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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.
THE CANONS OF THE COUNCILS OF ANCYRA, GANGRA NEOCAESAREA, ANTIOCH AND
LAODICEA, WHICH CANONS WERE ACCEPTED AND RECEIVED BY THE ECUMENICAL SYNODS.
With the ancient epitomes, and where applicable, synodal letters.
INTRODUCTORY NOTE TO THE CANONS OF THE PROVINCIAL SYNODS WHICH IN THIS
VOLUME ARE INTERJECTED BETWEEN THE FIRST AND THE SECOND ECUMENICAL
COUNCILS.
The First Canon of the Fourth Ecumenical Council, Chalcedon, reads as
follows: "We have judged it right that the canons of the Holy Fathers made
in every synod even until now, should remain in force." And the Council in
Trullo, in its second canon, has enumerated these synods in the following
words. "We set our seal to all the rest of the canons which have been
established by our holy and blessed fathers, that is to say by the 318 God-
inspired fathers who met at Nice, and by those who met at Ancyra, and by
those who met at Neocaeesarea, as well as by those who met at Gangra: in
addition to these the canons adopted by those who met at Antioch in Syria,
and by those who met at Laodicea in Phrygia; moreover by the 150 fathers
who assembled in this divinely kept and imperial city, and by the 200 who
were gathered in the metropolis of Ephesus, and by the 630 holy and blessed
fathers who met at Chalcedon," etc., etc.
There can be no doubt that this collection of canons was made at a very
early date, and from the fact that the canons of the First Council of
Constantinople do not appear, as they naturally would, immediately after
those of Nice, we may not improbably conclude that the collection was
formed before that council assembled. For it will be noticed that Nice,
although not the earliest in date, takes the precedence as being of
ecumenical rank. And this is expressly stated in the caption to the canons
of Ancyra according to the reading in the Paris Edition of Balsamon. "The
canons of the holy Fathers who assembled at Ancyra; which are indeed older
than those made at Nice, but placed after them, on account of the authority
authenti'an of the Ecumenical Synod."
THE COUNCIL OF ANCYRA
A.D. 314; Emperors--Constantine and Licinius.
CANON I.
WITH regard to those presbyters who have offered sacrifices and
afterwards returned to the conflict, not with hypocrisy, but in sincerity,
it has seemed good that they may retain the honour of their chair; provided
they had not used management, arrangement, or persuasion, so as to appear
to be subjected to the torture, when it was applied only in seeming and
pretence. Nevertheless it is not lawful for them to make the oblation, nor
to preach, nor in short to perform any act of sacerdotal function.
ANCIENT EPITOME TO CANONS I. AND II.
Presbyters and deacons who offered sacrifice and afterwards renewed the
contest for the truth shall have only their seat and honour, but shall not
perform any of the holy functions.
CANON II.
IT is likewise decreed that deacons who have sacrificed and afterwards
resumed the conflict, shall enjoy their other honours, but shall abstain
from every sacred ministry, neither bringing forth the bread and the cup,
nor making proclamations. Nevertheless, if any of the bishops shall observe
in them distress of mind and meek humiliation, it shall be lawful to the
bishops to grant more indulgence, or to take away[what has been granted].
For Ancient Epitome see above under Canon I.
CANON III.
THOSE who have fled and been apprehended, or have been betrayed by
their servants; or those who have been otherwise despoiled of their goods,
or have endured tortures, or have been imprisoned and abused, declaring
themselves to be Christians; or who have been forced to receive something
which their persecutors violently thrust into their hands, or meat[offered
to idols], continually professing that they were Christians; and who, by
their whole apparel, and demeanour, and humility of life, always give
evidence of grief at what has happened; these persons, inasmuch as they are
free from sin, are not to be repelled from the communion; and if, through
an extreme strictness or ignorance of some things, they have been repelled,
let them forthwith be re-admitted. This shall hold good alike of clergy and
laity. It has also been considered whether laymen who have fallen under the
same compulsion may be admitted to orders, and we have decreed that, since
they have in no respect been guilty, they may be ordained; provided their
past course of life be found to have been upright.
ANCIENT EPITOME OF CANON III.
Those who have been subjected to torments and have suffered violence,
and have eaten food offered to idols after being tyrannized over, shall not
be deprived of communion. And laymen who have endured the same sufferings,
since they have in no way transgressed, if they wish to be ordained, they
may be, if otherwise they be blameless.
CANON IV.
CONCERNING those who have been forced to sacrifice, and who, in
addition, have partaken of feasts in honour of the idols; as many as were
haled away, but afterwards went up with a cheerful countenance, and wore
their costliest apparel, and partook with indifference of the feast
provided; it is decreed that all such be hearers for one year, and
prostrators for three years, and that they communicate in prayers only for
two years, and then return to full communion.
ANCIENT EPITOME OF CANON IV.
Such as have been led away and have with joy gone up and eaten are to
be in subjection for six years.
CANON V.
As many, however, as went up in mourning attire and sat down and ate,
weeping throughout the whole entertainment, if they have fulfilled the
three years as prostrators, let them be received without oblation; and if
they did not eat, let them be prostrators two years, and in the third year
let them communicate without oblation, so that in the fourth year they may
be received into full communion. But the bishops have the right, after
considering the character of their conversion, either to deal with them
more leniently, or to extend the time. But, first of all, let their life
before and since be thoroughly examined, and let the indulgence be
determined accordingly.
ANCIENT EPITOME OF CANON V.
Those who have gone up in mourning weeds, and have eaten with tears,
shall be prostrators for three years; but if they basic not eaten, then.
for two years. And according to their former and after life, whether good
or evil, they shall find the bishop gentle or severe.
CANON VI.
CONCERNING those who have yielded merely upon threat of penalties and
of the confiscation of their goods, or of banishment, and have sacrificed,
and who till this present time have not repented nor been converted, but
who now, at the time of this synod, have approached with a purpose of
conversion, it is decreed that they be received as hearers till the Great
Day, and that after the Great Day they be prostrators for three years, and
for two years more communicate without oblation, and then come to full
communion, so as to complete the period of six full years. And if any have
been admitted to penance before this synod, let the beginning of the six
years be reckoned to them from that time. Nevertheless, if there should be
any danger or prospect of death whether from disease or any other cause,
let them be received, but under limitation.
ANCIENT EPITOME OF CANON VI.
A man who yielded to threats alone, and has sacrificed, and then
repented let him for five years be a prostrator.
CANON VII.
CONCERNING those who have partaken at a heathen feast in a place
appointed for heathens, but who have brought and eaten their own meats, it
is decreed that they be received after they have been prostrators two
years; but whether with oblation, every bishop must determine after he has
made examination into the rest of their life.
ANCIENT EPITOME OF CANON VII.
If anyone having his own food, shall eat it with heathen at their
feasts, let him be a prostrator for two years.
CANON VIII.
LET those who have twice or thrice sacrificed under compulsion, be
prostrators four years, and communicate without oblation two years, and the
seventh year they shall be received to full communion.
ANCIENT EPITOME OF CANON VIII.
Whoever has sacrificed a second or third time, but has been led thereto
by force, shall be a prostrator for seven years.
CANON IX.
As many as have not merely apostatized, but have risen against their
brethren and forced them [to apostatize], and have been guilty of their
being forced, let these for three years take the place of hearers, and for
another term of six years that of prostrators, and for another year let
them communicate without oblation, in order that, when they have fulfilled
the space of ten years, they may partake of the communion; but during this
time the rest of their life must also be enquired into.
ANCIENT EPITOME OF CANON IX.
Whoever has not only sacrificed voluntarily but also has forced another
to sacrifice, shall be a prostrator for ten years.
CANON X.
THEY who have been made deacons, declaring when they were ordained that
they must marry, because they were not able to abide so, and who afterwards
have married, shall continue in their ministry, because it was conceded to
them by the bishop. But if any were silent on this matter, undertaking at
their ordination to abide as they were, and afterwards proceeded to
marriage, these shall cease from the diaconate.
ANCIENT EPITOME OF CANON X.
Whoso is to be ordained deacon, if he has before announced to the
bishop that he cannot persevere unmarried, let him marry and let him be a
deacon; but if he shall have kept silence, should he take a wife afterwards
let him be east out.
CANON XI.
IT is decreed that virgins who have been betrothed, and who have
afterwards been carried off by others, shall be restored to those to whom
they had formerly been betrothed, even though they may have suffered
violence from the ravisher.
ANCIENT EPITOME OF CANON XI.
If a young girl who is engaged be stolen away by force by another man,
let her be restored to the former.
CANON XII.
