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AN ENGLISH TRANSLATION,
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OF THE ENTIRE CODE OF
Gra N-@EN) ee Ae’
OF THE UNDIVIDED, PRIMITIVE CHURCH,
Seconp Epition, REVISED AND ENLARGED ;
WITH A DISSERTATION ON THE SEVENTH CANON OF EPHESUS
AND THE CHALCEDONIAN DECREE OF DOCTRINAL LIBERTY.
BY JOHN FULTON’ DD. D.,
RECTOR OF ST. GEORGE’S CHURCH, ST. LOUIS, MO.
AND A
PREFATORY NOTICE
BY
Poailir’ SHARE, D:D.; LED.
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THE REVEREND FATHER IN GOD,
CHARLES FRANKLIN ROBERTSON, 8.T. D.,
Biles Oe Crb Sivelks s ORR,
DHS. MANUAL Ob: CATHOLIC, LAV
IS NOW,
BY PERMISSION,
Reverentip Inscribed;
IN TOKEN OF
DUTIFUL REVERENCE . FOR -HiS’ OFFICE
AND
SINCERE AFFECTION FOR HIS PERSON,
My
HIS LOVING. ER ESB Yon BR
JOHN FULTON.
CGN kN TS:
FRONTISPIECE :—
PLAN OF AN ANCIENT CHURCH........ are PR Opposite Title.
PREFACE TO SECOND EDITION, ContTaInInNG A
DISSERTATION ON THE SEVENTH CANON OF EPH-
ESUS, AND THE CHALCEDONIAN Law OF DocTRINAL
PAGE
PSUR HRY ee0), cure elle Sa ae ae WERE Geter (su wears ae
PREFACE TO THE FIRST EDITION. nes : Pee ieat
INTRODUCTION.
CHAPTER I.—THE PROVINCIAL SYSTEM OF THE ROMAN
BNO REE estrone ced sce ereta ah tones ane. f= eat Tate es es heeds chalets 13
CHAPTER II.—THE CLERGY, OFFICERS, AND RELIGIOUS
ORDERALING THE CHURCH. wsiom tacks « crkervci cmos o. ile
CHAPTER IIJ.—ANCIENT CHURCHES, AND THE APPOINTED
STATIONS OF THE VARIOUS CLASSES OF THE LAITY.... 35
CHAPTER IV.—PARISHES, PROVINCES, AND DIOCESES OF
V5.0 Vill CaS AON KOs CAE Nr Gin Ren Cy OC GRR at? 5 Mae Rie cee 42
CHAPTER V.—HISTORY OF THE COUNCILS OF THE CHURCH
PIS PA arse sa rat tt N Re mena he keh Mn AS Gd ac mae 51
CHAPTER VI.—HIsTORY OF THE COUNCILS, CONTINUED TO
BSA Deed Se Ge NN A RRO NSS 2s Soe ene ae 69
PH A POS LOTMOMEACANONDscscee tec cael: con ecee' sc 5 81
GENERAL COUNCILS
INTO —=“SyNODICAIE LWINER aa acrat are atesreere coos banine-s 113
PTT ORES corel suai tl ceseioe cosas vier eleva elt tier bieite 119
OIE SoIN se Mato gab bot tmiAdiae CADE nt eet Carer 121
CONSTANTINOPLE Bie— THE CREED) cic cc's cae sreee ete cl cele s « ¢ 137
LETTER TO THE EMPEROR............ 13
WAN ON Sugoi tecrrer sae care areuiais os. ts 141
EPHESUS: —ENCYCLICAL LETTER. 0.6000 ..00 0) occas ec eenees 151
CANONS..... GOS Oe CUI Bt Da Dee eave tae & 1538
EPISTLE RESPECTING EUSTATHIUS............. 161
CHALCEDON :—DEFINITION OF FAITH......-........-.000 167
WAN ON Serene Site as ei cie teste aters on eee auld a 175
vill CONTENTS.
PROVINCIAL COUNCILS. ; anes
(AN CYRRAS== CANONS aia eicpte ta tees cpsiel wiaerste s¥ete aolelsee te aleto nares tara 199
Nino: GaigARWA += CANON Ge caisitaictitecceas tne cineks ener eee 213
GANGRA.:—SYNODIGAT JUBPTPTER: 42.02 ss os seine io a emecten ee 219
GANONG oro s Sinton acre einccte ras. 8 nis tenella Opa ne eres 223
POSTS GR TBM accccayewie ate wils is jsushaieact et eansa weaves oer 229
ANTIOCH += SVNODIGADIE GHUDEIR: ..)ays stacks elalalelaieenictel ekel ete eres 2381
(GAINIOINS era ioresmacne ive ictal s eletehcloumuuece ota gasereeneeees 233
LAODICEA :—CANONS. .... 0. sceceeccecccenes pitti te eee 251
DIGEST: OR TB cht ANON 6 oS eek cece ately Bis
INDEX 400 70 EE “ENT RODUC BION tote ote tes ce. te 889
PREP arORryo NOTICE:
HE ancient Councils were convened for the double pur-
pose of deciding doctrinal controversies, and passing
disciplinary canons, on the basis of the Holy Scriptures and
the traditional faith and practice of the church. The dog-
matic decisions are laid down chiefly in the Nicene and
Constantinopolitan Creed (A. D. 325 and 381), and the
Christological formulas of Ephesus (431) and Chalcedon
(451). They are still held by all orthodox churches, Greek,
Latin, and EHyvyangelical, and form the most important
heritage of the ancient undivided church.
The first collection of ecclesiastical Canons goes under the
name of “ Apostolical Canons.” They are appended to the
eighth book of the “ Apostolical Constitutions,” and exist in
Greek, Syriac, Ethiopic, and Arabic versions. In some
manuscripts they number 85, in others 50. The Greek
church, at the Trullan Council in 692, adopted the whole
collection of 85 as authentic and binding; the Latin church
retained 50, which Dionysius Exiguus about A. D. 500
translated from a Greek Manuscript. They consist of brief
rules borrowed from the Pastoral Epistles, from early tradi-
tion, and the Councils of the first centuries.
Among the Canons of Councils the first place is due to
those of the first four cecumenical Councils; and the second
to those of several provincial Councils, which were held soon
after the Diocletian persecution, namely the Councils of
Elvira in Spain (306), Ancyra in Galatia (313), Arles in
France (814), Neo Cexsarea in Cappadocia (between 314
x PREFATORY NOTICE.
and 325). The latter dealt chiefly with questions arising out
of the persecutions of the church by heathen Rome, and gave
directions for dealing with those who had denied the Lord
in the hour of danger and had afterwards repented. The
Councils of Laodicea and Gangra, although only provincial,
likewise passed important Canons; but while the Canons of
Ancyra, Neo-Cesarea, Gangra, Laodicea, and also of Antioch
were approved by the Council of Chalcedon, and thus gained
currency in the West as well asin the Hast, the Canons of
Elvira and of Arles were never received as of authority
beyond the provinces for the government of which they were
adopted.
These ancient canons give us a tolerably complete idea of
the practical life, the clerical duties and morals, the state of
discipline, and worship of the church during the first five
centuries. They form the basis of the canon law, which
grew during the middle ages to as large dimensions as the
Roman civil law.
A careful collection of these early canons in the original
(ireek, with a faithful English Version, historical introduc-
tions, critical notes and a digest, must be of very great use
to every student of ecclesiastical history.
Such a collection is furnished by a competent and con-
scientious scholar in the present work, based upon the great
Synodicon of Bishop Beveridge. It is the only book of the
kind issued in America, and I know no better one of the
same size. It needs no further introduction. It will best
recommend itself by practical use.
PHILIP SCHAFF.
New York, June, 1883.
PREFACE TO THE SECOND EDITION.
CONTAINING A DISSERTATION ON THE SEVENTH CANON
OF EPHESUS AND THE CHALCEDONIAN DECREE
OF DOCTRINAL LIBERTY.*
S an introduction to this Second Kdition I might be
content to say that the corrections of the First
Edition which have been found to be necessary after ten years
of continuous use amount to no more than the change of a
dozen words, and the alteration of a few lines in a single
paragraph. Such a statement would be strictly true, but it
would be very far from telling the whole truth ; for, though
the number of necessary corrections has proved to be much
less than could have been expected in the First Edition of
such a work, their importance is exceedingly great. Most of
them occur in the transiation of the Seventh Canon of Ephesus
and the Definition of Chalcedon, and are directly connected
with no less important a subject than the extent and limita-
tions of authoritative doctrinal teaching in the Church of
Christ. The pretentions of Rome on the one hand, and the
investigations of science and of criticism on the other, are
compelling men to inquire with eager earnestness whether the
Catholic Church itself has never set a limit to its own right
of definition, and whether Christianity has ever made itself
responsible for the philosophical theories with which scientific
discovery and critical research are in open conflict. Now the
truth is that the limitations of authoritative doctrinal teach-
ing in the Church of Christ were long ago determined in the
* The substance of this essay was printed, though not published, in June, 1882.
At that time Canon Bright’s ‘‘ Notes on the Canons of the first Four General Councils,”
and the third volume of Bishop Hefele’s ‘ History of the Councils of the Church from
the original Documents,” had not appeared. TI trust it is not inconsistent with
becoming modesty to say that, after a careful examination of these two learned
works, I have found no sufficient reason to change eyen the details of the argument
herein presented,
xi PREFACE. TO" THE
most emphatic and unequivocal way; and it is a fact which
mere inspection will verify, that, with the Catholic Faith, as
it was then authoritatively defined by the Catholic Church,
not one fact which science or criticism has yet proved, or
ever will prove, can by any possibility conflict. I shall be
pardoned, I trust, for saying that the succession of causes
and events which led to that important act has not hereto-
fore been presented with the exactness which its far-reaching
significance demands. Indeed, the connection of these suc-
cessive incidents with the cardinal fact on which the whole
question of the scope and limitations of authorized Catholic
doctrine hinges, seems to me to have been strangely ovei-
looked. I therefore avail myself of the opportunity afforded
by the present occasion to narrate the interesting series of
incidents which I have been compelled to consider while
engaged in a critical review of the language and history of
the two important documents to which I have referred.
I. When our Lord Jesus Christ declared that the gates of
hell should not prevail against His Church, that promise can-
not be understood to mean less than this, that however indi-
vidual men or particular Churches might err, the whole
Catholic Body should not err in any matter of faith. Hence
we must conclude that Definitions of Faith carefully elabo-
rated by Councils and afterwards approved by the consent of
the whole Catholic Commonwealth are infallibly true. If
they were not true, the gates of hell must have prevailed
against the Church of Christ, contrary to His promise.
Again, when our Lord promised that the Holy Ghost whom
He was to send from the Father should guide His Church
into all truth, it is very clear that He did not mean all sorts
of truth; such, for example, as scientific truth or historical
truth. Neither did He mean every sort of truth connected
with religion, as, for example, the exact date and the author-
ship of every book of the Holy Scriptures. Nor did He mean
every sort of truth concerning God, as, for example, how God
creates. And most assuredly He did not mean all sorts of
truth concerning the operations of divine grace through the
workings of the Holy Ghost; for these things the Lord Him-
self declared to be like the wind blowing whither it will—
recognizable, but not definable. What our Lord meant could,
in reason, have been simply this: that the Holy Ghost should
SECOND EDITION. xiii
guide the Church into all necessary and essential truth; and
manifestly the very highest function of the Church as a teach-
ing body, guided by her Divine Inspirer, would be to declare
what is the necessary and essential truth of Christ, as dis-
tinguished from all other truth, whether scientific, historical,
critical, philosophical, or even theological. Now if it were a
fact that the Catholic Church of Christ had not only declared
what the essential verities of the faith are, but had positively
forbidden any minister of any rank to set forth anything
different as true, or anything else as necessary and essential ;
if it were, furthermore, a fact that, for her own protection,
the Catholic Church had been compelled to set forth the
ipsissima verba in which alone the essentials of the faith might
be authoritatively expressed ; and if it were a fact that, from
the time when this was done and its value tested, God’s wise
providence made it impossible that one single additional defi-
nition of faith should ever be made by the united voice of the
Catholic Church, it seems to me that, unless Christ’s promise
has failed, and unless the gates of hell have prevailed against
His Church, we need be at little pains to ascertain what are
the essential verities of the Catholic Faith. And these three
things are true, as I proceed to show.
II. (1). Nothing could be more strikingly in contrast with
the dogmatical recklessness of assertion exhibited by Churches
and by individuals in later centuries than the cautious reluc-
tant with which the primitive Church suffered itself to be
compelled to express the verities of the Faith in scientific
terms of theological definition. No definition of any article
was ever volunteered in advance of some imperious necessity.
At first the formula of Holy Baptism was the only Formula of
Faith, and its meaning was set forth, not in terms of scien-
tific theology, but in the looser terms of popular teaching.
As there seems to be little doubt that the briefest possible
abstract of the story of the gospel was reduced to writing at a
very early day, and was afterwards the basis of the three
larger Synoptical Gospels, so there is little doubt that the
formula of Baptism was gradually expanded for catechetical
purposes into short Creeds, of which the form known as the
Apostle’s Creed is probably the best and fullest specimen now
extant. It is important, however, to observe that these Bap-
tismal Creeds were set forth as freely in particular Churches
X1V PREFACE TO THE
as catechisms of one sort or another are set forth now. They
had this in common, that they all set forth the elementary
facts of the Faith, in the simplest language, and without
theory or comment. In other respects they differed in differ-
ent Churches.
(2). it isa very common error, but still an error, to suppose
that the First General Council of Nicea set forth a Creed, if
by the word Creed we mean an exact form of words which
was prescribed or recommended as a substitute for the cate-.
chetical or Baptismal Creeds which had been previously used
in particular Churches. Even if it were true, it would mark
the significant fact that it was not until the year 325 that tlie
Catholic Church ever attempted to set forth an exact and
authoritative Formula of Faith. But the truth is that the
Council of Nica did no such thing. The heresy of Arius
had denied the eternity, and therefore the essential deity, of
the Only-Begotten of the Father, and to correct this heresy
the Council of Nicca set forth the testimony of all the Churches
of Christ concerning the true doctrine of the Son of God. {ft
did nothing more than that. The Nicene definition was
indeed made in exact and scientifie terms, which were meant
to be a bulwark of the Faith against the heresy of Arius; and
it was the first definition ever made by the consentient voice
of the Catholic Church, teaching in the name and by the
authority of Christ. But it was not, nor was it meant to be,
a perfect or sufficient statement of the Christian Faith. It
determined one central truth, and that undoubtedly the
greatest and most vital; but it did no more. The reluctance
of the Church to make exact definitions of doctrine is strik-
ingly exhibited in the fact that this holy, great and venerable
Synod would not, and did not, utter one word bevond what
it was required to utter by the manifest necessities of the
Chureh, and by the manifest providence of God. And this,
too, is remarkable, that it did not, even then, impose its own
form of words upon the Churches. The facts it Lad declared
were eternally true ; and whoever should deny them must be
cast out of the Catholic Church as one who had denied the
Faith of Christ; but there was no intimation whatsoever that
the same eternal truths might not, in the future as in the
past, be freely, if only faithfully, set forth on any occasion in
different language.
SECOND EDITION. XV
(3). More than half a century passed away before the
Catholic Church in the first Council of Constantinople was com-
pelled by absolute necessity to add what was lacking to the
definition of Nicwa. The Semi-Arians and Pneumatomachi
had depraved the doctrine of the Holy Spirit, and the Council
of Constantinople added a few brief and pregnant statements
to correct the errors of these and other heretics. But still,
though the Fathers of that Council spoke in no stammering
or hesitating words, they imitated the fathers of Nicaea in
this, that they did not forbid the use of any other true words
in the exposition of the same truths. This Council, eminent
for wisdom and sanctity, was not in form an Gicumeniecal or
General Council of the whole Church, since it was composed
exclusively of Oriental bishops; and its definitions had not
the stamp of authority which belonged to those of Nicwa
until they had been sanctioned, as they were immediately
afterwards, by their universal reception and approval through-
out the whole Catholic Church. The fact that they had been
so sanctioned was emphatically ascertained at the Council of
Chalcedon.
(4). Fifty years more passed away before the Catholic Church
was called again to declare a matter of doctrine at the Council
of Ephesus, but on this occasion the Council merely tested
the heresy of Nestorius by the clear signification of the pre-
vious definition of Nicwa. The ecthesis, 1. e., the statement
or exposition of Niceea, was read, and after it the syméolon,
or formula in which Theodore of Mopsuestia had covered
up the essential heresy of Nestorius in terms of pretended
orthodoxy. 'The inconsistency of the new heresy with the old
truth was at once apparent; and then the Fathers adopted
that famous Seventh Canon* which has been so widely mis-
interpreted. It is very commonly believed that the Seventh
Canon of Ephesus sets forth the Nicene definition as a final
Creed, to the neglect of the Constantinopolitan definitions,
so that the subsequent decree of the Council of Chalcedon
* It has been objected that the Seventh Canon of Ephesus was not, properly
speaking, a canon, but a opos, or determination of the particular matter to which it
referred. The objection, however, is of little real force ; since the Council, instead of
limiting its determination to the particular errors contained in the formula of Theodore,
and instead of pronouncing sentence upon the particular persons who maintained
those errors, chose rather to render judgment in the form of a general rule, that is to
say a Canon. which would apply to all persons who should set forth a doctrine different
from the Nicene.
