all, though others
left behind might fare the worse for it. [4]
CANON XIV.
That they who endured tortures, and afterwards, when they were deprived
of speech and motion, had their hands forced into the fire, to offer unholy
sacrifice, be placed in the Liturgy [i.e., in the diptychs] among the
Confessors.
CANON XV.
Wednesday is to be fasted, because then the Jews conspired to betray
Jesus; Friday, because he then suffered for us. We keep the Lord's Day as a
day of joy, because then our Lord rose. Our tradition is, not to kneel on
that day.
III. THE CANONICAL EPISTLE OF ST. GREGORY, ARCHBISHOP OF NEOCAESAREA, WHO
IS CALLED THAUMATURGUS, CONCERNING THEM THAT, DURING THE INCURSION OF THE
BARBARIANS, ATE OF THINGS OFFERED TO IDOLS AND COMMITTED CERTAIN OTHER
SINS.[1]
CANON I.
That they who have been taken captives by the barbarians, and have
eaten with them, be not treated as persons that have eaten things offered
to idols; especially because it is universally reported, that they do not
sacrifice to idols; nor shall those women who have been ravished by them,
be treated as guilty of fornication, unless they were before of lewd lives.
CANON II.
That those Christians who plundered their brethren during the invasion.
be excommunicated, lest wrath come on the people, and especially on the
presidents,[2] who enquire not into these matters.
CANONS III., IV., V.
The pretence of having found those goods, or that they themselves lost
things of equal value, shall stand them in no stead, but that they be
excluded from prayer.[3]
CANON VI.
Against those who detain them prisoners who had escaped from the
barbarians, the holy man[1] expects that such should be thunder-struck, and
therefore desires that some enquiry be made upon the spot by persons sent
for this purpose.
CANON VII.
That they who joined the barbarians in their murder and ravages, or
were guides or informers to them, be not permitted to be hearers, till holy
men assembled together do agree in common upon what shall seem good, first
to the Holy Ghost, then to themselves.
CANON VIII.
But if they discover themselves, and make restitution, they shall be
admitted to be Prostrators.
CANON IX.
They that are convicted to have found (though in their own houses)
anything [of their neighbours'] left by the barbarians shall also be
Prostrators; but if they shall confess themselves they shall communicate in
prayer.
CANON X.
This last privilege is restrained to such as demand nothing as a reward
for their discovery, and salvage, or under any pretence whatsoever.
CANON XI.
The station of Mourners is without the gate of the oratory; the station
of the Hearers is within the oratory, in the porch with the catechumens;
the station of Prostrators is within the door of the temple; the station of
Co-slanders is among the communicants; the last is the participation of
Holy Mysteries.[5]
IV.
THE EPISTLE OF ST. ATHANASIUS TO THE MONK AMMUS.[6]
(Panta me`n kala`, k. t. l.)
(This, as Epistle XLVIII, will be found translated in PII4-23.TXT.)
Involuntary nocturnal pollutions are not sinful, [I add to Johnson the
exact words of the Saint. "For what sin or uncleanness can any natural
excrement have in itself? Think of the absurdity of making a sin of the wax
which comes from the ears or of the spittle from the mouth. Moreover we
might add many things and explain how the excretions from the belly are
necessary to animal life. But if we believe that man is the work of God's
hand, as we are taught in holy Scripture, how can it be supposed necessary
that we perform anything impure? And if we are the children of God, as the
holy Acts of the Apostles teaches, we have in us nothing unclean, etc.,
etc."]; nor is matrimony unclean, though virginity ["which is angelic and
than which nothing can be more excellent"] is to be preferred before it.
THE EPISTLE OF THE SAME ATHANASIUS TAKEN FROM THE XXXIX. FESTAL EPISTLE.
(Found translated PII4-22.TXT.)
[Johnson's epitome is so unsatisfactory that I hate been compelled to
relegate it to a footnote and to make one in its room of my own.[*]]
As the heretics are quoting apocryphal writings, an evil which was rife
even as early as when St. Luke wrote his gospel, therefore I have thought
good to set forth clearly what books have been received by us through
tradition as belonging to the Canon, and which we believe to be divine. For
there are in all twenty-two books of the Old Testament. Genesis, Exodus,
Leviticus, Numbers, Deuteronomy. After this comes Joshua, and Judges, and
Ruth. The four books of the Kings, counted as two. Then Chronicles, counted
the two as one. Then First and Second Esdras [i.e. Ezra and Nehemiah].
After these Psalms, Proverbs, Ecclesiastes, and Cantica. To these follow
Job, and the Twelve Prophets, counted as one book. Then Isaiah, Jeremiah
together with the Epistle of Baruch, the Lamentations, Ezekiel, and Daniel.
Of the New Testament these are the books [then follows the complete
list ending with "the Apocalypse of John"]. These are the fountains of
salvation, that whoso thirsteth, may be satisfied by the eloquence which is
in them. In them alone (en tou'tois mo'nois) is set forth the doctrine of
piety. Let no one add to them, nor take aught therefrom.
I also add for further accuracy that there are certain other books, not
edited in the Canon, but established by the Fathers, to be read by those
who have just come to us and wish to be instructed in the doctrine of
piety. The Wisdom of Solomon, the Wisdom of Sirach, Esther, Judith, Tobit,
the Doctrine (Didachh') of the Apostles and the Pastor. And let none of the
Apocrypha of the heretics be read among you.