IT is decreed that they who have offered sacrifice before their
baptism, and were afterwards baptized, may be promoted to orders, inasmuch
as they have been cleansed.
ANCIENT EPITOME OF CANON XII.
Whoso has sacrificed before his baptism, after it shall be guiltless.
CANON XIII.
IT is not lawful for Chorepiscopi to ordain presbyters or deacons., and
most assuredly not presbyters of a city, without the commission of the
bishop given in writing, in another parish.
ANCIENT EPITOME OF CANON XIII.
A chorepiscopus is not to ordain without the consent of the bishop.
CANON XIV.
IT is decreed that among the clergy, presbyters and deacons who abstain
from flesh shall taste of it, and afterwards, if they shall so please, may
abstain. But if they disdain it, and will not even eat herbs served with
flesh, but disobey the canon, let them be removed from their order.
ANCIENT EPITOME OF CANON XIV.
A priest who is an abstainer from flesh, let him merely taste it and so
let him abstain. But if he will not taste even the vegetables cooked with
the meat let him be deposed (pepa'usthw).
CANON XV.
CONCERNING things belonging to the church, which presbyters may have
sold when there was no bishop, it is decreed that the Church property shall
be reclaimed; and it shall be in the discretion of the bishop whether it is
better to receive the purchase price, or not; for oftentimes the revenue of
the things sold might field them the greater value.
ANCIENT EPITOME OF CANON XV.
Sales of Church goods made by presbyters are null, and the matter shall
rest with the bishop.
CANON XVI.
LET those who have been or who are guilty of bestial lusts, if they
have sinned while under twenty years of age, be prostrators fifteen years,
and afterwards communicate in prayers; then, having passed five years in
this communion, let them have a share in the oblation. But let their life
as prostrators be examined, and so let teem receive indulgence; and if any
have been insatiable in their crimes, then let their time of prostration be
prolonged. And if any who have passed this age and had wives, have fallen
into this sin, let them be prostrators twenty-five years, and then
communicate in prayers; and, after they have been five years in the
communion of prayers, let them share the oblation. And if any married men
of more than fifty years of age have so sinned, let them be admitted to
communion only at the point of death.
ANCIENT EPITOME OF CANON XVI.
Whoever shall have commerce with animals devoid of reason being younger
than twenty, shall be a prostrator for fifteen years If he is over that age
and has a wife when he falls into this wickedness he shall be a prostrator
for twenty-five years. But the married man who shall do so when over fifty
years of age, shall be a prostrator to his life's end.
CANON XVII.
DEFILERS of themselves with beasts, being also leprous, who have
infected others [with the leprosy of this crime], the holy Synod commands
to pray among the hiemantes.
ANCIENT EPITOME OF CANON XVII.
A leper who goes in to a beast or even to leprous women, shall pray
with the hybernantes.
CANON XVIII.
IF any who have been constituted bishops, but have not been received by
the parish to which they were designated, shall invade other parishes and
wrong the constituted [bishops] there, stirring up seditions against them,
let such persons be suspended from office and communion. But if they are
willing to accept a seat among the presbyterate, where they formerly were
presbyters, let them not be deprived of that honour. But if they shall act
seditiously against the bishops established there, the honour of the
presbyterate also shall be taken from them and themselves expelled.
ANCIENT EPITOME OF CANON XVIII.
If a bishop who has been duly constituted, is not received by the
Church to which he was elected, but gives trouble to other bishops, let him
be excommunicated.
If he wishes to be numbered among the presbyters, let him be so
numbered. But if he shall be at outs with the bishops duly constituted
there, let him be deprived of the honour of being even a presbyter.
CANON XIX.
IF any persons who profess virginity shall disregard their profession,
let them fulfil the term of digamists. And, moreover, we prohibit women who
are virgins from living with men as sisters.
ANCIENT EPITOME OF CANON XIX.
Whoever has professed virginity and afterwards annuls it, let him be
cut off for four years. And virgins shall not go(1) to any as to brothers.
CANON XX.
IF the wife of anyone has committed adultery or if any man commit
adultery it seems fit that he shall be restored to full communion after
seven years passed in the prescribed degrees [of penance].
ANCIENT EPITOME OF CANON XX.
An adulteress and an adulterer are to be cut off for seven years.
CANON XXI.
CONCERNING women who commit fornication, and destroy that which they
have conceived, or who are employed in making drugs for abortion, a former
decree excluded them until the hour of death, and to this some have
assented. Nevertheless, being desirous to use somewhat greater lenity, we
have ordained that they fulfil ten years [of penance], according to the
prescribed degrees.
ANCIENT EPITOME OF CANON XXI.
Harlots taking injurious medicines are to be subjected to penance for
ten years.
CANON XXII.
CONCERNING wilful murderers let them remain prostrators; but at the end
of life let them be indulged with full communion.
ANCIENT EPITOME OF CANON XXII.
A voluntary homicide may at the last attain perfection.(1)
CANON XXIII.
CONCERNING involuntary homicides, a former decree directs that they be
received to full communion after seven years [of penance], according to the
prescribed degrees; but this second one, that they fulfil a term of five
years.
ANCIENT EPITOME OF CANON XXIII.
An involuntary homicide shall be subjected to penance for five years.
CANON XXIV.
THEY who practice divination, and follow the customs of the heathen, or
who take men to their houses for the invention of sorceries, or for
lustrations, fall under the canon of five years' [penance], according to
the prescribed degrees; that is, three years as prostrators, and two of
prayer without oblation.
ANCIENT EPITOME OF CANON XXIV.
Whoso uses vaticination and whoso introduces anyone into his house for
the sake of making a poison or a lustration let him be subject to penance
for five years.
CANON XXV.
ONE who had betrothed a maiden, corrupted her sister, so that she
conceived. After that he married his betrothed, but she who had been
corrupted hanged herself. The parties to this affair were ordered to be
received among the co-standers after ten years [of penance] according to
the prescribed degrees.
ANCIENT EPITOME TO CANON XXV.
A certain body after being engaged to marry a young girl, violates her
sister and then takes her to wife. The first is suffocated. All who were
cognizant of the affair are to be subject to penance for ten years.
THE COUNCIL OF NEOCAESAREA
A.D. 315 (circa).
THE CANONS OF THE HOLY AND BLESSED FATHERS WHO ASSEMBLED AT NEOCAESAREA,
WHICH ARE INDEED LATER IN DATE THAN THOSE MADE AT ANCYRA, BUT MORE ANCIENT
THAN THE NICENE: HOWEVER, THE SYNOD OF NICE HAS BEEN PLACED BEFORE THEM ON
ACCOUNT OF ITS PECULIAR DIGNITY.(1)
CANON I.
IF a presbyter marry, let him be removed from his order; but if he
commit fornication or adultery, let him be altogether east out [i.e. of
communion] and put to penance.
ANCIENT EPITOME OF CANON I.
If a presbyter marries he shall be deposed from his order. If he
commits adultery or whoredom he shall be expelled, and shall be put to
penance.
CANON II.
IF a woman shall have married two brothers, let her be cast out [i.e.
of communion] until her death. Nevertheless, at the hour of death she may,
as an act of mercy, be received to penance, provided she declare that she
will break the marriage, should she recover. But if the woman in such a
marriage, or the man, die, penance for the survivor shall be very
difficult.
ANCIENT EPITOME OF CANON II.
A woman married to two brothers shall be expelled all her life. But if
when near her death she promises that she will loose the marriage should
she recover, she shall be admitted to penance. But if one of those coupled
together die, only with great difficulty shall penitence be allowed to the
one still living.
CANON III.
CONCERNING those who fall into many marriages, the appointed time of
penance is well known; but their manner of living and faith shortens the
time.
ANCIENT EPITOME OF CANON III.
The time of polygamists is well known. A zeal for penance may shorten
it.
CANON IV.
IF any man lusting after a woman purposes to lie with her, and his
design does not come to effect, it is evident that he has been saved by
grace.
ANCIENT EPITOME OF CANON IV.
Whoso lusteth but doth not accomplish his pleasure is preserved of God.
CANON V.
IF catechumen coming into the Church have taken his place in the order
of catechumens, and fall into six, let him, if a kneeler, become a hearer
and sin no more. But should he again sin while a hearer, let him be cast
out.
ANCIENT EPITOME OF CANON V.
If a catechumen falls into a fault and if while a kneeler he sins no
more, let him be among the hearers; but should he sin while among the
hearers, let him be cast out altogether.
CANON VI.
CONCERNING a woman with child, it is determined that she ought to be
baptized whensoever she will; for in this the woman communicates nothing to
the child, since the bringing forward to profession is evidently the
individual [privilege] of every single person.