XVI PREFACE TO THE
seems to be, in effect, an overruling of the previous action of
the Council of Ephesus. I confess that the translation given
in the first edition of this work entirely fails to bring out the
very important truth of the matter, a failure which it has in
common with all other translations I have examined. The
truth is this, and a glance at the original Greek will verify
the assertion: That the Seventh Canon of Ephesus simply
reaffirmed the Nicene definition; not even then did it pre-
scribe the Nicene form of words to be used on all occasions ;
but it declared in effect that any and every form of words
which might be used must be consistent with the Nicene defi-
nition; and it decreed that if any clergyman should dare to
set forth heteran pistin, that is to say, a different faith from
that of the Nicene fathers, he should be summarily cut off.*
* Canon Bright’s discussion of the Seventh Canon of Ephesus is very unsatis-
factory. He affirms that to explain érépay rior ‘as a belief contrary to the Nicene,
or a creed expressing doctrive inconsistent with the Nicene” “is to explain it away ;””
an assertion which simply begs the question. He declares that ‘‘zo71s means a
formulary of doctrine which can be ‘written’ and ‘ presented,’—in short, a creed ;”
a declaration which begs the question in another form of words. He says that ‘‘ érépa
applied to a creed” (i.e. to iats) “must bear the sense of verbal difference, not of
doctrinal opposition ;”? a necessity which is not shown, so that the statement is
merely a third begging of the question. The learned Canon maintains that the decree
of Ephesus “excludes the Apostles’ Creed as a baptismal symbol ;”’ a notion which,
if it were true, would condemn the baptisms of the Western Church from the Council
o* Ephesus until now. In order to establish his thesis it would be necessary for the
learned professor to show, by at least one undoubted instance, that at the time of the
Council of Ephesus zioms had acquired the new meaning of a verbal formulary in
acidition to its old and usual signification of a faith, doctrine, belief. No such
uidoubted instance, I believe, can be produced. If it could, the learned professor
must next show that the Council, in laying down a rule for the government of the
Cittholic Church, deliberately used a common word in a new and unusual sense, which
is altogether improbable unless there were no other word in the Greek language to
e:cpress their meaning. So far from that, however, the word cvpBodov lay ready for-
that very use ; and the fact that they did not use it is sufficient evidence that they did
not mean it. It would strengthen Canon Bright’s opinion, of course, if he could show
that any person ever understood the Council to have used the word wioms in the new
sense of a verbal formulary ; but the evidence is altogether to the contrary, If mors
alone had been understood in that sense, the Fathers of Chaleedon would have found
it enough to include the definitions of Constantinople in their confirmation of the
decree of Ephesus ; but instead of that they first forbade all that had been forbidden
by the Council of Ephesus, and then they added a new prohibition by extending the
decree which already protected the doctrine of the Church to the verbal formula in
which it might be offered. If the two decrees are put side by side, it seems to me that
the inference is inevitable ; and the fact that the Fathers of Chalcedon adopted the
very words of the Fathers of Ephesus plainly shows that the additional words were
inserted deliberately and on account of some indispensable necessity.
EPHESUS. CHALCEDON.
“The holy Synod decrees that it is “The holy and ccumenical Synod
unlawful for any man to propose, or com- | decrees that it is unlawful for any man
pile, or compose any érépay miotw than|to propose, or compile, or compose,
SECOND EDITION. xvii
(5). Twenty years later the greatest of all the Councils,
numbering six hundred and thirty bishops, assembled at
Chalcedon for the correction of recently invented forms of
heresy; and as the Council of Ephesus had found that the
definition of Nicwa, fairly and grammatically construed in its
obvious sense, was a sufficient protection against Nestorianism,
so the Fathers of Chalcedon found that in the definitions of
Nicza and Constantinople united, the Church had a sufficient
protection against all heresies whatsoever. It was now a
hundred and twenty-six years since the Council of Nicwa had
assembled, and nearly four hundred and twenty years since
the Apostles had received their commission to go and teach
all nations. In all that time the Catholic Church had never
but twice, and then with great reluctance, exercised her
supreme function of exact doctrinal definition. Heretics, on
the contrary, had been ever ready with irreverent self-conceit
to affirm or deny, as the whim took them; and the absence
of a fixed formula or symbol of faith had been severely felt.
For want of it, faithful members of the Church had been
liable to be led away by heretics who professed the greatest
devotion to orthodoxy and the utmost reverence for the
that established by the holy and blessed | or hold, or teach to others any érépay
faihers assembled with the Holy Ghost at | wiotw.
- Nica.
But those who shall dare to compose, But those who shall dare EITHER to
or to publish, or offer érépay riot compose érepay morw, OR to publish, or
teach, or deliver érepov ciuBodAov
to persons desiring to turn to the acknowledgment of the truth, whether from
heathenism, or from judaism, or from any heresy whatsoever, shall be deposed, if
they be Bishops or Clergymen; Bishops from the Episcopate, and Clergymen from the
Clergy ; and, if they be monks or laymen, they shall be anathematized.”
The truth is that the language of the General Councils is not loose and incon-
sistent, but, on the contrary, it is, as might be expected, exceedingly precise and
exact, in every utterance which concerns the Faith. It will be found, I think, that in
the first four General Councils S.dacxaAca signifies doctrine in general; éx6ecrs, a state-
ment of doctrine; édyara, opinions set forth as doctrines of faith; zio7s, faith
irrespective of form; ovp~Bodov, an exact verbal formula of faith, or, in the strictest
sense of the word, a Creed. The mere fact that the word ovuBodov began to be used at
the Council of Chalcedon alone suffices to prove that the idea which it expresses
was then first recognized.
Though I haye thought it necessary to give my reasons for differing from the
learned Professor, I may nevertheless remark that the main argument of the text
would be in no way weakened if it could be shown that miozs in the Seventh Canon of
Ephesus was intended to mean an exact verbal formulary of faith. It would then
simply follow that the Council of Chalcedon accepted and completed the earlier work
of Ephesus ; for, whatever might be the force of rio7s alone, it is impossible to deny
or doubt that miozs, clinched by ovpfodov, can mean nothing less than a Creed in the
‘strictest sense of an exact verbal formula of faith,
xylil PREFACE TO THE
Councils of the Church, but who availed themselves of the
unrestrained liberty of exposition to set forth heretical for-
mulas, which were, in fact, heterai pisteis, utterly inconsistent
with the faith of the Catholic Church. In like manner
heathen persons embracing Christianity, and heretics or schis-
matics desiring to return into the one fold, were liable to be
required by pretentious priests to subscribe to formulas which
were not only unauthorized, but which were expressly designed
to teach heresy in the Church itself. The necessity of having
not only sound and sufficient definitions of the Faith, but also
a fixed and unalterable form of words in which to express it,
had at length become manifest. The definitions of Nicea,
supplemented by the additional definitions of Constantinople,
were beyond all question theologically exact in their terms,
and they were found to be amply sufficient in their scope to
express the Catholic Faith. Therefore the Fathers of Chal-
cedon, in dealing with the new heresies of their day, imitated
the example of the Fathers of Ephesus. They distinctly
refused to adopt or to impose new definitions. They tested
existing heresies by simply comparing them with the defini-
tions of Nica and Constantinople. For the protection of
the Church in the future they renewed the prohibition of
Ephesus, which forbade the setting forth of any heteran pis-
tin; that is to say, any faith which should be inconsistent
with the definitions of Nicxea ; they extended that prohibition
to the definitions of Constantinople ; and lastly, they declared
that not only the doctrines expressed in those definitions, but
the very ipsissima verba, the identical words in which they
were defined, should be and remain unalterable. The distinc-
tion is very clearly brought out in the two words pistis and
symbolon ; pistis referring to the doctrine and symbolon to
the formula of the Creed. Repeating the prohibition of
Ephesus, the Fathers of Chalcedon declared “ that it is not
lawful for any man to propose, or compile, or compose, or
hold, or teach to others any different faith (heteran pistin) ;”
a prohibition which manifestly applied to the substance of the
Faith and to all modes of teaching ; and then they proceeded
furthermore to enact that “those who dare EITHER to compose
a different faith (pistin), OR to publish or teach, or deliver a
different formula (symbolon), to persons desirous of turning
to the truth from heathenism, or Judaism, or any heresy
SECOND EDITION. Xix
whatsoever, shall be deposed, if they be bishops or clergy-
men—bishops from the Episcopate and clergymen from the
Clergy; and, if they be monks or laymen they shall be ana-
thematized.”
(6). In no more striking, positive, or emphatic way would
it have been possible for the six hundred and thirty bishops
who represented the Catholic Church at Chalcedon to have
declared that the whole Catholic Faith is summarily and
sufficiently expressed in the words of the Nicceno-Constanti-
nopolitan symbol ; that to tamper with the least jot of its form
is to tamper with heresy ; and that to add to its definitions,
making the acceptance of such additions a condition of com-
munition, ts to act without Catholic authority, and to incur the
condemnation of the Catholic Church. And be it well observed
that this grand decree of the greatest of all Cicumenical
Councils was none other than a law of Christian liberty. It
did not require that the baptismal Creeds which had grown
venerable by long ages of continuous use in different Churches
should be displaced by the exact technical formulas of Nicea
and Chalcedon; it was neither to be expected nor to be
desired that children and peasants, that is to say, a large
majority of mankind, should be vexed with the subtleties of
theological distinctions; it was wholly unnecessary that they
should be taught the difference between homo-ousios and
homoi-ousios ; therefore the old provincial formulas continued,
at least in the Western Church, to be freely used as they had
been before; and, in popular use, the Apostles’ Creed has
never in the West been displaced by the fuller formula.
Neither were provincial Churches prohibited from uttering
their voices on new questions of doctrine that might come up
from time to time. When the Western Churches were con-
strained by royal meddling and imperial dictation to declare
that the Holy Ghost proceedeth from the Father and the Son,
it was an unfortunate thing to do, and it was done in precisely the
most unfortunate way that the spirit of mischief could have
devised ; but it was not an act of heresy, for the statement was
not inconsistent with the Catholic Symbols it was not at first
an act of schism, because the Western Churches did not at
first make the reception of the added words a condition of com-
munion ; and it was not, nor did it become, an offense against
the decree of Chalcedon until it was made a condition of
XX PREFACH TO THE
communion, and so an occasion of schism ; for the scope and
purport of the Chalcedonian decree was this: that no Church,
however great or venerable, and no prelate, however eminent
in authority, should impose one syllable of doctrine, however
true, as a condition of communion, beyond the ipsissima
verba of the Niceno-Constantinopolitan Symbol. Thus the
Chalcedonian Decree was emphatically a law of liberty for the
whole Christian Commonwealth, and if that law had been
obeyed,: innumerable scandalous divisions and other evils
would have been spared to the Body of Christ.
(7). In the next two General Councils, which completed the
number of those that can be called ‘‘ undisputed” and there-
fore truly Gicumenical, the sufficiency of the Chalcedonian
Decree was effectively tested. New heresies of the subtlest
sort, and couched in the subtlest phrases of the subtlest and
most flexible of languages, had rapidly appeared in great
number; but the second and third Councils of Constantinople
found no difficulty in dealing with them. In every instance
it was only necessary to compare the new doctrine with the
plain meaning of the old formula in order to discover that
the new was inconsistent with the old, or, in other words,
that it was hetera pistis, and therefore false; so that what are
incorrectly called the doctrinal definitions of the fifth and
sixth General Councils were not, properly speaking, defini-
tions at all; they were in fact judicial declarations that the
several heresies which they condemned were inconsistent with
the Catholic Faith, as it had been already defined.
(8). No one, I suppose, will doubt that it was of God’s
wise providence that the Catholic Church was enabled in her
General Councils to defend the Faith of Christ against the
assaults of heresy. No one, I imagine, can fail to admire the
reverent reluctance exhibited by those great assemblies in
approaching the duty which God’s providence imposed upon
them, of choosing human words for the definition of divine
truth. No Catholic Christian can deny or doubt that they
were divinely guided, as the Lord had promised, in their
definitions of the truth; and just as little can we question
that they were divinely guided in forbidding definition to be
carried further. Surely we must equally believe it to have
been of God’s wise providence that from the time when the
essential verities of the Faith had thus been clearly and suffi-
SECOND EDITION. XX1
ciently expressed in a form of words which could not have been
changed without endangering the Faith itself, no true Geu-
menical Council of the whole Catholic Church has ever been
convened. Humanly speaking, if General Councils had been
held in subsequent ages they would have done what pro-
vincial Councils and patriarchal Councils have done every-
where ; they would have taken up the passing questions of
the time and would have multiplied definitions of unimportant
doctrines until the Faith of Christ would have been obscured
in a confused mass of inconsistent theological philosophy.
Doubtless the Holy Ghost could have guided the Church
through all such dangers. But the way in which the provi-
dence of God actually has saved the Church has been by
suffering the holding of General Councils to become impos-
sible. Thus the wrath and sinfulness of men has been made
to subserve the safety of the Church ; and, as we glance back
upon the history of the ages, we may well adore the mystery
of Providence, when we perceive that every individual and
particular Church has sinned and erred in divers ways; that
*‘as the Churches of Jerusalem, Alexandria and Antioch have
erred, so also the Church of Rome hath erred,” and the
Church of England hath erred; and yet the Catholic Church,
but the Catholic Church alone, hath not erred, but hath been
wonderfully saved from error, and even from danger of error,
lo, these many centuries. _
III. (1). It is no part of the purpose of this essay to enlarge
on the divine truths which are declared in the only authorized
Symbol of the Catholic Faith ; and it is needless further to
insist that the Christian Faith is sufficiently as well as truly
defined in that consecrated Symbol. What the Catholic
Church has authoritatively defined in that Symbol is true
and Catholic; what she has forbidden to be defined may
indeed be true, but it is not Catholic, and cannot lawfully be
imposed upon any Christian man as a condition of communion
in the Church of Christ. Hence the pretended right of the
Roman Patriarchate to define new doctrines of Faith, or, in
other words, to change the Christian Religion, is a sheer
rebellion against the Catholic Church ; and every attempt to
impose such doctrines as a condition of communion is an act
of schismatical usurpation. But the ease of mind and the
comfort of faith which a Catholic Christian may enjoy in
6-4 PREEPACH) DO THE
these days by remembering what the Chalcedonian law of
liberty does not define, and even forbids to be defined as
Catholic doctrine, extends to many other matters besides the
arrogant pretensions of the Church of Rome. After a brief
reference to some of these, the present essay may be fitly
closed.
(2). In these days we hear much of the conflict between
science and religion. That there unfortunately is, and has
been, very much of conflict between scientific men and
religious men is unquestionably true; but nothing which the
researches of scientific men have proved to be true does even
so much as touch the utmost verge of the Catholic Faith.
Briefly stated, the whole religious question involved in the
vague doctrine of evolution, for example, is this: How does
God create? On that question the Catholic Faith says noth-
ing. It simply declares that God is, and that He is the
‘* Maker of heaven and earth, and of all things visible and
invisible.” The Catholic Christian has no conflict with
science; rather, he is full of sympathy with those who study
the wonderful works of God. He may be slow, perhaps, to
adopt the hasty theories of scientific men, but he is always
thankful for their facts, and he is utterly fearless of them.
What has he to fear from them? Atheism? Atheism is not
science! Atheism is a negative proposition which can never
be proved, but which every fact of science_goes to disprove.
(3). Again, in these days, we hear much about the destruc-
tive tendencies of biblical criticism, and it must be confessed
that to the mere Protestant, who has only some sentimental
sort of belief in the Catholic Church, there has been ample
cause for consternation. Not so to the Catholic Christian.
On the subject of the Sacred Scriptures his faith cannot be
shaken. That deep and pregnant declaration that it was the
Holy Ghost ‘* Who spoke by the prophets” will never, indeed,
allow him to make light of any part of Holy Scripture, nor to
lay irreverent hands upon the pages of The Word. He will
not run lightly into new-fangled theories, either of criticism
or of interpretation. He will be prone to remember that the
Scriptures are very old, and that the science of biblical criti-
cism is a very new and a very capricious and uncertain sort of
thing. But from any fact that criticism can establish con-
cerning the books of Holy Scripture, he has no reason to
SECOND EDITION. XX1iL
shrink. On the contrary, he has every reason to desire the
increase of kuowledge which will enable him more perfectly
to follow the mind of the Spirit ‘‘Who spake by the
Prophets.”
(4). Again, when we consider the endless controversies of
philosophical theologians on the subject of soteriology, or the
means of man’s salvation, and remember the hideous distor-
tions of the divine character which the perverted ingenuity of
men has set forth as divine truth, it is profoundly humbling
and instructive to recur to the round simplicity of faith which
is preserved in the Catholic Symbol. In it there is no exalt-
ing of the incarnation so as to make the death and passion of
our Lord merely an incident of the incarnation ; neither is
the incarnation made to be merely the introductory step to
the tremendous sacrifice of Calvary. All the truth is given
without interpretations that our Lord and His Apostles did
did not give, and nothing is depressed from its divine impor-
tance. ‘‘ For usmen and for our salvation (di dc «. 7.4.) He
came down from heaven and was incarnate of the Holy Ghost
and the Virgin Mary, and was made man; for our sakes (i7ép
muav) He was crucified under Pontius Pilate, and suffered,
and was buried, and rose again the third day according to the
Scriptures, and ascended into heaven, and sitteth on the right
hand of the Father ;” (for our sakes) “He cometh again to
judge the quick and the dead.” It was all from first to last
“‘for us men and for our salvation ;” it was all, in whole
and in part, ‘‘for our sakes.” What an amazing contrast
have we here to the endless muddle of scientific soteriology
set forth by schools and parties in the Church and outside
of the Church.
(5). Again, when we consider the embittered controversies
which have raged concerning the divine foreknowledge and
decrees of God, things which must undoubtedly exist, but
which from their very nature are not rightly knowable, and
therefore cannot be rightly defined, is not a blessed thing to
know that on these subjects not one single word is to be found
in the Catholic Symbol? Even into the vestibule of that
sanctuary of the secret things of God, which men have pro-
faned with their presumptuous and uncharitable clamor, the
Catholic Church of Christ has not presumed to enter.
(6). Not less reverent is she touching the inscrutable oper-
XXi1V PREFACE TO THE
ations of the Holy Spirit in the hearts of men. She adores
Him as the Giver of life; but she does not attempt to parcel
out and label His ineffable gifts, nor does she authorize others
so todo. She leaves us to learn from the simple language of
Scripture: ‘It is the Spirit that quickeneth;” ‘by grace
are ye saved, through faith, and that not of yourselves ; it is
the gift of God;” ‘‘ therefore being justified by faith, we have
peace with God.” No nicety of definition could add to the
instruction or to the comfort of such words; attempts at
nicety of definition have in fact done monstrous mischief; but
they have never been sanctioned by the Catholic Church.
(7). There are many who might learn a lesson of humility
from the reverent silence of the Catholic Church concerning
the sacred mystery of sacramental grace. She asserts the
reality of sacramental grace in the acknowledgement of “ One
Baptism for the remission of sins;” but there she stops. The
divine mystery and the unspeakable gift of the Holy Eucharist
she does not define. The unbroken tradition, and (until
recently in the Roman Communion alone) the universal cus-
tom of every branch of the Catholic Church has regarded the
Holy Eucharist as chief among the agenda of the Church,
the liturgy and its accessories being left to the discrimination
of each particular Church; but no definition of evedenda con-
cerning it is set forth in the Catholic Symbol. This is a very
remarkable fact concerning which more than a few observa-
tions might well be made. Enough that it is a fact which
should teach us at least three things: Ist, to be cautious in
forming positive opinions concerning the doctrine of the
Sacraments; 2d, to be yet more cautious not to set forth any
opinions we may have formed as if they were catholic truth ;
and, 3d, always and everywhere to resist and deny the oe
tense that exact modern definitions, by whomsoever set forth,
have the slightest color of catholic authority.