THE EPISTLE OF ST. ATHANASIUS TO RUFFINIAN.
Su me`n ta` huiw(i)^, k. t. l.
(Found translated as Epistle LV in PII4-23.TXT.)
It has been determined by synods in Greece, Spain, France, that they
who have fallen, or been leaders of impiety [Arianism], be pardoned upon
repentance, but that they have not the place of the clergy; but that they
who were only drawn away by force, or that complied for fear the people
should be corrupted, have the place of the clergy too. Let the people who
have been deceived, or forced, be pardoned, upon repentance and pronouncing
anathema against the miscreancy of Eudoxius and Euzoius, ringleaders of the
Arians (who assert that Christ is a creature); and upon professing the
faith of the Fathers at Nice, and that no synod can prejudice that.
V.
THE FIRST CANONICAL EPISTLE OF OUR HOLY FATHER BASIL, ARCHBISHOP OF
CAESAREA IN CAPPADOCIA TO AMPHILOCHIUS, BISHOP OF ICONIUM.[1]
(This Epistle, number clxxxviij., is found translated in PII8-5.TXT.)
CANON I.
As to the question concerning the Puritans the custom of every country
is to be observed, since they who have discussed this point are of various
sentiments. The [baptism] of the Pepuzenes I make no account of, and I
wonder that Dionysius the canonist was of another mind. The ancients speak
of heresies, which entirely break men off, and make them aliens from the
faith. Such are the Manichaeans, Valentinians, Marcionites and Pepuzenes,
who sin against the Holy Ghost, who baptize into the Father, Son and
Montanus, or Priscilla. Schisms are caused by ecclesiastical disputes, and
for causes that are not incurable, and for differences concerning penance.
The Puritans are such schismatics. The ancients, viz. Cyprian and
Fermilian, put these, and the Encratites, and Hydroparastatae, and
Apotactites, under the same condemnation; because they have no longer the
communication of the Holy Ghost, who have broken the succession. They who
first made the departure had the spiritual gift; but by being schismatics,
they became laymen; and therefore they ordered those that were baptized by
them, and came over to the Church, to be purged by the true baptism, as
those that are baptized by laymen. Because some in Asia have otherwise
determined, let [their baptism] be allowed: but not that of the Encratites;
for they have altered their baptism, to make themselves incapable of being
received by the Church. Yet custom and the Fathers, that is bishops, who
have the administration, must be followed; for I am afraid of putting an
impediment to the saved; while I would raise fears in them concerning their
baptism. We are not to allow their baptism, because they allow ours, but
strictly to observe the canons. But let none be received without unction.
When we received Zois and Saturninus to the Episcopal chair, we made, as it
were, a canon to receive those in communion with them.
CANON II.
Let her that procures abortion undergo ten years' penance, whether the
embryo were perfectly formed, or not.
CANON III
A deacon guilty of fornication, is deposed, not excommunicated; for the
ancient canon forbids a single crime to be twice punished. And further, a
layman excommunicated may be restored to the degree from which he falls,
but a clergyman deposed cannot. Yet it is better to cure men of their sins
by mortification, and to execute the canon only in cases where we cannot
reach what is more perfect.
CANON IV.
They that marry a second time, used to be under penance a year or two.
They that marry a third time, three or four years. But we have a custom,
that he who marries a third time be under penance five years, not by canon,
but tradition. Half of this time they are to be hearers, afterwards Co-
standers; but to abstain from the communion of the Good Thing, when they
have shewed some fruit of repentance.
CANON V.
Heretics, upon their death-bed, giving good signs of their conversion,
to be received.
CANON VI.
Let it not be counted a marriage, when one belonging to the canon
commits fornication, but let them be forced to part."
CANON VII.
They who have committed sodomy with men or brutes, murderers, wizards,
adulterers, and idolaters, have been thought worthy of the same punishment;
therefore observe the same method with these which you do with others. We
ought not to make any doubt of receiving those who have repented thirty
years for the uncleanness which they committed through ignorance; for their
ignorance pleads their pardon, and their willingness in confessing it;
therefore command them to be forthwith received, especially if they have
tears to prevail on your tenderness, and have [since their lapse] led such
a life as to deserve your compassion.
CANON VIII.
He that kills another with a sword, or hurls an axe at his own wife and
kills her, is guilty of wilful murder; not he who throws a stone at a dog,
and undesignedly kills a man, or who corrects one with a rod, or scourge,
in order to reform him, or who kills a man in his own defence, when he only
designed to hurt him. But the man, or woman, is a murderer that gives a
philtrum, if the man that takes it die upon it; so are they who take
medicines to procure abortion; and so are they who kill on the highway, and
rapparees.
CANON IX.
Our Lord is equal, to the man and woman forbidding divorce, save in
case of fornication; but custom requires women to retain their husbands,
though they be guilty of fornication. The man deserted by his wife may take
another, and though he were deserted for adultery, yet St. Basil will be
positive, that the other woman who afterward takes him is guilty of
adultery; but the wife is not allowed this liberty. And the man who deserts
an innocent wife is not allowed to marry.
CANON X.
That they who swear that they will not be ordained, be not forced to
break their oath. Severus, Bishop of Masada, who had ordained Cyriacus
priest to a country church, subject to the Bishop of Mesthia, is referred
to the divine tribunal, upon his pretending that he did it by surprise.
