(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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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 COUNCIL IN TRULLO, OFTEN CALLED THE QUINISEXT COUNCIL.

A.D. 692.

The Canons with the Ancient Epitome.


CANON I.

   THAT order is best of all which makes every word and act begin and end
in God. Wherefore that piety may be clearly set forth by us and that the
Church of which Christ is the foundation may be continually increased and
advanced, and that it may be exalted above the cedars of Lebanon; now
therefore we, by divine grace at the beginning of our decrees, define that
the faith set forth by the God-chosen Apostles who themselves had both seen
and were ministers of the Word, shall be preserved without any innovation,
unchanged and inviolate.

   Moreover the faith of the three hundred and eighteen holy and blessed
fathers who were assembled at Nice under Constantine our Emperor, against
the impious Arius, and the gentile diversity of deity or rather (to speak
accurately) multitude of gods taught by him, who by the unanimous
acknowledgment of the faithful revealed and declared to us the
consubstantiality of the Three Persons comprehended in the Divine Nature,
not suffering this faith to lie hidden under the bushel of ignorance, but
openly teaching the faithful to adore with one worship the Father, the Son,
and the Holy Ghost, confuting and scattering to the winds the opinion of
different grades, and demolishing and overturning the puerile toyings
fabricated out of sand by the heretics against orthodoxy.

   Likewise also we confirm that faith which was set forth by the one
hundred and fifty fathers who in the time of Theoriesins the Elder, our
Emperor, assembled in this imperial city, accepting their decisions with
regard to the Holy Ghost in assertion of his godhead, and expelling the
profane Macedonius (together with all previous enemies of the truth) as one
who dared to judge Him to be a servant who is Lord, and who wished to
divide, like a robber, the inseparable unity, so that there might be no
perfect mystery of our faith.

   And together with this odious and detestable contender against the
truth, we condemn Apollinaris, priest of the same iniquity, who impiously
belched forth that the Lord assumed a body unendowed with a soul, (1)
thence also inferring that his salvation wrought for us was imperfect.

   Moreover what things were set forth by the two hundred God-bearing
fathers in the city of Ephesus in the days of Theodosius our Emperor, the
son of Arcadius; these doctrines we assent to as the unbroken strength of
piety, teaching that Christ the incarnate Son of God is one; and declaring
that she who bare him without human seed was the immaculate Ever-Virgin,
glorifying her as literally and in very truth the Mother of God. We condemn
as foreign to the divine scheme the absurd division of Nestorius, who
teaches that the one Christ consists of a man separately and of the Godhead
separately and renews the Jewish impiety.

   Moreover we confirm that faith which at Chalcedon, the Metropolis, was
set forth in accordance with orthodoxy by the six hundred and thirty God-
approved fathers in the time of Marcian, who was our Emperor, which handed
down with a great and mighty voice, even unto the ends of the earth, that
the one Christ, the son of God, is of two natures, and must be glorified
(2) in these two natures, and which cast forth from the sacred precincts of
the Church as a black pestilence to be avoided, Eutyches, babbling stupidly
and inanely, and teaching that the great mystery of the incarnation
(<greek>oikonwmias</greek>) was perfected in thought only. And together
with him also Nestorius and Dioseorus of whom the former was the defender
and champion of the division, the latter of the confusion [of the two
natures in the one Christ], both of whom fell away from the divergence of
their impiety to a common depth of perdition and denial of God.

   Also we recognize as inspired by the Spirit the pious voices of the one
hundred and sixty-five God-beating fathers who assembled in this imperial
city in the time of our Emperor Justinian of blessed memory, and we teach
them to those who come after us; for these synodically anathematized and
execrated Theodore of Mopsuestia (the teacher of Nestorius), and Origen,
and Didymus, and Evagrius, all of whom reintroduced feigned Greek myths,
and brought back again the circlings of certain bodies and souls, and
deranged turnings [or transmigrations] to the wanderings or dreamings of
their minds, and impiously insulting the resurrection of the dead. Moreover
[they condemned] what things were written by Theodoret against the right
faith and against the Twelve Chapters of blessed Cyril, and that letter
which is said to have been written by Ibas.

   Also we agree to guard untouched the faith of the Sixth Holy Synod,
which first assembled in this imperial city in the time of Constantine, our
Emperor, of blessed memory, which faith received still greater confirmation
from the fact that the pious Emperor ratified with his own signet that
which was written for the security of future generations. This council
taught that we should openly profess our faith that in the incarnation of
Jesus Christ, our true God, there are two natural wills or volitions and
two natural operations; and condemned by a just sentence those who
adulterated the true doctrine and taught the people that in the one Lord
Jesus Christ there is but one will and one operation; to wit, Theodore of
Pharan, Cyrus of Alexandria, Honorius of Rome, Sergius, Pyrrhus, Paul and
Peter, who were bishops of this God-preserved city; Macarius, who was
bishop of Antioch; Stephen, who was his disciple, and the insane
Polychronius, depriving them henceforth from the communion of the body of
Christ our God.

   And, to say so once for all, we decree that the faith shall stand firm
and remain unsullied until the end of the world as well as the writings
divinely handed down and the teachings of all those who have beautified and
adorned the Church of God and were lights in the world, having embraced the
word of life. And we reject and anathematize those whom they rejected and
anathematized, as being enemies of the truth, and as insane ragers against
God, and as lifters up of iniquity.

   But if any one at all shall not observe and embrace the aforesaid pious
decrees, and teach and preach in accordance therewith, but shall attempt to
set himself in opposition thereto, let him be anathema, according to the
decree already promulgated by the up-proved holy and blessed Fathers, and
let him be cast out and stricken off as an alien from the number of
Christians. For our decrees add nothing to the things previously defined,
nor do they take anything away, nor have we any such power.

ANCIENT EPITOME OF CANON I.

   No innovation upon the faith of the Apostles to be allowed. The faith
of the Nicene fathers is perfect, which overthrows through the homousion
the doctrines of Arius who introduced degrees into the Godhead.

   The Synod held under Theodosius the great shall be held inviolate,
which deposed Macedonius who asserted that the Holy Ghost was a servant.

   The two hundred who under Theodosius the Younger assembled at Ephesus
are to be reversed  for they expelled Nestorius who asserted that the Lord
was man and God separately (idikw^s).

   Those who assembled at Chalcedon in the time of Marcion are to be
celebrated with eternal remembrance, who deposed Eutyches. who dared to say
that the great mystery was accomplished only in image, as well as Nestorius
and Dioscorus, observing equal things in an opposite direction.

   One hundred and sixty-five were assembled in the imperial city by
Justinian, who anathematized Origen, for teaching periods (perio'dous) of
bodies and souls, and Theodoret who dared to set himself up to oppose the
Twelve Chapters of Cyril.

   At Constantinople a Synod was collected tinder Constantine which
rejected Honorius of Rome and Sergius, prelate of Constantinople, for
teaching one will and one operation.

CANON II.

   IT has also seemed good to this holy Council, that the eighty-five
canons, received and ratified by the holy and blessed Fathers before us,
and also handed down to us in the name of the holy and glorious Apostles
should from this time forth remain firm and unshaken for the cure of souls
and the healing of disorders. And in these canons we are bidden to receive
the Constitutions of the Holy Apostles [written] by Clement. But formerly
through the agency of those who erred from the faith certain adulterous
matter was introduced, clean contrary to piety, for the polluting of the
Church, which obscures the elegance and beauty of the divine decrees in
their present form. We therefore reject these Constitutions so as the
better to make sure of the edification and security of the most Christian
flock; by no means admitting the offspring of heretical error, and cleaving
to the pure and perfect doctrine of the Apostles. But we set our seal
likewise upon all the other holy canons set forth by our holy and blessed
Fathers, that is, by the 318 holy God-bearing Fathers assembled at Nice,
and those at Ancyra, further those at Neocaesarea and likewise those at
Gangra, and besides, those at Antioch in Syria: those too at Laodicea in
Phrygia: and likewise the 150 who assembled in this heaven-protected royal
city: and the 200 who assembled the first time in the metropolis of the
Ephesians, and the 630 holy and blessed Fathers at Chalcedon. In like
manner those of Sardica, and those of Carthage: those also who again
assembled in this heaven-protected royal city under its bishop Nectarins
and Theophilus Archbishop of Alexandria. Likewise too the Canons [i.e. the
decretal letters] of Dionysius, formerly Archbishop of the great city of
Alexandria; and of Peter, Archbishop of Alexandria and Martyr; of Gregory
the Wonder-worker, Bishop of Neocaesarea; of Athanasius, Archbishop of
Alexandria; of Basil, Archbishop of Caesarea in Cappadocia; of Gregory,
Bishop of Nyssa; of Gregory Theologus; of Amphilochius of Iconium; of
Timothy, Archbishop of Alexandria; of Theophilus, Archbishop of the same
great city of Alexandria; of Cyril, Archbishop of the same Alexandria; of
Gennadius, Patriarch of this heaven-protected royal city. Moreover the
Canon set forth by Cyprian, Archbishop of the country of the Africans and
Martyr, and by the Synod under him, which has been kept only in the country
of the aforesaid Bishops, according to the custom delivered down to them.
And that no one be allowed to transgress or disregard the aforesaid canons,
or to receive others beside them, supposititiously set forth by certain who
have attempted to make a traffic of the truth. But should any one be
convicted of innovating upon, or attempting to overturn, any of the afore-
mentioned canons, he shall be subject to receive the penalty which that
canon imposes, and to be cured by it of his transgression.

ANCIENT EPITOME OF CANON II.

   Whatever additions have been made through guile by the heterodox in the
Apostolic Constitutions edited by Clement, shall be cut out.

CANON III.