(8). I have now to note a seventh topic on which the
Catholic Church did not define, but which has recently en-
gaged the minds of men to a great extent. It is astonishing
that on the subject of Es schatology, concerning which whole
libraries have been printed, the Catholic Faith gives us in the
Greek original only fourteen words in which it declares that
our Lord Jesus Christ ‘cometh again with glory to judge
both the quick and the dead,” and affirms that ‘‘ we look for
SECOND EDITION. XXV
the resurrection of the dead and the life of the world to
come.” Once again we are compelled to contrast the sim-
plicity and reserve of the Catholic Church with the volubility
of arrogant dogmatism displayed by vastly less respectable
authorities. On the subject of future rewards and punish-
ments the abundance of assertion has been in inverse ratio to
the littleness of our knowledge. The doctrina Romanensium,
or the vulgar Romanism of the middle age, went wild in its
horrible declarations concerning the state of the lost; and the
vulgar Protestantism of later times bated nothing of the Romish
horrors ; indeed it made them worse, by denying the existence
of a purgatory, which in the Romish system left some chance
of escape. From the cruel atrocity of Romish and Protestant
doctrine concerning the last things, the common sense and
instinct of mankind recoiled; and I believe that it hag been
the horror of those abominable and unauthorized teachings,
more than any other one thing, which has caused a multitude
of men to renounce Christianity altogether. Of late years
the recklessness of denial has been almost as remarkable, if
not so atrocious, as the former recklessness of assertion.
Now there is declared to be neither hell nor purgatory. nor
any judgment at all worth thinking of. The reaction has cer-
tainly been extensive and radical; but, standing in our posi-
tion as Catholic Christians, we are not swayed, and our Church
has not been swayed, to the one extreme or to the other. We
do not pretend to make void the words of Scripture that
““whatsoever a man soweth, ¢hat shall he also reap.” We
dare no more reject all meaning from the words, “ Depart ye
cursed,” than we dare to cast away the comfort of those others,
““Come ye blessed of My Father.” We are not free to mis-
use our lexicons in such wise as to show that the tremendous
-word aionios, the significance of which transcends imagina-
tion, really means nothing of any consequence. But, on the
other hand, we hold not, and we have never held, those mon-
strous calumnies against the moral character of God which
vulgar Romanism and vulgar Protestantism have equally set
forth. So far as definition goes, the Anglican Churches add
not a word to the definition of Constantinople. We care not
further to define. It is enough to know that “for our sakes”
the Lord Jesus Christ “cometh again with glory to judge the
quick and the dead.” Enough for us, in the blessed hope of
xxvl PREFACE TO THE SECOND EDITION.
his merciful award, to “look for the resurrection of the dead,
and the life of the world to come.”
IV. I conclude with two brief observations :
(1). Tf any thoughtful man will consider the history of
Christ’s Church in the ages that are past he will observe this
universal fact: that whenever a Church, or a prelate, or an
individual theologian, has violated the Decree of Chalcedon,
the immediate fruit has been schism, and the aftermath has
been an even more abundant. harvest of heresy.
(2). If he shall then look forward to the future he will see
that the only hope of the restoration of unity to the separated
fragments of the Catholic Church is this: that one day or
another, and some way or another, as God’s good providence
shall direct, all of them shall return to the common platform
of faith, which, thank God, ts still the common heritage and
possession of all. Constantinople, and Alexandria, and Antioch
will never submit to Rome. England and the greater England
of English-speaking Churches can never submit to any of
their elder sisters. But England, and Alexandria, and Antioch,
and Rome can all submit to their common Mother, the Holy
Catholic Church of Christ ; not by renouncing their provincial
traditions, but by obaying the Chalcedonian Law of Liberty
which secures the liberties of each by maintaining the rights
of all.
JOHN FULTON.
St. GEORGE’s CHuRCH, St. Louris, Mo.,
EAS8TERTIDE, 1883.
PREFACE TO°7HE FIRST EDITION:
HE preparation of this little Manual of the Canon Laws
of the primitive Church was undertaken at the sug-
gestion of several Bishops. It is now laid before the public
not only with their sanction, but with that of many others of
our chief Pastors who have very cordially approved the plan
of the work, and who have generously trusted that the dili-
gence of the compiler would suffice to execute it to the satis-
faction of the Church.
Of the utility of such a Manual on such a plan it is not,
therefore, necessary for the writer to speak ; of the merits
or demerits of its execution it is not for him to judge; and
the object of this preface is only to give such information to
the reader as may tend to make its use more satisfactory.
1. The Greex Texr which has been followed in the Apos-
tolical Canons is that of Beveridge’s Codex Canonum Eccle-
siz Primitives Vindicatus ac Illustratus. In the Canons of
tne Councils the text is that set forth by authority of the Holy
Synod of the Church of Greece under the title SYNTATMA
TQN OEIQN KAI IEPQN KANONOQN, The other documents,
which, for the sake of greater completeness, it was thought
advisable to insert, have been drawn from various sources,
and are believed to be correct ; though in some few cases the
compiler ha: been obliged to use the privilege of an Editor
in deciding between various readings. This, however, has
never been done in any case which touches the substance of a
doctrine or of a Canon.
XXVill PREFACE TO THE
2. In the Enetish Version the Translator has aimed at
such a conscientious accuracy as might justify its claim upon
the reader’s confidence. In the choice of English equivalents
for Greek words that might be supposed to have a special
bearing upon any question doctrinal or ecclesiastical, he has
invariably chosen that which is most literal ; thus tpeoBv-
tepoc, for example, is always rendered by presbyter, never by
priest ; and whenever the word priest or priesthood occurs,
which is exceedinely seldom, it is because the original de-
mands it.
To assure the general exactness of the rendering, former
editions and translations, Greek, Latin, French, and English,
have been diligently examined and compared ; so that wher-
ever this version is found to differ in sense from that of its
English predecessors, it is because of some reason which has
been deliberately weighed. Happily such instances are few.
To the learned reader there is a sufficient safeguard in the
presence of the Greek Text side by side with the English ; but
to many of the honoured laity, and even of the reverend
Clergy, to whom the Greek tongue is no longer as familiar as
it once was in the consulship of Plancus, it may not have been
unnecessary to say thus much of the Version now before them.
3. In the Inrropuction an attempt has been made to gather
together such information as might suffice to a clear under-
standing of the Canons; and this has been done with the
double purpose of avoiding a multiplicity of Notes upon the
Text, and of presenting the leading facts in as readable a
form as possible. The Inprex to Tax Inrropucrion, which has
been carefully prepared, will enable the student to refer at his
pleasure to any particular point. It is hoped that there is
nothing in the Introduction which can justly be objected to
on any ground. Nevertheless, the writer thinks it right to
say that in this part of his work he has felt himself entitled to
a measure of freedom in the expression of opinion which would
have been wholly inadmissible in any other part.
FIRST: EDITION: XXix
4. In the Dicesr the same careful accuracy has been stu-
died as in the Translation ; but as the Digest is merely a com-
plete summary and convenient Index of the matters contained
in the Canons, it has been felt admissible to use the word
Priest, which is the word constantly used in the Book of Com-
mon Prayer, and customarily used in common conversation
as the equivalent of Presbyter.
5. It will be observed that the writer has included in the
present work all of the Docrrinat Derrrrions which were
directly set forth by the first four undisputed General Coun-
cils ; and this he has felt it right to do even in a work which
is intended to bear only on the Canons of those Councils ;
because the Canons themselves frequently presuppose some
knowledge of their own doctrinal reasons. Yet it is not to be
supposed that the documents here given are all the documents
approved by these four Councils; for, to mention no others,
the Tome of §. Leo and the doctrinal Canons of S. Cyril, are
_as fully sanctioned as the disciplinary Canons of Ancyra or
the rest of the Provincial Councils whose decrees were sanc-
tioned at Chalcedon. Neither is it meant to be implied that
the writer does not recognize the Fifth and Sixth General
Councils of the undivided Catholic Church. He has simply
given the doctrinal decrees which were directly set forth by
the Councils with whose Canons he is here concerned, and
he has given nothing from the Fifth and Sixth General Coun-
cils, for the single reason that those Councils passed no
Canons. If the present work shall be received with favor by
the Church, it will encourage him, or some one abler than
himself, to bring out a more noble work than this ; im which
the doctrinal decisions of the undivided Church of Curist
shall all be given in Greek and English ; and their matter be
digested and arranged under the sections of the Nicene
Symbol.
This volume passes from the writer to the public and the
Church with a deep feeling on the writer’s part that it might
XXX PREFACE TO THE FIRST EDITION.
have been better. With more learning he might doubtless
have given more instruction; and with greater leisure he
might have avoided inadvertencies that doubtless will be
found. Therefore, he asks to be considered by his brethren,
not as one who would be thought a Master, but as the mere
assistant of their higher and more fruitful studies. The book
before them is not a Thesaurus, but a Manual ; it is an Index,
not a Cyclopedia ; and in their judgment of its faults he
prays them to remember that it has been put together in the
irregular hours of often-interrupted leisure which are not too
frequent in the daily avocations of a working Parish Priest.
CHRIST CHURCH, MOBILE, June 15th, 1872.
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OUR AS er a0,
THE PROVINCIAL SYSTEM OF THE ROMAN EMPIRE.
NECESSITY OF THIS DISCUSSION. UNIVERSALITY OF ROMAN LAW. THE ORGANIZATION
OF ROME AND ITALY THE MODEL OF MUNICIPALITIES AND PROVINCES THROUGH-
OUT THE WORLD. THE CITY AND ITS ORGANIZATION. THE PARISH. THE PRO-
VINCE. THE DIOCESE. THE PRZTORIAN PREFECTURES. THE SYSTEM OF THE
CHURCH NOT A SERVILE COPY OF THE CIVIL DISTRIBUTIONS OF THE EMPIRE.
N order to have any clear conception of the marvellously
simple and perfect system of organization which grew up
in the Church of the first centuries, it is necessary, first of all
to understand at least the outlines of the system of municipal
and provincial government which then prevailed throughout
the Roman Empire. The Roman world in which the Church
was first established was a world, not of contending Kingdoms
and distracted Commonwealths, but of uniform and universal
law. Notwithstanding the sagacious policy of Rome, which
led her to respect, as far as possible, the local customs and
religious preferences of the nations she had conquered, every
generation as it saw her power more firmly rooted, likewise
saw her system of administration growing to a perfect and
undeviating uniformity. The civil law of Rome became the
code of every province of the Empire, and the practice of the
Roman courts became the code of practice likewise in the
provinces. Hence the municipal arrangement of the cities
and the governments of provinces were organized throughout
the world in strict conformity to those of Rome and Italy, and
the administration of justice was conducted by officers in-
vested with like powers to those possessed by officers at Rome;
and as at Rome the City Government had jurisdiction both
in the City proper and in the suburbicarian districts, so
throughout the densely populated regions of the Empire in
Europe, Asia and Africa, even where the substantial benefits
of Roman Citizenship had not been conferred upon the peo-
ple, the Cities were made the Centres of Government, and the
14 INTRODUCTION.
magistrates had jurisdiction over the outlying districts of their
own immediate vicinity.
Tue Crry, therefore, (urbs, 7) 76Atc), is the first element of
the Roman government that must be observed and borne in
mind. “Even in the times of the Apostles,” says Bingham,
“every city among the Greeks and Romans was under the
immediate government of certain magistrates within its own
body, commonly known by the name of BovA7 or Senatus, its
Common Council or Senate, otherwise called ordo and curia,
the States and Court of the City; among which there was
usually one Chief or Principal above the rest whom some call
the Dictator, and others Defensor Civitatis.”
The Jurisdiction of the City Courts and Officers, however,
extended sometimes far beyond the limits of the City itself,
The Suburbs (tpodoreva) and the surrounding country, often
to the extent of many miles, and including villages and lesser
towns, were all under the jurisdiction of the City Govern-
ment. The City, together with its subordinate districts, was
in the Greek part of the Empire called tapoikia, , Partsu ;
and in the villages or towns of a Parish there were not un-
frequently subordinate officers or deputy magistrates chosen
by the magistrates of the City, and responsible to them for
the performance of their trust.
But the Magistrates of the City were themselves respon-
sible for their administration of the Parish to the Preetor or
Proconsul or other Officer of like rank who presided over the
Proyince in which the Parish was situated. A Province in-
cluded all the Cities and Parishes of a certain region of coun-
try. The Seat of government was in the Merropotis or chief
city of the region, and it was in the Metropolis that appeals
were heard against the decisions of the Magistrates of other
Cities of the Province.
Under the Commonwealth and in the earlier period of the
Empire Provinces were of great extent, and were generally
conterminous with the nations which had been subdued by the
Roman arms; that is to say, they included the undivided
territory of one or more nations, nations which had been
wholly conquered, being seldom dismembered or distributed
among different Provinces. The number of Provinces at the
beginning of the Empire was seventeen; viz., Sicilia; Sardinia
et Corsica; Hispania Citerior et Ulterior; Gallia Citerior ;
INTRODUCTION. 15
Gallia Narbonensis et Comata; Illyricum; Macedonia; Achaia;
Asia ; Cilicia ; Syria; Bithynia et Pontus ; Cyprus ; Africa ;
Cyrenaica et Creta ; Numidia ; Mauritania. Those of a sub-
sequent date were either new Provinces acquired by con-
quest, or they were erected by dividing older Provinces. Such
were Rhetia ; Noricum ; Pannonia; Mesia ; Dacia; Britan-
nia ; Mauritania Cesariensis et Tingitana ; Aigyptus ; Cappa-
docia ; Galatia ; Rhodus ; Lycia; Commagene; Judea; Ara-
bia; Mesopotamia; Armenia; Assyria.
Gradually, however, the necessities of administrative gov-
ernment in the transaction of local affairs demanded that the
area of Provinces should be diminished; and about the time
of Constantine their number had been increased by successive
divisions to nearly one hundred and twenty. But at the same
time unity of administration was secured by the erection of
thirteen larger districts called Drocrses, presided over by
officers called Eparchs or Vicars of the Empire. These Dio-
ceses included each from three to seventeen Provinces, over
which the Eparch exercised the right of superior jurisdiction,
and, indeed, of limited control.
There remains but one officer and one division of this
complex and yet simple system to be mentioned. The four
Preetorian Preefects, of the East, of Illyricum, of Italy, and of
Gaul were the highest officers of the Empire, and exercised
the supreme administration of Justice. and of the Finances.
They controlled all inferior magistrates, “removed the neg-
ligent, and inflicted punishments on the guilty. From all
the inferior jurisdictions an appeal in every matter of import-
ance, whether civil or criminal, might be brought before the
Prefect ; but his sentence was final and absolute. The Km-
perors themselves refused to admit complaints against the
judgment or the integrity of these magistrates, in whom they
reposed unbounded confidence.” *
We have thus glanced briefly at the form in which the
Empire had come to exist at the time and during the period
which requires our attention, because it was to this model
that the Church conformed the outward shape of her divinely
constituted Order. The Imperial System consisted, as we
have seen, of the following elements :
* Gibbon, abridged.
16 INTRODUCTION.
THE EMPIRE,
divided into
FOUR PRAITORIAN PRASFECTURES,
which had jurisdiction over
THIRTEEN DIOCESES,
including
ONE HUNDRED AND SEVENTEEN PROVINCES,
in which the local affairs were administered by the Magistrates of
THE CITIES,
and the Cities with their suburbs and outlying districts and villages, over which the
City Magistrates presided, were known as
PARISHES.
The attentive student of the early Canons will speedily
find that the Church, in following the suggestions of this plan
of the Empire, as she unquestionably did, nevertheless did
not conform to that plan in a spirit of slavish imitation. The
Parochial and Provincial System was everywhere adopted ;
of the Diocesan System we have some trace in the Canons of
the Undivided Church ; the later idea of Patriarchates may
have been taken from the Preetorian Preefectures, though the
Patriarchates never corresponded either in location or in
jurisdiction with the Preefectures ; but of an Imperial Head
of the Church on earth it is not too much to say that there is
not one trace in any Canon of the Undisputed Councils of the
Universal Church.
In the sketch which we are now about to give of the organi-
zation of the Church in what might not improperly be called
the Age of the Councils, the reader must do us the justice to
bear in mind that the sole object of this essay is to illustrate
the actual condition of the Church in that Age, as we find it
in the Canons of the Councils ; that otherwise than incident-
ally it is not our province to discuss the processes of growth
or gradual development by which the various elements were
constituted or combined ; and that we have even less to do
with the corruptions and exaggerations of a later time.
CEE as. kT,
THE CLERGY, OFFICERS, AND RELIGIOUS ORDERS OF
THE CHURCH.
MEANING OF THE WORD CLERGY. THE CLERGY LIST. THE PRIESTHOOD. THE BISHOP.
HIS ELECTION, ORDINATION, AND PRIVILEGES. THE PRESBYTERS. THE DEACONS.
THE MINOR CLERGY. SUBDEACON. ACOLYTHIST. EXORCIST. READER. DOOR-
KEEPER. SINGER. COPIAT#. PARABOLANI. CATECHIST. STEWARD. ADVOCATE
OF THE POOR. ADVOCATE OF THE CHURCH. MANSIONARIUS. WARDEN. SCEU-
OPHYLAX. HERMENEUT#®. NOTARII. APOCRISARIT. DEACONESSES. THEIR ORIGIN.
THEIR ORDINATION. THEIR DUTIES. MONKS. MONASTICISM PERMITTED, NOT EN-
JOINED. THE TRUE IDEA AND PURPOSE OF ASCETICISM. THE ANCHORETS. CCNO-
BITES. PILLAR MONKS. STROLLING MONKS. GENERAL UTILITY OF THE MONAS-
TERIES. REGULATIONS OF MONASTERIES. RISE OF SACERDOTAL CELIBACY. MAR-
RIAGE AFTER ORDINATION FORBIDDEN. THE VIRGINS OF THE CHURCH. THEIR
DISTINCT RECOGNITION IN THE SECOND CENTURY. THE -NATURE OF THEIR PRO-
FESSION. THEIR MARRIAGE AFTER PROFESSION NOT HELD TO BE YOID NOR
ADULTEROUS. CEREMONY OF CONSECRATION. CONSECRATED VIRGINS WERE NOT
THE SAME AS DEACONESSES, THE SYNEISACT®, THE WIDOWS OF THE CHURCH.
HE Currey (6 «Ajpoc), a term which, to us, means only
the three great Orders of Bishops, Presbyters, and
Deacons, has throughout the Canons a much wider scope.
All who were appointed to any subordinate function in the
hurch, as the Subdeacon, Reader, and Singer, or to the
charge of its affairs, as the Giconomus or Steward, were like-
wise enrolled among the Clergy (¢v 76 KAnpw).
A List of THe Creray («aTdAoyog Tév KAnptkOv), other-
wise called Tue Canon (0 kavov), and still more frequently the
SacerporaL List (Kkatadoyoc tepazinoc), was kept in every
Parish, and included the names of all who served the Church
in any Official capacity whatever, whether they were ranked
among the Priesthood, or belonged to any of the Minor
Orders.