Cyriacus had upon his ordination, been forced, contrary to canon, to swear
that he would continue in that country church; but the Bishop of Mesthia,
to whom that church properly belonged, forced him out. St. Basil advises
Amphilochius to lay the country church to Masada, and make it subject to
Severus, and to permit Cyriacus to return to it and save his oath; and by
this means he supposes that Longinus, the lord of that country, would be
prevailed upon to alter his resolution of laying that church desolate, as
he declared he would upon Cyriacus's expulsion.
CANON XI.
He that is guilty of involuntary murder, shall do eleven years'
penance--that is, if the murdered person, after he had here received the
wound, do again go abroad, and yet afterward die of the wound.
CANON XII.
The canon excludes from the ministry those who are guilty of digamy.
CANON XIII.
Our fathers did not think that killing in war was murder; yet I think
it advisable for such as have been guilty of it to forbear communion three
years.
CANON XIV.
An usurer, giving his unjust gain to the poor, and renouncing his love
of money, may be admitted into the clergy.
CANONS XV. and XVI.
Not properly canons, but explications of Scripture, and therefore
neither Balsamon, nor Aristenus, regard them as canons.
THE SECOND CANONICAL EPISTLE OF THE SAME.
(This is found translated as Epistle cxcix in PII8-6.TXT.)
CANON XVII.
I made a canon, that they at Antioch, who had sworn not to perform the
sacred offices should not do it publicly, but in private only: As to
Bianor, he is removed from thence to Iconium, and therefore is more at
liberty; but let him repent of his rash oath which he made to an infidel
for avoiding a small danger.
CANON XVIII.
That the ancients received a professed virgin that had married, as one
guilty of digamy, viz., upon one year's penance; but they ought to be dealt
with more severely than widows professing continency, and even as
adulterers: But they ought not to be admitted to profess virginity till
they are above sixteen or seventeen years of age, after trial, and at their
own earnest request; whereas relations often offer them that are under age,
for their own secular ends, but such ought not easily to be admitted.
CANON XIX.
That men, though they seem tacitly to promise celibacy, by becoming
monks, yet do it not expressly; yet I think fit that they be interrogated
too, and that a profession should be demanded of them, that if they betake
themselves to a carnal life, they may be punished as fornicators.
CANON XX.
Women professing virginity, though they did marry while they were
heretics, or catechumens, yet are pardoned by baptism. What is done by
persons in the state of catechumens, is never laid to their charge.
CANON XXI.
A married man committing lewdness with a single woman, is severely
punished as guilty of fornication, but we have no canon to treat such a man
as an adulterer; but the wife must co-habit with such a one: But if the
wife be lewd, she is divorced, and he that retains her is [thought]
impious; such is the custom, but the reason of it does not appear.
CANON XXII.
That they who have stolen virgins, and will not restore them, be
treated as fornicators; that they be one year mourners, the second hearers,
the third received to repentance and the fourth be co-standers, and then
admitted to communion of the Good Thing. If the virgins be restored to
those who had espoused them, it is at their discretion to marry them, or
not; if to their guardians, it is at their discretion to give them in
marriage to the raptors, or not.
CANON XXIII.
That a man ought not to marry two sisters, nor a woman two brothers:
That he who marries his brother's wife, be not admitted till he dismiss
her.
CANON XXIV.
A widow put into the catalogue of widows, that is, a deaconess being
sixty years old, and marrying, is not to be admitted to communion of the
Good Thing, till she cease from her uncleanness; but to a widower that
marries no penance is appointed, but that of digamy. If the widow be less
than sixty, it is the bishop's fault who admitted her deaconess, not the
woman's.
CANON XXV.
He that marries a woman that he has corrupted, shall be under penance
for corrupting her, but may retain her for his wife.
CANON XXVI.
Fornication is neither marriage, nor the beginning of marriage. If it
may be, it is better that they who have committed fornication together be
parted; but if they be passionate lovers, let them not separate, for fear
of what is worse.
CANON XXVII.
As for the priest that is engaged, through ignorance, in an unlawful
marriage, I have decreed, that he retain the honour of the chair; but
forbear all sacred operations, and not give the blessing either in private,
or public, nor distribute the Body of Christ to another, nor perform any
liturgy; but let him bewail himself to the Lord, and to men, that his sin
of ignorance may be pardoned.
CANON XXVIII.
That it is ridiculous to vow not to eat swine's flesh, and to abstain
from it is not necessary.
CANON XXIX.
That princes ought not to swear to wrong their subjects: that such rash
oaths ought to be repented of, and evil not to be justified under pretence
of religion.
CANON XXX.
That they who steal women, and their accomplices, be not admitted to
prayers, or be co-standers for three years. Where no violence is used,
there no crime is committed, except there be lewdness in the case. A widow
is at her own discretion. We must not mind vain pretences.
CANON XXXI.
She, whose husband is absent from home, if she co-habits with another
man, before she is persuaded of his death, commits adultery.
CANON XXXII.
The clergyman who is deposed for mortal sin, shall not be
excommunicated.
CANON XXXIII.
That a woman being delivered of a child in a journey, and taking no
care of it, shall be reputed guilty of murder.
CANON XXXIV.
That the crime of women under penance for adultery, upon their own
confession, or otherwise convicted, be not published, lest it occasion
their death; but that they remain out of communion the appointed time.
CANON XXXV.
If a woman leave her husband, and if it do upon inquiry appear, that
she did it without reason, she deserves to be punished; but let him
continue in communion.