ANCIENT EPITOME OF CANON VI.
If a woman with child so desires, let her be baptized. For the choice
of each one is judged of.
CANON VII.
A PRESBYTER shall not be a guest at the nuptials of persons contracting
a second marriage; for, since the digamist is worthy of penance, what kind
of a presbyter shall he be, who, by being present at the feast, sanctioned
the marriage?
ANCIENT EPITOME OF CANON VII.
A presbyter ought not to be present at the marriage of digamists. For
when that one(1) implores favour, who will deem him worthy of favour.
CANON VIII.
IF the wife of a layman has committed adultery and been clearly
convicted, such [a husband] cannot enter the ministry; and if she commit
adultery after his ordination, he must put her away; but if he retain her,
he can have no part in the ministry committed to him.
ANCIENT EPITOME OF CANON VIII.
A layman whose wife is an adulteress cannot be a clergyman, and a
cleric who keeps an adulteress shall be expelled.
CANON IX.
A PRESBYTER who has been promoted after having committed carnal sin,
and who shall confess that he had sinned before his ordination, shall not
make the oblation, though he may remain in his other functions on account
of his zeal in other respects; for the majority have affirmed that
ordination blots out other kinds of sins. But if he do not confess and
cannot be openly convicted, the decision shall depend upon himself.
ANCIENT EPITOME OF CANON IX.
If a presbyter confess that he has sinned,(1) let him abstain from the
oblation, and from it only. For certain sins orders remit. If he neither
confess nor is convicted, let him have power over himself.
CANON X.
LIKEWISE, if a deacon have fallen into the same sin, let him have the
rank of a minister.
ANCIENT EPITOME OF CANON X.
A deacon found in the same crime shall remain a minister (huphre'ths).
CANON XI.
LET not a presbyter be ordained before he is thirty years of age, even
though he be in all respects a worthy man, but let him be made to wait. For
our Lord Jesus Christ was baptized and began to teach in his thirtieth
year.
ANCIENT EPITOME OF CANON XI.
Unless he be xxx. years of age none shall be presbyter, even should he
be worthy, following the example of the baptism of our Saviour.
CANON XII.
IF any one be baptized when he is ill, forasmuch as his [profession of]
faith was not voluntary, but of necessity [i.e. though fear of death] he
cannot be promoted to the presbyterate, unless on account of his subsequent
[display of] zeal and faith, and because of a lack of men.
ANCIENT EPITOME OF CANON XII.
One baptized on account of sickness is not to be made presbyter, unless
in reward for a contest which he afterwards sustains and on account of
scarcity of men.
CANON XIII.
COUNTRY presbyters may not make the oblation in the church of the city
when the bishop or presbyters of the city are present; nor may they give
the Bread or the Cup with prayer. If, however, they be absent, and he
[i.e., a country presbyter] alone be called to prayer, he may give them.
ANCIENT EPITOME OF CANONS XIII. AND XIV.
A country presbyter shall not offer in the city temple, unless the
bishop and the whole body of the presbyters are away. But if wanted he can
do so white they are away. The chorepiscopi can offer as fellow ministers,
as they hold the place of the Seventy.
CANON XIV.
THE chorepiscopi, however, are indeed after the pattern of the Seventy;
and as fellow-servants, on account of their devotion to the poor, they have
the honour of making the oblation.
ANCIENT EPITOME OF CANON XIV.
[Vide ante, as in many MSS. the two canons are united in the Ancient
Epitome.]
CANON XV.
THE deacons ought to be seven in number, according to the canon, even
if the city be great. Of this you will be persuaded from the Book of the
Acts.
ANCIENT EPITOME OF CANON XV.
Seven Deacons according to the Acts of the Apostles should be appointed
for each great city.
THE COUNCIL OF GANGRA.
A.D. 325-381; Emperor.--CONSTANTINE.
SYNODICAL LETTER OF THE COUNCIL OF GANGRA.
EUSEBIUS, Aelian, Eugenius, Olympius, Bithynicus, Gregory, Philetus,
Pappus, Eulalius, Hypatius, Proaeresius, Basil and Bassus,(1) assembled in
the holy Synod at Gangra, to our most honoured lords and fellow-ministers
in Armenia wish health in the Lord.
FORASMUCH as the most Holy Synod of Bishops, assembled on account of
certain necessary matters of ecclesiastical business in the Church at
Gangra, on inquiring also into the matters which concern Eustathius, found
that many things had been unlawfully done by these very men who are
partisans of Eustathius, it was compelled to make definitions, which it has
hastened to make known to all, for the removal of whatever has by him been
done amiss. For, from their utter abhorrence of marriage, and from their
adoption of the proposition that no one living in a state of marriage has
any hope towards God, many misguided married women have forsaken their
husbands, and husbands their wives: then, afterwards, not being able to
contain, they have fallen into adultery; and so, through such a principle
as this, have come to shame. They were found, moreover, fomenting
separations from the houses of God and of the Church; treating the Church
and its members with disdain, and establishing separate meetings and
assemblies, and different doctrines and other things in opposition to the
Churches and those things which are done in the Church; wearing strange
apparel, to the destruction of the common custom of dress; making
distributions, among themselves and their adherents as saints, of the
first-fruits of the Church, which have, from the first, been given to the
Church; slaves also leaving their masters, and, on account of their own
strange apparel, acting insolently towards their masters; women, too,
disregarding decent custom, and, instead of womanly apparel, wearing men's
clothes, thinking to be justified because of these; while many of them,
under a pretext of piety, cut off the growth of hair, which is natural to
woman; [and these persons were found] fasting on the Lord's Day, despising
the sacredness of that free day, but disdaining and eating on the fasts
appointed in the Church; and certain of them abhor the eating of flesh;
neither do they tolerate prayers in the houses of married persons, but, on
the contrary, despise such prayers when they are made, and often refuse to
partake when Oblations are offered in the houses of married persons;
contemning married presbyters, and refusing to touch their ministrations;
condemning the services in honour of the Martyrs(2) and those who gather or
minister therein, and the rich also who do not alienate all their wealth,
as having nothing to hope from God; and many other things that no one could
recount. For every one of them, when he forsook the canon of the Church,
adopted laws that tended as it were to isolation; for neither was there any
common judgment among all of them; but whatever any one conceived, that he
propounded, to the scandal of the Church, and to his own destruction.
Wherefore, the Holy Synod present in Gangra was compelled, on these
accounts, to condemn them, and to set forth definitions declaring them to
be cast out of the Church; but that, if they should repent and anathematize
every one of these false doctrines, then they should be capable of
restoration. And therefore the Holy Synod has particularly set forth
everything which they ought to anathematize before they are received. And
if any one will not submit to the said decrees, he shall be anathematized
as a heretic, and excommunicated, and cast out of the Church; and it will
behove the bishops to observe a like rule in respect of all who may be
found with them.
THE CANONS OF THE HOLY FATHERS ASSEMBLED AT GANGRA, WHICH WERE SET FORTH
AFTER THE COUNCIL OF NICE.(1)
CANON I.
IF any one shall condemn marriage, or abominate and condemn a woman who
is a believer and devout, and sleeps with her own husband, as though she
could not enter the Kingdom [of heaven] let him be anathema.
ANCIENT EPITOME OF CANON I.
Anathema to him who disregards legitimate marriage.
CANON II.
IF any one shall condemn him who eats flesh, which is without blood and
has not been offered to idols nor strangled, and is faithful and devout, as
though the man were without hope [of salvation] because of his eating, let
him be anathema.
ANCIENT EPITOME OF CANON II.
Anathema also to him who condemns the eating of flesh, except that of a
suffocated animal or that offered to idols.
CANON III.
IF any one shall teach a slave, under pretext of piety, to despise his
master and to run away from his service, and not to serve his own master
with good-will and all honour, let him be anathema.
ANCIENT EPITOME OF CANON III.
Anathema to him who persuades a slave to leave his master under
pretence of religion.
CANON IV.
IF any one shall maintain, concerning a married presbyter, that is not
lawful to partake of the oblation when he offers it, let him be anathema.
ANCIENT EPITOME OF CANON IV.
Anathema to him who hesitates to receive communion from presbyters
joined in matrimony.
CANON V.
IF any one shall teach that the house of God and the assemblies held
therein are to be despised, let him be anathema.
ANCIENT EPITOME OF CANON V.
Whoso styles the house of God contemptible, let him be anathema.
CANON VI.
IF any one shall hold private assemblies outside of the Church, and,
despising the canons, shall presume to perform ecclesiastical acts, the
presbyter with the consent of the bishop refusing his permission, let him
be anathema.