Tue Priesraoop (iepareiov), in its various offices of worship
and administration, included only the Bishop, Presbyters, and
Deacons as the Presiding Orders of the Church (01 tpoeatGrec
Tho éxkAnoiac, Ant. I.). They alone cculd take part in the
Sacred Service (Aevtovpyia) of the Sacrifice (@vaia) ; only the
Bishop or a Priest being permitted to offer (zpoopépecv), and
18 INTRODUCTION.
none beneath the rank of a Deacon being permitted to assist
at the Oblation (mpoodopdé). And as none but they might
serve at the Altar (Ovcacrjpiov), so none but they were per-
mitted to communicate within the Sanctuary (Gjwa), or even
to touch the Holy Vessels (iepa oxet7). So wide was the line
of distinction between the Priesthood and the other Minor
Clergy that it was forbidden to the Subdeacon to frequent the
Diaconicum or Deaco .’s Room ; and in short it was distinctly
recognized that while the Priesthood was essential to the very
being of a Catholic and Apostolic Church, and therefore was
ordained -by the solemn imposition of hands with prayer and
invocation of the Holy Ghost, the other Clergy were appointed
merely for convenience and efficiency in the administration of
subordinate affairs, and therefore might be multiplied or
wholly set aside as individual Churches might see fit.
At the head of the Priesthood in every Church was the
Bisyop, and a glance at the provisions of the Canons as sum-
med up in the Digest at the end of this volume will suffice to
show that every Bishop stood in his own Parish as a Father
and a Prince. The earliest Bishops were of course appointed
and ordained to their respective Sees by the Apostles or by
Apostolic men. How they were appointed or elected in the
age immediately succeeding the Apostles, is not clear, and
perhaps the custom varied both in different Churches and at
different times ; but it may be assumed that the united suf-
frage of the Clergy and the Laity was in many places long
considered necessary to a lawful election.* The disorderly
proceedings, however, which accompanied such popular elec-
tions, led to a gradual change in the rule, so that the neigh-
boring Bishops, or at a later time the Bishops of the Province,
who at first probably gave a bare consent to the election of
any orthodox man who might be chosen by the people, were
at length invested with the power of electing fit men for
this office. Doubtless as a general rule, a Bishop was chosen
from among the Clergy of the See, over which he was to preside,
and the recommendation of the Clergy and Laity of the See
was also doubtless of great weight in determining the choice;
but it seems evident that from the Council of Niceea onward the
power of choosing men to fill Sees that fell vacant rested ab-
* For a full discussion of this subject, see Bingham, Bk. IV.
INTRODUCTION. 19
solutely with the Metropolitan and cther Bishops of the
- Province in which such a vacancy occurred.
Until the Council of Nicza the Bishop-Elect was ordained
by two or three Bishops, and from that time by at least three
Bishops of the Province in which his See was situated; and
from the moment of his ordination he had full jurisdiction
over all orders of men, Clergy and Laity, in the City and
Parish of which he was Bishop. He alone ordained the Pres-
byters and Deacons, and appointed Clergymen of Minor Or-
ders; he presided in the public worship of the Church ; he
had control of all Church funds and properties, though he
was bound to take the counsel of his Presbyters and Deacons
as to the appropriation of them ; the exercise of discipline
was in his hands; and with it he had like power of indulgence
to the truly penitent. Though, as we shall see, his personal
acts were subject to investigation, and his official acts and
judgments were subject to revision and reversal in the Synod
of his Province, yet within his Parish he had no superior and
no equal. The Bishop was no autocrat; he was as much
“under authority” as the poorest Reader, or Singer, or Monk
within his jurisdiction; but when charged with personal
wrong or crime, he had a right to trial by his peers, his
Brother Bishops of the Province; and his official acts stood as
effectual and canonical until they were reversed by the Pro-
vincial Synod.
The Prespyrers were next in order to the Bishop. They
performed the functions and enjoyed the dignities of the
Sacerdotal Office. They had no right to ordain ; perhaps not
even to confirm ; but every other priestly ministry might be
performed by them as well as by the Bishop. They were sub-
ject to the Bishop’s jurisdiction ; yet in the administration
of his See he was required both to give due consideration to
their counsels and to make known to them whatever disposi-
tion he might make of moneys or estates belonging to the
Church.
In an inferior sense the Drsacons were included in the
Sacred Order of the Priesthood. Though they might not
offer (mpoopéperv), they assisted at the Oblation, and were
Ministers of the Altar ; they had charge of the Holy Vessels ;
they communicated at the Altar with the Bishop and the
Presbyters; and they administered the Oblation to the inferior
20 INTRODUCTION.
Clergy and the Laity. With the Presbyters they were the
Almoners of the Bishop in the distribution of Church charities.
The Bishop was required to seek their counsel with that of the
Presbyters in the administration of affairs, and to communi-
cate to them his disposition of Church funds.
The Mrycr Crurcy ranked far below the Orders of the
Priesthood ; yet though they were wholly subordinate to the
Presbyters and Deacons, they were everywhere recognized as
Clergymen. They lived under clerical discipline ; they were
supported in their office from the revenues of the Church ;
and though they had no ordination by imposition of hands,
they were admitted to their ministry with sacred ceremonies
which could be performed by none but the Bishop or Chor-
episcopus. First among the Minor Clergy* was
Tue Suppnacon (i77péTH¢, brodidKovoc), who was charged
with the preparation of the Holy Vessels, and delivered them
to the Deacon at the proper time in Divine Service. During
the Celebration of the Eucharist they attended at the doors
of the Church, though this duty seems to have been sometimes
shared with them by Deacons who stood at the men’s gate
while the Subdeacons stood at the women’s gate. Not the
least important of the functions of the Subdeacon was that of
bearing episcopal messages and letters from one Church to
another. The Subdeacons were strictly charged not to en-
croach on the functions of the Deacons; nor to minister the
Holy Gifts to the people; nor to touch the Sacred Vessels
during the Oblation; nor to come within the rails of the Altar;
nor to have any place in the Diaconicum or Deacon’s Room ;
nor to bid the prayers in Church ; nor to wear the Vestment
called the Horarium; nor even to sit in the presence of a
Priest or Deacon without his leave.
Tue Aconyrist (dKéAov0oc), as distinguished from the
Subdeacon, was unknown in the Eastern Church until the
fifth century, though counted among the Clergy by the Latins
at an earlier date. His duty was to light the candles of the
Church, and to attend the Ministers with wine for the
Eucharist.
Tue Exorcist (¢popkeorhc) was not regarded as a separate
Order before the third century. Origen ascribes the power
* For a full account of the Minor Clergy see Bingham, Bk. III, from which these
definitions are mainly abridged.
INTRODUCTION. 21
of casting out devils to the prayers and adjurations of ordinary
Christians. Bishops and Presbyters, however, were the ordi-
nary ministers of this power, until the class of Exorcists was
established and recognized. Their duty was to lay hands on
the energumens, to repeat the forms of prayer prescribed,
and to command the evil spirits to depart.
Tue Reaper (dvayveéoryc) was appointed to read the Gos-
pels and other parts of Scripture from the Ambo or Pulpit
which stood in the midst of the Church. This class of Minor
Clergy does not appear before the third century.
Tue DoorKerrrr (7vAwpd6c) seems to have been little more
than Sexton and Janitor.
Tue Sincer (Wadarij¢ kavovikéc) is first mentioned in the
Council of Laocdicea. His office was to sing in the Church, in
his appointed place, which was the Ambo or Pulpit.
Tue Coprara or Fossarit (Kkomdtal, komt@vtec) had charge
of funerals, and were particularly bound to see that the poor
had decent burial.
Tue PaxaBonant (tapaBodAavoi) are counted by some as a
distinct Order among the Minor Clergy, while others with
better reason believe them to have been a class of men chosen
from among the Clergy, but not a distinct Order. ‘Their duty
was to take care of the sick, and their name was taken from
that of the gladiators (sapdéBoAor), who fought with wild
beasts, on account of the equal danger incurred by the para-
bolani in encountering infectious disease.
Tue Carecuists (katnyntal), were not an order of the
Clergy, but were men chosen from among the Clergy superior
and inferior cn account of their peculiar aptness to teach.
Their duty was to receive and instruct the candidates for
Baptism. They were also sometimes called vavroddyo. As
the Bishop, as ruler in the Ark of Christ’s Church, resembles
the tpwpev¢ or Pilot ; the Presbyters, the yatta: or Mariners;
the Deacons, the toiyapyor or Chief Rowers; so the Catechists
were called vav7o0Adyor, Ship’s Clerks, they being appointed
“to receive passengers and contract with them for the fare of
their passage ;” 7. e., to show the Catechumens the contract
they were to make, and the conditions on which they were to
be received into the vate (Nave) which represented the Ship
or Ark of the Church.
Tue Srewarp or THE CuHuRcH (olkovduoc), like the Cate-
22 AN TROD UCTILON:
chist, was chosen by the Bishop out of the Clergy of the
Parish. He was, therefore, always a Clergyman, though the
Stewardship was simply an administrative office in the Church,
and not an Order of the Clergy. His duty was to manage
the revenues of the whole Parish under the inspection of the
Bishop, and particularly to take care of the revenues of the
Church during the vacancy of the Bishopric.
Tue Scevoppyiax (PvAag tHv oxevwv, or otherwise PiAak
TOV KEeyndAiwv), was commonly a Presbyter, and had charge
of the sacred vessels, utensils, and such precious things as
were laid up in the sacred repository of the Church. He was
also properly the Cuartopnyiax, or Keeper of the Rolls and
Archives.
Taz Hermeneure or Inrerprerers (épuqnvevtal), were a
class of men of whose existence in Churches where the
people differed in language, there is no doubt. In countries
like Palestine, for example, where probably some spoke Syriac
and others Greek, or in Africa where some spoke Latin and
others Punic, their office was to render the one language into
the other, as there was occasion, both in reading the Scriptures
and in the homilies that were addressed to the Congregation.
So careful was the Church of the instruction of the people,
that she not only translated the Scriptures into all languages,
but provided a standing office of Interpreters that whatever
was done in her public worship, might be so done as “to be
understanded of the people.”
Besides the Clergy whom we have named, there were
Offices in the Church which it may be well to mention here,
though their incumbents were not counted as forming Orders
of the Clergy, and indeed were not always even Clergymen,
but might be chosen from the Clergy or the Laity as might
seem most expedient.
Such was the ApvocaTE or Dersnsor oF THE CHURCH (&-
dixog zi¢ éxxAnoiac), who is also sometimes called Eccrxstec-
picus (&k«Anovédtkoc). It is probable that the duties of this
officer varied in different Churches or at different times in the
same Church, and it is certain that they were occasionally
divided in extensive Parishes between two or more Advocates.
In the latter case it was the business of the Apvocarr OF THE
Poor to look to the interests of poor persons, widows, and
virgins belonging to the Church, and in case of wrong or
INTRODUCTION. 23
injury being done them by the rich, to act as their attorneys
and advisers in seeking redress from the Magistrates.
Tue Cuurcn Apyocatsr, properly so called, was appointed
to the same office in behalf of the Church as a corporation,
and in behalf of any of the Clergy who were so injured or
oppressed as to have occasion for redress in a civil court. It
was his duty in ease of failure before the ordinary magistrates
to appeal directly to the Emperor, and obtain a Rescript in
favour of the Church. The Church Advocates were also em-
powered to admonish idle Monks and Clergy who were in the
habit of resorting to Constantinople, and in case of necessity
to compel them to return to their own homes. Together with
the Stewards they had the superintendence of the Copiatz
and they were required to inform the Bishop of any negli-
gence on the part of Clergy in attending the celebration
of Morning and Evening Service in the Church. It is to be
observed, however, that the Advocates had no spiritual power,
authority, or function whatever.
Tur Manstonarius (tapapovdproc) was an officer concerning
whose functions there has been much dispute ; but he seems
in the judgment of the weightier authorities to have been the
Steward or Bailiff of the lands of the Church.
THe Wardens oF THE CuuRCHES (dtAaKeg THY ExKANOLaY)
were either the same as the Doorkeepers, or they were a body
of men analogous in their position to the Wardens and Vestry
of English Churches.
Tue Norarm or Excrptores (éfvypdgol, tayvypdpor) were
shorthand writers appointed to attend the trials of Martyrs
and Confessors, and minutely to report the circumstances of
their examination. It was also their duty to be present at
the executions of the Martyrs, and to record whatever passed
during the time of their suffering. Such descriptions were
called Gesta Martyrum, and were the original accounts which
every Church preserved of her own Martyrs.
It is not necessary to mention more than one other class
of Church Officers, the Apocrisarm ov REsponsAaLEs, who were
resident representatives of foreign Bishops and Churches,
appointed to act as proctors at the Imperial Court in all
causes ecclesiastical wherein their principals might be con-
cerned.
24 INTRODUCTION.
But we cannot leave the subject of the Clergy without
taking particular notice of three important classes of persons,
viz.: the Deaconesses, the Monks, and the Virgins of the
Church.
There is evidence that Draconrsses were of apostolical ap-
pointment, since St. Paul, in Rom. xvi, 1, calls Phoebe a
Servant (d:dkovoc, Deaconess) of the Church of Cenchree.
The original word dvdkovoc, used by St. Paul, is exactly equi-
valent to the Latin Ministra, by which name certain women
of the Church are called in Pliny’s Epistle in which he speaks
of the Christians.*
Tertullian and other early writers call the Deaconesses
Viduce, Widows, and their office Viduatus, Widowhood, because
they were usually appointed from among the Widows of
the Church. According to certain regulations they were
required Ist, to be Widows; 2d, to have had but one husband;
3d, to have borne children; and 4th, to be of considerable age,
as forty, fifty or sixty years. These regulations, however,
were not inflexible, since it appears that Virgins as well as
Widows were promoted to the office of Deaconess, and that
even after Chalcedon, Widows were sometimes at least ordained
while under forty years of age ; nor is it absolutely certain
that a Widow who had lawfully married a second time after
being separated by death, not by divorce, from her first hus-
band, was always excluded from the office of Deaconess.
Concerning the ordination of Deaconesses, there has been
much dispute among the learned, some affirming and some
denying that they were always regularly ordained by the im-
position of the hands of the Bishop. Bingham shows con-
vincingly that they did receive imposition of hands, and that
not merely in the way of benediction, but as an actual conse-
eration of them to their office in the Church. Among the
Paulianists it is probable that the Deaconesses were not so
ordained ; and among the Catholics it is probable that there
were two classes of persons indifferently known as Dea-
conesses, viz., true Deaconesses who had been regularly or-
dained ; and novices or candidates who had not been actually
* Plin. lib. x. Ep. 97. Quo magis necessarium credidi, ex duabus ancillis, que
Ministre dicebantur, quid esset veri et per tormenta querere. Wherefore I deemed it
the more necessary to put to the torture two damsels who were called Ministers, and in-
quire of them what the truth was.
PENT RO DU: Cr TON. 25
ordained, but who lived under the rules and appeared in the
habit or dress (¢v 7@ oyjare) of the Deaconesses. Zonaras
states (Com. on Nic. x1x) that Deaconesses were sometimes
chosen from the Virgins of the Church, though they were not
ordained until they had attained the age of forty ; but that
Virgins of twenty-five years received from the Bishop a certain
habit or dress without imposition of hands ; and that these
latter were also called Deaconesses (dvaxoviooar) even in the
Canons of the Church.
It is to be observed that the ordination or consecration of
the Deaconesses conveyed to them no power to execute any
part of the Priestly Ministry. This was always forbidden.
They were appointed to perform merely some inferior services
of the Church, chiefly relating to women, for whose sake they
were appointed ; and particularly to assist in preparing women
for Baptism, and to attend them before and after the immer-
sions with which Baptism was customarily celebrated. They
acted as private catechists to female catechumens; they visited
women who were sick and in distress ; they ministered to the
Martyrs and Confessors in prison; in Greek Churches they
attended the women’s gate in the Church; they preserved order
in Church among the women; they presided over the Widows;
and it was their duty to introduce to the Bishop any women
who had a suit to prefer to him.
Early in the fourth century the Monks (uovayor) began
to be a very important class in the Church, but Monasticism is
not to be confounded with the Ascrricism which was culti-
vated and enjoined from the beginning. Asceticism in its true
primitive sense meant nothing more than our Saviour meant
in his encouragement of “Prayer and Fasting,” and in his
prediction concerning his disciples when He should be taken
away, “Then shall they fast ;” or than St. Paul meant when
he said, ‘“‘I keep my body under, and bring it into subjec-
tion.” It is true that the measures and degrees of mortifica-
tion practised by private Christians of the early ages were
vastly greater than are dreamed of by the Christians of the
present day : but the object was the same then that it is now,
“to keep under the body and bring it into subjection,” and
thereby the more easily to mortify their ““members upon the
earth, fornication, uncleanness, inordinate affections, and evil
concupiscence.” In the early Church, there were many who
26 INTRODUCTION.
“for the Kingdom of Heaven’s sake” renounced the ordinary
pursuits of men, such as honour, riches, power and the like,
that they might the better give themselves to the studies and
pursuits of a holy life. Such self-discipline the primitive
Church always approved, and while she never propounded it
as a rule, nor prescribed the degrees to which an individual
man must practise it, she unequivocally approved the practice
and applauded the design. But on the other hand, the primi-
tive Church was the steady foe of that false asceticism which
despises or abominates the things that it renounces, as a
reference to the article “ Asceticism” in the Digest will suffice
to show. The uniform language of the Church was: “If any
Bishop, Presbyter, or Deacon, or any other of the Clergy shall
abstain from marriage, flesh, or wine, od Sia doxnotv, dAAG Ova
BdeAvpiar, not through asceticism (or self-discipline) but as abom-
inating the good creatures of God, let him be deposed and cast
out of the Church.” Notwithstanding this decided position
of the Catholic Church, the various forms of false Asceticism
in the early ages were well nigh innumerable, as the early
Canons show, so that while it is true that Christianity fostered
true Asceticism, it is no less true that the Church was forced
to be a resolute adversary of its counterfeit.
In the eye of the Church, therefore, Marriage and Celibacy,
considered as states of life, were equally estimable. Marriage
was ‘honourable unto all men,” Bishops, Priests, and Dea-
cons not excepted; but for him who “could contain” and
who for the love of Ged, that he might better serve the Church
or promote his own salvation, kept himself a virgin, it was felt
that honour should be given in proportion to the greatness of
his sacrifice. Nevertheless it was not till the beginning of the
fourth century that Monasticism as a professed state of life
began to prevail so widely as to need the regulation of the
Church, but from that time it was speedily developed under
many forms.
Tue AncHorets (avaywpytai) were men who retired into
the wilderness and dwelt in natural caves, or artificial cells,
or even in tents. When many of these were near each other,
though separate from each other and independent of each
other, their settlement was called a Laura.