CANON XXXVI.
A soldier's wife marrying after the long absence of her husband, but
before she is certified of his death, is more pardonable than another
woman, because it is more credible that he may be dead.
CANON XXXVII.
That he, who having another man's wife or spouse taken away from him,
marries another, is guilty of adultery with the first, not with the second.
CANON XXXVIII.
If a woman run after him that has corrupted her, she shall be under
penance three years, though the parents be reconciled to her.
CANON XXXIX.
She, who continues to live with an adulterer, is all that time an
adulteress.
CANON XL.
She that [being a slave] gives herself up to the will of a man, without
the consent of her master, commits fornication; for pacts of those who are
under the power of others are null.
CANON XLI.
A widow being at her own discretion, may marry to whom she will.
CANON XLII.
Slaves marrying without the consent of their masters, or children
without consent of their fathers, it is not matrimony but fornication, till
they ratify it by consenting.
CANON XLIII.
That he who gives a mortal wound to another is a murderer, whether he
were the first, aggressor, or did it in his own defence.
CANON XLIV.
The deaconess that has committed lewdness with a pagan is not to be
received to communion, but shall be admitted to the oblation, in the
seventh year--that is, if she live in chastity. The pagan, who after [he
has professed] the faith, betakes himself again to sacrilege, returns [like
the dog] to his vomit: we therefore do not permit the sacred body of a
deaconess to be carnally used.
CANON XLV.
He that assumes the name of a Christian, but reproaches Christ, shall
have no advantage from his name.
CANON XLVI.
She that marries a man who was deserted for a while by his wife, but is
afterward dismissed upon the return of the man's former wife, commits
fornication, but ignorantly: she shall not be prohibited marriage, but it
is better that she do not marry.
CANON XLVII.
Encratites, Saccophorians, and Apotactites, are in the same case with
the Novatians. We re-baptize them all. There is a diversity in the canons
relating to the Novatians, no canon concerning the other. If it be forbid
with you, as it is at Rome for prudential causes, yet let reason prevail.
They are a branch of the Marcionists; and though they baptize in the name
of the three divine Persons, yet they make God the author of evil, and
assert, that wine and the creatures of God, are defiled. The bishops ought
to meet, and so to explain the canon, that he who does [baptize such
heretics] may be out of danger, and that one may have a positive answer to
give to those that ask it.
CANON XLVIII.
A woman dismissed from her husband, ought to remain unmarried, in my
judgment,
CANON XLIX.
If a slave be forced by her master, she is innocent.
CANON L.
We look on third marriages as disgraceful to the Church, but do not
absolutely condemn them, as being better than a vague fornication.
THE THIRD EPISTLE OF THE SAME
TO THE SAME.
(Found translated as Epistle ccxvij in PII8-6.TXT.)
CANON LI.
That one punishment be inflicted on lapsing clergymen, viz.:
deposition, whether they be in dignity, or in, the ministry which is given
without imposition of hands.
CANON LII.
A woman delivered in the road, and neglecting her child, is guilty of
murder, unless she was under necessity by reason of the solitude of the
place, and the want of necessaries.
CANON LIII.
A widow slave desiring to be married a second time, has, perhaps, been
guilty of no great crime in pretending that she was ravished; not her
pretence, but voluntary choice is to be condemned; but it is clear, that
the punishment of digamy is due to her.
CANON LIV.
That it is in the bishop's power to increase or lessen penance for
involuntary murder.
CANON LV.
They that are not ecclesiastics setting upon highwaymen, are repelled
from the communion of the Good Thing; clergymen are deposed.
CANON LVI.
He that wilfully commits murder, and afterwards repents, shall for
twenty years remain without communicating of the Holy Sacrament. Four years
he must mourn without the door of the oratory, and beg of the communicants
that go in, that prayer be offered for him; then for five years he shall be
admitted among the hearers, for seven years among the prostrators; for four
years he shall be a co-stander with the communicants, but shall not partake
of the oblation; when these years are completed, he shall partake of the
Holy Sacrament.
CANON LVII.
The involuntary murderer for two years shall be a mourner, for three
years a hearer, four years a prostrator, one year a co-stander, and then
communicate.
CANON LVIII.
The adulterer shall be four years a mourner, five a hearer, four a
prostrator, two a co-stander.
CANON LIX.
The fornicator shall be a mourner two years, two a hearer, two a
prostrator, one a co-stander.
CANON LX.
Professed virgins and monks, if they fall from their profession, shall
undergo the penance of adulterers.
CANON LXI.
The thief, if he discover himself, shall do one year's penance; if he
be discovered [by others] two; half the time he shall be a prostrator, the
other half a co-stander.
CANON LXII.
He that abuses himself with mankind, shall do the penance of an
adulterer.
CANON LXIII.
And so shall he who abuses himself with beasts, if they voluntarily
confess it.
CANON LXIV.
The perjured person shall be a mourner two years, a hearer three, a
prostrator four, a co-stander one.
CANON LXV.
He that confesses conjuration, or pharmacy, shall do penance as long as
a murderer.
CANON LXVI.
He that digs the dead out of their graves, shall be a mourner two
years, a hearer three years, a prostrator four years, a co-stander one
year.
CANON LXVII.
Incest with a sister is punished as murder.
CANON LXVIII.
All incestuous conjunction, as adultery.
CANON LXIX.