ANCIENT EPITOME OF CANON VI.
Whoso privately gathers a religious meeting let him be anathema.
CANON VII.
IF any one shall presume to take the fruits offered to the Church, or
to give them out of the Church, without the consent of the bishop, or of
the person charged with such things, and shall refuse to act according to
his judgment, let him be anathema.
ANCIENT EPITOME OF CANON VII.
Whoso performs church acts contrary to the will of a bishop or of a
presbyter, let him be anathema.
CANON VIII.
IF anyone, except the bishop or the person appointed for the
stewardship of benefactions, shall either give or receive the revenue, let
both the giver and the receiver be anathema.
ANCIENT EPITOME OF CANON VIII.
Whoso gives or receives offered fruits, except the bishop and the
economist appointed to disburse charities, both he that gives, and he that
receives shall be anathema.
CANON IX.
IF any one shall remain virgin, or observe continence, abstaining from
marriage because he abhors it, and not on account of the beauty and
holiness of virginity itself, let him be anathema.
ANCIENT EPITOME OF CANON IX.
Whoso preserves virginity not on account of its beauty but because he
abhors marriage, let him be anathema.
CANON X.
IF any one of those who are living a virgin life for the Lord's sake
shall treat arrogantly the married, let him be anathema.
ANCIENT EPITOME OF CANON X.
Whoso treats arrogantly those joined in matrimony, let him be anathema.
CANON XI.
IF anyone shall despise those who out of faith make love-feasts and
invite the brethren in honour of the Lord, and is not willing to accept
these invitations because he despises what is done, let him be anathema.
ANCIENT EPITOME OF CANON XI.
Whoso spurns those who invite to the agape, and who when invited will
not communicate with these, let him be anathema.
CANON XII.
IF any one, under pretence of asceticism, should wear a peribolaeum
and, as if this gave him righteousness, shall despise those who with piety
wear the berus and use other common and customary dress, let him be
anathema.
ANCIENT EPITOME OF CANON XII.
Whoso despises those who wear beruses, let him be anathema.
CANON XIII.
IF any woman, under pretence of asceticism, shall change her apparel
and, instead of a woman's accustomed clothing, shall put on that of a man,
let her be anathema.
ANCIENT EPITOME OF CANON XIII.
Whatever women wear men's clothes, anathema to them.
CANON XIV.
IF any woman shall forsake her husband, and resolve to depart from him
because she abhors marriage, let her be anathema.
ANCIENT EPITOME OF CANON XIV.
Women who keep away from their husbands because they abominate
marriage, anathema to them.
CANON XV.
IF anyone shall forsake his own children and shall not nurture them,
nor so far as in him lies, rear them in becoming piety, but shall neglect
them, under pretence of asceticism, let him be anathema.
ANCIENT EPITOME OF CANON XV.
Whosoever they be that desert their children and do not instruct them
in the fear of God let them be anathema.
CANON XVI.
IF, under any pretence of piety, any children shall forsake their
parents, particularly [if the parents are] believers, and shall withhold
becoming reverence from their parents, on the plea that they honour piety
more than them, let them be anathema.
ANCIENT EPITOME OF CANON XVI.
If children leave their parents who are of the faithful let them be
anathema.
CANON XVII.
IF any woman from pretended asceticism shall cut off her hair, which
God gave her as the reminder of her subjection, thus annulling as it were
the ordinance of subjection, let her be anathema.
ANCIENT EPITOME OF CANON XVII.
Whatever women shave their hair off, pretending to do so out of
reverence for God, let them be anathema.
CANON XVIII.
IF any one, under pretence of asceticism, shall fast on Sunday, let him
be anathema.
ANCIENT EPITOME OF CANON XVIII.
Whoso fasts on the Lord's day or on the Sabbath let him be anathema.
CANON XIX.
IF any of the ascetics, without bodily necessity, shall behave with
insolence and disregard the fasts commonly prescribed and observed by the
Church, because of his perfect understanding in the matter, let him be
anathema.
ANCIENT EPITOME OF CANON XIX.
Whoso neglects the fasts of the Church, let him be anathema.
CANON XX.
IF any one shall, from a presumptuous disposition, condemn and abhor
the assemblies [in honour] of the martyrs, or the services performed there,
and the commemoration of them, let him be anathema.
ANCIENT EPITOME OF CANON XX.
Whoever thinks lightly of the meetings in honour of the holy martyrs,
let him be anathema.
EPILOGUE.
THESE things we write, not to cut off those who wish to lead in the
Church of God an ascetic life, according to the Scriptures; but those who
carry the pretence of asceticism to superciliousness; both exalting
themselves above those who live more simply, and introducing novelties
contrary to the Scriptures and the ecclesiastical Canons. We do, assuredly,
admire virginity accompanied by humility; and we have regard for
continence, accompanied by godliness and gravity; and we praise the leaving
of worldly occupations, [when it is made] with lowliness of mind; [but at
the same time] we honour the holy companionship of marriage, and we do not
contemn wealth enjoyed with uprightness and beneficence; and we commend
plainness and frugality in apparel, [which is worn] only from attention,
[and that] not over-fastidious, to the body; but dissolute and effeminate
excess in dress we eschew; and we reverence the houses of God and embrace
the assemblies held therein as holy and helpful, not confining religion
within the houses, but reverencing every place built in the name of God;
and we approve of gathering together in the Church itself for the common
profit; and we bless the exceeding charities done by the brethren to the
poor, according to the traditions of the Church; and, to sum up in a word,
we wish that all things which have been delivered by the Holy Scriptures
and the Apostolical traditions, may be observed in the Church.
THE SYNOD OF ANTIOCH IN ENCAENIIS.
A.D. 341.
THE SYNODAL LETTER.
The holy and most peaceful Synod which has been gathered together in
Antioch from the provinces of Coele-Syria, Phoenicia, Palestine, Arabia,
Mesopotamia, Cilicia, and Isauria;(1) to our like-minded and holy fellow
Ministers in every Province, health in the Lord.
The grace and truth of our Lord and Saviour Jesus Christ hath regarded
the holy Church of the Antiochians, and, by joining it together with unity
of mind and concord and the Spirit of Peace, hath likewise bettered many
other things; and in them all this betterment is wrought by the assistance
of the holy and peace-giving Spirit. Wherefore, that which after much
examination and investigation, was unanimously agreed upon by us bishops,
who coming out of various Provinces have met together in Antioch, we have
now brought to your knowledge; trusting in the grace of Christ and in the
Holy Spirit of Peace, that ye also will agree with us and stand by us as
far as in you lies, striving with us in prayers, and being even more united
with us, following the Holy Spirit, uniting in our definitions, and
decreeing the same things as we; ye, in the concord which proceedeth of the
Holy Spirit, sealing and confirming what has been determined.
Now the Canons of the Church which have been settled are hereto
appended.
THE CANONS OF THE BLESSED AND HOLY FATHERS ASSEMBLED AT ANTIOCH IN
SYRIA.(1)
CANON I.
WHOSOEVER, shall presume to set aside the decree of the holy and great
Synod which was assembled at Nice in the presence of the pious Emperor
Constantine, beloved of God, concerning the holy and salutary feast of
Easter; if they shall obstinately persist in opposing what was [then]
rightly ordained, let them be excommunicated and cast out of the Church;
this is said concerning the laity. But if any one of those who preside in
the Church, whether he be bishop, presbyter, or deacon, shall presume,
after this decree, to exercise his own private judgment to the subversion
of the people and to the disturbance of the churches, by observing Easter
[at the same time] with the Jews, the holy Synod decrees that he shall
thenceforth be an alien from the Church, as one who not only heaps sins
upon himself, but who is also the cause of destruction and subversion to
many; and it deposes not only such persons themselves from their ministry,
but those also who after their deposition shall presume to communicate with
them. And the deposed shall be deprived even of that external honour, of
which the holy Canon and God's priesthood partake.
ANCIENT EPITOME OF CANON I.
Whoso endeavours to change the lawful tradition of Easter, if he be a
layman let him be excommunicated, but if a cleric let him be cast out of
the Church.
CANON II.
ALL who enter the church of God and hear the Holy Scriptures, but do
not communicate with the people in prayers, or who turn away, by reason of
some disorder, from the holy partaking of the Eucharist, are to be cast out
of the Church, until, after they shall have made confession, and having
brought forth the fruits of penance, and made earnest entreaty, they shall
have obtained forgiveness; and it is unlawful to communicate with
excommunicated persons, or to assemble in private houses and pray with
those who do not pray in the Church; or to receive in one Church those who
do not assemble with another Church. And, if any one of the bishops,
presbyters, or deacons, or any one in the Canon shall be found
communicating with excommunicated persons, let him also be excommunicated,
as one who brings confusion on the order of the Church.