   SINCE our pious and Christian Emperor has addressed this holy and
ecumenical council, in order that it might provide for the purity of those
who are in the list of the clergy, and who transmit divine things to
others, and that they may be blameless ministrants, and worthy of the
sacrifice of the great God, who is both Offering and High Priest, a
sacrifice apprehended by the intelligence: and that it might cleanse away
the pollutions wherewith these have been branded by unlawful marriages: now
whereas they of the most holy Roman Church purpose to keep the rule of
exact perfection, but those who are under the throne of this heaven-
protected and royal city keep that of kindness and consideration, so
blending both together as our fathers have done, and as the love of God
requires, that neither gentleness fall into licence, nor severity into
harshness; especially as the fault of ignorance has reached no small number
of men, we decree, that those who are involved in a second marriage, and
have been slaves to sin up to the fifteenth of the past month of January,
in the past fourth Indiction, the 6109th year, and have not resolved to
repent of it, be subjected to canonical deposition: but that they who are
involved in this disorder of a second marriage, but before our decree have
acknowledged what is fitting, and have cut off their sin, and have put far
from them this strange and illegitimate connexion, or they whose wives by
second marriage are already dead, or who have turned to repentance of their
own accord, having learnt continence, and having quickly forgotten their
former iniquities, whether they be presbyters or deacons, these we have
determined should cease from all priestly ministrations or exercise, being
under punishment for a certain time, but should retain the honour of their
seat and station, being satisfied with their seat before the laity and
begging with tears from the Lord that the transgression of their ignorance
be pardoned them: for unfitting it were that he should bless another who
has to tend his own wounds. But those who have been married to one wife, if
she was a widow, and likewise those who after their ordination have
unlawfully entered into one marriage that is, presbyters, and deacons, and
subdeacons, being debarred for some short time from sacred ministration,
and censured, shall be restored again to their proper rank, never advancing
to any further rank, their unlawful marriage being openly dissolved. This
we decree to hold good only in the case of those that are involved in the
aforesaid faults up to the fifteenth (as was said) of the month of January,
of the fourth Indiction, decreeing from the present time, and renewing the
Canon which declares, that he who has been joined in two marriages after
his baptism, or has had a concubine, cannot be bishop, or presbyter, or
deacon, or at all on the sacerdotal list; in like manner, that he who has
taken a widow, or a divorced person, or a harlot, or a servant, or an
actress, cannot be bishop, or presbyter, or deacon, or at all on the
sacerdotal list.

ANCIENT EPITOME OF CANON III.

   Priests who shall have contracted second marriages and will not give
them up are to be deposed. But those who leave off the wickedness, let them
cease for a fixed period. For he that is himself wounded does not bless.
But who are implicated in nefarious marriage and who after ordination have
contracted marriage, after a definite time they shall be restored to their
grade, provided they remain without offence, having plainly brown off the
marriage. But if after it shall have been prohibited by this decree they
attempt to do so they shall remain deposed.

CANON IV.

   IF any bishop, presbyter, deacon, sub-deacon, lector, cantor, or door-
keeper has had intercourse with a woman dedicated to God, let him be
deposed, as one who has corrupted a spouse of Christ, but if a layman let
him be cut off.

ANCIENT EPITOME OF CANON IV.

   A cleric coupled to a spouse of God shall be deposed In the case of a
layman he shall be cut off.

CANON V.

   LET none of those who are on the priestly list possess any woman or
maid servant, beyond those who are enumerated in the canon as being persons
free from suspicion, preserving himself hereby from being implicated in any
blame. But if anyone transgresses our decree let him be deposed. And let
eunuchs also observe the same rule, that by foresight they may be free of
censure. But those who transgress, let them be deposed, if indeed they are
clerics; but if laymen let them be excommunicated.

ANCIENT EPITOME OF CANON V.

   A priest, even if a eunuch, shall not have in his house a maid or other
woman except those on whom no suspicion can light.

CANON VI.

   SINCE it is declared in the apostolic canons that of those who are
advanced to the clergy unmarried, only lectors and cantors are able to
marry; we also, maintaining this, determine that henceforth it is in nowise
lawful for any subdeacon, deacon or presbyter after his ordination to
contract matrimony but if he shall have dared to do so, let him be deposed.
And if any of those who enter the clergy, wishes to be joined to a wife in
lawful marriage before he is ordained subdeacon, deacon, or presbyter, let
it be done.

ANCIENT EPITOME OF CANON VI.

   If any ordained person contracts matrimony, let him be deposed. If he
wishes to be married he should become so before his ordination.

CANON VII.

   SINCE we have learned that in some churches deacons hold ecclesiastical
offices, and that hereby some of them with arrogancy and license sit
daringly before the presbyters: we have determined that a deacon, even if
in an office of dignity, that is to say, in whatever ecclesiastical office
he may be, is not to have his seat before a presbyter, except he is acting
as representative of his own patriarch or metropolitan in another city
under another superior, for then he shall be honoured as filling his place.
But if anyone, possessed with a tyrannical audacity, shall have dared to do
such a thing, let him be ejected from his peculiar rank and be last of all
of the order in whose list he is in his own church; our Lord admonishing us
that we are not to delight in taking the chief seats, according to the
doctrine which is found in the holy Evangelist Luke, as put forth by our
Lord and God himself. For to those who were called he taught this parable:
"When ye are bidden by anyone to a marriage sit not down in the highest
room lest a more honourable man than thou shall have been bidden by him;
and he who bade thee and him come and say to thee: Give this man place, and
thou begin with shame to take the lowest room. But when thou art bidden,
sit down in the lowest place, so that when he who bade thee cometh he may
say to thee, Friend go up higher: then thou shalt have worship in the
presence of them that sit with thee. For whosoever exalteth himself shall
be abased, and he that humbleth himself shall be exalted." But the same
thing also shall be observed in the remaining sacred orders; seeing that we
know that spiritual things are to be preferred to worldly dignity.

ANCIENT EPITOME OF CANON VII.

   A deacon in the execution of his office, if he shall have occasion to
sit in the presence of presbyters, shall take the lowest place unless he be
the representative of the Patriarch or bishop.

CANON VIII.

   SINCE we desire that in every point the things which have been decreed
by our holy fathers may also be established and confirmed, we hereby renew
the canon which orders that synods of the bishops of each province be held
every year where the bishop of the metropolis shall deem best. But since on
account of the incursions of barbarians and certain other incidental
causes, those who preside over the churches cannot hold synods twice a
year, it seems right that by all means once a year--on account of
ecclesiastical questions which are likely to arise--a synod of the
aforesaid bishops should be holden in every province, between the holy
feast of Easter and October, as has been said above, in the place which the
Metropolitan shall have deemed most fitting. And let such bishops as do not
attend, when they are at home in their own cities and are in good health,
and free from all unavoidable and necessary business, be fraternally
reproved.

ANCIENT EPITOME OF CANON VIII.

   Whenever it is impossible to hold two synods a year, one at least shall
be celebrated, between er and the month of October.

CANON IX.

   Let no cleric be permitted to keep a "public house?" For if it be not
permitted to enter a tavern, much more is it forbidden to serve others in
it and to carry on a trade which is unlawful for him. But if he shall have
done any such thing, either let him desist or be deposed.

ANCIENT EPITOME OF CANON IX.

   If clerics are forbidden to enter public houses, much more are they
forbidden to keep them. Let them either give them up or be deposed.

CANON X.

   A BISHOP, or presbyter, or deacon who receives usury, or what is called
hecatostoe, let him desist or be deposed.

ANCIENT EPITOME OF CANON X.

   A bishop, presbyter, or deacon who takes usury shall be deposed unless
he stops doing so.

CANON XI.

   LET no one in the priestly order nor any layman eat the unleavened
bread of the Jews, nor have any familiar intercourse with them, nor summon
them in illness, nor receive medicines from them, nor bathe with them; but
if anyone shall take in hand to do so, if he is a cleric, let him be
deposed, but if a layman let him be cut off.

ANCIENT EPITOME OF CANON XI.

   Jewish unleavened bread is to be refused. Whoever even calls in Jews as
physicians or bathes with them is to be deposed.

CANON XII.

   MOREOVER this also has come to our knowledge, that in Africa and Libya
and in other places the most God-beloved bishops in those parts do not
refuse to live with their wives, even after consecration, thereby giving
scandal and offence to the people. Since, therefore, it is our particular
care that all things tend to the good of the flock placed in our hands and
committed to us,--it has seemed good that henceforth nothing of the kind
shall in any way occur. And we say this, not to abolish and overthrow what
things were established of old by Apostolic authority, but as caring for
the health of the people and their advance to better things, and lest the
ecclesiastical state should suffer any reproach. For the divine Apostle
says: "Do all to the glory of God, give none offence, neither to the Jews,
nor to the Greeks, nor to the Church of God, even as I please all men in
all things, not seeking mine own profit but the profit of many, that they
may be saved. Be ye imitators of me even as I also am of Christ." But if
any shall have been observed to do such a thing, let him be deposed.

ANCIENT EPITOME OF CANON XII.

   Although it has been decreed that wives are not to be cast forth,
nevertheless that we may counsellor the better, we give command that no one
ordained a bishop shall any longer live with his wife.

CANON XIII.

   SINCE we know it to be handed down as a rule of the Roman Church that
those who are deemed worthy to be advanced to the diaconate or presbyterate
should promise no longer to cohabit with their wives, we, preserving the
ancient rule and apostolic perfection and order, will that the lawful
marriages of men who are in holy orders be from this time forward firm, by
no means dissolving their union with their wives nor depriving them of
their mutual intercourse at a convenient time. Wherefore, if anyone shall
have been found worthy to be ordained subdeacon, or deacon, or presbyter,
he is by no means to be prohibited from admittance to such a rank, even if
he shall live with a lawful wife. Nor shall it be demanded of him at the
time of his ordination that he promise to abstain from lawful intercourse
with his wife: lest we should affect injuriously marriage constituted by
God and blessed by his presence, as the Gospel saith: "What God hath joined
together let no man put asunder;" and the Apostle saith, "Marriage is
honourable and the bed undefiled;" and again, "Art thou bound to a wife?
seek not to be loosed." But we know, as they who assembled at Carthage
(with a care for the honest life of the clergy) said, that subdeacons, who
handle the Holy Mysteries, and deacons, and presbyters should abstain from
their consorts according to their own course [of ministration]. So that
what has been handed down through the Apostles and preserved by ancient
custom, we too likewise maintain, knowing that there is a time for all
things and especially for fasting and prayer. For it is meet that they who
assist at the divine altar should be absolutely continent when they are
handling holy things, in order that they may be able to obtain froth God
what they ask in sincerity.

   If therefore anyone shall have dared, contrary to the Apostolic Canons,
to deprive any of those who are in holy orders, presbyter, or deacon, or
subdeacon of cohabitation and intercourse with his lawful wife, let him be
deposed. In like manner also if any presbyter or deacon on pretence of
piety has dismissed his wife, let him be excluded from communion; and if he
persevere in this let him be deposed.

ANCIENT EPITOME OF CANON XIII.

   Although the Romans wish that everyone ordained deacon or presbyter
should put away his wife, we wish the marriages of deacons and  presbyters
to continue valid and firm.

CANON XIV.

   LET the canon of our holy God-bearing Fathers be confirmed in this
particular also; that a presbyter be not ordained before he is thirty years
of age, even if he be a very worthy man, but let him be kept back. For our
Lord Jesus Christ was baptized and beg.an to teach when he was thirty. In
like manner let no deacon be ordained before he is twenty-five, nor a
deaconess before she is forty.

ANCIENT EPITOME OF CANON XIV.