A reader or minister lying with a woman he has only espoused, shall
cease from his function one year; but if he have not espoused her, he shall
[wholly] cease from his ministry.
CANON LXX.
The priest or deacon that is polluted in lips, shall be made to cease
from his function, but shall communicate with the priests or deacons. He
that does more shall be deposed.
CANON LXXI.
He that is convicted to have been conscious to any of these crimes, but
not discovered it, shall be treated as the principal.
CANON LXXII.
He that gives himself to divination, shall be treated as a murderer.
CANON LXXIII.
He that denied Christ, is to be communicated at the hour of death, if
he confess it, and be a mourner till that time.
CANON LXXIV.
[The bishop] that has the power of binding and loosing, may lessen the
time of penance, to an earnest penitent.
CANON LXXV.
He that commits incest with a half-sister, shall be a mourner three
years, a hearer three years, a co-stander two years.
CANON LXXVI.
And so shall he be who takes in marriage his son's wife.
CANON LXXVII.
He that divorces his wife, and marries another, is an adulterer; and
according to the canons of the Fathers, he shall be a mourner one year, a
hearer two years, a prostrator three years, a co-stander one year, if they
repent with tears.
CANON LXXVIII.
So shall he who successively marries two sisters.
CANON LXXIX.
So shall he who madly loves his mother-in-law, or sister.
CANON LXXX.
The Fathers say nothing of polygamy as being beastly, and a thing
unagreeable to human nature. To us it appears a greater: sin than
fornication: Let therefore such [as are guilty of it] be liable to the
canons, viz.: after they have been mourners one year--let them be
prostrators three years--and then be received,
CANON LXXXI.
They who in the invasion of the barbarians have after long torments,
eaten of magical things offered to idols, and have sworn heathen oaths, let
them not be received for three years; for two years let them be hearers,
for three years prostrators, so let them be received; but they who did it
without force, let them be ejected three years, be hearers two years,
prostrators three years, co-standers three years, so let them be admitted
to communion.
CANON LXXXII.
They who by force have been driven to perjury, let them be admitted
after six years; but if without force, let them be mourners two years,
hearers two years, the fifth year prostrators, two years co-standers.
CANON LXXXIII.
They that follow heathenish customs, or bring men into their houses for
the contriving pharmacies, or repelling them, shall be one year mourners,
one year hearers, three years prostrators, one year co-standers.
CANON LXXXIV.
We do not judge altogether by the length of time, but by the
circumstances of the penance. If any will not be drawn from their carnal
pleasures, and choose to serve them rather than the Lord, we have no
communication with them.
CANON LXXXV.
Let us take care that we do not perish with them; let us warn them by
night and day, that we may deliver them out of the snare or however save
ourselves from their condemnation.
FROM AN EPISTLE OF THE SAME TO THE BLESSED AMPHILOCHIUS ON THE DIFFERENCE
OF MEATS.
(Found translated as part of Epistle ccxxxvj in PII8-6.TXT.)
CANON LXXXVI.
Against the Encratites, who would not eat flesh.
OF THE SAME TO DIODORUS BISHOP OF TARSUS, CONCERNING A MAN WHO HAD TAKEN
TWO SISTERS TO WIFE.
(Found translated as Epistle clx. in PII8-5.TXT)
CANON LXXXVII.
Contains the preface of his letter to Diodorus Bishop of Tarsus, in
which he tells him of a letter shewed him in justification of a man's
marrying two sisters bearing his name; but he hopes it was forged.
CANON LXXXVIII.
Contains the rest of the letter, in which he argues and inveighs
against this practice.
OF THE SAME TO GREGORY A PRESBYTER, THAT HE SHOULD SEPARATE FROM A WOMAN
WHO DWELT WITH HIM.
CANON LXXXIX.
A letter to Gregory, an unmarried priest, charging him to dismiss a
woman whom he kept, though he was 70 years of age, and declared himself
free from all amorous affections; and St. Basil would seem to believe him
in this particular; but cites the III. canon of Nice against this practice,
bids him avoid scandal, place the woman in a monastery, and be attended by
men: he threatens him that if he does not comply, he shall die suspended
from his office, and give account to God: that he shall be an anathema to
all the people, and they who receive him [to communion] be excommunicated.
OF THE SAME TO THE CHOREPISCOPI, THAT NO ORDINATIONS SHOULD BE MADE
CONTRARY TO THE CANONS.
(Found translated as Epistle liv in PII8-4.TXT.)
CANON XC.
A letter to his Village-bishop:(1) he complains of the want of
discipline of the multiplying of the clergy, and that without due
examination and enquiry into their morals; that they had dropped the old
custom, which was for the priests and deacons to recommend to the Village
Bishop, who taking the testimonial, and giving notice of it to the [City]
Bishop, did afterwards admit the minister into the sacerdotal list; that
the number of the inferior clergy was unreasonably increased, especially in
time of war, when men got into orders to avoid the press: he orders a list
of the clergy in every village to be sent to him, and who admitted him, if
any have been admitted into the inferior orders by priests, that they be
looked on as laymen. Let not who will, put his name into the list. Re-
examine those who are there, expel the unworthy, admit none without my
consent for the future; if you do he shall be counted a layman.
OF THE SAME TO HIS SUFFRAGANS THAT THEY SHOULD NOT ORDAIN FOR MONEY.
(Found translated as Epistle liii in PII8-4.TXT.)
CANON XCI.