When the Monks were joined together in one Community
they were called CanopsrrEs (KovvoZirat), and their habitations
ENE RODUCTION: 27
were called Canobia (koivéBia). Such communities were soon
established in all parts of Christendom, and became the regu-
lar form of Monastic Institutions. They were under regulo-
tions of greater or less stringency, according to the rules
which they professed, and they were in all things subject to
the Bishop, who was required by the Canons to provide for
their decent maintenance. It was also his duty to maintain a
godly discipline over the Monks, and in case of their contu-
macious persistence in any forbidden courses, to expel them
from their Monasteries.
Of the many extravagant and capricious forms of monastic
life none was more extraordinary than that of the Sryzirm or
Pillar Monks who were so called because of their living per-
petually on the top of a pillar. Naturally enough the profes-
sors of this way of life weve extremely few, but the accounts
of their prolonged endurances are certainly astonishing. It
does not appear that they were in any very great or general
esteem.
Far more pernicious to the Church and to the State were
the bands of Strolling Monks, who lived in companies of two
or three together, making their profession a pretext for idle.
ness, and their pretence of ascetic sanctity a plea for setting
at defiance all authority except their own. They were the
pests of the Cities, fomenting contentions and disturbances,
slandering the Clergy, challenging and receiving superstivious
veneration from the multitude, affecting an unusual habit,
making frequent visits to the Virgins, fasting to absurd excess
at fasting times, but on the feast-days drunk and riotous to
beastliness, when, as St. Jerome says, satuwrabantur ad vomitum.
In the correction of such disgraceful rioters it is evident that
spiritual censures were of small avail, and it sometimes be-
came necessary to call in the civil power for the abatement of
the nuisance.
Happily this corruption of Monasticism was the exception,
not the rule. The early Monasteries were, in general, of real
and valuable service to the Church. It was no trifling matter
in an age like that, when Christianity had still to struggle
with the virus of hereditary heathenism in the hearts of the
baptized themselves, that houses should be found in every
city filled with men of faith so strong that they renounced
the world in order that they might win Curist. And it is
28 INTRODUCTION.
beyond a doubt that in the great majority of cases, making
due allowance for the frailty of humanity, the Monks were in
their lives and conversation wholesome patterns to the mem-
bers of the Church. The religious simplicity of their daily life
was only equalled by the unwearying fervency of their devo-
tions. Their houses were abodes of learning, industry, and
piety, and it was often in the Monastery that the truest life
of Christianity was lived and its most perfect spirit breathed.
Yet in spite of the reputation they acquired, and of the
reverence in which their virtues caused them to be held, the
Monks had no rank in the Church but that of simple laymen.
As they had embraced an exceptional state of life, which
needed more than ordinary safeguards, they were protected
and restrained by a more strict and watchful discipline than
ordinary laymen ; but they had, beyond this, no rights, rank,
nor titles in the Church that any layman might not claim.
They were stringently forbidden to meddle with ecclesiastical
affairs ; and it was a well-known point of order that, however
learned he might be, no Monk nor other layman might usurp
that right of public teaching and preaching which is the pre-
rogative of the Priests of God.*
Whenever, therefore, a Monk was for any cause promoted
to be a Priest or Bishop, says Bingham, he was obliged to go
through all other Orders of the Church, as it was then cus-
tomary for laymen to do, before the superior Orders were
conferred upon them; and in this respect, adds the same
learned author, “the difference between a Monk and any
other layman was only this, that a Monk by virtue of his edu-
cation in a school of learning and good discipline (such as
Monasteries then were) was supposed to be a better proficienr
than other laymen, and therefore allowed the benefit of a
quicker passage through the inferior Orders than other candi-
dates of the Priesthood.” It does not appear that the Monks
ordinarily aspired to the Sacerdotal Dignity, though there
were several instances in which it was customary to promote
them to the Priesthood. In the Lauras the Priest was natu-
rally taken from among the Hermits, and a like rule was fol-
lowed in all Monasteries of any considerable size. Indeed in
* Leo, Ep. 60 al. 62. Illud quoque convenit precavere, ut preter eos qui sunt
Domini Sacerdotes, nullus sibi jus docendi et preedicandi audeat vindicare, sive sit
ille monachus, sive laicus, qui alicujus scientize nomine glorietur.
INTRODUCTION. 29
the Cities, where the Monastic Houses were often very large
and had Churches attached to them, the Archimandrite or
Abbot was Priest of the Church, and was even permitted to
have four or five of the other Monks hkewise ordained to the
Priesthood for the service of their Church. On account of
the learning and piety which prevailed in the Monasteries it
also came to be common for Bishops who had need of Clergy
to take Monks out of their Monasteries with the consent of
the Abbot, and ordain them for the service of the Church.
The men thus chosen commonly continued in the world that
ascetic way of life which they had practised in the cloister ;
and on this account both these and the Priests of Monasteries
were by the Greeks called iepoyovayot or Priest-Monks, to dis-
tinguish them on the one hand from Monks who were not
Priests, and on the other from Priests who were not Monks.
It happened, too, sometimes, that a Bishop and all his Clergy
embraced an ascetic way of life, having all things common,
renouncing individual property, living in one house, eating at
one table, and being all clothed at the common expense. This
happened oftener in early times at the East than at the West,
St. Ambrose being the first who brought this way of living into
the Western Church. St. Austin himself says that he intro-
duced it into Hippo, where, as he declares, he made his
Bishop’s-house a Monastery of Clergymen who, like the Apos-
tles, had all things common.* Thus in a third way it came
about that Monasticism was professed and practised by the
Priesthood. Celibacy, however, was by no means exacted from
the Clergy in general. A declared contempt for marriage was
considered cause sufficient for the deposition of a Bishop or
other Minister or for the excommunication of a layman. Mar-
riage was no impediment to ordination even as a Bishop ; and
Bishops, Priests, and Deacons, equally with other men, were
forbidden to put away their wives under pretext ef religion.
The case was different when a man was unmarried at the time
of his ordination. Then he was held to have given himself
wholly to Gop in the office of the Holy Ministry, and he was
forbidden to take back from his offering that measure of his
eares and his affections which must necessarily be given to
* Aug. Serm. 49 de Diversis. Volui habere in isti domo Episcopi meum monas-
terium clericorum, Ecce quomodo yivimus. WNulli licet in societate habere aliyuid
proprium,
30 IN TRODUCTION:
the maintenance and nurture of his family. In short, the
married man might be ordained, but with a few exceptions no
man was allowed to marry after ordination.
It could net be that the devout practice of celibacy by
Christian men of every order lay and clerical should thus pre-
vail, without a corresponding tendency among the women of
the Church. Rather we might look for greater and more
marxed developments in this direction among women than
among men. For in every age and country the chastity of
women has been the one virtue without which all other virtues
were of no avail ; and even among the heathen of the older
world the Virein consecrated for her life or for a term of years
was the most sacred type of womanhood. In a religion which
declares as one of its most fundamental articles that the
Errernat Son or Gop, being conceived of the Hoty Guost,
did not abhor the Virgin’s womb ; but that, being Gop of the
Substance of the Faruzr, He became Man of the Substance
of the Blessed Virgin Mary His Mother ; in such a religion,
it could not but be that from the first many holy women
should give themselves to the Service of Gop in the estate of
Perpetual Virginity. Such at least is the established fact ;
and as ascetic celibacy was frequently embraced among men
for centuries before monastic institutions became common in
the Church, so among women there were many recognized as
Virgins of the Church though dwelling at their own homes
and in the midst of their own families before conventual
communities of women had been thought of. Early in the
second century we know from Tertullian that there were Vir-
gins who made open and public profession of Virginity, and
dedicated themselves to Curist in that estate ; that such Vir-
gins were specially recognized by the Church ; that they were
enrolled on the Sacred List of the Chureh (dvayeypaypévar év
TO TOV éxKAnody Kavov) ; and that their customary distinec-
tion was that of Virgins of the Church or Ecclesiastical Vir-
gins (IMap0évor txnnovaorixat). ‘So that,” as Bingham says,
“it is now out of dispute that as the ascetics for the first three
hundred years were not [cloistered] Monks, so neither were
the Sacred Virgins of the Church monastical Virgins or Nuns
confined to a cloister as in after ages.”
On what terms the profession of Virginity was permitted
IN TROMUCTLION: 31
to be made is not by any means clear. It is admitted on all
hands that there must have been on the woman’s part some,
declaration of her purpose to continue in that state through-
out her life ; but whether this was in the form of a simple
declaration or in that of a solemn and irrevocable vow to Gop
is not so certain. Perhaps in this as in so many other in-
stances the custom was different in different Churches ; per-
haps the custom was different at different times even in the
same Church ; perhaps there was a choice left to the woman
of the form in which she should profess; and perhaps in some
cases there may have been a novitiate introduced by a simple
profession of intention to remain a Virgin, followed when the
woman was of riper years by a more solemn vow. It is evi-
dent, however, that a solemn and irrevocable vow was not
universally required in the age of St. Cyprian, who expressly
says of the Virgins of the Church : “If they have given them-
selves to Curist through faith, then let them abide so in
modesty and chastity without pretence ; and so let them await
in strength and stableness the wages of Virginity. But if
they either cannot or if they will not abide, then better were
it that they marry than that they should burn through their
offences.” * Yet it is equally evident that the tendency of the
Church’s legislation was always to greater and not less strict-
ness in this matter, so that the penalty of excommunication
was visited on professed Virgins who contracted marriages.
It is to be observed, nevertheless, that such marriages were
never declared to be null or void. The parties to them fell
under the censures of the Church, and might not be absolved
without a long continued penance ; but their act was not dis-
annulled nor cancelled, neither was their union held to be
adulterous. And it is further to be observed that by the im-
perial laws as well as by the Canons of the Church, the Con-
secration of a Virgin was not reputed valid till she was forty
years of age, but that if done earlier it was in her power to
disavow her profession and enter lawfully into the married
state.
* Cypr. Ep. 62 al. 4. ad Pompon. Si ex fide se Cristo dicaverunt, pudice et caste
sine ulla fabula perseverent; ita fortes et stabiles premium Virginitatis exspectent.
Si autem perseyerare nolunt, vel non possunt, melius est nubant, quam in ignem suis
delictis cadant.
82 INTRODUCTION.
When a Virgin desired to be consecrated she made known
-her wish to the Bishop, who either himself or by one of his
Presbyters met the woman in the Church, and there publicly
invested her with the Virgin’s Habit, a peculiar dress by which
she might at once be recognized as a consecrated person. To
this was added the Veil, the usual badge of marriage, but in
this case signifying the giving of herself to Gop. She also
received a head-dress called the Mitre, and as there was a
form, usual in secular marriages, of unbinding the woman’s
hair in token of her subjection to her husband, so the Virgin’s
hair was unbound in token of ber unreserved submission of
herself to Curist. It will be noted that the consecration of a
Virgin differs greatly from the ordination of a Deaconess.
The Deaconess had an Office in the Church to which she
was ordained by the Bishop only. The Virgin entered on a
State of Life which the Church approved ; and in her public
self-consecration she was recognized and invested with the
symbols of her state by the Bishop himself, or by a Priest of
his appointment. In a word, the Virgin stood to the Dea-
coness in the same relation in which the Monk stood to
the Clergy, and the ceremonies of her consecration: neces-
sarily differed in a marked degree from the ordination of the
Deaconess.
The great esteem and veneration in which the Virgins of
the Church were held, and the inviolable chastity which all
believed them to maintain, led in the third and fourth cen-
turies to an abuse which is repeatedly forbidden in the
Canons. Unmarried Clergymen, requiring supervision for
their households, employed women who were not kinswomen
to live in their houses and take charge of their affairs. The
desire of society and the fear of scandal often led them to
prefer the Virgins of the Church for this position. The Vir-
gins so entertained were naturally chosen from a preference
on the Clergyman’s part—a preference which was not at all
concealed, but on the contrary was openly professed. A chaste
love and a wholly spiritual affection were declared to be the
cause of the connection. The Virgins, or others, so living with
Clergymen, were therefore called dyatytai or beloved ; and
it would be uncharitable not to believe that in many instances
the connection was, at least at first and in the purpose of the
parties, pure and chaste. Yet in the nature of things it could
LDR OD UCLPLoON’. 33
not but lead to great scandal and no small amount of actual
sin even on the part of those whose first designs were inno-
cent; and when the impure availed themseives of such a
license the effect might readily have been foreseen. “ For it
appears,” says Bingham, “from the complaints of St. Cyprian,
St. Jerome, and others, that the practice of some was very in-
tolerable ; for they not only dwelt together in the same house,
but lodged in the same room, and sometimes in the same bed ;
and yet would be thought innocent, and called others un-
charitable and suspicious that entertained any hard thoughts
of them.” With such an excess of charity as these lewd
persons required, the Church declined to treat them, and
proceeded against them as scandalous libertines who were
unworthy of communion with her. And that such things
might forever cease, it was absolutely forbidden to any Clergy-
man of any order to have any woman (not of his near kin-
dred) dwelling with him (ovveicaxrov). Grave as this
scandal was, it would be difficult to find a better or more
singular proof of the general estimation of the chastity of
the Virgins of the Church than that such an outrage upon
common decency should ever have been possible under such
pretexts.
Tur Winows of the Church were in regard to their habit,
profession, consecration, and the like, under the same laws
as the Virgins. They were required to have been only once
married, and before profession to have long lived chastely
and irreproachably after the death of their husbands. When
they were admitted, they made to the Bishop openly in the
Church a profession of their purpose to continue in the state
of Widowhood, and were then invested by the Presbyter with
the Widow’s garment. The ceremonies of their consecra-
tion differed in some respects from that of Virgins, but the
chief point of distinction was that Widows were forbidden
either at their consecration or thereafter to assume the Vir-
gin’s veil.
We have thus glanced at the officers and other persons
who were recognized in a peculiar manner by the Church,
and had their names enrolled in the Sacerporan Lisr or
Sacred Canon of the Church. The whole, as we have seen,
comprises
34 [INTRODUCTION ,
I. Tue Priesruoop, including the Bishop, Presbyters, and
Deacons.
TI. Toe Minor Currey, including the Subdeacons, Aco-
lythists, Exorcists, Readers, Doorkeepers, Singers, and the
Copiate or Fossarii. Here, too, perhaps, we ought to class
the Deaconesses.
III. Cruertcat Orricers, that is persons chosen from the
whole list of the Clergy, superior and inferior, to fulfill some
special function. Such were the Parabolani, the Catechists,
the Steward, the Sceuophylax, and the Hermeneute.
TV. OFricerRS WHO MIGHT BE EITHER CLERGYMEN oR LayMeEn,
viz., The Advocate or Defensor, the Mansionarius, the War-
dens, the Notarii, and the Apocrisarii.
V. Tue Ascerics, including Monks, Virgins, and Widows.
Ciipaae anor
ANCIENT CHURCHES AND THE APPOINTED STATIONS OF
THE VARIOUS CLASSES OF THE LAITY.
CHURCHES IN THE AGE OF PERSECUTIONS AND AFTERWARDS. THE CATHEDRAL AND
THE SEE. ORATORIES. MARTYRIES. CEMETERIES. THE BISHOP’S THRONE. THE
ALTAR. THE BEMA. THE PROTHESIS. THE DIACONICUM. THE CHANCEL. THE
HOLY GATES. THE NAVE. PLACE OF THE MINOR CLERGY AND THE FAITHFUL,
THE CO-STANDERS. THE AMBO. PLACE OF THE READERS AND SINGERS. PLACE
OF THE PROSTRATORS. THE WOMEN’S GALLERY. THE INTERIOR NARTHEX. THE
ROYAL GATES. PLACE OF THE HEARERS AND CATECHUMENS. PRIVILEGES OF THD
HEARERS. CATECHUMENS, THEIR AGE, THEIR PROBATION, THEIR FOUR CLASSES,
THE GREAT GATES, PLACE OF THE HYEMANTES. PENANCE IN THE PRIMITIVE
CHURCH WAS A DISCIPLINE, NOT A PUNISHMENT NOR A MERITORIOUS EXPIATION.
FTER the account of the Clergy and Asceties of the
early Church which has been given in the previous
chapter, it will be expected that we should give some account
of any classes or distinctions that were recognized among the
Laity ; and possibly the best way to do this acceptably will be
to combine a brief description of the Sacred Edifices of that
age with some slight outline of the ancient discipline.
During the centuries of persecution Christian Churches
were extremely simple in their form and structure. The
necessities of the time often compelled the Christians to per-
form the Holy Mysteries of their religion in whatever place
seemed likeliest to afford security from the intrusion of their
enemies ; yet it is evident that from the first they had their
consecrated places for the worship of Almighty Gop, and that
their use of common dwellings, caves, and catacombs was
caused by mere necessity, not from a disregard of the pro-
prieties and decencies of Gop’s House. The moment they
were free from danger, Churches (kvpiaxd) appeared in every
City ; and where the number of believers needed more than
one, they were indefinitely multiplied. The chief Church of
the City was the Bishop’s Church, not that he had less author-
ity in one Church than another, but because in that he had
his special throne (@pévoc), or seat of office, which was there-
fore called the Bema ((ija), or Tribunal, because it was there
36 INTRODUCTION.
that he pronounced his sentences and made known his deci-
sions. The Bisnop’s throne was called by the Latins Sedes
and by the Greeks Cathedra, whence we derive our English
word See to designate the City from which he takes his title,
and CaTHEprat as the name of his chief Church.
Besides the Cathedral there were frequently other Churches
that demand some special notice.
Such were Oratories (tpooevKripta, olkot evKejptol), a name
which is often indiscriminately applied to all Churches wnat-
ever, but which more strictly belongs to private chapels which
were always dependent on the Parish Church, and were
licensed only for the purpose of Common Prayer, and not
for the Celebraticn of Holy Communion.
Marrtyries (wapttpia) were Churches erected over the
eraves of Martyrs or called by their names ; but if the person
in memory of whom the Church was built was a Prophet or
Apostle, then it was called Propuernum (tpodytetov), or Avos-
TOLEUM (a7ooToA€tor).
CEMETERIES (Kolwn77pla), were the same as Martyries, except
in origin. During times of persecution the Christians were
accustomed to assemble in private vaults or burying places,
and particularly at the graves of Martyrs and Confessors ;
and when the persecutions ended they erected Churches on
the places which had thus been doubly consecrated and en-
deared to them both by the ashes of the Saints, and by the
consolations of religion. Such Churches received the name
of Cemeteries, that is, sleeping-places, which had previously
been given to the burying-ground or vault above which they
were built.
But by whatever name known, and however simple or
however ornate in their structure, all Churches were arranged
in much the same way as the Eastern Churches of the present
day ; and this fact is an evidence not only of the prevalence
of liturgies which closely corresponded with each other, but
also, as the reader will ere long perceive, of a uniform order
of discipline.