   A presbyter thirty years of age, a deacon twenty-five, and a deaconess
forty.

CANON XV.

   A SUBDEACON is not to be ordained under twenty years of age. And if any
one in any grade of the priesthood shall have been ordained contrary to the
prescribed time let him be deposed.

ANCIENT EPITOME OF CANON XV.

   Those shall be chosen as Subdeacons who are twenty years of age.

CANON XVI.

   SINCE the book of the Acts tells us that seven deacons were appointed
by the Apostles, and the synod of Neocaesarea in the canons which it put
forth determined that there ought to be canonically only seven deacons,
even if the city be very large, in accordance with the book of the Acts;
we, having fitted the mind of the fathers to the Apostles' words, find that
they spoke not of those men who ministered at the Mysteries but in the
administration which pertains to the serving of tables. For the book of the
Acts reads as follows: "In those days, when the number of the disciples was
multiplied, there arose a murmuring dissension of the Grecians against the
Hebrews, because their widows were neglected in the daily ministrations.
And the Twelve called the multitude of the disciples with them and said, It
is not meet for us to leave the word of God and serve tables. Look ye out
therefore, brethren, from among you seven men of good report full of the
Holy Ghost and of wisdom, whom we may appoint over this business. But we
will give ourselves continually unto prayer and unto the ministry of the
word. And the saying pleased the whole multitude: and they chose Stephen a
man full of faith and of the Holy Ghost, and Philip, and Prochorus, and
Nicanor, and Timon, and Parmends, and Nicolas a proselyte of Antioch: whom
they set before the Apostles."

   John Chrysostom, a Doctor of the Church, interpreting these words,
proceeds thus: "It is a remarkable fact that the multitude was not divided
in its choice of the men, and that the Apostles were not rejected by them.
But we must learn what sort of rank they had, and what ordination they
received. Was it that of deacons? But this office did not yet exist in the
churches. But was it fine dispensation of a presbyter? But there was not as
yet any bishop, but only Apostles, whence I think it is clear and manifest
that neither of deacons nor of presbyters was there then the name."(2)

   But on this account therefore we also announce that the aforesaid seven
deacons are not to be understood as deacons who served at the Mysteries,
according to the teaching before set forth, but that they were those to
whom a dispensation was entrusted for the common benefit of those that were
gathered together, who to us in this also were a type of philanthropy and
zeal towards those who are in need.

ANCIENT EPITOME OF CANON XVI.

   Whoever affirms that the number of deacons should be seven according to
the saying of the Acts, should know that the reference in that passage is
not to Deacons of the Mysteries but to such as serve tables.

CANON XVII.

   SINCE clerics of different churches have left their own churches in
which they were ordained and betaken themselves to other bishops, and
without the consent of their own bishop have been settled in other
churches, and thus they have proved themselves to be insolent and
disobedient; we decree that from the month of January of the past IVth
Indiction no cleric, of whatsoever grade he be, shall have power, without
letters dimissory of his own bishop, to be registered in the clergy list of
another church. Whoever in future shall not have observed this rule, but
shall have brought disgrace upon himself as well as on the bishop who
ordained him, let him be deposed together with him who also received him.

ANCIENT EPITOME OF CANON XVII.

   Whoever receives and ordains a wandering cleric shall be deposed
together with him thus wickedly ordained.

CANON XVIII.

   THOSE clerics who in consequence of a barbaric incursion or on account
of any other circumstance have gone abroad, we order to return again to
their churches after the cause has passed away, or when the incursion of
the barbarians is at an end. Nor are they to leave them for long without
cause. If anyone shall not have returned according to the direction of this
present canon--let him be cut off until he shall return to his own church.
And the same shall be the punishment of the bishop who received him.

ANCIENT EPITOME OF CANON XVIII.

   Whoever has emigrated on account of an invasion of the barbarians,
shall return to the Church to whose clergy he belongs as soon as the
incursion ceases. But if he shall not do so, he shall be cut off together
with him to whom he has gone.

CANON XIX.

   IT behoves those who preside over the churches, every day but
especially on Lord's days, to teach all the clergy and people words of
piety and of right religion, gathering out of holy Scripture meditations
and determinations of the truth, and not going beyond the limits now fixed,
nor varying from the tradition of the God-bearing fathers. And if any
controversy in regard to Scripture shall have been raised, let them not
interpret it. otherwise than as the lights and doctors of the church in
their writings have expounded it, and in those let them glory rather than
in composing things out of their own heads, lest through their lack of
skill(2) they may have departed from what was fitting. For through the
doctrine of the aforesaid fathers, the people coming to the knowledge of
what is good and desirable, as well as what is useless and to be rejected,
will remodel their life for the better, and not be led by ignorance, but
applying their minds to the doctrine, they will take heed that no evil
befall them and work out their salvation in fear of impending punishment.

ANCIENT EPITOME OF CANON XIX.

   The prelates of the Church, especially upon Lord's days, shall teach
doctrine.

CANON XX.

   IT shall not be lawful for a bishop to teach publicly in any city which
does not belong to him. If any shall have been observed doing this, let him
cease from his episcopate, but let him discharge the office of a presbyter.

ANCIENT EPITOME OF CANON

   The bishop of one city shall not teach publicly in another. If he shall
be shown to have dose so he shall be deprived of the episcopate and shall
perform the functions of a presbyter.

CANON XXI.

   THOSE who have become guilty of crimes against the canons, and on this
account subject to complete and perpetual deposition, are degraded to the
condition of layman. If, however, keeping conversion continually before
their eyes, they willingly deplore the sin on account of which they fell
from grace, and made themselves aliens therefrom, they may still cut their
hair after the manner of clerics. But if they are not willing to submit
themselves to this canon, they must wear their hair as laymen, as being
those who have preferred the communion of the world to the celestial life.

ANCIENT EPITOME OF CANON XXI.

   Whoever is already deposed and reduced to the lay estate, if he shall
repent, let him continue deposed but be shorn. But if otherwise, he must
let his hair grow.

CANON XXII.

   THOSE who are ordained for money, whether bishops or of any rank
whatever, and not by examination and choice of life, we order to be deposed
as well as those also who ordained them.

ANCIENT EPITOME OF CANON XXII.

   Whoever is ordained for pay shall be deposed together with his
ordainer.

CANON XXIII.

   THAT no one, whether bishop, presbyter, or deacon, when giving the
immaculate Communion, shall exact from him who communicates fees of any
kind. For grace is not to be sold, nor do we give the sanctification of the
Holy Spirit for money; but to those who are worthy of the gift it is to be
communicated in all simplicity. But if any of those enrolled among the
clergy make demands on those he communicates let him be deposed, as an
imitator of the error and wickedness of Simon.

ANCIENT EPITOME OF CANON XXIII.

   Whoever shall demand an obolus or anything else for giving the spotless
communion shall be deposed.

CANON XXIV.

   No one who is on the priestly catalogue nor any monk is allowed to take
part in horse-races or to assist at theatrical representations. But if any
clergyman be called to a marriage, as soon as the games begin let him rise
up and go out, for so it is ordered by the doctrine of our fathers. And if
any one shall be convicted of such an offence let him cease therefrom or be
deposed.

ANCIENT EPITOME OF CANON XXIV.

   A clergyman or monk shall be deposed who goes to horse-races, or does
not leave nuptials before the players are brought in.

CANON XXV.

   MOREOVER we renew the canon which orders that country (agroikika`s)
parishes and those which are in the provinces (egchwri'ous) shall remain
subject to the bishops who had possession of them; especially if for thirty
years they had administered them without opposition. But if within thirty
years there had been or should be any controversy on the point, it is
lawful for those who think themselves injured to refer the matter to the
provincial synod.

ANCIENT EPITOME OF CANON XXV

   Rural and out of town parishes held for thirty years may be retained.
But within that time there may be a controversy.

CANON XXVI.

   IF a presbyter has through ignorance contracted an illegal marriage,
while he still retains the fight to his place, as we have defined in the
sacred canons, yet he must abstain from all sacerdotal work. For it is
sufficient if to such an one indulgence is granted. For he is until to
bless another who needs to take care of his own wounds, for blessing is the
imparting of sanctification. But how can he impart this to another who does
not possess it himself through a sin of ignorance? Neither then in public
nor in private can he bless nor distribute to others the body of Christ,
[nor perform any other ministry]; but being content with his seat of honour
let him lament to the Lord that his sin of ignorance may be remitted. For
it is manifest that the nefarious marriage must be dissolved, neither can
the man have any intercourse with her on account of whom he is deprived of
the execution of his priesthood.

ANCIENT EPITOME OF CANON XXVI.

   A priest who has fallen into an illicit marriage and been deposed, may
still have his seat, but only when he abstains for the future from his
wickedness.

CANON XXVII.

   NONE of those who are in the catalogue of the clergy shall wear clothes
unsuited to them, either while still living in town or when on a journey:
but they shall wear such clothes as are assigned to those who belong to the
clergy. And if any one shall violate this canon, he shall be cut off for
one week.

ANCIENT EPITOME OF CANON XXVII.

   A clergyman must not wear an unsuitable dress either when travelling or
when at home. Should he do so, he shall be cut off for one week.

CANON XXVIII.

   SINCE we understand that in several churches grapes are brought to the
altar, according to a custom which has long prevailed, and the ministers
joined this with the unbloody sacrifice of the oblation, and distributed
both to the people at the same time, we decree that no priest shall do this
for the future, but shall administer the oblation alone to the people for
the quickening of their souls and for the remission of their sins. But with
regard to the offering of grapes as first fruits, the priests may bless
them apart [from the offering of the oblation] and distribute them to such
as seek them as an act of thanksgiving to him who is the Giver of the
fruits by which our bodies are increased and fed according to his divine
decree. And if any cleric shall violate this decree let him be deposed.

ANCIENT EPITOME OF CANON XXVIII.

   Grapes are by some joined with the unbloody sacrifice. It is hereby
decreed that no one shall for the future dare to do this.

CANON XXIX.

   A CANON of the Synod of Carthage says that the holy mysteries of the
altar are not to be performed but by men who are fasting, except on one day
in the year on which the Supper of the Lord is celebrated. At that time, on
account perhaps of certain occasions in those places useful to the Church,
even the holy Fathers themselves made use of this dispensation. But since
nothing leads us to abandon exact observance, we decree that the Apostolic
and Patristic tradition shall be followed; and define that it is not right
to break the fast on the fifth feria of the last week of Lent, and thus to
do dishonour to the whole of Lent.

ANCIENT EPITOME OF CANON XXIX.