One letter to the bishop subject to him, wherein he prohibits to take
money for orders, and to bring merchandize into the church, which is
entrusted with the Body, and Blood of Christ; they had their pay after the
ordination was performed; this he calls an artifice, and declares, that he
who is guilty of it shall depart from the altar in his country, and go buy
and sell the gift of God where he can.
FROM CHAPTER XVII. OF THE BOOK ST. BASIL WROTE TO BLESSED AMPHILOCHIUS ON
THE HOLY GHOST.
(Found translated in PII8-1.TXT)
CANON XCII.
He speaks of the written doctrine, and the unwritten tradition of the
Apostles, and says, that both have the same efficacy as to religion. The
unwritten traditions which he mentions, are the signing those who hope in
Christ with the Cross; praying toward the East, to denote, that we are in
quest of Eden, that garden in the East from whence our first parents were
ejected (as he afterwards explains it), the words of invocation at the
consecration of the Bread of Eucharist, and the cup of eulogy; the
benediction of the baptismal water, the chrism and of the baptized person;
the trine immersion, and the renunciations made at baptism; all which the
Fathers concealed from those who were not initiated. He says the dogmata
were always kept secret, the Kerugmata published; he adds the tradition of
standing at prayer on the first day of the week, and the whole Pentecost
(that is, from Easter to Whitsunday), not only to denote our rising with
Christ, but as a prefiguration of our expecting an eternal perfect day, for
the enjoyment of which we erect ourselves; and lastly, the profession of
our faith in Father, Son and Holy Ghost at baptism.
CANON XCIII.
He asserts the Doxology [in these words] "with the Holy Spirit," to be
an unwritten, Apostolic tradition. For this is a dogma full of authority,
venerable for its antiquity.
FROM THE LETTER OF BASIL THE GREAT TO THE NICOPOLITANS.
There is also in Tilius and Bishop Beveridge here(1) inserted an
epistle of St. Basil the Great to the Nicopolitans, comforting them under
the loss of their church or oratory, and telling them, that they ought not
to be concerned that they worship God in the open air, for that the eleven
Apostles worshipped God in an upper room, where they were cooped up, while
they that crucified Jesus performed their worship in a most famous Temple.
VI. THE CANONICAL EPISTLE OF ST. GREGORY, BISHOP OF NYSSA, TO ST.
LETOIUS, BISHOP OF MELITENE.(2)
CANON I.
At Easter not only they who are transformed by the grace of the layer,
i.e. baptism, but they who are penitents and converts, are to be brought to
God, i.e. to the Communion: for Easter is that Catholic feast in which
there is a resurrection from the fall of sin.
CANON II.
They who lapse without any force, so as to deny Christ, or do by choice
turn Jews, idolaters, or Manichees, or infidels of any sort, not to be
admitted to communion till the hour of death; and if they chance to recover
beyond expectation, to return to their penance. But they who were forced by
torments, to do the penance of fornication.
CANON III.
If they who run to conjurers or diviners, do it through unbelief, they
shall be treated as they who wilfully lapse, but if through want of sense,
and through a vain hope of being relieved under their necessities, they
shall be treated as those who lapse through the violence of torment.
CANON IV.
That fornicators be three years wholly ejected from prayer, three years
hearers, three years prostrators, and then admitted to communion; but the
time of heating and prostrating may be lessened to them who of their own
accord confess, and are earnest penitents. That this time be doubled in
case of adultery, and unlawful lusts, but discretion to be used.
CANON V.
Voluntary murderers shall be nine years ejected out of the church, nine
years hearers, nine years prostrators; but every one of these nine years
may be reduced to seven or six, or even five, if the penitents be very
diligent. Involuntary murderers to be treated as fornicators, but still
with discretion, and allowing the communion on a death-bed, but on
condition, that they return to penance if they survive.
CANON VI.
That the Fathers have been too gentle toward the idolatry of covetous
persons, in condemning to penance only robbery, digging of graves, and
sacrilege, whereas usury and oppression, though under colour of contract,
are forbidden by Scripture. That highwaymen returning to the Church, be
treated as murderers. They that pilfer, and then confess their sin to the
priest, are only obliged to amendment, and to be liberal to the poor; and
if they have nothing, to labour and give their earnings.
CANON VII.
They who dig into graves, and rake into the ashes and bones of the
dead, in order to find some valuable flying buffed together with the
corpse, (not they who only take some stones belonging to a sepulchre, in
order to use them in building) to do the penance of fornicators.
CANON VIII.
He observes that by the law of Moses, sacrilege was punished as murder,
and that the guilty person was stoned to death, and thinks the Fathers too
gentle, in imposing a shorter penance on sacrilege than adultery.
VII. FROM THE METRE POEMS OF ST. GREGORY THEOLOGUS, SPECIFYING WHICH BOOKS
OF THE OLD AND NEW TESTAMENT SHOULD BE READ.(1)
Let not other books seduce your mind: for many malignant writings have
been disseminated. The historical books are twelve in number by the Hebrew
count, [then follow the names of the books of the Old Testament but Esther
is omitted, one Esdras, and all the Deutero-Canonical books]. Thus there
are twenty-two books of the Old Testament which correspond to the Hebrew
letters. The number of the books of the New Mystery are Matthew, who wrote
the Miracles of Christ for the Hebrews; Mark for Italy; Luke, for Greece;
John, the enterer of heaven,(2) was a preacher to all, then the Acts, the
xiv. Epistles of Paul, the vii. Catholic Epistles, and so you have all the
books. If there is any beside these, do not repute it genuine.