Let us then proceed to examine the ground plan of an
ancient Church as it is exhibited in the engraving opposite to
the title-page of this book.
Following the order suggested by the figures on the draw-
ing we find first of all (1) at the East end, in the center of a
IN ER.ODUC TION . 37
ereat arc, the Bishop’s Turone (@pévoc) which was also some-
times called the Bema (37a); and to the right and left of
this are the lower thrones or sedilia of the Presbyters.
Immediately in front of the Bishop’s Throne is the Attar
(2) called in Greek Ovotaoripror, that is, an Altar of Oblation
or Holy Table, but never called Bwydc, a name which was ex-
clusively applied to heathen altars. This distinction suffices
to explain the fact that while in their Canons and other writ-
ings the ancient Fathers habitually spoke of the Holy Table
as an Altar, @vovaoripiov, they indignantly denied that they
had Bwyotc, that is, such altars or for such purposes as the
heathen had.
The enclosed space around the Altar (3) took its name
from the Bishop’s Throne, and hence was commonly called
the Bema; but it was also sometimes, though seldom, called
the Atrar. Intothe Bema none but Bishops, Priests, and
Deacons were permitted to enter.
Opening into the Bema by a door on its North side is (4)
the Proruesis (7pd0ectc), or room in which the offerings of the
people were received, and particularly the Bread and Wine
which were to be consecrated at the Altar.
On the South side of the Bema, is (4’), the Dracontcum
(dtaxovikdv), or Deacon’s Room, in which were kept the
Sacred Vestments and Holy Vessels which were used in Di-
vine Service.
The entrance from the Body of the Church to the Bema is
(5) through the Hoty Gares (dysae wbAac), which stand in
the middle of a partition (6) of lattice-work or rails (Kvy-
KAidec, Lat. Cancelli, whence our English Chancel).
Passing through the Holy Gates Westward we come (7)
into the Body or Nave (vdoc) of the Church ; and here, next
to the Chancel, was the place for the Minor Crerey and
Farrarunt Larry (moro, téAevor), who were in the enjoyment
of the full Communion of the Church.
With these a class of Prenrrenrs was permitted to stand
during the service of the Church, on which account they were
called Consisrentes (ovviotduevor), or Co-stanpers. These per-
sons were permitted to communicate in prayers with the
faithful ; that is, to be present at all parts of the service, even
the Oblation or Celebration of the Holy Eucharist. They
were therefore in one sense Communicants, but they were not
38 [INTRODUCTION :
permitted to partake of the Holy Gifts, and were not reputed
as Communicants, until they were restored to the full Com-
munion (70 réAevov) of the faithful at the Altar.
In the Nave stood the Ampo (aur), an elevated platform
for the Readers and Singers who ascended to it by a flight
‘of steps, and
Behind the Ambo was the place appointed for the second
class of Penitents called Prosrrators or KnesiErs (v7o07in-
Tovrec, yovuKdivor7ec) from the attitude of kneeling or pros-
tration which they were required to preserve during the
prayers of the Church. They were excluded not only from
receiving, but even from being present at the Celebration of
the Eucharist, and were dismissed with the benediction of the
Bishop, after special prayers had been offered in their behalf,
but before the Oblation was begun.
On the North and South of the Nave there was generally
(8) a Portico on the ground-floor, and above this a Gallery
occupied exclusively by the women.
West of the Nave, but still within the Body of the Church
was (9) the Ivrertor Narruex (vdp07&, tpovdoc), opening into
the Nave by (10) the Beautiful or Royal Gates (m0Aat wpaiat,
mbAa Baotdtkai), and in this was the appointed place of the
third class of Penitents called Hearers, as well as of the
Carrecuumens, and of Jews, Heathens, Heretics, or Schismatics
who desired from any cause to hear the doctrines of the
Church.
The Hearers (dkpo@evor) were not permitted to enter the
Nave, nor to join even in Common Prayers with the rest of the
Congregation. They were admitted only to the Interior Nar-
thex and allowed to listen to the reading of the Scriptures,
the recitation of the Psalms, and the Sermons which were
commonly delivered by the Bishop only, but sometimes by a
Presbyter of his appointment : and when the Prayers began
the Hearers were commanded to withdraw.
The Carecuumens (Kat7yovjevol) were persons recelvying
elementary instruction in the Christian religion, with a view
to Holy Baptism. When they had made formal application
for Baptism they were acknowledged in an imperfect sense as
Christians, and were admitted to the state of Catechumens
with some solemnity and ceremony, including prayers, imposi-
tion of hands, and the Sign of the Cross.
INTRODUCTION. 39
The age at which Catechumens might be received varied
according to circumstances. The heathen were received at
any age at which they might present themselves; unbaptized
children were received even under seven years of age ; and
the baptized children of the Faithful were considered as
Catechumens from the moment that they were capable of
receiving instruction.
The length of time that the Catechumens were required to
wait before they were baptized varied in like manner. Not
unfrequently Baptism was administered almost or quite im-
mediately ; but more than one Provincial Council found it
expedient to require a probation of considerable length, as
two or even three years.
There were, probably, four recognized Classes of the Cate-
chumens, though many of the learned make but two. Ham-
mond, following Bingham, gives them as follows: 1. Those
who were under private instruction only, and not yet publicly
received as Catechumens in the Church. 2. The Hearers,
who were permitted to hear the Scriptures read and the Ser-
mon preached, but not to remain for any of the Prayers,.not
even for those which related to the other classes of Catechu-
mens. 3. The Kyreters, who remained during the Prayers
for the Catechumens which immediately followed the Bishop’s
Sermon, together with those for the Energumens and Peni-
tents. After these prayers they received the imposition of
hands, kneeling. 4. The Comprrenres or Exect, called in
Greek BarrTiGouevor or dwriGouevot, who were the immediate
candidates for Baptism, and had received the Bishop’s exami-
nation and approval.
Again proceeding Westward from the Interior Narthex we
pass (10’) through the Great Gates into the Exterior Narthex,
or area included within the wall which inclosed the whole
circumference of the outer courts. In front of the Great
Gates there was an open area (aiOprov) of greater or less ex-
tent (11) surrounded by a portico (oroa/), and having some-
where, generally near the middle, a fountain (/aAa) or spring
(ppéap) of pure water.
In our engraving which is copied from Beveridge, the
fountain is perhaps incorrectly represented in the Interior
Narthex (12); though it may be that this was its actual place
in some Churches. It was in the open area that the lowest
40 INTRODUCTION.
class of penitents were found. They were such as had been
euilty of hemous crimes, and were not so much penitents in
the ecclesiastical sense of that word, as candidates for re-
admission to the Church by means of the established disci-
pline of public penance. They were called Mourners or
Werrers (ovykdAaiovrec) and stood or lay without the Great
Gates with visible tokens of mortification and distress, beg-
ging the prayers of the Clergy and of the Faithful as they
entered. This class of penitents is also sometimes called
xesacouevot, Hiemantes, or Hibernantes, on account of their
being compelled to remain exposed to the weather outside the
shelter of the Church.
Of the penitential discipline of the Primitive Church, it
cannot be out of place even in a work of this kind to observe
that it was emphatically a system of discipline. It was in no
sense a system of punishment inflicted by the Church on her
offending members. On the contrary, it was always asked by
the returning sinner, and was granted to him as a grace ; the
Church endeavouring, by a long-continued course of spiritual
exercises suited to his weakness, to advance him prudently to
higher and still higher privileges ; till at length she might
again embrace him in the full communion of the Blessed
Sacrament without the apprehension of a second fall. So, too,
the course of penance through which he was called to pass
was in no sense conceived to be a meritorious expiation of his
past offences. The state of penance in its very nature in-
volved a renunciation of all pretence of merit, and its object
was not to atone for the abuse of past grace, but by means of
discipline to frame the heart and life to a worthier use of
more grace which was in due time to be again received.
A reference to the numerous Canons on this subject will
show that the appointed times of penance were exceedingly
protracted, sometimes reaching even to the hour of death.
Yet a certain discretion was almost always left with the Bishop
to dispense with some part of the penance if he saw in the
demeanour of the penitent such signs of true repentance as
sufficed to justify such leniency ; and whatever might have
been the crime for which the penance was imposed, no dying
sinner was permitted to depart without the consolation of the
Blessed Sacrament, “the last, most indispensable provision
for his journey,” as it is called by the Council of Niczea.
INTRODUCTION. 41
It is needless to observe to the attentive reader of these
Canons that they contain no trace, however slight, of any
compulsory or obligatory confessions required from mem-
bers of the Church on any occasions or for any reasons
whatever. Yet to the careful reader, and even to the
curious, these documents are not without some indications
of a voluntary opening of spiritual griefs to an appointed
Minister of Gop.
ls Miele el yi bay) eal gp Ye
PARISHES, PROVINCES, AND DIOCESES OF THE CHURCH.
PARISIES. COUNTRY DISTRICTS. -CHOREPISCOPI. THEIR ORDINATION. THEIR PRIVI-
LEGES AND DUTIES. THEIR VALUE. EFFICIENCY OF PRIMITIVE ORGANIZATION.
POWER OF THE BISHOP. SOLIDARITY OF THE EPISCOPATE. JURISDICTION OF THE
WHOLE OVER THE PART; OF THE PROVINCE OVER THE PARISH. PROVINCIAL SYN-
ODS. METROPOLITANS. THEIR PRIVILEGES AND DUTIES. EARLY DATE OF THE
METROPOLITICAL SYSTEM. ITS UNIVERSALITY. THE DIOCESE A PROVINCE OF
PROVINCES. DIOCESAN SYNODS AS COURTS OF APPEAL. THE ARCHBISHOP OR
EXARCH. PATRIARCH A LATER TERM. DUTIES AND PRIVILEGES OF THE ARCH-
BISHOP. ALL ARCHBISHOPS EQUAL. PRECEDENCE GIVEN TO ROME AND CONSTAN-
TINOPLE FOR POLITICAL REASONS. NO TRACE OF THE ROMAN PAPACY TO BE
FOUND IN THE CANONS.
I. Parisurs anp Country Districts.
* 7 HEREVER the civil power had erected a municipal
organization, it was the policy of the Church to create
a See, and to establish a Bishop ; and the jurisdiction of the
Bishop was made co-extensive with the Parish of which the
City was the political centre. So strong, indeed, was the
tendency to multiply Bishoprics in places where there was
even the appearance of a real need of episcopal oversight, that
at a very early period it was necessary to forbid Bishops to
be consecrated for the villages or lesser towns. Yet, as the
Parishes connected with the Cities were often of considerable
size, including widely separated and extensive districts which
it was impossible for any City Bishop to attend to, it was
customary in the primitive age, and particularly in the East,
for the City Bishop to appoint and ordain Bishops of such
country districts to act as his representatives. Such country
Bishops were called Chorepiscopi. They had no independent
power or jurisdiction whatsoever, but were merely the repre-
sentatives and deputies of the City Bishop, by whom they
were appointed, and to whom they were responsible. So
limited, in fact, was their authority, that not a few of the
learned have supposed them to have been merely Presbyters ;
DN TRODUCTEON. 43
but there seems to be no doubt that they were true Bishops.
though their appointment might be made and their ordination
might be performed by only one Bishop; while the ap-
pointment of the City Bishop required the concurrent
choice of the Bishops of the Province, and his ordination
required the presence and participation of at least three of
their number.
The Chorepiscopus was charged with a general oversight
of the Clergy of his district; and he might ordain Clergymen
of Minor Orders, such as Sub-Deacons, Readers, and Exorcists,
without being required to consult the City Bishop in every
particular instance. Presbyters and Deacons they were strictly
prohibited from ordaining without the express consent of their
Bishop. They had the right to confirm persons who had been
baptized in the Churches of their districts, and they were
permitted to grant letters dimissory to such Clergy of their
districts as desired to remove to another district or Parish.
They were permitted, when in the City, to officiate in the
presence of the Bishop and Presbyters of the City—a privilege
not granted to the country Presbyters ; and in Councils oi
the Church they had a right to sit, to vote, and to subscribe
the decrees which might be enacted—a right enjoyed by no
Presbyter. Yet it is probable that the functions of the Chor-
episcopus were not at all times and in all places the same ;
but rather that they very greatly varied, sometimes approach-
ing, if not equalling the independence and authority of the
City Bishop ; and sometimes falling so nearly to the level of
the Presbyter as to be performed by one of that order. So,
too, the number of the Chorepiscopi varied very greatly in
different ages ; for while in the fourth and fifth centuries they
are constantly noticed in ecclesiastical documents, they seem
as early as the ninth to have passed nearly, if not quite, out
of existence. Of the usefulness of such assistants to the Bishop
of an extensive Parish there can hardly be a doubt ; and it
may well be considered whether the creation of some such
officers as the Chorepiscopi is not the best way now of meet-
ing the imperative demand for increased episcopal efficiency
among ourselves, and also whether in a country like our own
the Chorepiscopus in his District would noi be the best agent
to prepare the way for the subsequent establishment of the
Bishop in his See. Let it be borne in mind, however, that the
44 INTRODUCTION:
Chorepiscopus was never meant to do away with the direct
and personal supervision of the Bishop. On the contrary, the
Bishop was expected to visit every district of his Parish fre-
quently, and never less than once a year. It was only when a
multiplicity of duties or unusual extent of territory hindered
him from doing more than this, that he was expected to ap-
point a Chorepiscopus for his outlyimg districts. Nothing,
indeed, can be more admirable than the practical sagacity and
nice address with which the Bishop’s personal power and
influence was made to permeate and be felt through every
portion of his jurisdiction. In the City, his well-ordered
corps of Presbyters, Deacons, Minor Clergymen, and other
officers was daily carrying the influences of his power, of his
authority, and of his charity to representatives of every class
of men ; and in the Country, where it was impossible that he
should come into as frequent contact with the members of his
charge, the Chorepiscopus, his own, appointed, confidential
representative, in like manner conveyed his admonitions or
obeyed his orders. Thus, common sense and tact arranged a
system of organization nearly perfect in the then existing cir-
cumstances ; and intelligent organization soon achieved and
long sustained the triumphs of the Church. Indeed, no ttle
of the wonder with which one reads of the marvellous rapidity
with which the faith spread among the heathen population, in
a measure disappears when we consider the efficiency with
which the Church’s power was made to reach to every sort and
condition of men. Give the Church now her Bishops in every
City, and let them take the primitive Church for the model of
their action, rather than for the convenient topic of homiletic
panegyric, and the same results will follow from like causes
of success.
II. Tue Province.
We have now seen in the present as well as in the previous
chapters of this Introduction the immense powers, spiritual,
moral, and temporal, which were entrusted to the Bishops of
the primitive age ; and if it seem at first sight that such pow-
ers were too great to be committed to the head of any body
of free men, we must remember that the Bishop was himself,
INTRODUCTION. 45
in fact as well as theory, the executive and representative of an
authority superior to his own. The Episc»pate of the whole
world was held to be a unit to which, as to a never-dying Col-
lege of Apostles, was committed the ingathering and safe-
keeping of the Flock of Curisr. Of this Sacred College every
Bishop in his Parish was the representative, It was his duty
to instruct his people in the doctrine that was held by all, to
strengthen them with means of grace enjoyed by all, to rule
them upon principles approved by all of the Episcopate. His
government was therefore never meant to be a merely arbi-
trary or personal government; it was part of the charge of
the undivided Episcopate ; and what he did, he did as the
executive of its authority rather than his own.
And as the power of the Episcopate was exercised by one
Bishop over the people of one Parish, so the Bishops of every
Province, acting in their corporate capacity, exercised the
power of their united Episcopate over every Bishop and every
Parish within their jurisdiction. When a See was vacant, no
election by the people was sufficient to the installation even
of a man who had already been elsewhere ordained and con-
secrated as a Bishop. Jurisdiction over the See was inherent,
not in the people of the See, but in the Bishops of the Pro-
vince in which the See was situated ; and no Bishop might
pretend to jurisdiction over any portion of the Province who
had not had jurisdiction given to him by the Bishops of the
Province. Even when he had been validly elected, duly con-
secrated, and canonically constituted Bishop of his See, they
still retained the power to try him for malfeasance, to reverse
his unwise judgments, and if need were, to withdraw the
jurisdiction they had given him. The Provincial Synod, there-
fore, in which the Bishops of the Province assembled twice a
year, was a real power in every Parish. In it lay the true
safety of the members of the Church against attempted usur-
pation or injustice by the Bishop ; and in it, too, lay the safety
of the Church against corruptions of her doctrine ; for it was
one special purpose of these frequent Synods that the Bishops
might make mutual examinations of each other as to purity
of doctrine. .
The Synods usually assembled in the Metropolis of the
Province, and then courtesy alone would require that the
Bishop of that City should preside. It seems, however, to
46 INTRODUCTION
have been settled from the first that the right to preside in a
provincial Synod was vested in the Bishop of the Metropolitan
See, and the Canons subsequently decreed that no Provincial
Synod should be held to be validly constituted, unless he
should be present and preside. It was also the right of the
Metropolitan to take charge of all vacant Sees within his Pro-
vinee; to administer their affairs; to secure their revenues; to
procure the speedy election of Bishops and to ordain them, or
appoint some other to ordain them ; it was his duty to inter-
pose and endeavour to settle controversies or disputes that
might arise among them; to summon them to attend his
Synod at such enn ings and at such places as he might
designate : to cite before the Synod any Bishop who might be
accused of error in doctrine, viciousness of life, or maladminis-
tration in office ; to make due publication of such imperial
laws or ecclesiastical canons as might from time to time be
passed by competent authority ; and to give letters commen-
datory to Bishops about to travel ; without which, indeed,
no Bishop was at liberty to leave his Parish. Yet in the
Synod over which he presided, the Metropolitan had no
more power than any other Bishop. He was simply primus
inter pares, and might speak and vote no otherwise than
as his peers. In short, he had that amount of influence
and prestige which attaches to the permanent President
and Executive Head of any eminent body of legislators ; and
no more.
The Provincial and Metropolitical System of the Church
dates from the earliest time. One of the early Apostolical
Canons, dating possibly from the beginning or middle of the
Second Century, before the persecuted Church had dared to
show herself at all points side by side with the imperial
authorities, expressly declares the principle of the System.