   Some of the Fathers after they had supped on the day of the Divine
Supper made the offering.(1) However, it has seemed good to the synod that
this should not be done, and that the fast should not be broken upon the
fifth feria(2) of the last week of Lent, and so the whole of Lent be
dishonoured.

CANON XXX.

   WILLING to do all things for the edification of the Church, we have
determined to take care even of priests who are in barbarian churches.
Wherefore if they think that they ought to exceed the Apostolic Canon
concerning the not putting away of a wife on the pretext of piety and
religion, and to do beyond that which is commanded, and therefore abstain
by agreement with their wives from cohabitation, we decree they ought no
longer to live with them in any way, so that hereby they may afford us a
perfect demonstration of their promise. But we have conceded this to them
on no other ground than their narrowness, and foreign and unsettled
manners.

ANCIENT EPITOME OF CANON XXX.

   Those priests who are in churches among the barbarians, if with consent
they have abstained from commerce with their wives shall never afterwards
have any commerce with them in any way.

CANON XXXI.

   CLERICS who in oratories which are in houses offer the Holy Mysteries
or baptize, we decree ought to do this with the consent of the bishop of
the place. Wherefore if any cleric shall not have so done, let him be
deposed.

ANCIENT EPITOME OF CANON XXXI.

   Thou mayest not offer in an oratory in a private house without the
consent of the bishop.

CANON XXXII.

   SINCE it has come to our knowledge that in the region of Armenia they
offer wine only on the Holy Table, those who celebrate, the unbloody
sacrifice not mixing water with it, adducing, as authority thereof, John
Chrysostom, a doctor of the Church, who says in his interpretation of the
Gospel according to St. Matthew:

   "And wherefore did he not drink water after he was risen again, but
wine? To pluck up by the roots another wicked heresy. For since there are
certain who use water in the Mysteries to shew that both when he delivered
the mysteries he had given wine and that when he had risen and was setting
before them a mere meal without raysteries, he used wine, 'of the fruit,'
saith he, 'of the vine.' But a vine produces wine, not water."(1) And from
this they think the doctor overthrows the admixture of water in the holy
sacrifice. Now, lest on the point from this time forward they be held in
ignorance, we open out the orthodox opinion of the Father. For since there
was an ancient and wicked heresy of the Hydroparastatae (i.e., of those who
offered water), who instead of wine used water in their sacrifice, this
divine, confuting the detestable teaching of such a heresy, and showing
that it is directly opposed to Apostolic tradition, asserted that which has
just been quoted. For to his own church, where the pastoral administration
had been given him, he ordered that water mixed with wine should be used at
the unbloody sacrifice, so as to shew forth the mingling of the blood and
water which for the life of the whole world and for the redemption of its
sins, was poured forth from the precious side of Christ our Redeemer; and
moreover in every church where spiritual light has shined this divinely
given order is observed.

   For also James, the brother, according to the flesh, of Christ our God,
to whom the throne of the church of Jerusalem first was entrusted, and
Basil, the Archbishop of the Church of Caesarea, whose glory has spread
through all the world, when they delivered to us directions for the
mystical sacrifice in writing, declared that the holy chalice is
consecrated in the Divine Liturgy with water and wine. And the holy Fathers
who assembled at Carthage provided in these express terms: "That in the
holy Mysteries nothing besides the body and blood of the Lord be offered,
as the Lord himself laid down, that is bread and wine mixed with water."
Therefore if any bishop or presbyter shall not perform the holy action
according to what has been handed down by the Apostles, and shall not offer
the sacrifice with wine mixed with water, let him be deposed, as
imperfectly shewing forth the mystery and innovating on the things which
have been handed down.

ANCIENT EPITOME OF CANON XXXII.

   Chrysostom, when overthrowing the heresy of the Hydroparastatae, says:
"When the Lord suffered and rose again he used wine." The Armenians, laying
hold on this, offer wine alone, not understanding that Chrysostom himself,
and Basil, and James used wine mixed with water; and left the tradition
that we should so make the offering. If, therefore, any one shall offer
wine alone, or water alone, and not the mixed [chalice] let him be deposed.

CANON XXXIII.

   SINCE we know that, in the region of the Armenians, only those are
appointed to the clerical orders who are of priestly descent (following in
this Jewish customs); and some of those who are even untonsured are
appointed to succeed cantors and readers of the divine law, we decree that
henceforth it shall not be lawful for those who wish to bring any one into
the clergy, to pay regard to the descent of him who is to be ordained; but
let them examine whether they are worthy (according to the decrees set
forth in the holy canons) to be placed on the list of the clergy, so that
they may be ecclesiastically promoted, whether they are of priestly descent
or not; moreover, let them not permit any one at all to read in the ambo,
according to the order of those enrolled in the clergy, unless such an one
have received the priestly tonsure and the canonical benediction of his own
pastor; but if any one shall have been observed to act contrary to these
directions, let him be cut off.

ANCIENT EPITOME Or CANON XXXIII.

   Whoever is worthy of the priesthood should be ordained whether he is
sprung of a priestly line or no. And he that has been blessed untonsured
shalt not read the Holy Scriptures at the ambo.

CANON XXXIV.

   BUT in future, since the priestly canon openly sets this forth, that
the crime of conspiracy or secret society is forbidden by external laws,
but much more ought it to be prohibited in the Church; we also hasten to
observe that if any clerics or monks are found either conspiring or
entering secret societies, or devising anything against bishops or
clergymen, they shall be altogether deprived of their rank.

ANCIENT EPITOME OF CANON XXXIV.

   If clerics or monks enter into conspiracies or fraternities, or plots
against the bishop or their fellow clerics, they shall be cast out of their
grade.

CANON XXXV.

   IT shall be lawful for no Metropolitan on the death of a bishop of his
province to appropriate or sell the private property of the deceased, or
that of the widowed church: but these are to be in the custody of the
clergy of the diocese over which he presided until the election of another
bishop, unless in the said church there are no clergymen left. For then the
Metropolitan shall protect the property without diminution, handing over
everything to the bishop when he is appointed.

ANCIENT EPITOME OF CANON XXXV.

   When the bishop is dead the clergy shall guard his goods. If, however,
no clergyman remains, the Metropolitan shall take charge of them until
another be ordained.

CANON XXXVI.

   RENEWING the enactments by the 150 Fathers assembled at the God-
protected and imperial city, and those of the 630 who met at Chalcedon; we
decree that the see of Constantinople shall have equal privileges with the
see of Old Rome, and shall be highly regarded in ecclesiastical matters as
that is, and shall be second after it. After Constantinople shall be ranked
the See of Alexandria, then that of Antioch, and afterwards the See of
Jerusalem.

ANCIENT EPITOME OF CANON XXXVI.

   Let the throne of Constantinople be next after that of Rome, and enjoy
equal privileges. After it Alexandria, then Antioch, and then Jerusalem.

CANON XXXVII.

   SINCE at different times there have been invasions of barbarians, and
therefore very many cities have been subjected to the infidels, so that the
bishop of a city may not be able, after he has been ordained, to take
possession of his see, and to be settled in it in sacerdotal order, and so
to perform and manage for it the ordinations and all things which by custom
appertain to the bishop: we, preserving honour and veneration for the
priesthood, and in no wise wishing to employ the Gentile injury to the ruin
of ecclesiastical rights, have decreed that those who have been ordained
thus, and on account of the aforesaid cause have not been settled in their
sees, without any prejudice from this thing may be kept [in good standing]
and that they may canonically perform the ordination of the different
clerics and use the authority of their office according to the defined
limits, and that whatever administration proceeds from them may be valid
and legitimate. For the exercise of his office shall not be circumscribed
by a season of necessity when the exact observance of law is circumscribed.

ANCIENT EPITOME OF CANON XXXVII.

   A bishop who, on account of the incursions of the barbarians, is not
set in his throne, shall have his own chair of state, and shall ordain, and
shall enjoy most firmly all the rights of the priesthood.

CANON XXXVIII.

   THE canon which was made by the Fathers we also observe, which thus
decreed: If any city be renewed by imperial authority, or shah have been
renewed, let the order of things ecclesiastical follow the civil and public
models.

ANCIENT EPITOME OF CANON XXXVIII.

   If any city is or shall be renewed by the Emperor, the ecclesiastical
order shall follow the political and public example.

CANON XXXIX.

   SINCE our brother and fellow-worker, John, bishop of the island of
Cyprus, together with his people in the province of the Hellespont, both on
account of barbarian incursions, and that they may be freed from servitude
of the heathen, and may be subject alone to the sceptres of most Christian
rule, have emigrated from the said island, by the providence of file
philanthropic God, and the labour of our Christ-loving and pious Empress;
we determine that the privileges which were conceded by the divine fathers
who first at Ephesus assembled, are to be preserved without any
innovations, viz.: that new Justinianopolis shall have the rights of
Constantinople and whoever is constituted the pious and most religious
bishop thereof shall take precedence of all the bishops of the province of
the Hellespont, and be elected [?] by his own bishops according to ancient
custom. For tim customs which obtain in each church our divine Fathers also
took pains should be maintained, the existing bishop of the city of Cyzicus
being subject to the metropolitan of the aforesaid Justinianopolis, for the
imitation of all the rest of the bishops who are under the aforesaid
beloved of God metropolitan John, by whom, as custom demands, even the
bishop of the very city of Cyzicus shall be ordained.

ANCIENT EPITOME OF CANON XXXIX.

   The new Justinianopolis shall have the rights of Constantinople, and
its prelate shall rule over all the bishops the Hellespont to whom he has
gone, and he shall be ordained by his own bishop: as the fathers of Ephesus
decreed.

CANON XL.

   SINCE to cleave to God by retiring from the noise and turmoil of life
is very beneficial, it behoves us not without examination to admit before
the proper time those who choose the monastic life, but to observe
respecting them the limit handed down by our fathers, in order that we may
then admit a profession of the life according to God as for ever firm, and
the result of knowledge and judgment after years of discretion have been
reached. He therefore who is about to submit to the yoke of monastic life
should not be less than ten years of age, the examination of the matter
depending on the decision of the bishop, whether he considers a longer time
more conducive for his entrance and establishment in the monastic life. For
although the great Basil in his holy canons decreed that she who willingly
offers to God and embraces virginity, if she has completed her seventeenth
year, is to be entered in the order of virgins: nevertheless, having
followed the example respecting widows and deaconesses, analogy and
proportion being considered, we have admitted at the said time those who
have chosen the monastic life. For it is written in the divine Apostle that
a widow is to be elected in the church at sixty years old: but the sacred
canons have decreed that a deaconess shall be ordained at forty, since they
saw that the Church by divine grace had gone forth more powerful and robust
and was advancing still further, and they saw the firmness and stability of
the faithful in observing the divine commandments. Wherefore we also, since
we most rightly comprehend the matter, appoint the benediction of grace to
him who is about to enter the struggle according to God, even as impressing
speedily a certain seal upon him, hereupon introducing him to the not-long-
to-be-hesitated-over and declined, or rather inciting him even to the
choice and determination of good.