VIII. FROM THE IAMBICS OF ST. AMPHILOCHIUS THE BISHOP TO SELEUCUS,
ON THE SAME SUBJECT.(3)
We should know that not every book which is called Scripture is to be
received as a safe guide. For some are tolerably sound and others are more
than doubtful. Therefore the books which the inspiration of God hath given
I will enumerate. [Then follows a list of the proto-canonical books of the
Old Testament, Esther alone being omitted. All the deutero-canonical books
are omitted. He then continues] to these some add Esther. I must now show
what are the books of the New Testament. [Then follow all the books of the
New Testament except the Revelation. He continues,] But some add to these
the Revelation of John, but by far the majority say that it is spurious.
This is the most true canon of the divinely given Scriptures.
IX. THE CANONICAL ANSWERS OF TIMOTHY, THE MOST HOLY BISHOP OF ALEXANDRIA,
WHO WAS ONE OF THE CL FATHERS GATHERED TOGETHER AT CONSTANTINOPLE, TO THE
QUESTIONS PROPOSED TO HIM CONCERNING BISHOPS AND CLERICS.(4)
QUESTION I.
If a lad of seven years old, or a man, being a catechumen, being
present at the oblation, does eat of it through ignorance, what shall be
done in this case?
Answer. Let him be illuminated, i.e. baptized, for he is called by God.
QUESTION II.
If baptism be desired for a catechumen that is possessed, what shall be
done?
Answer. Let him be baptized at the hour of death, not otherwise.I
QUESTION III.
Ought a communicant to communicate, if he be possessed?
Answer. If he do not expose or blaspheme the Mysteries, let him
communicate not always, but at certain times.
QUESTION IV.
If a catechumen be sick, and in a frenzy, so that he cannot make
profession of his faith, can he be baptized, at the entreaty of his
friends?
Answer. He may, if he be not possessed.
QUESTION V.
Can a man or woman communicate after performing the conjugal act over
night?
Answer. No. 1 Cor. vii. 5.
QUESTION VI.
The day appointed for the baptism of a woman; on that day it happened
that the custom of women was upon her; ought she then to be baptized?
Answer. No, not till she be clean.
QUESTION VII.
Can a menstruous woman communicate?
Answer. Not until she be clean.
QUESTION VIII.
Ought a woman in child-bed to keep the Paschal fast?
Answer. No.
QUESTION IX.
Ought a clergyman to perform the oblation, or pray, while an Arian or
heretic is present?
Answer. As to the divine oblation, the deacon, after the kiss, makes a
proclamation, "Let all that are not Communicants walk off;" therefore such
persons ought not to be present, except they promise to repent, and
renounce their heresy.
QUESTION X.
Is a sick man obliged to keep the Paschal fast?
Answer. No.
QUESTION XI.
If a clergyman be called to celebrate a marriage, and have heard that
it is incestuous; ought he to comply, and perform the oblation?
Answer. No; he must not be partaker of other men's sins.
QUESTION XII.
If a layman ask a clergyman whether he may communicate after a
nocturnal pollution?
Answer. If it proceed from the desire of a woman, he ought not: but if
it be a temptation from Satan, he ought; for the tempter will ply him when
he is to communicate.
QUESTION XIII.
When are man and wife to forbear the con jugal act?
Answer. On Saturday, and the Lord's day; for on those days the
spiritual sacrifice is offered.
QUESTION XIV.
Shall there be an oblation for him, who being distracted, murders
himself?
Answer. Not except the case be very clear that he was distracted.
QUESTION XV.
If one's wife be possessed to such a degree, as that she be bound with
irons, and the man cannot contain, may he marry another?
Answer. I can only say it would be adultery so to do.
QUESTION XVI.
If a man in washing or bathing, swallow a drop of water, may he
communicate after it?
Answer. If Satan find an occasion of hindering us from the communion,
he will the oftener do it.
QUESTION XVII.
Are they, who hear the Word, and do it not, damned?
Answer. If we neither do it, or repent that we have not done it.
QUESTION XVIII.
At what age are sins imputed to us by God?
Answer. According to every one's capacity and understanding; to one at
ten, to another when older.
X.
THE PROSPHONESUS OF THEOPHILUS, ARCHBISHOP OF ALEXANDRIA, WHEN THE HOLY
EPIPHANIES HAPPENED TO FALL ON A SUNDAY.(1)
CANON I.
Because the fast of Epiphany chances to fall on a Lord's day, let us
take a few dates, and so break our fast, and honour the Lord's day, and
shew our dislike of heresy, and yet not wholly neglect the fast which
should be observed on this day; eating no more till our evening assembly at
three afternoon.
THE COMMONITORY OF THE SAME WHICH AMMON RECEIVED ON ACCOUNT OF LYCUS.
CANON II.
Let [the priests] who have communicated with the Arians, be retained or
rejected, as the custom of every church is; but so, that other orthodox
[priests] be ordained, though the others continue. As the orthodox bishops
did in Thebais, so let it be in other cities. They who were ordained by
Bishop Apollo, and afterwards communicated with the Arians, if they did it
of their own accord, let them be censured; but if they only did it in
obedience to the bishop, let them be continued; but if all the people
abdicate them, others must be ordained. And if Bistus the priest be found
to have committed uncleanness with a woman dismissed from her husband, let
him not be permitted to be a priest. But this is no prejudice to the bishop
who ordained him, if he did it ignorantly; since the Holy Synod commands
unworthy men to be ejected, though they be not convicted until after
ordination.