The language is as follows: “It is necessary that the Bishops
of.every nation should know who is chief among them, and
should recognize him as their head by doing nothing of great
moment without his consent ; and that each of them should
do such things only as pertain to his own Parish and the dis-
tricts under him. And neither ought he (who is chief) to do
anything without the consent of all; for thus shall there be
unity of heart, and thus shall Gop be glorified through our
Lor» Jesus Curist.” The use of the word nation instead of
INTRODUCTION, 47
Province, and the absence of all mention, eo nomine, of
a Metropolitan, suffice to show the early date of this
Canon ; while its whole tenor, followed by the solemn con-
clusion, sufficiently proves that the gathering of neigh-
boring Bishops round one recognized chief of thcir own
order for mutual counsel and support, was a thing which
might indeed have been neglected, but which was yet
recognized as of the customary order of the Church.*
From the moment that the Church emerged from her sore
persecutions she is found to have been, as universally estab-
lished, with her Provinces and Metropolitans, as with her
Bishops, Priests and Deacons; and the single exception of
those African Provinces, in which circumstances had led to
the adoption of the rule that the Bishops should preside in
the order of their Seniority, without regard to the location of
their Sees, is not a happy one. For when the hordes of Islam
fell upon the Christians of the Hast and on the North of
Africa, the Churches of the Hast stood fast in their integrity ;
while those of Africa, having no head, no centre, and no mu-
tual bond of union and support, were swept off as in a day
by hundreds, and left not a trace behind.
Til. Tse Diocese.
The Province, with its Metropolis, its Synod, and its exe-
cutive officer and President, the Metropolitan, which probably
existed from the first foundation of the Church, contained
* The present essay is not the right place in which to enter into the discussion of
historical questions even when their bearing upon matters of undoubted practical im-
portance is immediate and direct. But if these questions were proposed: Whether
the Provincial and Metropolitical System, as we find it universally established in the
Fourth Century, was formed on grounds of human reason by the voluntary aggregation
of isolated Sees, round the Metropolis as a convenient Centre: Or whether, on the con-
_trary, the Metropolis, from the beginning and of divine purpose, was intended to be,
as in point of historical fact it actually was, the Mother Church of the Country or Pro-
vince, with which every other See within her area was from the first connected as a
spiritual daughter :—the writer is prepared on grounds of Holy Scripture, history, and
common sense, to prove the former proposition to be false, and the latter, with one
possible exception, to be true. He commends the consideration of this subject to his
learned readers: for in this, as he conceives, is matter for reflection nearly touching
the great problem of the missionary agency of ‘‘this Church” on this Continent and
elsewhere. As things stand now, the question is between ourselves with all our
justly boasted purity of primitive truth, and Rome with her sagacious following of
primitive organization; but at our present rate of progress she will leave us out of
sight before the present century is ended.
48 INTRODUCTION.
within itself the idea of the larger cooperation of the Bishops
of the Diocese when the division of the Empire into Dicceses
came to be made. In our first chapter we have shown that
the Provinces of the Empire were at first comparatively few
and of immense extent, and that for certain reasons they
were gradually subdivided till their number had increased
to nearly one hundred and twenty. These successive sub-
divisions were, apparently, invariably followed by the Church,
so that wherever the State erected a new Province with its
own Metropolis, there the Church established her Synod
and recognized the Metropolitan. In like manner, the sub-
sequent erection of the Dioceses of the Empire, with the Ex-
archs or Vicars at the head of their administration, was at
once accepted by the Church as the convenient geographical
arrangement of Superior Synods and Tribunals of the
Church. Whenever, therefore, it was found impossible for
the Synod of a Province to arrive at moral unanimity in
the determination of a matter of importance that had
been submitted to it, the whole matter could be brought
before a Greater Synod of the Diocese in which the Pro-
vince was. Or if a Bishop had been condemned to any
punishment by his Provincial Synod, he was free to carry
up his cause to the Superior Court of the Diocesan Synod ;
and whatever cause was there determined could be brought
before no higher Court.
The erection of Dioceses dates only from about the
time of Constantine, and the Chief Bishop of the Diocese
was originally called Arcupispop—a word which now means
merely a Metropolitan Bishop, but which then meant not
merely a Metropolitan, but the acknowledged head of
all the Metropolitans whose Provinces had been included
by imperial decree within one Diocese. In the Canons
he is also called the Exarcu of the Church, this being
the word which also designated the Chief Civil Magistrate
of the Diocese. It was not until a later period that the
name Parriarcu began to be applied to certain of the Arch-
bishops.
The Archbishops generally were ordained by the Synod of
the Diocese over which they were appointed to preside ; and
it was their privilege to ordain all other Metropolitans of the
Province ; to call the Synods of the Diocese and to preside
INTRODUCTION. 49
therein ; to receive appeals from the decisions of Metrepoli-
tans and of Metropolitan Synods ; and to take cognizance of
charges brought against Metropolitans, or even against the
Provincial Bishops in case their Metropolitans were lax or
remiss in discipline. In addition to these general privileges
which were enjoyed by all Archbishops, the local customs of
certain Sees permitted other privileges which were neither
claimed nor granted elsewhere. But whatever power they
might enjoy at home among the Metropolitans and other
Bishops of their several Dioceses, the Archbishops had no
power whatever over each other ; no appeal lay from any one
of them to any other; they had no superior but a General
Council of the Catholic Church. Yet for political reasons
which are plainly stated in the Canons which decreed it, the
Bishop of Rome as being Bishop of what was then the Capital
of the world and seat of the imperial dignity, was permitted
a certain precedence of honour among other Archbishops.
For a like reason the Archbishop of Constantinople, whose
_ See was then the Second Capital of the world and seat of the
imperial dignity in the East, enjoyed the second place of
honour. The third place seems to have been held by the
Archbishop of Alexandria. This precedence was entirely a
matter of Canon, and how little it depended on even the most
sacred traditions may be inferred from the fact that the See
of Jerusalem, where the Apostolic office was created by our
Lorp Himself, and whose first Bishop 8S. James the Just pre-
sided over the First Council of the Sacred College of “ Apos-
tles, Elders, and Brethren,” was for a long time not allowed
even the dignity of a Metropolis, but was subordinate to
the See of Czesarea, under whose Metropolitan the Bishop of
Jerusalem enjoyed only such precedence of rank over the other
Bishops of the Province, as is now enjoyed by Bishops of Lon-
don over their fellow-suffragans of the Province of Canter-
bury. To trace how the greater Patriarchates grew out of the
Dioceses, and how the Patriarchate of the West grew up into
the present arrogance and insolence of the Roman Papacy,
with its absurd pretence of personal infallibility and universal
jurisdiction, is not necessary to the student of the carly Coun-
cils of the Christian Church. In them he will discover not a
sign of any universal jurisdiction save that of the universal
Catholic Episcopate when gathered in a General Council. Of
50 INTRODUCTION.
the personal infallibility of any individual Bishop, which would
have made General Councils and all controversies in behalf
of truth unnecessary, he will also find no sign. In other
words, he will discover that throughout the age in which the
undisputed General Councils of the Church were held, the
Roman Papacy had not been born, nor had it even been con-
ceived,
Cb Are BEV,
HISTORY OF THE COUNCILS OF THE CHURCH.
NATURAL TENDENCY TO COUNCILS IN THE EARLY CHURCH. ORIGIN OF THE APOSTO=2
LICAL CANONS. THEIR ANTIQUITY. THEIR AUTHENTICITY. SYNODS PROVINCIAL,
DIOCESAN, AND GENERAL. AUTHORITY OF GENERAL COUNCILS. TEST OF THEIR
CECUMENICITY. SANCTION OF THE FIVE PROVINCIAL SYNODS BY THE COUNCIL OF
CHALCEDON. COUNCILS OF ANCYRA, NEO-CZSAREA, NICHA. PRESIDENTS AT Nie
CHA. CONDUCT OF CONSTANTINE. ARIUS. EXPANSION OF APOSTOLICAL CANONS,
CANONS OF SARDICA. HISTORY OF THE SARDICAN COUNCIL. COUNCILS OF GANGRA,
ANTIOCH. TRICK OF THE ARIANS. LAODICEA.
rT HE very nature of the Episcopate as a body represented
by individual men, rather than an aggregation of indi-
viduals, must, independently of every other cause, have led
the Bishops of the early ages to take frequent counsel with
each other ; and particularly when some case of general in-
terest to the Church, or to their order, might, from time to
time, occur. In ages of persecution, the number of Bishops
who could conveniently or even safely meet together for such
consultations, would be very limited ; and then the spirit of
charity as well as a desire of approbation from their brethren
would lead to the communication of their acts to other Bishops
who had not been able to be present. On the other hand,
previous decisions thus communicated, would have great
weight with all later gatherings of Bishops; and so, gradually,
it might be expected that a kind of common Code would grow
into existence and command the general obedience of all or-
ders in the Church. Such, beyond a reasonable doubt, was
the precise way in which the most ancient code of Canons in
existence came to be compiled. The Canons called Apos-
tolical, though there is not the slightest evidence that they
were written in the age of the Apostles, are of very high anti-
quity ; and Beveridge (in his Codex Canonum Eccles. Prim.)
clearly shows that they had grown up into general acceptance
in successive Synods ; that they had been gathered into one
collection by some unknown hand before the termination of
the second century, or certainly, at latest, in the first part of
52 INTRODUCTION:
the third ; and that before the Council of Nicea they were
recognized as universally obligatory everywhere throughout
the Church. Some persons, indeed, as Hammond well sums
up a lengthy controversy, ‘are disposed to consider the first
fifty of these Canons as of more authority than the remainder,
and Beveridge himself does not appear decidedly against this
opinion. There does not, however, seem to be any sufficient
foundation for it. It appears to have originated in the cir-
cumstance of the first fifty only having been translated into
Latin by Dionysius Exiguus, and inseried into his collection
of the Canons about A. D. 500 ; which collection was used in
the Latin Church. The whole eighty-five exist in the con-
temporary collection of John of Antioch ; they were acknowl-
edged and approved as ancient and authoritative by Justinian
who began to reign A. D. 526; and they are received and
commented upon by all Greek writers and commentators with-
out distinction. There is no apparent break or dissimilarity
of style between the two portions ; but what is the most con-
clusive proof of their unity is, that the references to the Canons
by both Fathers and Councils, are made as distinctly and un-
hesitatingly to the Canons in the latter part of the Collection
as in the former. Neither does there appear to be any reason
for suspecting that the collection or addition of these Canons,
as we have it, was made by Arians or other heretics. On the
contrary, the circumstance of the Arians, in the Council of
Antioch, having formed their own Canons upon these, and
under cover of them made their attack upon Athanasius and
Paul, is a strong argument of their previous reputation and
authority in the Church.” It seems, indeed, impossible to
entertain a doubt of the antiquity, the universality, or the
general integrity of the Apostolic Canons, after reading Bev-
eridge’s masterly vindication and illustration of that ancient
Code ; and though the Councils in which they were gradually
set forth have been long ago forgotten, yet they are, on that ac-
count, in no degree less venerable. For, like the Common Law
of England, these Canons were accounted in the universal
Church as of such antiquity that the memory of man ran not
to the contrary ; and thus they were accepted from the Coun-
cil of Niceea downwards as a fundamental portion of the
Canons of the Catholic Church.
When the Provincial System of the Church had been
INTRODUCTION. 53
clearly established, and the cessation of persecutions had
made it possible to carry out that system with some slight
approach to its integrity, the Synods of the Church, as we
have seen, were Synods of the Province, of the Diocese, or of
the Universal Church in all its Provinces. The authority of a
Provincial Synod extended over the Province in which it had
jurisdiction. The authority of a Diocesan Syncd, in like man-
ner, extended over the Diocese in which it was held. It is
not, however, to be therefore inferred that a General Council
had of necessity an equal jurisdiction over the universal
Church. For, not to enter into any doctrinal or theological
reasons, General Councils were sometimes extremely meagre
in the disproportion of their numbers, to the Hpiscopate of
the whole Church. Thus, at Nicza there were present only
318 Bishops ; at Constantinople only 150 ; and at Chalcedon
the far larger number of 630; though even this was but a
fragment of the total number of Bishops in the Universal
Church. In such assemblies, where whole Provinces, Dio-
ceses, nations, were entirely unrepresented, it is evident that
there was no true presence of the Catholic Episcopate, even
by representation ; and particularly as the Bishops who were
actually present came of their own personal pleasure, not by
the election of their comprovincial Bishops. Since, then, the
presence of the universal Episcopate would have been necessary
to give universal jurisdiction to a Council, and universal au-
thority to its decrees, it follows that no General Council had in
virtue of that name, or of its numbers, or of the circumstances
of its meeting, any universal jurisdiction or authority through-
out the Church of Curist. The assembly of Bishops at Ephe-
sus, A. D. 449, had as many of the visible tokens of a General
Council! of the Catholic Church as the Councii of Constan-
tinople ; while the latter has been universally accepted by the
Universal Church, while the former has as universally been
branded with the titie of a Band of Robbers. What, then, is
the test of the authority of General Councils? Simply their
general recognition as true General Councils and the general
reception of their doctrines and decrees throughout the Uni-
versal Church. By this test every General Council stands or
falls. By this test the doctrines of the Six Great Councils of
Niczea, Constantinople, Ephesus, Chalcedon, and the Second
and Third of Constantinople, stand, being to this day undis-
oy |
4 INTRODUCTION.
puted by any Catholic Church. Perhaps it were as well for
Christendom if the Canons of the First Four had in later
times been as religiously regarded as the doctrines of the Six.
With the Second and Third Councils of Constantinople we
have no concern in this work, for those Councils passed no
Canons, but were occupied exclusively with doctrine. We
shall therefore confine the brief historical outline we are now
about to give, to the First Four General Councils, and the
Five Provincial Councils of Ancyra, Neo-Cesarea, Gangra,
Antioch, and Laodicea, whose decrees received the sanction
of the General Council of Chalcedon.*
Councit or ANCYRA.
The Council of Ancyra was held A. D. 314 or 315; that is
to say, about ten or eleven years before the First General
Council of Nicza. Ancyra was the Metropolis of one of the
* The writer has been requested to discuss the question whether no other Canons
than those of the Five Provincial Councils above-named were approved at Chalcedon.
As it is the purpose of the present work to include only what is universally received
by East and West, it would be beyond its purpose to discuss that question. Never-
theless, the writer cannot withhold from his readers the hints suggested by a reverend
and very learned correspondent. P
‘““If is a very important point,’ he observes, ‘‘to determine what Canons are
authorized by Canon I. of Chalcedon. I think that all Canons of orthodox Synods and
Councils, East and West, which were held prior to Chalcedon, are authorized: those of
local Councils being approved—not indeed as of cecumenical force; but as of force
within the jurisdiction of the local Synod which enacted them. Hence, such Canons
as those of Eliberis in Spain are, by Canon I. of Chalcedon, recognized as of force there.
Provincial Councils and those which were Diocesan, as, for example, that of the six
Provinces of North Africa under Carthage, were, as you know, recognized as haying
the power to enact Canons, long before the Fourth Gicumenical Council. The erudite
Beveridge does, indeed, favour the view that the only Canons of local Councils ap-
proved by the Canon of Chalcedon are those of Ancyra, Neo-Cesarea, Gangra, Antioch,
and Laodicea; and Hammond, pp. 148 and 149, seems to follow his notion, as I myself
once did; but I now think otherwise. For those from the West who approved this
enactment would naturally, in the absence of any sufficient proof to the contrary,
understand all Canons before Chalcedon, Western as well as Eastern, to be ap-
proved.”
Without entering into further detail on this point, the writer would simply
observe—
1. That Canon I. of Chalcedon denies the force of no Canon previously passed
by any competent Synod for the government of the Church within its jurisdiction;
but that
2. No Canons except those of Ancyra, Gangra, Neo-Czesarea, Antioch, and Laodicea,
are universally recognized, East and West, as haying received a universal force from
the endorsement of Chalcedon; and
3. That no Western Province would have a right to think that its provincial rules
had been specially approved, unless it had positive evidence that they had been spe-
cially examined,
[NEW ODE CLL ON:. 55
Provinces of Galatia, and was chosen as a convenient place of
meeting for the Bishops of Asia Minor, Pontus, Cappadocia,
Armenia, Cilicia, and Syria; though the number who actually
attended was only eighteen. The principal object of their
meeting was to consider the case of those who had lapsed into
idolatry during the persecution of Maximin, and who now
sought restoration to the communion of the Church. It is to
such cases chiefly that the twenty-five Canons of this Council
relate. Nevertheless, there are Canons of this Council which
are exceedingly interesting and valuable on account of doc-
{rine as well as discipline.*
Tue Councit oF Nro-CmsarEA
Was held in the same year as that of Ancyra, and was at-
tended by thirteen Bishops; of whom certainly some, and
possibly all, had been in attendance at the former Council.
This Council enacted Fifteen Canons.
THE FIRST GENERAL COUNCIL OF NICHA
Was assembled by the Emperor Constantine, A. D. 325, to
settle the prevailing discords which had been excited by the
impious and novel doctrines of Arius{ and his partisans.
Courteous letters were addressed by the Emperor to all the
Bishops of the world inviting them to attend the Council at
* This Council is not to be confounded with an assembly of Semi-Arians who met
in the same place, A. D. 358, under the auspices of George of Laodicea, and adopted
a Creed into which they admitted the word Substance, but not the word Consub-
stantial.
+ Artus was a Presbyter of the Church of Alexandria, anda man of subtle turn,
and remarkable for his eloquence. He maintained various erroneous opinions in
religion ; but that for which he is most notorious was the assertion of the inferiority
of the Son, in nature as well as dignity, to the FarueEr, and the denial of his divinity.
These opinions spread rapidly throughout Egypt and the neighbouring Provinces, and
found many supporters; in consequence of which Alexander, the Bishop of Alexan-
dria, summoned two Councils at Alexandria, A. D. 315 and 319, in which the tenets of
Arius were condemned, and he himself excommunicated.
Arius upon this retired to Palestine, where he found many abettors, and amongst
them Eusebius, Bishop of Nicomedia, a man of great influence and authority in the
Church.
The troubles and commotions consequent upon these events increased so much,
and caused such great confusion in the Church, that Constantine at length assembled
the Council of Nice to put an end to the controversy.
Arius being condemned by this Council, was banished to Illyricum; but some
years afterwards one of his followers found means to persuade Constantine that his
56 INTRODUCTION.
Niczea in Bithynia, and offering the means of transportation
to and from their Sees both to the Bishops and to their
attendants. Three hundred and eighteen Fathers came
together at this summons ; and among them were the Pres-
byters Vincentius and Vitus as the representatives of the
Bishop of Rome. The Presidents of the Council were Alex-
ander of Alexandria (who was attended by his Deacon Athana-
sius), Hustathius of Antioch and Hosius of Cordova.
The Bishops met in the imperial Palace, when their session
was opened by the Emperor Constantine in person, who as-
sured the Bishops, in a courteous address, that he affected no
power of determining ecclesiastical questions, but left the
decision of such matters to them. He then invited the Presi-
dents to open the discussions, though he seems himself to have
been very active in the Sessions of the Council. ‘The Em-
peror,” says Eusebius (Life of Constantine, Bk. IIL, Chap.