ANCIENT EPITOME OF CANON II.
Whoso comes to church, and attentively hears the holy Scriptures, and
then despises, goes forth from, and turns his back upon the Communion, let
him be cast out, until after having brought forth fruits of penance, he
shall be indulged. And who-so communicates with one excommunicated, shall
be excommunicated, and whoso prays with him who prays not with the Church
is guilty, and even whoso receives him who does not attend the services of
the Church is not without guilt.
CANON III.
IF any presbyter or deacon, or any one whatever belonging to the
priesthood, shall forsake his own parish, and shall depart, and, having
wholly changed his residence, shall set himself to remain for a long time
in another parish, let him no longer officiate; especially if his own
bishop shall summon and urge him to return to his own parish and he shall
disobey. And if he persist in his disorder, let him be wholly deposed from
his ministry, so that no further room be left for his restoration. And if
another bishop shall receive a man deposed for this cause, let him be
punished by the Common Synod as one who nullifies the ecclesiastical laws.
ANCIENT EPITOME OF CANON III.
If any cleric leaves his own parish and goes off to another, travelling
here and there, and stays for a long time in that other, let him not offer
the sacrifice (leitourgei'tw), especially if he do not return when called
by his own bishop. But if he perseveres in his insolence let him be
deposed, neither afterwards let him have any flower to return. And if any
bishop shall receive him thus deposed, he shall be punished by the Common
Synod for breach of the ecclesiastical laws.
CANON IV.
IF any bishop who has been deposed by a synod, or any presbyter or
deacon who has been deposed by his bishop shall presume to execute any part
of the ministry, whether it be a bishop according to his former custom, or
a presbyter, or a deacon, he shall no longer have any prospect of
restoration in another Synod; nor any opportunity of making his defence;
but they who communicate with him shall all be cast out of the Church, and
particularly if they have presumed to communicate with the persons
aforementioned, knowing the sentence pronounced against them.
ANCIENT EPITOME OF CANON
If a bishop deposed by a synod shall dare to celebrate the liturgy, let
him have no chance of return.
CANON V.
IF any presbyter or deacon, despising this own bishop, has separated
himself from the Church, and gathered a private assembly, and set up an
altar; and if, when summoned by Iris bishop, he shall refuse to be
persuaded and will not obey, even though he summon him a first and a second
time, let such an one be wholly deposed and have no further remedy, neither
be capable of regaining his rank. And if he persist in troubling and
disturbing the Church, let him be corrected, as a seditious person, by the
civil power.
ANCIENT EPITOME OF CANON V.
Any presbyter or deacon who spurns his bishop, and withdraws from him,
and sets up another altar, if after being thrice called by the bishop, he
shall persist in his arrogancy, let him be deposed and be deprived of all
hope of restoration.
CANON VI.
IF any one has been excommunicated by his own bishop, let him not be
received by others until he has either been restored by his own bishop, or
until, when a synod is held, he shall have appeared and made his defence,
and, having convinced the synod, shall have received a different sentence.
And let this decree apply to the laity, and to presbyters and deacons, and
all who are enrolled in the clergy-list.
ANCIENT EPITOME OF CANON VI.
The sentence of the greater synod upon a clerk excommunicated by his
bishop, whether of acquittal or condemnation, shall stand.
CANON VII.
No stranger shall be received without letters pacifical.
ANCIENT EPITOME OF CANON VII.
A traveller having no letter pacific with him is not to be received.
CANON VIII.
LET not country presbyters give letters canonical, or let them send
such letters only to the neighbouring bishops. But the chorepiscopi of good
report may give letters pacifical.
ANCIENT EPITOME OF CANON VIII.
A country presbyter is not to give canonical letters, or [at most] only
to a neighbouring bishop.
CANON IX.
IT behoves the bishops in every province to acknowledge the bishop who
presides in the metropolis, and who has to take thought for the whole
province; because all men of business come together from every quarter to
the metropolis. Wherefore it is decreed that he have precedence in rank,
and that the other bishops do nothing extraordinary without him, (according
to the ancient canon which prevailed from [the times of] our Fathers) or
such things only as pertain to their own particular parishes and the
districts subject to them. For each bishop has authority over his own
parish, both to manage it with the piety which is incumbent on every one,
and to make provision for the whole district which is dependent on his
city; to ordain prebysters and deacons; and to settle everything with
judgment. But let him undertake nothing further without the bishop of the
metropolis; neither the latter without the consent of the others.
ANCIENT EPITOME OF CANON IX.
Bishops should be bound to opinion of the metropolitan, and nothing
should they do without his knowledge except only such things as have
reference to the diocese of each, and let them ordain men free from blame.
CANON X.
THE Holy Synod decrees that persons in villages and districts, or those
who are called chorepiscopi, even though they may have received ordination
to the Episcopate, shall regard their own limits and manage the churches
subject to them, and be content with the care and administration of these;
but they may ordain readers, sub-deacons and exorcists, and shall be
content with promoting these, but shall not presume to ordain either a
presbyter or a deacon, without the consent of bishop of the city to which
he and his district are subject. And if he shall dare to transgress [these]
decrees, he shall be deposed from tile rank which he enjoys. And a
chorepiscopus is to be appointed by the bishop of the city to which he is
subject.
ANCIENT EPITOME OF CANON X
A chorepiscopus makes Exorcists, Lectors, Sub-deacons and Singers, but
not a presbyter or a deacon without the bishop of the city. Who dares to
transgress this law let him be deposed. The bishop of the city makes the
chorpiscopus.
CANON XI.
IF any bishop, or presbyter, or any one whatever of the canon shall
presume to betake himself to the Emperor without the consent and letters of
the bishop of the province, and particularly of the bishop of the
metropolis, such a one shall be publicly deposed and cast out, not only
from communion, but also from the rank which he happens to have; inasmuch
as he dares to trouble the ears of our Emperor beloved of God, contrary to
the law of the Church. But, if necessary business shall. require any one to
go to the Emperor, let him do it with the advice and consent of the
metropolitan and other bishops in the province, and let him undertake his
journey with letters from them.
ANCIENT EPITOME OF CANON
A bishop or presbyter who of his own motion and not at the bidding of
the Metropolitan of the province goes to the Emperor shall be deprived both
of communion and dignity.
CANON XII.
IF any presbyter or deacon deposed by his own bishop, or any bishop
deposed by a synod, shall dare to trouble the ears of the Emperor, when it
is his duty to submit his case to a greater synod of bishops, and to refer
to more bishops the things which he thinks right, and to abide by the
examination and decision made by them; if, despising these, he shall
trouble the Emperor, he shall be entitled to no pardon, neither shall he
have an opportunity of defence, nor any hope of future restoration.
ANCIENT EPITOME OF CANON XII.
One deposed, if he shall have troubled the Emperor, shall seek the
greater synod, and submit to its decree. But if he again misbehave himself,
he shall not have any chance of restoration.
CANON XIII.
No bishop shall presume to pass from one province to another, and
ordain persons to the dignity of the ministry in the Church, not even
should he have others with him, unless he should go at the written
invitation of the metropolitan and bishops into whose country he goes. But
if he should, without invitation, proceed irregularly to the ordination of
any, or to the regulation of ecclesiastical affairs which do not concern
him, the things done by him are null, and he himself shall suffer the due
punishment of his irregularity and his unreasonable undertaking, by being
forthwith deposed by the holy Synod.
ANCIENT EPITOME OF CANON XIII.
If without invitation a bishop shall go into another province, and
shall ordain, and administer affairs, what he does shall be void and he
himself shall be deposed.
CANON XIV.
IF a bishop shall be tried on any accusations, and it should then
happen that the bishops of the province disagree concerning him, some
pronouncing the accused innocent, and others guilty; for the settlement of
all disputes, the holy Synod decrees that the metropolitan call on some
others belonging to the neighbouring province, who shall add their judgment
and resolve the dispute, and thus, with those of the province, confirm what
is determined.
ANCIENT EPITOME OF CANON XIV.
If the bishops of the province disagree among themselves as to an
accused bishop, that the controversy may be certainly settled, let other
neighbouring bishops be called in.
CANON XV.
IF any bishop, lying under any accusation, shall be judged by all the
bishops in the province, and all shall unanimously deliver the same verdict
concerning him, he shah not be again judged by others, but the unanimous
sentence of the bishops of the province shall stand firm.
ANCIENT EPITOME OF CANON XV.
If all the bishops of a province agree with regard to a bishop already
sentenced, a new trial shall not be granted him.
CANON XVI.