CANON III.
Let Bishop Apollo's sentence against his priest Sur prevail, though he
has the liberty of being further heard.
CANON IV.
If Panuph the deacon married his brother's daughter before baptism, let
him continue among the clergy, if she be dead, and he had not to do with
her after his baptism; but if he married her, and cohabited with her while
he was a communicant, let him be ejected from the clergy, without
prejudice to the bishop who ordained him, if he did it ignorantly.
CANON V.
If it do evidently appear, that Jacob, while he was reader, did commit
fornication, and was ejected by the priests (presbute'rwn), and yet
afterwards ordained, let him be ejected, and not otherwise.
CANON VI.
That all in holy orders unanimously choose those who are to be
ordained, and then the bishop examine [them]; or that the bishop ordain
them in the midst of the church, all that are in holy orders consenting,
and the bishop with a loud voice asking the people, who are then to be
present, whether they can give their testimony [to the parties to be
ordained]; and that ordination be not performed in private; if there be in
the remote country, who while they were communicants [with the Arians]
communicated in their opinions, let them not be ordained until they be
examined by orthodox clergymen, in the presence of the bishop, who is to
charge the people, that there be no running up and down in the middle of
the church, or service.
CANON VII.
Let the clergymen distribute all that is offered by way of sacrifice,
after so much as was necessary has been consumed in the Mysteries. Let not
the catechumens taste of them, but clergymen and communicants only.(1)
CANON VIII.
One, Hierax, had delated a clergyman as guilty of fornication. Bishop
Apollo defended him. Theophilus orders the matter to be examined.
CANON IX.
That an Oeconomus be created, by the consent of all that are in Holy
Orders, with the concurrence of Bishop Apollo, that so the goods of the
Church be expended as they ought.
CANON X.
That the widows, poor, and travellers be not disturbed; and that no one
make a property of the goods of the Church.
OF THE SAME TO AGATHO THE
BISHOP.
Whereas Maximus has for ten years lived in unlawful marriage, but
pretends that it was through ignorance, and that they are now parted by
mutual consent, let them stand among the catechumens, if it appear that
they be in earnest.
OF THE SAME TO MENAS THE BISHOP.
Theophilus was informed, that the priest in Geminus, a village, had
repelled Kyradium (a woman) from the communion: Theophilus approves of it,
because she had done wrong, and was unwilling to make satisfaction; but
orders her to be admitted to communion upon repentance.
THE NARRATIVE OF THE SAME CONCERNING THOSE CALLED CATHARI.
Because the great synod held at Nice has decreed, That [the clergymen]
who come over to the Church from the Novatians be ordained; do you ordain
those that come over, if their life be upright, and there be no objection.
XI. THE CANONICAL EPISTLE OF OUR HOLY FATHER AMONG THE SAINTS,
CYRIL, ARCHBISHOP OF ALEXANDRIA, ON THE HYMNS.(1)
CYRIL TO DOMNUS.
This letter contains a complaint of one, Peter, deposed from his See,
yet retaining the character of a bishop, who thought his cause good, but
complains that he had not time and opportunity given him for his defence;
and that whatever he had, was taken away from him. He desires Domnus, who
was a Metropolitan, that he would call a synod, and let him have a hearing;
and that such bishops as Peter suspected of prejudice against him should
not be permitted to be his judges. He thinks it very hard, that not only
what belonged to the Church, but every thing else was taken from him; and
complains that all bishops were called to account for every thing they
received, whether from the Church, or by any other means. Peter had indeed
signed an instrument of resignation; but Cyril says, that he was terrified
into it; and that he would have no such resignation be of force except he
that made it deserved deposition.
OF THE SAME TO THE BISHOPS OF LIBYA AND PENTAPOLIS.
There is another Epistle of the same father, complaining to the bishops
of Libya and Pentapolis. That some who had been refused ordination by their
own bishop, or east out of the monasteries for their irregularity, were
ordained by a surprise upon some other bishop, and that just as they came
from their bride-bed, and then went and performed the oblation, or any
other office, in the monasteries from which they had been ejected, which
gave great offence. He charges the bishops to take care of this for the
future and, if any were to be ordained, to enquire into their lives, and
whether they are married, and when, and how; and orders, that catechumens,
who had been separated for lapsing, be baptized at the hour of death.
XII.(2) THE ENCYCLICAL LETTER OF GENNADIUS, PATRIARCH OF CONSTANTINOPLE AND
OF THE HOLY SYNOD MET WITH HIM TO ALL THE HOLY METROPOLITANS AND TO THE
POPE OF THE CITY OF ROME.(3)
To the most beloved of God, fellow-minister, Gennadius and the most
holy synod assembled in the royal city which is New Rome, sendeth greeting.
As our Lord without money and without price ordained his Apostles, so
should we ordain the clergy, for the Lord has placed us in their grade and
in their stead (eis to`n ekei'nwn bathho'n te kai` to'pon). Nor should we
use any ingenious sophisms to avoid this plain duty, explicitly laid upon
us, not only by the words of the Gospel but also by a canon of the great
Ecumenical Synod of Chalcedon.
Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (LNPF II/XIV, Schaff and Wace). The digital version is by The
Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.
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