ANCIENT EPITOME OF CANON XL.

   A monk must be ten years old. Even if the Divine Basil thought the one
shorn should be over seventeen. But although the Apostle ordains that a
widow to be espoused to the Church  must be sixty, yet the Fathers say a
Deaconess is to be ordained at forty, the Church in the meanwhile having
become stronger; so we place the seal on a monk at an earlier age.

CANON XLI.

   THOSE who in town or in villages wish to go away into cloisters, and
take heed for themselves apart, before they enter a monastery and practise
the anchorite's life,(1) should for the space of three years in the fear of
God submit to the Superior of the house, and fulfil obedience in all
things, as is right, thus shewing forth their choice of this life and that
they embrace it willingly and with their whole hearts; they are then to be
examined by the superior (proe'dros) of the place; and then to bear bravely
outside the cloister one year more, so that their purpose may be fully
manifested. For by this they will shew fully and perfectly that they are
not catching at vain glory, but that they are pursuing the life of solitude
because of its inherent beauty and honour. After the completion of such a
period, if they remain in the same intention in their choice of the life,
they are to be enclosed, and no longer is it lawful for them to go out of
such a house when they so desire, unless they be induced to do so for the
common advantage, or other pressing necessity urging on to death; and then
only with the blessing of the bishop of that place.

   And those who, without the above-mentioned causes, venture forth of
their convents, are first of all to be shut up in the said convent even
against their wills, and then are to cure themselves with fasting and other
afflictions, knowing how it is written that "no one who has put his hand to
the plough and has looked back, is fit for the kingdom of heaven."

ANCIENT EPITOME OF CANON XLI.

   Whoever is about to enter a cloister, let him live for three years in a
monastery, and before he is shut up let him spend one year more, and so let
him be shut up. And he shall not then go forth unless death or the common
good demands.

CANON XLII.

   THOSE who are called Eremites and are clothed in black robes, and with
long hair go about cities and associate with the worldly both men and women
and bring odium upon their profession--we decree that if they will receive
the habit of other monks and wear their hair cut short, they may be shut up
in a monastery and numbered among the brothers; but if they do not choose
to do this, they are to be expelled from the cities and forced to live in
the desert (erh'mous) from whence also they derive their name.

ANCIENT EPITOME OF CANON XLII.

   An eremite dressed in black vesture and not having his hair cut, unless
he has his hair cut shall be expelled the city and be shut up in his
monastery.

CANON XLIII.

   IT is lawful for every Christian to choose the life of religious
discipline, and setting aside the troublous surgings of the affairs of this
life to enter a monastery, and to be shaven in the fashion of a monk,
without regard to what faults he may have previously committed. For God our
Saviour says: "Whose cometh to me, I will in no wise cast out."

   As therefore the monastic method of life engraves upon us as on a
tablet the life of penitence, we receive(1) whoever approaches it(2)
sincerely; nor is any custom to be allowed to hinder him from fulfilling
his intention.

ANCIENT EPITOME OF CANON XLIII.

   Whoever flees from the surging billows of life and desires to enter a
monastery, shall be allowed to do so.

CANON XLIV.

   A MONK convicted of fornication, or who takes a wife for the communion
of matrimony and for society, is to be subjected to the penalties of
fornicators, according to the canons.

ANCIENT EPITOME OF CANON XLIV.

   A monk joined in marriage or committing fornication shall pay the
penalty of a fornicator.

CANON XLV.

   WHEREAS we understand that in some monasteries of women those who are
about to be clothed with the sacred habit are first adorned in silks and
garments of all kinds, and also with gold and jewels, by those who bring
them thither, and that they thus approach the altar and are there stripped
of such a display of wealth, and that immediately thereafter the blessing
of their habit takes place, and they are clothed with the black robe; we
decree that henceforth this shall not be done. For it is not lawful for her
who has already of her own free will put away every delight of life, and
has embraced that method of life which is according to God, and has
confirmed it with strong and stable reasons, and so has come to the
monastery, to recall to memory the things which they had already forgotten,
things of this world which perisheth and passeth away. For thus they raise
in themselves doubts, and are disturbed in their souls, like the tossing
waves, turning hither and thither. Moreover, they should not give bodily
evidence of heaviness of heart by weeping, but if a few tears drop from
their eyes, as is like enough to be the case, they may be supposed by those
who see them to have flowed mh` ma^llon on account of their affection
(diathe'sews, affectionem) for the ascetic struggle rather than (h`)
because they are quitting the world and worldly things.

ANCIENT EPITOME OF CANON XLV.

   Parents shall not deck out in silks a daughter who has chosen the
monastic life, and thus clothe her, for this is a recalling to her mind the
world she is leaving.

CANON XLVI.

   THOSE women who choose the ascetic life and are settled in monasteries
may by no means go forth of them. If, however, any inexorable necessity
compels them, let them do so with the blessing and permission of her who is
mother superior; and even then they must not go forth alone, but with some
old women who are eminent in the monastery, and at the command of the lady
superior. But it is not at all permitted that they should stop outside.

   And men also who follow the monastic life let them on urgent necessity
go forth with the blessing of him to whom the rule is entrusted.

   Wherefore, those who transgress that which is now decreed by us,
whether they be men or women, are to be subjected to suitable punishments.

ANCIENT EPITOME OF CANON XLVI.

   A nun shall not go out of her convent without the consent of her
superior, nor shall she go alone but with an older one of the order. It is
in no case permitted to her to spend the night outside. The same is the
case with a monk; he cannot go out of the monastery without the consent of
the superior.

CANON XLVII.

   No woman may sleep in a monastery of men, nor any man in a monastery of
women. For it behoves the faithful to be without offence and to give no
scandal, and to order their lives decorously and honestly and acceptably to
God. But if any one shall have done this, whether he be cleric or layman,
let him be cut off.

ANCIENT EPITOME OF CANON XLVII.

   It is not allowed that a woman should sleep in a convent of men, nor a
man in a monastery of women.

CANON XLVIII.

   THE wife of him who is advanced to the Episcopal dignity, shall be
separated from her husband by their mutual consent, and after his
ordination and consecration to the episcopate she shall enter a monastery
situated at a distance from the abode of the bishop, and there let her
enjoy the bishop's provision. And if she is deemed worthy she may be
advanced to the dignity of a deaconess.

ANCIENT EPITOME OF CANON XLVIII.

   She who is separated from one about to be consecrated bishop, shall
enter a monastery after his ordination, situated at a distance from the See
city, and she shall be provided for by the bishop.

CANON XLIX.

   RENEWING also the holy canon, we decree that the monasteries which have
been once consecrated by the Episcopal will, are always to remain
monasteries, and the things which belong to them are to be preserved to the
monastery, and they cannot any more be secular abodes nor be given by any
one to seculars. But if anything of this kind has been done already, we
declare it to be null; and those who hereafter attempt to do so are to be
subjected to canonical penalties.

ANCIENT EPITOME OF CANON XLIX.

   Monasteries built with the consent of the bishop shall not afterwards
be turned into secular houses, nor shall they pass into the hands of
seculars.

CANON L.

   No one at all, whether cleric or layman, is from this time forward to
play at dice. And if any one hereafter shall be found doing so, if he be a
cleric he is to be deposed, if a layman let him be cut off.

ANCIENT EPITOME OF CANON L.

   A layman should not plug at dice.

CANON LI.

   THIS holy and ecumenical synod altogether forbids those who are called
"players," and their "spectacles," as well as the exhibition of hunts, and
the theatrical dances. If any one despises the present canon, and gives
himself to any of the things which are forbidden, if he be a cleric he
shall be deposed, but if a layman let him be cut off.

ANCIENT EPITOME OF CANON LI.

   Whose shall play as an actor or shall attend theatrical representations
or hunts shall be cut off. Should he be a cleric he shall be deposed.

CANON LII.

   ON all days of the holy fast of Lent, except on the Sabbath, the Lord's
day and the holy day of the Annunciation, the Liturgy of the Presanctified
is to be said.

ANCIENT EPITOME OF CANON LII.

   Throughout the whole of Lent except upon the Lord's day, the Sabbath,
and upon the day of the Annunciation, the presanctified gifts shall be
offered.

CANON LIII.

   WHEREAS the spiritual relationship is greater than fleshly affinity;
and since it has come to our knowledge that in some places certain persons
who become sponsors to children in holy salvation-bearing baptism,
afterwards contract matrimony with their mothers (being widows), we decree
that for the future nothing of this sort is to be done. But if any, after
the present canon, shall be observed to do this, they must, in the first
place, desist from this unlawful marriage, and then be subjected to the
penalties of fornicators.

ANCIENT EPITOME OF CANON LIII.

   Godfathers cannot be permitted to be married with the mother of their
godchildren. If any one is so joined, let him do penance after separation.

CANON LIV.

   THE divine scriptures plainly teach us as follows, "Thou shalt not
approach to any that is near of kin to thee to uncover their nakedness."
Basil, the bearer-of-God, has enumerated in his canons some marriages which
are prohibited and has passed over the greater part in silence, and in both
these ways has done us good service. For by avoiding a number of
disgraceful names (lest by such words he should pollute his discourse) he
included impurities under general terms, by which course he shewed to us in
a general way the marriages which are forbidden. But since by such silence,
and because of the difficulty of understanding what marriages are
prohibited, the matter has become confused; it seemed good to us to set it
forth a little more clearly, decreeing that from this time forth he who
shall marry with the daughter of his father; or a father or son with a
mother and daughter; or a father and son with two girls who are sisters; or
a mother and daughter with two brothers; or two brothers with two sisters,
fall under the canon of seven years, provided they openly separate from
this unlawful union.

ANCIENT EPITOME OF CANON LIV.

   Thou shalt not permit the marriage of a son of a brother to the
daughter of a brother; nor with a daughter and her mother shall there be
the marriage of a son and his father; neither a mother and a daughter with
two brothers; nor brothers with two sisters. But should anything of this
sort have been done, together with separation, penance shall be done for
seven years.

CANON LV.

   SINCE we understand that in the city of the Romans, in the holy fast of
Lent they fast on the Saturdays, contrary to the ecclesiastical observance
which is traditional, it seemed good to the holy synod that also in the
Church of the Romans the canon shah immovably stands fast which says: "If
any cleric shall be found to fast on a Sunday or Saturday (except on one
occasion only) he is to be deposed; and if he is a layman he shall be cut
off."