IF any bishop without a see shall throw himself upon a vacant church
and seize its throne, without a full synod, he shall be cast out, even if
all the people over whom he has usurped jurisdiction should choose him. And
that shall be [accounted] a full synod, in which the metropolitan is
present.
ANCIENT EPITOME OF CANON XVI.
Whoever without the full synod and without the Metropolitan Council,
shall go over to a vacant church, even if he has no position, he shall be
ejected.
CANON XVII.
IF any one having received the ordination of a bishop, and having been
appointed to preside over a people, shall not accept his ministry, and will
not be persuaded to proceed to the Church entrusted to him, he shall be
excommunicated until he, being constrained, accept it, or until a full
synod of the bishops of the province shall have determined concerning. him.
ANCIENT EPITOME OF CANON XVII.
Whoso has received orders and abandoned them let him be excommunicated,
until he shall have repented and been received.
CANON XVIII.
IF any bishop ordained to a parish shall not proceed to the parish to
which he has been ordained, not through any fault of his own, but either
because of the rejection of the people, or for any other reason not arising
from himself, let him enjoy his rank and ministry; only he shall not
disturb the affairs of the Church which he joins; and he shall abide by
whatever the full synod of the province shall determine, after judging the
ease.
ANCIENT EPITOME OF CANON XVIII.
Let a bishop ordained but not received by his city have his part of the
honour, and offer the liturgy only, waiting for the synod of the province
to give judgment.
CANON XIX.
A BISHOP shall not be ordained without a synod and the presence of the
metropolitan of the province. And when he is present, it is by all means
better that all his brethren in the ministry of the Province should
assemble together with him; and these the metropolitan ought to invite by
letter. And it were better that all should meet; but if this be difficult,
it is indispensable that a majority should either be present or take part
by letter in the election, and that thus the appointment should be made in
the presence, or with the consent, of the majority; but if it should be
done contrary to these decrees, the ordination shall be of no force. And if
the appointment shall be made according to the prescribed canon, and any
should object through natural love of contradiction, the decision of the
majority shall prevail.
ANCIENT EPITOME OF CANON XIX.
If there be no synod and metropolitan, let there be no bishop. If on
account of some difficulty all do not meet together, at least let the
greater number, or let them give their assent by letter. But if after the
affair is all settled a few are contentious, let the vote of the majority
stand firm.
CANON XX.
WITH a view to the good of the Church and the settlement of disputes,
it is decreed to be well that synods of the bishops, (of which the
metropolitan shall give notice to the provincials), should be held in every
province twice a year, one after the third week of the feast of Easter, so
that the synod may be ended in the fourth week of the Pentecost; and the
second on the ides of October which is the tenth [or fifteenth] day of the
month Hyperberetaeus; so that presbyters and deacons, and all who think
themselves unjustly dealt with, may resort to these synods and obtain the
judgment of the synod. But it shall be unlawful for any to hold synods by
themselves without those who are entrusted with the Metropolitan Sees.
ANCIENT EPITOME OF CANON XX.
On account of ecclesiastical necessities the synod in every province
shall meet twice a year, in the fourth week of Pentecost and on the tenth
day of Hyperberetaeus.
CANON XXI.
A BISHOP may not be translated from one parish to another, either
intruding himself of his own suggestion, or under compulsion by the people,
or by constraint of the bishops; but he shall remain in the Church to which
he was allotted by God from the beginning, and shall not be translated from
it, according to the decree formerly passed on the subject.
ANCIENT EPITOME OF CANON XXI.
A bishop even if compelled by the people, and compelled by the bishops,
must not be translated to another diocese.
CANON XXII.
LET not a bishop go to a strange city, which is not subject to himself,
nor into a district which does not belong to him, either to ordain any one,
or to appoint presbyters or deacons to places within the jurisdiction of
another bishop, unless with the consent of the proper bishop of the place.
And if any one shall presume to do any such thing, the ordination shall be
void, and he himself shall be punished by the synod.
ANCIENT EPITOME OF CANON XXII.
A bishop shall not go from city to city ordaining people, except by the
will of the bishop of the city: otherwise the ordination shall be without
force, and he himself exposed to censure.
CANON XXIII.
IT shall not be lawful for a bishop, even at the close of life, to
appoint another as successor to himself; and if any such thing should be
done, the appointment shall be void. But the ecclesiastical law must be
observed, that a bishop must not be appointed otherwise than by a synod and
with tile judgment of the bishops, who have the authority to promote tile
man who is worthy, after the falling asleep of him who has ceased from his
labours.
ANCIENT EPITOME OF CANON XXIII.
A dying bishop shall not appoint another bishop. But when he is dead a
worthy successor shall be provided by a synod of those who have this power.
CANON XXIV.
IT is right that what belongs to the Church be preserved with all care
to the Church, with a good conscience and faith in God, the inspector and
judge of all. And these things ought to be administered under the judgment
and authority of the bishop, who is entrusted with the whole people and
with the souls of the congregation. But it should be manifest what is
church property, with the knowledge of the presbyters and deacons about
him; so that these may know assuredly what things belong to the Church, and
that nothing be concealed from them, in order that, when the bishop may
happen to depart this life, the property belonging to the Church being well
known, may not be embezzled nor lost, and in order that the private
property of the bishop may not be disturbed on a pretence that it is part
of the ecclesiastical goods. For it is just and well-pleasing to God and
man that the private property of the bishop be bequeathed to whomsoever he
will, but that for the Church be kept whatever belongs to the Church; so
that neither the Church may suffer loss, nor the bishop be injured under
pretext of the Church's interest, nor those who belong to him fall into
lawsuits, and himself, after his death, be brought under reproach.
ANCIENT EPITOME OF CANON XXIV.
All the clergy should be cognizant of ecclesiastical matters; so that
when the bishop dies the Church may preserve her own goods; but what
belongs to the bishop shall be disposed of according to his directions.
CANON XXV.
LET the bishop have power over the funds of the Church, so as to
dispense them with all piety and in the fear of God to all who need. And if
there be occasion, let him take what he requires for his own necessary uses
and those of his brethren sojourning with him, so that they may in no way
lack, according to the divine Apostle, who says, "Having food and raiment,
let us therewith be content." And if he shall not be content with these,
but shall apply the funds to his own private uses, and not manage the
revenues of the Church, or the rent of the farms, with the consent of the
presbyters and deacons, but shall give the authority to his own domestics
and kinsmen, or brothers, or sons, so that the accounts of the Church are
secretly injured, he himself shall submit to an investigation by the synod
of the province. But if, on the other hand, the bishop or his presbyters
shall be defamed as appropriating to themselves what belongs to the Church,
(whether from lands or any other ecclesiastical resources), so that the
poor are oppressed, and accusation and infamy are brought upon the account
and on those who so administer it, let them also be subject to correction,
the holy synod determining what is right.
ANCIENT EPITOME OF CANON XXV.
The bishop shall have power over ecclesiastical goods. But should he
not be content with those things which are sufficient for him but shall
alienate the goods and revenues of the church, without the advice of the
clergy, penalties shall be I exacted from him in the presence of the synod.
But if he has converted to his own uses what was given for the poor, of
this also let him give an explanation to the synod.
SYNOD OF LAODICEA.
A.D. 343-381.
THE CANONS OF THE SYNOD HELD IN THE CITY OF LAODICEA, IN PHRYGIA PACATIANA,
IN WHICH MANY BLESSED FATHERS FROM DIVERS PROVINCES OF ASIA WERE GATHERED
TOGETHER.(1)
The holy synod which assembled at Laodicea in Phrygia Pacatiana, from
divers regions of Asia; set forth the ecclesiastical definitions which are
hereunder annexed.
CANON I.
IT is right, according to the ecclesiastical Canon, that the Communion
should by indulgence be given to those who have freely and lawfully joined
in second marriages, not having previously made a secret marriage; after a
short space, which is to be spent by them in prayer and fasting.
ANCIENT EPITOME OF CANON I.
A digamist not secretly married, after devoting himself for a short
time to praying shall be held blameless afterwards.
CANON II.
THEY who have sinned in divers particulars, if they have persevered in
the prayer of confession and penance, and are wholly converted from their
faults, shall be received again to communion, through the mercy and
goodness of God, after a time of penance appointed to them, in proportion
to the nature of their offence.
ANCIENT EPITOME OF CANON II.
Those who have fallen unto various faults and have confessed them with
compunction, and done the penance suitable to them, shall be favourably
received.
CANON III.
HE who has been recently baptized ought not to be promoted to the
sacerdotal order.
ANCIENT EPITOME OF CANON III.
A neophite is not ordainable.