ANCIENT EPITOME OF CANON LV.

   The Romans fast the Sabbaths of Lent. Therefore this Synod admonishes
that upon these days the Apostolical canon is of force.

CANON LVI.

   WE have likewise learned that in the regions of Armenia and in other
places certain people eat eggs and cheese on the Sabbaths and Lord's days
of the holy lent. It seems good therefore that the whole Church of God
which is in all the world should follow one rule and keep the fast
perfectly, and as they abstain from everything which is killed, so also
should they from eggs and cheese, which are the fruit and produce of those
animals from which we abstain. But if any shall not observe this law, if
they be clerics, let them be deposed; but if laymen, let them be cut off.

ANCIENT EPITOME OF CANON LVI.

   Armenians eat eggs and cheese on the Sabbaths in Lent. It is determined
that the whole world should abstain from these. If not let the offender be
cast out.

CANON LVII.

   IT is not right to offer honey and milk on the altar.

ANCIENT EPITOME OF CANON LVII.

   No one should offer honey or milk at the altar.

CANON LVIII.

   NONE of those who are in the order of laymen may distribute the Divine
Mysteries to himself if a bishop, presbyter, or deacon be present. But
whoso shall dare to do such a thing, as acting contrary to what has been
determined shall be cut off for a week and thenceforth let him learn not to
think of himself more highly than he ought to think.

ANCIENT EPITOME OF CANON LVIII.

   A layman shall not communicate himself. Should he do so, let him be cut
off for a week.

CANON LIX.

   BAPTISM is by no means to be administered in an oratory which is within
a house; but they who are about to be held worthy of the spotless
illumination are to go to a Catholic Church and there to enjoy this gift.
But if any one shall be convicted of not observing what we have determined,
if he be a cleric let him be deposed, if a layman let him be cut off.

ANCIENT EPITOME OF CANON LIX.

   In oratories built in houses they shall not celebrate baptism. Whoever
shall not observe this, if a cleric he shall be deposed, if a layman he
shall be cut off.

CANON LX.

   SINCE the Apostle exclaims that he who cleaves to the Lord is one
spirit, it is clear that he who is intimate with his [i.e. the Lord's]
enemy becomes one by his affinity with him. Therefore, those who pretend
they are possessed by a devil and by their depravity of manners feign to
manifest their form and appearance; it seems good by all means that they
should be punished and that they should be subjected to afflictions and
hardships of the same kind as those to which they who are truly
demoniacally possessed are justly subjected with the intent of delivering
them from the [work or rather] energy of the devil.

ANCIENT EPITOME OF CANON LX.

   Whoever shall pretend to be possessed by a devil, shall endure the
penance of demoniacs.

CANON LXI.

   THOSE who give themselves up to soothsayers or to those who are called
hecatontarchs or to any such, in order that they may learn from them what
things(1) they wish to have revealed to them, let all such, according to
the decrees lately made by the Fathers concerning them, be subjected to the
canon of six years. And to this [penalty] they also should be subjected who
carry about(2) she-bears or animals of the kind for the diversion and
injury of the simple; as well as those who tell fortunes and fates, and
genealogy, and a multitude of words of this kind from the nonsense of
deceit and imposture. Also those who are called expellers of clouds,
enchanters, amulet-givers, and soothsayers.

   And those who persist in these things, and do not turn away and flee
from pernicious and Greek pursuits of this kind, we declare are to be
thrust out of the Church, as also the sacred canons say. "For what
fellowship hath light with darkness?" as saith the Apostle, "or what
agreement is there between the temple of God and idols? or what part hath
he that believeth with an infidel? And what concord hath Christ with
Belial?"

ANCIENT EPITOME OF CANON LXI.

   Whoever shall deliver himself over to a hecatontarch or to devils, so
as to learn some secret, he shall be put under penance for six years. So
too those who take around a bear, who join themselves with those who seek
incantations and drive away the clouds, and have faith in fortune and fate,
shall be cast out of the assembly of the Church.

CANON LXII.

   THE so-called Calends, and what are called Bota and Brumalia, and the
full assembly which takes place on the first of March, we wish to be
abolished from the life of the faithful. And also the public dances of
women, which may do much harm and mischief. Moreover we drive away from the
life of Christians the dances given in the names of those falsely called
gods by the Greeks whether of men or women, and which are performed after
an ancient and un-Christian fashion; decreeing that no man from this time
forth shall be dressed as a woman, nor any woman in the garb suitable to
men. Nor shall he assume comic, satyric, or tragic masks; nor may men
invoke the name of the execrable Bacchus when they squeeze out the wine in
the presses; nor when pouring out wine into jars [to cause a laugh(3)],
practising in ignorance and vanity the things which proceed from the deceit
of insanity. Therefore those who in the future attempt any of these things
which are written, having obtained a knowledge of them, if they be clerics
we order them to be deposed, anti if laymen to be cut off.

ANCIENT EPITOME OF  CANON LXII.

   Let these be taken away from the lives of the faithful, viz.: the Bota,
and the Calends, and the Brumalia, and salutations in honour of the gods,
and comic, satyric and tragic masks, and the invocation of Bacchus at the
wine press, and the laughing at the wine jars. Whoever shall persist in
these after this canon shall be liable to give an account.

CANON LXIII.

   WE forbid to be publicly read in Church, histories of the martyrs which
have been falsely put together by the enemies of the truth, in order to
dishonour the martyrs of Christ and induce unbelief among those who hear
them, but we order that such books be given to the flames. But those who
accept them or apply their mind to them as true we anathematize.

ANCIENT EPITOME OF CANON LXIII.

   Martyrologies made up by the ethnics (Hellhniw'n</greek>) shall not be
published in church.

CANON LXIV.

   IT does not befit a layman to dispute or teach publicly, thus claiming
for himself authority to teach, but he should yield to the order appointed
by the Lord, and to open his ears to those who have received the grace to
teach, and be taught by them divine things; for in one Church God has made
"different members," according to the word of the Apostle: and Gregory the
Theologian, wisely interpreting this passage, commends the order in vogue
with them saying:(1) "This order brethren we revere, this we guard. Let
this one be the ear; that one the tongue, the hand or any other member. Let
this one teach, but let that one learn." And a little further on: "Learning
in docility and abounding in cheerfulness, and ministering with alacrity,
we shall not all be the tongue which is the more active member, not all of
us Apostles, not all prophets, nor shall we all interpret." And again: "Why
dost thou make thyself a shepherd when thou art a sheep? Why become the
head when thou art a foot? Why dost thou try to be a commander when thou
art enrolled in the number of the soldiers?" And elsewhere: "Wisdom orders,
Be not swift in words; nor compare thyself with the rich, being poor; nor
seek to be wiser than the wise." But if any one be found weakening the
present canon, he is to be cut off for forty days.

ANCIENT EPITOME OF CANON LXIV.

   A layman shall not teach, for all are not prophets, nor all apostles.

CANON LXV.

   THE fires which are lighted on the new moons by some before their shops
and houses, upon which (according to a certain ancient custom) they are
wont foolishly and crazily to leap, we order henceforth to cease.
Therefore, whosoever shall do such a thing, if he be a cleric, let him be
deposed; but if he be a layman, let him be cut off. For it is written in
the Fourth Book of the Kings "And Manasses built an altar to the whole host
of heaven, in the two courts of the Lord, and made his sons to pass through
the fire, he used lots and augurs and divinations by birds and made
ventriloquists [or pythons(1)] and multiplied diviners, that he might do
evil before the Lord and provoke him to anger."(2)

ANCIENT EPITOME OF CANON LXV.

   The fires which were made upon the new moons at the workshops are
condemned and those who leaped upon them.

CANON LXVI.

   FROM the holy day of the Resurrection of Christ our God until the next
Lord's day, for a whole week, in the holy churches the faithful ought to be
free from labour, rejoicing in Christ with psalms and hymns and spiritual
songs; and celebrating the feast, and applying their minds to the reading
of the holy Scriptures, and delighting in the Holy Mysteries; for thus
shall we be exalted with Christ and together with him be raised up.
Therefore, on the aforesaid days there must not be any horse races or any
public spectacle.

ANCIENT EPITOME OF CANON LXVI.

   The faithful shall every one of them go to church during the whole week
after Easter.

CANON LXVII.

   THE divine Scripture commands us to abstain from blood, from things
strangled, and from fornication. Those therefore who on account of a dainty
stomach prepare by any art for food the blood of any animal, and so eat it,
we punish suitably. If anyone henceforth venture to eat in any way the
blood of an animal, if he be a clergyman, let him be deposed; if a layman,
let him be cut off.

ANCIENT EPITOME OF CANON LXVII.

   A cleric eating blood shall be deposed, but a layman shall be cut off.

CANON LXVIII.

   IT is unlawful for anyone to corrupt or cut up a book of the Old or New
Testament or of our holy and approved preachers and teachers, or to give
them up to the traders in books or to those who are called perfumers, or to
hand it over for destruction to any other like persons: unless to be sure
it has been rendered useless either by bookworms, or by water, or in some
other way. He who henceforth shall be observed to do such a thing shall be
cut off for one year. Likewise also he who buys such books (unless he keeps
them for his own use, or gives them to another for his benefit to be
preserved) and has attempted to corrupt them, let him be cut off.

ANCIENT EPITOME OF CANON LXVIII.

   Thou shalt not destroy nor hand over copies of the Divine Scriptures to
be destroyed unless they are absolutely useless.

CANON LXIX.

   IT is not permitted to a layman to enter the sanctuary (Holy Altar,
Gk.), though, in accordance with a certain ancient tradition, the imperial
power and authority is by no means prohibited from this when he wishes to
offer his gifts to the Creator.

ANCIENT EPITOME OF CANON LXIX.

   No layman except the Emperor shall go up to the altar.

CANON LXX.

   WOMEN are not permitted to speak at the time of the Divine Liturgy;
but, according to the word of Paul the Apostle, "let them be silent. For it
is not permitted to them to speak, but to be in subjection, as the law also
saith. But if they wish to learn anything let them ask their own husbands
at home."

ANCIENT EPITOME OF CANON LXX.

   Women are not permitted to speak in church.

CANON LXXI.

   Those who are taught the civil laws must not adopt the customs of the
Gentiles, nor be induced to go to the theatre, nor to keep what are called
Cylestras, nor to wear clothing contrary to the general custom; and this
holds good when they begin their training, when they reach its end, and, in
short, all the time of its duration. If any one from this time shall dare
to do contrary to this canon he is to be cut off.

ANCIENT EPITOME OF CANON LXXI.

   Whoever devotes himself to the study of law, uses the manner of the
Gentiles, going to the theatre, and rolling in the dust, or dressing
differently to custom, shall be cut off.

CANON LXXII.

   AN orthodox man is not permitted to marry an heretical woman, nor an
orthodox woman to be joined to an heretical man. But if anything of this
kind appear to have been done by any [we require them] to consider the
marriage null, and that the marriage be dissolved. For it is not fitting to
mingle together what should not be mingled, nor is it right that the sheep
be joined with the wolf, nor the lot of sinners with the portion of Christ.
But if any one shall transgress the things which we have decreed let him be
cut off. But if any who up to this time are unbelievers and are not yet
numbered in the flock of the orthodox have contracted lawful marriage
between themselves, and if then, one choosing the right and coming to the
light of truth and the other remaining still detained by tile bond of error
and not willing to behold with steady eye the divine rays, the unbelieving
woman is pleased to cohabit with the believing man, or the unbelieving man
with the believing woman, let them not be separated, according to the
divine Apostle, "for the unbelieving husband is sanctified by the wife, and
the unbelieving wife by her husband."

ANCIENT EPITOME OF CANON LXXII.

   A marriage contracted with heretics is void. But if they have made the
contract before [conversion] let them remain [united] if they so desire.

CANON LXXIII.

   SINCE the life-giving cross has shewn to us Salvation, we should be
careful that we render due honour to that by which we were saved from the
ancient fall. Wherefore, in mind, in word, in feeling giving veneration
(prosku'nhsin) to it, we command that the figure of the cross, which some
have placed on the floor, be entirely removed therefrom, lest the trophy of
the victory won for us be desecrated by the trampling under foot of those
who walk over it. Therefore those who from this present represent on the
pavement the sign of the cross, we decree are to be cut off.

ANCIENT EPITOME OF CANON LXXIII.

   If there is a cross upon a pavement it must be removed.

CANON LXXIV.

   IT is not permitted to hold what are called agapae, that is love-
feasts, in the Lord's houses or churches, nor to eat within the house, nor
to spread couches. If any dare to do so let him cease therefrom or be cut
off.

ANCIENT EPITOME OF CANON LXXIV.

  Agapae are not to be held in the churches, nor shall beds be put up
these, let them be cut off. Whoso refuse to give up these, let them be cut
off.

CANON LXXV.

   WE will that those whose office it is to sing in the churches do not
use undisciplined vociferations, nor force nature to shouting, nor adopt
any of those modes which are incongruous and unsuitable for the church: but
that they offer the psalmody to God, who is the observer of secrets, with
great attention and compunction. For the Sacred Oracle taught that the Sons
of Israel were to be pious.(1)

ANCIENT EPITOME OF CANON LXXV.

   Inordinate vociferation of the psalms is not allowed, nor he that
adopts things unsuited to the churches.

CANON LXXVI.

   IT is not right that those who are responsible for reverence to
churches should place within the sacred bounds an eating place, nor offer
food there, nor make other sales. For God our Saviour teaching us when he
was tabernacling in the flesh commanded not to make his Father's house a
house of merchandize. He also poured out the small coins of the money-
changers, and drave out all those who made common the temple. If,
therefore, anyone shall be taken in the aforesaid fault let him be cut off.

ANCIENT EPITOME OF CANON LXXVI.

   A public house should not be established within the sacred precincts;
and it is wrong to sell food there; and whosever shall do so shall be cut
off.

CANON LXXVII.

   IT is not right that those who are dedicated to religion, whether
clerics or uscetics,(1) should wash in the bath with women, nor should any
Christian man or layman do so. For this is severely condemned by the
heathens. But if any one is caught in this thing, if he is a cleric let him
be deposed; if a layman, let him be cut off.

ANCIENT EPITOME OF CANON LXXVII.

   A Christian man shall not bathe with women. Should a cleric do so he is
to be deposed, and a layman cut off.

CANON LXXVIII.

   IT behoves those who are illuminated to learn the Creed by heart and to
recite it to the bishop or presbyters on the Fifth Feria of the Week.

ANCIENT EPITOME OF CANON LXXVIII.

   He that is illuminated is to recite(apaggelle'tw) the faith on the
fifth feria of the week.

CANON LXXIX.

   As we confess the divine birth of the Virgin to be without any
childbed, since it came to pass without seed, and as we preach this to the
entire flock, so we subject to correction those who through ignorance do
anything which is inconsistent therewith. Wherefore since some on the day
after the holy Nativity of Christ our God are seen cooking semi'dali^n, and
distributing it to each other, on pretext of doing honour to the puerperia
of the spotless Virgin Maternity, we decree that henceforth nothing of the
kind be done by the faithful. For this is not honouring the Virgin (who
above thought and speech bare in the flesh the incomprehensible Word) when
we define(2) and describe, from ordinary things and from such as occur with
ourselves, her ineffable parturition. If therefore anyone henceforth be
discovered doing any such thing, if he be a cleric let him be deposed, but
if a layman let him be cut off.

ANCIENT EPITOME OF CANON LXXIX.

   Whoever after the feast of the Mother of God shall prepare semi'dili^n
(semilam) or anything else on account of what is called puerperia, let him
be cut off.

CANON LXXX.

   IF any bishop, or presbyter, or deacon, or any of those who are
enumerated in the list of the clergy, or a layman, has no very grave
necessity nor difficult business so as to keep him from church for a very
long time, but being in town does not go to church on three consecutive
Sundays--three weeks--if he is a cleric let him be deposed, but if a layman
let him be cut off.

ANCIENT EPITOME OF CANON LXXX.

   If anyone without the constraint of necessity leaves his church for
three Lord's days, he shall be deprived of communion.

CANON LXXXI.

   WHEREAS we have heard that in some places in the hymn Trisagion there
is added after "Holy and Immortal," "Who was crucified for us, have mercy
upon us," and since this as being alien to piety was by the ancient and
holy Fathers cast out of the hymn, as also the violent heretics who
inserted these new words were cast out of the Church; we also, confirming
the things which were formerly piously established by our holy Fathers,
anathematize those who after this present decree allow in church this or
any other addition to the most sacred hymn; but if indeed he who has
transgressed is of the sacerdotal order, we command that he be deprived of
his priestly dignity, but if he be a layman or monk let him be cut off.

ANCIENT EPITOME OF CANON LXXXI.

   Whoever adds to the hymn Trisagion these words "Who wast crucified"
shall be deemed heterodox.

CANON LXXXII.

   IN some pictures of the venerable icons, a lamb is painted to which the
Precursor points his finger, which is received as a type of grace,
indicating beforehand through the Law, our true Lamb, Christ our God.
Embracing therefore the ancient types and shadows as symbols of the truth,
and patterns given to the Church, we prefer "grace and truth," receiving it
as the fulfilment of the Law. In order therefore that "that which is
perfect" may be delineated to the eyes of all, at least in coloured
expression, we decree that the figure in human form of the Lamb who taketh
away the sin of the world, Christ our God, be henceforth exhibited in
images, instead of the ancient lamb, so that all may understand by means of
it the depths of the humiliation of the Word of God, and that we may recall
to our memory his conversation in the flesh, his passion and salutary
death, and his redemption which was wrought for the whole world.

ANCIENT EPITOME OF CANON LXXXII.

   Thou shalt not paint a lamb for the type of Christ, but himself.

CANON LXXXIII.

   No one may give the Eucharist to the bodies of the dead; for it is
written "Take and eat." But the bodies of the dead can neither "take" nor
"eat."

ANCIENT EPITOME OF CANON LXXXIII.

   The Sacraments must not be given to a dead body.

CANON LXXXIV.

   FOLLOWING the canonical laws of the Fathers, we decree concerning
infants, as often as they are found without trusty witnesses who say that
they are undoubtedly baptized; and as often as they are themselves unable
on account of their age to answer satisfactorily in respect to the
initiatory mystery given to them; that they ought without any offence to be
baptized, lest such a doubt might deprive them of the sanctification of
such a purification.

ANCIENT EPITOME OF CANON LXXXIV.

   Whoever do not know nor can prove by documents that they have been
baptized, let them be christened.

CANON LXXXV.

   WE have received from the Scriptures that in the mouth of two or three
witnesses every word shall be established. Therefore we decree that slaves
who are manumitted by their masters in the presence of three witnesses
shall enjoy that honour; for they being present at the time will add
strength and stability to the liberty given, and they will bring it to pass
that faith will be kept in those things which they now witness were done in
their presence.

ANCIENT EPITOME OF CANON LXXXV.

   A slave manumitted by his master before two witnesses shall be free.

CANON LXXXVI.

   THOSE who to the destruction of their own souls procure and bring up
harlots, if they be clerics, they are to be [cut off and] deposed, if
laymen to be cut off.

ANCIENT EPITOME OF CANON LXXXVI.

   Whoever gathers together harlots to the ruin of souls, shall be cut
off.

CANON LXXXVII.

   SHE who has left her husband is an adulteress if she has come to
another, according to the holy and divine Basil, who has gathered this most
excellently from the prophet Jeremiah: "If a woman has become another
man's, her husband shall not return to her, but being defiled she shall
remain defiled;" and again, "He who has an adulteress is senseless and
impious." If therefore she appears to have departed from her husband
without reason, he is deserving of pardon and she of punishment. And pardon
shall be given to him that he may be in communion with the Church. But he
who leaves the wife lawfully given him, and shall take another is guilty of
adultery by the sentence of the Lord. And it has been decreed by our
Fathers that they who are such must be "weepers" for a year, "hearers" for
two years, "prostrators" for three years, and in the seventh year to stand
with the faithful and thus be counted worthy of the Oblation [if with tears
they do penance.]

ANCIENT EPITOME OF CANON LXXXVII.

   She who goes from her husband to another man is an adulteress. And he
who from his wife goes to another woman is an adulterer according to the
word of the Lord.

CANON LXXXVIII.

   No one may drive any beast into a church except perchance a traveller,
urged thereto by the greatest necessity, in default of a shed or resting-
place, may have turned aside into said church. For unless the beast had
been taken inside, it would have perished, and he, by the loss of his beast
of burden, and thus without means of continuing his journey, would be in
peril of death. And we are taught that the Sabbath was made for man:
wherefore also the safety and comfort of man are by all means to be placed
first. But should anyone be detected without any necessity such as we have
just mentioned, leading his beast into a church, if he be a cleric let him
be deposed, and if a layman let him be cut off.

ANCIENT EPITOME OF CANON LXXXVIII.

   Cattle shall not be led into the holy halls, unless the greatest
necessity compels it.

CANON LXXXIX.