CANON IV.
THEY who are of the sacerdotal order ought not to lend and receive
usury, nor what is called hemioliae.
ANCIENT EPITOME OF CANON IV.
A priest is not to receive usury nor hemioliae.
CANON V.
ORDINATIONS are not to be held in the presence of hearers.
ANCIENT EPITOME OF CANON V.
Ordinations are not to be performed in the presence of hearers.
CANON VI.
IT is not permitted to heretics to enter the house of God while they
continue in heresy.
ANCIENT EPITOME OF CANON VI.
The holy place is forbidden to heretics.
CANON VII.
PERSONS converted from heresies, that is, of the Novatians, Photinians,
and Quartodecimans, whether they were catechumens or communicants among
them, shall not be received until they shall have anathematized every
heresy, and particularly that in which they were held; and afterwards those
who among them were called communicants, having thoroughly learned the
symbols of the faith, and having been anointed with the holy chrism, shall
so communicate in the holy Mysteries.
ANCIENT EPITOME OF CANON VII.
Novatians and Photinians, and Quartodecimans, unless they anathemathize
their own and other heresies, are not to be received. When they have been
anointed, after their abjuration, let them communicate.
CANON VIII.
PERSONS converted from the heresy of those who are called Phrygians,
even should they be among those reputed by their as clergymen, and even
should they be called the very chiefest, are with all care to be both
instructed and baptized by the bishops and presbyters of the Church.
ANCIENT EPITOME OF CANON VIII.
When Phrygians return they are to be baptized anew, even if among them
they were reckoned clergymen.
CANON IX.
THE members of the Church are not allowed to meet in the cemeteries,
nor attend the so-called martyries of any of the heretics, for prayer or
service; but such as so do, if they be communicants, shall be
excommunicated for a time; but if they repent and confess that they have
sinned they shall be received.
ANCIENT EPITOME OF CANON IX.
Whoso prayeth in the cemeteries and martyries of heretics is to be
excommunicated.
CANON X.
THE members of the Church shall not indiscriminately marry their
children to heretics.
ANCIENT EPITOME OF CANON X.
Thou shalt not marry a heretic.
CANON XI.
PRESBYTIDES, as they are called, or female presidents, are not to be
appointed in the Church.
ANCIENT EPITOME OF CANON XI.
Widows called presidents shall not be appointed in churches.
CANON XII.
BISHOPS are to be appointed to the ecclesiastical government by the
judgment of the metropolitans and neighbouring bishops, after having been
long proved both in the foundation of their faith and in the conversation
of an honest life.
ANCIENT EPITOME OF CANON XII.
Whoever is most approved in faith and life and most learned, he is fit
to be chosen bishop.
CANON XIII.
THE election of those who are to be appointed to the: priesthood is not
to be committed to the multitude.
ANCIENT EPITOME OF CANON XIII.
Whoso is chosen by seculars is ineligible.
CANON XIV.
THE holy things are not to be sent into other dioceses at the feast of
Easter by way of eulogiae.
ANCIENT EPITOME OF CANON XIV.
It is not right to send the holy gifts to another parish.
CANON XV.
No others shall sing in the Church, save only the canonical singers,
who go up into the ambo and sing from a book.
ANCIENT EPITOME OF CANON XV.
No one should ascend the ambon unless he is tonsured.
CANON XVI.
THE Gospels are to be read on the Sabbath [i.e. Saturday], with the
other Scriptures.
ANCIENT EPITOME OF CANON XVI.
The Gospel, the Epistle [apo'stolos] and the other Scriptures are to be
read on the Sabbath.
CANON XVII.
THE Psalms are not to be joined together in the congregations, but a
lesson shall intervene after every psalm.
ANCIENT EPITOME OF CANON XVII.
In time of service lessons shall be interspersed with the Psalms.
CANON XVIII.
THE same Service of prayers is to be said always both at hones and at
vespers.
ANCIENT EPITOME OF CANON XVIII.
The same prayers shall be said at nones and vespers.
CANON XIX.
AFTER the sermons of the Bishops, the prayer for the catechumens is to
be made first by itself; and after the catechumens have gone out, the
prayer for those who are under penance; and, after these have passed under
the hand [of the Bishop] and departed, there should then be offered the
three prayers of the faithful, the first to be said entirely in silence,
the second and third aloud, and then the [kiss of] peace is to be given.
And, after the presbyters have given the [kiss of] peace to the Bishop,
then the laity are to give it [to one another], and so the Holy Oblation is
to be completed. And it is lawful to the priesthood alone to go to the
Altar and [there] communicate.
ANCIENT EPITOME OF CANON XIX.
After the prayers of the catechumens shall be said those of the
Penitents, and afterwards those of the faithful. And after the peace, or
brace, has been given, the offering shall be made. Only priests shall enter
the sanctuary and maize there their communion
CANON XX.
IT is not right for a deacon to sit in the presence of a presbyter,
unless he be bidden by the presbyter to sit down. Likewise the deacons
shall have worship of the subdeacons and all the [inferior] clergy.
ANCIENT EPITOME OF CANON XX.
A deacon shall not sit down unless bidden.
CANON XXI.
THE subdeacons have no right to a place in the Diaconicum, nor to touch
the Lord's vessels.
ANCIENT EPITOME OF CANON XXI.
A subdeacon shall not touch the vessels.
CANON XXII.
THE subdeacon has no right to wear an orarium [i.e., stole], nor to
leave the doors.
ANCIENT EPITOME OF CANON XXII.
A subdeacon must not wear an orarium nor leave the doors.
CANON XXIII.
THE readers and singers have no right to wear an orarium, and to read
or sing thus [habited].
ANCIENT EPITOME OF CANON XXIII.
Cantors and rectors shall not wear the orarium.
CANON XXIV.
No one of the priesthood, from presbyters to deacons, and so on in the
ecclesiastical order to subdeacons, readers, singers, exorcists, door-
keepers, or any of the class of the Ascetics, ought to enter a tavern.
ANCIENT EPITOME OF CANON XXIV.
No clergyman should enter a tavern.
CANON XXV.
A SUBDEACON must not give the Bread, nor bless the Cup,
ANCIENT EPITOME OF CANON XXV.
A subdeacon may not give the bread and the cup.
CANON XXVI.
THEY who have not been promoted [to that office] by the bishop, ought
not to adjure, either in churches or in private houses.
ANCIENT EPITOME OF CANON XXVI.
No one shall adjure without the bishop's promotion to that office.
CANON XXVII.
NEITHER they of the priesthood, nor clergymen, nor laymen, who are
invited to a love feast, may take away their portions, for this is to cast
reproach on the ecclesiastical order.
ANCIENT EPITOME OF CANON XXVII.
A clergyman invited to a love feast shall carry nothing away with him;
for this would bring his order into shame.
CANON XXVIII.
IT is not permitted to hold love feasts, as they are called, in the
Lord's Houses, or Churches, nor to eat and to spread couches in the house
of God.
ANCIENT EPITOME OF CANON
Beds shall not be set up in churches, nor shall love feasts be held
there.
CANON XXIX.
CHRISTIANS must not judaize by resting on the Sabbath, but must work on
that day, rather honouring the Lord's Day; and, if they can, resting then
as Christians. But if any shall be found to be judaizers, let them be
anathema from Christ.
ANCIENT EPITOME OF CANON XXIX.
A Christian shall not stop work on the Sabbath, but on the Lords Day.
CANON XXX.
NONE of the priesthood, nor clerics [of lower rank] nor ascetics, nor
any Christian or layman, shall wash in a bath with women; for this is the
greatest reproach among the heathen.
ANCIENT EPITOME OF CANON XXX.
It is an abomination to bathe with women.
CANON XXXI.
IT is riot lawful to make marriages with all [sorts of] heretics, nor
to give our sons and daughters to them; but rather to take of them, if they
promise to become Christians.
ANCIENT EPITOME OF CANON XXXI.
It is not right to give children in marriage to heretics, but they
should be received if they promise to become Christians.
CANON XXXII.
IT is unlawful to receive the eulogiae of heretics, for they are rather
alogi'ai [i.e., follies], than eulogiae [i.e., blessings].
ANCIENT EPITOME OF CANON XXXII.
The blessings of heretics are cursings.
CANON XXXIII.
No one shall join in prayers with heretics or schismatics.
ANCIENT EPITOME OF CANON XXXIII.
Thou shalt not pray with heretics or schismatics.
CANON XXXIV.
No Christian shall forsake the martyrs of Christ, and turn to false
martyrs, that is, to those of the heretics, or those who formerly were
heretics; for they are aliens from God. Let those, therefore, who go after
them, be anathema.