   THE faithful spending the days of the Salutatory Passion in fasting,
praying and compunction of heart, ought to fast until the midnight of the
Great Sabbath: since the divine Evangelists, Matthew and Luke, have shewn
us how late at night it was [that the resurrection took place], the one by
using the words ope` sabba'twn, and the other by the words o'rthrou
bathe'os.

ANCIENT EPITOME OF CANON LXXXIX.

   On the Great Sabbath the fast must be continued until midnight.

CANON XC.

   WE have received from our divine Fathers the canon law that in honour
of Christ's resurrection, we are not to kneel on Sundays. Lest therefore we
should ignore the fulness of this observance we make it plain to the
faithful that after the priests have gone to the Altar for Vespers on
Saturdays (according to the prevailing custom) no one shall kneel in prayer
until the evening of Sunday, at which time after the entrance for compline,
again with banded knees we offer our prayers to the Lord. For taking the
night after the Sabbath, which was the forerunner of our Lord's
resurrection, we begin from it to sing in the spirit hymns to God, leading
our feast out of darkness into light, and thus during an entire day and
night, we celebrate the Resurrection.

ANCIENT EPITOME OF CANON XC.

   From the evening entrance of the Sabbath until the evening entrance of
the Lord's day there must be no kneeling.

CANON XCI.

   THOSE who give drugs for procuring abortion, and those who receive
poisons to kill the foetus, are subjected to the penalty of murder.

ANCIENT EPITOME OF CANON XCI.

   Whoever gives or receives medicine to produce abortion is a homicide.

CANON XCII.

   THE holy synod decrees that those who in the name of marriage carry off
women and those who in any way assist the ravishers, if they be clerics,
they shall lose their rank, but if they be laymen they shall be
anathematized.

ANCIENT EPITOME OF CANON XCII.

   Those who run away with women, and those who assist and give a hand, if
they be clerics they shall be deposed, if laymen they shall be
anathematized.

CANON XCIII.

   IF the wife of a man who has gone away and does not appear, cohabit
with another before she is assured of the death of the first, she is an
adulteress. The wives of soldiers who have married husbands who do not
appear are in the same case; as are also they who on account of the
wanderings of their husbands do not wait for their return. But the
circumstance here has some excuse, in that the suspicion of his death
becomes very great. But she who in ignorance has married a man who at the
time was deserted by his wife, and then is dismissed because his first wife
returns to him, has indeed committed fornication, but through ignorance;
therefore she is not prevented from marrying, but it is better if she
remain as she is. If a soldier shall return after a long time, and find his
wife on account of his long absence has been united to another man, if he
so wishes, he may receive his own wife [back again], pardon being extended
in consideration of their ignorance both to her and to the man who took her
home in second marriage.

ANCIENT EPITOME OF CANON XCIII.

   A woman who when her husband does not turn up, before she is certain he
is dead, takes another commits adultery. But when the man returns he may
receive her again, if he so elects.

CANON XCIV.

   THE canon subjects to penalties those who take heathen oaths, and we
decree to them excommunication.

ANCIENT EPITOME OF CANON XCIV.

   Whoever uses Gentile oaths, is worthy of punishment, for he is cut off.

CANON XCV.

   THOSE who from the heretics come over to orthodoxy, and to the number
of those who should be saved, we receive according to the following order
and custom. Arians, Macedonians, Novatians, who call themselves Cathari,
Aristeri, and Testareskaidecatitae, or Tetraditae, and Apollinarians, we
receive on their presentation of certificates and on their anathematizing
every heresy which does not hold as does the holy Apostolic Church of God:
then first of all we anoint them with the holy chrism on their foreheads,
eyes, nostrils, mouth and ears; and as we seal them we say--"The seal of
the gift of the Holy Ghost."

   But concerning the Paulianists it has been determined by the Catholic
Church that they shall by all means be rebaptized. The Eunomeans also, who
baptize with one immersion; and the Montanists, who here are called
Phrygians; and the Sabellians, who consider the Son to be the same as the
Father, and are guilty in certain other grave matters, and all the other
heresies--for there are many heretics here, especially those who come from
the region of the Galatians--all of their number who are desirous of coming
to the Orthodox faith, we receive as Gentiles. And on the first day we make
them Christians, on the second Catechumens, then on the third day we
exorcise them, at the same time also breathing thrice upon their faces and
cars; and thus we initiate them, and we make them spend time in church and
hear the Scriptures; and then we baptize them.

   And the Manichaeans, and Valentinians and Marcionites and all of
similar heresies must give certificates and anathematize each his own
heresy, and also Nestorius, Eutyches, Dioscorus, Severus, and the other
chiefs of such heresies, and those who think with them, and all the
aforesaid heresies; and so they become partakers of the holy Communion.

ANCIENT EPITOME OF CANON XCV.

   Thus we admit those converted from the heretics. We anoint with the
holy chrism, upon the brow, eyes, nostrils, mouth, and ears, Arians,
Macedonians, Novatians (who are called Cathari), Aristerians (who are
called Quartadecimans or Tetraditae), and Apollinarians when they
anathematize every heresy; and sign them with the cross as we say, "The
Seal of the gift of the Holy Ghost. Amen."

CANON XCVI.

   THOSE who by baptism have put on Christ have professed that they will
copy his manner of life which he led in the flesh. Those therefore who
adorn and arrange their hair to the detriment of those who see them, that
is by cunningly devised intertwinings, and by this means put a bait in the
way of unstable souls, we take in hand to cure paternally with a suitable
punishment: training them and teaching them to live soberly, in order that
having laid aside the deceit and vanity of material things, they may give
their minds continually to a life which is blessed and free from mischief,
and have their conversation in fear, pure, [and holy(1)]; and thus come as
near as possible to God through their purity of life; and adorn the inner
man rather than the outer, and that with virtues, and good and blameless
manners, so that they leave in themselves no remains of the left-handedness
of the adversary.But if any shall act contrary to the present canon let him
be cut off.

ANCIENT EPITOME OF CANON XCVI.

   Whoever twist up their hair into artistic plaits for the destruction of
the beholders are to be cut off.

CANON XCVII.

   THOSE who have commerce with a wife or in any other manner without
regard thereto make sacred places common, and treat them with contempt and
thus remain in them, we order all such to be expelled, even from the
dwellings of the catechumens which are in the venerable temples. And if any
one shall not observe these directions, if he be a cleric let him be
deposed, but if a layman let him be cut off.

ANCIENT EPITOME OF CANON XCVII.

   Whoever in a temple has commerce with his wife and remains there out of
contempt, shall be expelled even from the Catechumens. If any one shall not
observe this he shall be deposed or cut off.

CANON XCVIII.

   HE who brings to the intercourse of marriage a woman who is betrothed
to another man who is still alive, is to lie under the charge of adultery.

ANCIENT EPITOME OF CANON XCVIII.

   He is an adulterer who takes one espoused to some one else.

CANON XCIX.

   WE have further learned that, in the regions of the Armenians, certain
persons boil joints of meat within the sanctuary and offer portions to the
priests, distributing it after the Jewish fashion. Wherefore, that we may
keep the church undefiled, we decree that it is not lawful for any priest
to seize the separate portions of flesh meat from those who offer them, but
they are to be content with what he that offers pleases to give them; and
further we decree that such offering be made outside the church. And if any
one does not thus, let him be cut off.

ANCIENT EPITOME OF CANON XCIX.

   There are some who like the Jews cook meat in the holy places. Whoever
permits this, or receives aught from them, is not fit to be priest. But if
any one should of his own free choice offer it, then he might receive as
much as the offerer chose to give him, provided the offer were made outside
the church.

CANON C.

   "LET thine eyes behold the thing which is right," orders Wisdom, "and
keep thine heart with all care." For the bodily senses easily bring their
own impressions into the soul. Therefore we order that henceforth there
shall in no way be made pictures, whether they are in paintings or in what
way so ever, which attract the eye and corrupt the mind, and incite it to
the enkindling of base pleasures.And if any one shall attempt to do this he
is to be cut off.

ANCIENT EPITOME OF CANON C.

   Pictures which induce impurity are not to be painted. Whoso shall
transgress shall be cut off.

CANON CI.

   THE great and divine Apostle Paul with loud voice calls man created in
the image of God, the body and temple of Christ. Excelling, therefore,
every sensible creature, he who by the saving Passion has attained to the
celestial dignity, eating and drinking Christ, is fitted in all respects
for eternal life, sanctifying his soul and body by the participation of
divine grace. Wherefore, if any one wishes to be a participator of the
immaculate Body in the time of the Synaxis, and to offer himself for the
communion, let him draw near, arranging his hands in the form of a cross,
and so let him receive the communion of grace. But such as, instead of
their hands, make vessels of gold or other materials for the reception of
the divine gift, and by these receive the immaculate communion, we by no
means allow to come, as preferring inanimate and inferior matter to the
image of God. But if any one shall be found imparting the immaculate
Communion to those who bring vessels of this kind, let him be cut off as
well as the one who brings them.

ANCIENT EPITOME OF CANON CI.

   Whoever comes to receive the Eucharist holds his hands in the form of a
cross, and takes it with his mouth; whoever shall prepare a receptacle of
gold or of any other material instead of his hand, shall be cut off.

CANON CII.

   IT behoves those who have received from God the power to loose and
bind, to consider the quality of the sin and the readiness of the sinner
for conversion, and to apply medicine suitable for the disease, lest if he
is injudicious in each of these respects he should fail in regard to the
healing of the sick man. For the disease of sin is not simple, but various
and multiform, and it germinates many mischievous offshoots, from which
much evil is diffused, and it proceeds further until it is checked by the
power of the physician. Wherefore he who professes the science of spiritual
medicine ought first of all to consider the disposition of him who has
sinned, and to see whether he tends to health or (on the contrary) provokes
to himself disease by his own behaviour, and to look how he can care for
his manner of life during the interval. And if he does not resist the
physician, and if the ulcer of the soul is increased by the application of
the imposed medicaments, then let him mete out mercy to him according as he
is worthy of it. For the whole account is between God and him to whom the
pastoral rule has been delivered, to lead back the wandering sheep and to
cure that which is wounded by the serpent; and that he may neither cast
them down into the precipices of despair, nor loosen the bridle towards
dissolution or contempt of life; but in some way or other, either by means
of sternness and astringency, or by greater softness and mild medicines, to
resist this sickness and exert himself for the healing of the ulcer, now
examining the fruits of his repentance and wisely managing the man who is
called to higher illumination. For we ought to know two things, to wit, the
things which belong to strictness and those which belong to custom, and to
follow the traditional form in the case of those who are not fitted for the
highest things, as holy Basil teaches us.

ANCIENT EPITOME OF CANON CII.

   The character of a sin must be considered from all points and
conversion expected. And so let mercy be meted out.


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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