ANCIENT EPITOME OF CANON XXXIV.
Whoso honours an heretical pseudo-martyr let him be anathema.
CANON XXXV.
CHRISTIANS must not forsake the Church of God, and go away and invoke
angels and gather assemblies, which things are forbidden. If, therefore,
any one shall be found engaged in this covert idolatry, let him be
anathema; for he has forsaken our Lord Jesus Christ, the Son of God, and
has gone over to idolatry.
ANCIENT EPITOME OF CANON XXXV.
Whoso calls assemblies in opposition to those of the Church and names
angels, is near to idolatry and let him be anathema.
CANON XXXVI.
THEY who are of the priesthood, or of the clergy, shall not be
magicians, enchanters, mathematicians, or astrologers; nor shall they make
what are called amulets, which are chains for their own souls. And those
who wear such, we command to be cast out of the Church.
ANCIENT EPITOME of CANON XXXVI.
Whoso will be priest must not be a magician, nor one who uses
incantations, or mathematical or astrological charms, nor a putter on of
amulets.
CANON XXXVII.
IT is not lawful to receive portions sent from the feasts of Jews or
heretics, nor to feast together with them.
CANON XXXVIII.
IT is not lawful to receive unleavened bread from the Jews, nor to be
partakers of their impiety.
CANON XXXIX.
IT is not lawful to feast together with the heathen, and to be
partakers of their godlessness.
ANCIENT EPITOME OF CANONS XXXVII., XXXVIII, AND XXXIX.
Thou shalt not keep feasts with Hebrews or heretics, nor receive
festival offerings from them.
CANON XL.
BISHOPS called to a synod must not be guilty of contempt, but must
attend, and either teach, or be taught, for the reformation of the Church
and of others. And if such an one shall be guilty of contempt, he will
condemn himself, unless he be detained by ill health.
ANCIENT EPITOME OF CANON XL.
Whoso summoned to a synod shall spurn the invitation, unless hindered
by the force of circumstances, shall not be free from blame.
CANON XLI.
NONE of the priesthood nor of the clergy may go on a journey, without
the bidding of the Bishop.
CANON XLII.
None of the priesthood nor of the clergy may travel without letters
canonical.
ANCIENT EPITOME OF CANONS XLI. AND XLII.
No clergyman shall undertake a journey without canonical letters or
unless he is ordered to do so.
CANON XLIII.
THE subdeacons may not leave the doors to engage in the prayer, even
for a short time.
ANCIENT EPITOME OF CANON XLIII.
A subdeacon should not leave the gates, even for a short time, to pray.
CANON XLIV.
Women may not go to the altar.
ANCIENT EPITOME OF CANON XLIV.
The altar must not be approached by women.
CANON XLV.
[CANDIDATES] for baptism are not to be received after the second week
in Lent.
ANCIENT EPITOME OF CANON XLV.
After two weeks of Lent no one must be admitted for illumination, for
all such should fast from its beginning.
CANON XLVI.
THEY who are to be baptized must learn the faith [Creed] by heart, and
recite it to the bishop, or to the presbyters, on the fifth day of the
week.
ANCIENT EPITOME OF CANON XLVI.
Vide infra.
CANON XLVII.
THEY who are baptized in sickness and afterwards recover, must learn
the Creed by heart and know that the Divine gifts have been vouchsafed
them.
ANCIENT EPITOME OF CANONS XLVI. AND XLVII.
Whoso is baptised by a bishop or presbyter let him recite the faith on
the fifth feria of the week. Also anyone baptized clinically a short while
afterwards.
CANON XLVIII.
THEY who are baptized must after Baptism be anointed with the heavenly
chrism, and be partakers of the Kingdom of Christ.
ANCIENT EPITOME OF CANON XLVIII.
Those illuminated should after their baptism be anointed.
CANON XLIX.
DURING Lent the Bread must not be offered except on the Sabbath Day and
on the Lord's Day only.
ANCIENT EPITOME OF CANON XLIX.
In Lent the offering should be made only on the Sabbath and on the
Lord's day.
CANON L.
THE fast must not be broken on the fifth day of the last week in Lent
[i.e., on Maunday Thursday], and the whole of Lent be dishonoured; but it
is necessary to fast during all the Lenten season by eating only dry meats.
ANCIENT EPITOME OF CANON L.
It is not right on the fifth feria of the last week of Lent to break
the fast, and thus spoil the whole of Lent; but the whole of Lent should be
kept with fasting on dry food.
CANON LI.
The nativities of Martyrs are not to be celebrated in Lent, but
commemorations of the holy Martyrs are to be made on the Sabbaths and
Lord's days.
ANCIENT EPITOME OF CANON LI.
Commemorations of Martyrs shall only be held on Lord's days and
Sabbaths.
CANON LII.
MARRIAGES and birthday feasts are not to be celebrated in Lent.
ANCIENT EPITOME OF CANON LII.
Marriage shall not be celebrated in Lent, nor birthdays.
CANON LIII.
CHRISTIANS, when they attend weddings, must not join in wanton dances,
but modestly dine or breakfast, as is becoming to Christians.
ANCIENT EPITOME OF CANON LIII.
It is unsuitable to dance or leap at weddings.
CANON LIV.
MEMBERS of the priesthood and of the clergy must not witness the plays
at weddings or banquets; but, before the players enter, they must rise and
depart.
ANCIENT EPITOME OF CANON LIV.
Priests and clerics should leave before the play.
CANON LV.
NEITHER members of the priesthood nor of the clergy, nor yet laymen,
may club together for drinking entertainments.
ANCIENT EPITOME OF CANON LV.
Neither a layman nor a cleric shall celebrate a club feast.
CANON LVI.
PRESBYTERS may not enter and take their seats in the bema before the
entrance of the Bishop: but they must enter with the Bishop, unless he be
at home sick, or absent.
ANCIENT EPITOME OF CANON LVI.
A presbyter shall not enter the bema before the bishop, nor sit down.
CANON LVII.
BISHOPS must not be appointed in villages or country districts, but
visitors; and those who have been already appointed must do nothing without
the consent of the bishop of the city. Presbyters, in like manner, must do
nothing without the consent of the bishop.
ANCIENT EPITOME OF CANON LVII.
A bishop shall not be established in a village or in the country, but a
periodeutes. But should one be appointed he shall not perform any function
without the bishop of the city.
CANON LVIII.
THE Oblation must not be made by bishops or presbyters in any private
houses.
ANCIENT EPITOME OF CANON LVIII.
Neither a bishop nor a presbyter shall make the offering in private
houses.
CANON LIX.
No psalms composed by private individuals nor any uncanonical books may
be read in the church, but only the Canonical Books of the Old and New
Testaments.
ANCIENT EPITOME OF CANON LIX.
Psalms of private origin, or books uncanonical are not to be sung in
temples; but the canonical writings of the old and new testaments.
CANON LX.
[N. B.--This Canon is of most questionable genuineness.]
THESE are all the books of Old Testament appointed to be read: 1,
Genesis of the world; 2, The Exodus from Egypt; 3, Leviticus; 4, Numbers;
5, Deuteronomy; 6, Joshua, the son of Nun; 7, Judges, Ruth; 8, Esther; 9,
Of the Kings, First and Second; 10, Of the Kings, Third and Fourth; 11,
Chronicles, First and Second; 12, Esdras, First and Second; 13, The Book of
Psalms; 14, The Proverbs of Solomon; 15, Ecclesiastes; 16, The Song of
Songs;17, Job; 18, The Twelve Prophets; 19, Isaiah; 20, Jeremiah, and
Baruch, the Lamentations, and the Epistle; 21, Ezekiel; 22, Daniel.
And these are the books of the New Testament: Four Gospels, according
to Matthew, Mark, Luke and John; The Acts of the Apostles; Seven Catholic
Epistles, to wit, one of James, two of Peter, three of John, one of Jude;
Fourteen Epistles of Paul, one to the Romans, two to the Corinthians, one
to the Galatians, one to the Ephesians, one to the Philippians, one to the
Colossians, two to the Thessalonians, one to the Hebrews, two to Timothy,
one to Titus, and one to Philemon.
ANCIENT EPITOME OF CANON LX.
But of the new, the four Gospels--of Matthew, of Mark, of Luke, of
John; Acts; Seven Catholic epistles, viz. of James one, of Peter two, of
John three, of Jude one; of Paul fourteen, viz.: to the Romans one, to the
Corinthians two, to the Galatians one, to the Ephesians one, to the
Phillipians one, to the Colossians one, to the Thessalonians two, to the
Hebrews one, to Timothy two, to Titus one, and to Philemon one.
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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