XIII), “gave patient audience to all alike, and received every
proposition with steadfast attention; and by occasionally assist-
ing the argument of each party in turn, he gradually disposed
even the most vehement disputants to a reconciliation. At
the same time, by the affability of his address to all and by his
use of the Greek language, with which he was not altogether
unacquainted, he appeared in a truly attractive and amiable
light ; persuading some, convincing others by his reasonings,
praising those who spoke well, and urging all to unity of sen-
timent ; until at last he succeeded in bringing them to one
mind and judgment respecting every disputed question.”
Arius also made his appearance in the Council, and set _
forth his doctrines, which he defended at length in speeches
which are said to have contained horrible blasphemies. His
arguments were met and answered by the Fathers, and par-
condemnation was unjust; in consequence of which the Emperor recalled him from
banishment, A. D. 330, repealed the laws which had been enacted against him, and
permitted his chief protector Eusebius, Bishop of Nicomedia, and his faction, to vex
and oppress the maintainers of the Nicere Council in various ways. Athanasius, who
had succeeded Alexander in the See of Alexandria, was one of those who suffered most
from these vexations. Having resolutely refused to restore Arius to his former rank
and office in the Church of Alexandria, he was deposed by the Council of Tyre, A. D.
335, and banished into Gaul.
The people of Alexandria, however, could not be prevailed upon to receive Arius,
upon which the Emperor invited him to Constantinople, A. D. 336, and ordered Alex-
ander, Bishop of that city, to receive him to communion. Before, however, this order
could be put into execution, Arius died at Constantinople, and Constantine survived
him but a short time.”—Mosheim, Cent. IY., P, 2, C. 5.
INTROOCETION: 57
ticularly by Athanasius the Deacon of Alexandria ; and then
his heresies were condemned by the Council, and Arius him-
self was excommunicated.
The Council next proceeded to abate the disorders which
had attended the schism of Meletius,* Bishop of Lycopolis in
Egypt ; and afterwards brought the long-continued contro-
versy concerning Easter + to a satisfactory conclusion.
The important documents of this Council are the Symbol
or Creed which was adopted in opposition to the heresy of
* “Mprretricvs was Bishop of Lycopolis in Egypt. He was accused and convicted
of having offered incense to idols, and was in consequence deposed by Peter, Bishep
of Alexandria, whose jurisdiction extended throughout all Egypt. Meletius upon this
became the head of a schism in the Church, by assuming to himself the power of ordi-
nation, which was vested in the Bishop of Alexandria, and exercised by him in all the
Egyptian Churches. Epiphanius, Her. 68, attributes the dissensions between Meletius
and Peter to another cause. He says that the rigorous proceedings of Peter against
Meletius were occasioned by the latter’s refusing to readmit into the Church those who
had fallen from the faith during Diocletian’s persecution, before their penitential trial
was entirely finished. The former opinion, however, is supported by the superior
authority of Socrates and Theodoret. The confusion which Meletius introduced into
the Church by his illegal ordinations was rectified by the Council of Nice, as appears
by the Sixth Canon, in which it was ordained that the ancient privilege of the Church
of Alexandria should be preserved, and the general authority of the Metropolitans over
the Bishops of their several provinces was declared and confirmed.’—Mosheim, J0.,
note by Dr. Maclaine.
+ The controversy respecting the proper time of celebrating the Easter festival was
of very early origin inthe Church. The generality of the Asiatic Churches kept the festi-
val as the Jews did their Passover, on the fourteenth day of the first moon in the new
year, whatever day of the week that happened to be. The Western Churches generally
deferred it to the first Sunday after the first full moon. The former alleged the author-
ity of St. Philip and St. John for their practice, the latter that of St. Peter and St. Paul,
and of a revelation made by an ange] to Hermas, brother of Pius I., Bishop of Rome.
Polycarp, Bishop of Smyrna, came to Rome about the middle of the second century, to
confer with Anicetus, Bishop of Rome, upon the subject; but they could not come to
any agreement as to the proper day. They agreed, howeyer, in this, that the peace and
communion of the Church were not to be broken on account of the difference. Some
years after, Victor, Bishop of Rome, being unable to persuade the Asiatics to adopt
the Western custom, excommunicated the Asiatic Churches, and sent circular letters
to all the Churches which agreed with him respecting Easter, that they should hold no
communion with the Asiatics. This proceeding of Victor's was, however, condemned
by all the wise and sober men of his own party, several of whom wrote sharply to him
upon the subject, and particularly Irenzeus, who wrote to him in the name of the
Churches of Gaul. The dispute still prevailed till the time of Constantine, who, wish-
ing to terminate it, sent, in the first instance, Hosius, Bishop of Corduba in Spain,
into the East, to endeavor to bring those Churches which still retained the Asiatic cus-
tom to an agreement with the rest of the Church. The mission, however, proving
fruitless, the subject was submitted to the decision of the Council of Nice, which de-
creed that from thenceforth all Churches should keep the feast on the same day, 2. ¢.,
the first Sunday after the full moon, which happens upon, or next after, the vernal
equinox, 7. ¢., the 2ist day of March. The great reverence which was paid to the
decrees of this Council produced a mere general agreement, which was further enforced
by the decrees of other Councils, and thenceforth those persons who kept the feast
according to the old Asiatic practice were accounted heretics, and subjected to eccle-
siastical punishment.—Bingham, B. XX. C. 5.
58 INTRODUCTION,
Arius, the Synodical Epistle in which the Acts of the Council
were communicated to the Churches of Egypt, and twenty
Canons on yarious subjects. Of these twenty Canons there
are five which distinctly appeal to an earlier code of eccle-
siastical law on as many different points ; and on investigation
we discover these same points clearly expressed in the Apos-
tolical Canons. In these instances and in at least two others
the Canons of Niczea are evidently mere expansions or appli-
cations of the rule or principle which is more briefly expressed
in the Apostolical Canons on the same subject.
Among the Canons of Niceea are regulations for the recon-
ciliation of the Cathari* and the Paulianists,f and for the
restoration of persons who had lapsed during the persecutions
of Licinius.}
* The CaTHARI were Novatians, a sect so called from Novatian, a presbyter of the
Church of Rome, who having adopted very severe notions respecting those who had
lapsed in persecution, and also respecting other offenders, and having in vain opposed
the ordination of Cornelius, who was elected Bishop of Rome, A. D. 250, separated
from the Church, and brought to Rome three Bishops from the further part of Italy,
whom he compelled by force to ordain him Bishop. He then erected a new society,
and ordained Bishops and Presbyters in it. There was no difference in point of doc-
trine between the Noyatians and Catholics: what particularly distinguished this sect
was their refusing to readmit to communion those who after baptism had fallen into
grievous sins; and to communicate with those who had married twice; and other
such-like severities of discipline. They pretended to an extraordinary degree of
purity, and therefore called themselves Cathari, or the pure ; and obliged such as came
over to them from the general body of Christians, to be rebaptized on entering into
their society. One of the chief partisans of Novatian was Novatus, a Carthaginian
presbyter, who passed over to Rome from Carthage to avoid the excommunication of
Cyprian, his Bishop.—IIammond, pp. 43, 44; Bingham, Scholastic Hist. of Lay Bap-
tism, p. II., C. II., s.2. Mosheim, B. I., p. IL, C. V.,s. 17.
+ The PaviiAnists derived their name from Paulus Samosatensis, who was elected
Bishop of Antioch, A. D. 260. He maintained, amongst other errors, that our Lorp
was a mere man, and had not come down from heaven. He was condemned and de-
posed by a Council at Antioch, A. D. 272. The Canon requires the Paulianists to be
rebaptized, because in baptizing they did not use the only lawful form, according to
our SAviourR’s command, ‘‘In the name of the Fatuer, the Son, and the Hoty
Guosr.” This, indeed, was a general rule in the ancient Church applicable to all
heretics, that those who did not use that form should be baptized on their admission
into the Church, but that those who did use it should be admitted by imposition of
hands without any fresh baptism.—Hammon4, pp. 51, 52.
+ Licrxtus, who, after the defeat and death of Maxentius, A. D. 312, and of Maxi-
min, A. D. 313, shared the empire with Constantine, was at first favorably disposed
towards the Christians. and, in conjunction with Constantine, issued a decree, A. D.
312, granting. to them full power to live according to their own laws and institutions ;
which power was specified still more clearly in another edict, drawn up at Milan in the
following year. The joy of the Christians at these favorable events was, however,
soon interrupted by the war which broke out between Licinius and Constantine.
Licinius being defeated, A. D. 314, made a treaty with Constantine, which he observed
for some years, but then broke out in another war. In order to engage the friends of
the old superstition on his side, he cruelly persecuted the Christians. This persecu-
tion commenced about A. D. 320, and lasted till the final overthrow of Licinius, A. D.
324, the year before the assembling of the Council of Nice.—~Hammond, p. 46.
: INTRODUCTION. 59
As early as the beginning of the Fifth Century an attempt
was made by Zosinus, Bishop of Rome, to pass off the Canons
of Sardica as genuine Canons of this Council in addition to
the twenty which are universally acknowledged to be genuine.
At alater period the Roman Canonists have alleged the same
Canons of Sardica in evidence of the Pope’s pretended right
of hearing appeals; and they have affirmed that these Canons
are to be considered as at least a sort of appendix to the
Canons of Nica. Some account, therefore, of the Council of
Sardica seems to be necessary in connection with the Council
of Nicea; and we accordingly append what follows as
abridged from Johnson and Hammond.
Counciy oF SARDICA.
“ Athanasius, Bishop of Alexandria, and several others, being de-
posed by the Arian party, which prevailed in the East through the
countenance of the Emperor Constantius, took refuge at Rome. Ju-
lius, Bishop of that city, heard their cause in a Synod assembled for
that purpose, A. D. 340, and decided in their favor; and wrote to
the Eastern Bishop, requiring them to be restored. When this was
refused, Constans, Emperor of the West, espoused their cause, and
threatened Constantius with a war in case he did not oblige the
Bishops to permit Athanasius and his associates to return to their
bishoprics. Hereupon, by the joint consent of both Emperors, a
Synod was appointed to meet at Sardica in Hlyricum to give a final
decision to this dispute. The Eastern Bishops, to the number of
seventy-six, came to Sardica; but the great majority of them being
Arians, refused to assemble with the Western, who were orthodox,
and went and formed an assembly of their own, at Philippopolis in
Thrace. The Western, with Athanasius and the other refugees, held
a Synod at Sardica, A. D. 347, where they absolved Athanasius and
the other orthodox Bishops from the sentence of deposition, and for
their further security made the Canons in question. This Council
was intended to be a general one, being called by the Emperors both
of the East and the West, and being designed to consist of the Bishops
of both parts; but, by the secession of the Eastern Bishops, it came
to pass that it was really a Western Synod only; and therefore its
Canons were never received into the code of the Universal Church.”—
Johnson’s Clergymsan’s Vade Mecum, Vol. IL., p. 157.
Amongst other things enacted by these Canons, it was provided,
that in the eyent of any Bishop considering himself aggrieved by the
sentence of the Bishops of his Province, he might apply to the Bishop
60 INTRODUCTION.
of Rome, who would write to the Bishops in the neighborhood of the
Province of the aggrieved Bishop, to rehear the cause; and should
also, if it seemed desirable to do so, send some Presbyters of his own
Church, to assist at the rehearing. These privileges indeed were not
allowed to the Bishop of Rome by the Sardican Fathers as a matter
of right, but of favor; as appears from the words of Hosius, Bishop
of Corduba, in proposing the Canon to the Synod. “ Hosius, Bishop,
said: If any Bishop thinks that his cause has been misjudged, in
order that it may be judged again, if it seems right to your love, let
us honor the memory of the Apostle Peter, and let those who have
judged the cause write to Julius, Bishop of Rome, in order that a new
trial may, if proper, be had.” And at the end of the Canons relating
to the subject it is added: “ The Bishops answered, We approve of.
what has been said.” It is probable, indeed, as Richerius in his His-
tory of Councils observes, that these Canons were only provisional,
and intended for the security of the Eastern orthodox Bishops against
the Arians, and that the privilege conferred upon the Bishop of Rome
in them, was not meant to be given to the See of Rome, but only to ©
the then Bishop Julius, who is expressly mentioned in them; and con-
sequently that they were only designed for the case then before the
Council.
An attempt, however, was made at the beginning of the fifth cen-
tury, by Zosimus, Bishop of Rome, to establish his authority in the
African Churches, by means of these Canons, on the following oc-
casion,
Apiarius, a Presbyter of the Church of Sicca in Africa, having
been deposed by his Bishop for gross immoralities, fled to Rome,
A. D. 415, and was received to communion by Zosimus. Zosimus
further sent legates into Africa, to the Bishops there, desiring that
Apiarius’s cause should be heard over again, asserting that the
Bishops of Rome had the privilege of requiring such rehearings con-
ferred upon them by the Canons of Nice. The African Bishops
to the number of two hundred and seventeen, being assembled in
Synod at Carthage, received these legates, who declared the cause
of their coming, and, in proof of the authority claimed by the
Pope, quoted the Sardican Canons, which they alleged as genuine
Janons of the Council of Nice. The African Bishops said in their
answers that they acknowledged the authority of the Nicene Canons,
and were ready to abide implicitly by them; but that as regarded
those which the legates alleged, they were not to be found in the
copies of the Nicene Canons, which were brought to Africa by Cxci-
lian, Bishop of Carthage, who was present at the Council of Nice, nor
in any other copies that they had ever seen. That, however, they
would send to the Bishops of Constantinople, Antioch, and Alexan-
dria, who must have the genuine Canons, and if it should appear
IN LROD UCT ION... 61
that the alleged Canons were genuine, they would submit to them.
They sent accordingly, and received answers trom Atticus, Bishop of
Constantinople, and Cyril of Alexandria, with copies of the genuine
Canons.
By these answers it was indisputably proved that the twenty
Canons alone were genuine, and that no others had ever been known
or heard of. The matter, however, was not finally settled for several
years, in the course of which Zosimus and his successor Boniface died,
and it was closed by a letter from the African Bishops to Celestine,
then Bishop of Rome, in which they assert the independence of their
own, and all other Churches, and deny the pretended right of hearing
appeals claimed by the Bishop of Rome ; and further exhort him not
to do or attempt anything contrary to the Canons of the Church,
either by receiving into communion persons who had been excom-
municated by their own Bishops, or by interfering in any way with
the privileges of other Churches. For a full account of the particu-
lars contained in this note, see the account of the Synod of Sardica,
and of those of Carthage, in the collections of Councils. The Canons
of Sardica are translated by Johnson, and inserted in the Clergyman’s
Vade Mecum.— Hammond, pp. 55, 56.
Counc, oF GANGRA.
The exact date of this Council is unknown. If Eusebius,
whose name stands first among the signatures of the Bishops
who attended it, was, as some suppose, Bishop of Czesarea in
Cappadocia and predecessor of Saint Basil, then the Council
must have been held during the Episcopate of Eusebius, which
extended from A. D. 362 to 871. The more probable opinion
is that it was held between the Council of Niczea and that of
Antioch, that is, sometime between A. D. 325 and 341.
The Twenty Canons of this Council are chiefly directed
against the practices of a spurious asceticism which had been
propagated by a certain Eustathius whose heresies are fully
detailed in a Synodical Letter. Lest, however, the Canons
which were then enacted to meet an unavoidable necessity
and to abate an intolerable scandal should be misconstrued
into a condemnation of true asceticism, a valuable protesta-
tion is appended to the Canons, in which protestation the
Bishops disavow every such purpose, and declare the real
distinction between true asceticism and its pretentious
counterfeit.
62 EN TROD UC PLO,
Councit or ANTIOCH.
The Council of Antioch was held A. D. 341, on the occa-
sion of the assembling of many Bishops at the dedication of
the Church known as the Golden Church of Antioch, which
had been founded by Constantine, and completed by Constan-
tius. The Bishops numbered nearly one hundred, most of
whom were Arians, or Semi-Arians. They did not, however,
attempt to make the Council an occasion of propagating their
peculiar tenets by any mode of direct teaching. Indeed, they
set forth more than one confession of faith, and one, at least,
of these St. Hilary maintains to be susceptible of an orthodox
construction. The Synodical Letter, brief as it is, boasts
much of the unanimity and peace which had prevailed at the
Council, and the phraseology is studiously chosen so as to
give no offence to Catholics. Their object was, in short, to
gain authority among the Catholics by seeming to be Catho-
lics, in order that they might the better serve the cause of
heresy. Accordingly they professed in their First Canon the
most perfect obedience to the “holy and great” Council of
Niczea; then they proceeded to establish other Canons which
in fact, are very valuable applications and expansions of the
ancient code of Canons called Apostolical; and then, still
never seeming to touch doctrine, but to be aiming only at true
principles of Canon Law, they enacted their famous XI. and
XIT. Canons, which were intended to apply to Athanasius, the
great defender of the Catholic Faith against the heresies of
Arius. Athanasius had become Archbishop of Alexandria,
where he had first served as a Deacon; but heresy which he
had seemed to crush by his transcendant genius now assailed
him with its usual weapons of most infamous slander. To set
these at rest the Emperor Constantine, A. D. 335, summoned
a Council, to convene at Tyre, and when it had convened it
was discovered that a large majority of the assembled Bishops
were adherents of the Arian party. Hence it is not to be won-
dered at that though the innocence of Athanasius of every
charge alleged against him, was sufficiently established, yet he
was condemned to be deposed from his Archbishopric, and
banished from his See. Against this infamous sentence Atha-
nasius protested and appealed to Constantine, who interposed,
and the Archbishop was restored. The bearing of the XL
INTRODUCTION. 63
and XII. Canons of Antioch upon this case will readily be
perceived ; for the former was, and was in fact designed to
be, a new decree cf deposition against Athanasius, while the
latter was intended to prevent all possibility of future res-
toration by a subsequent rehearing of his cause before a
higher and more competent canonical tribunal. A lke pur-
pose is apparent in the XIV. and XV. Canons ; and the XVI.
and XVII. were enacted to cover the case of Paul, Arch-
bishop of Constantinople, a Catholic whose election to that
See had been bitterly resisted by the Arians, and, as they now
alleged, had been accomplished without the concurrence of
Theodore of Heraclea, Metropolitan of Thrace. Passing the
XVIII. Canon, all the others of this Council are mere expan-
sions of Apostolical Canons, and were doubtless intended to
impose upon the Church by their appearance of devotion to
the ancient statutes of the Church. It is also to be noticed
that this Council adopts in its XX. Canon the rule of the
Apostolic Canons in reference to the time of holding the
Spring Councils, rather than that of the Council of Niczea—a
circumstance which seems to indicate that such matters, even
when regulated by a General Council, were never intended
nor understood to override the ancient, well-established cus-
toms of particular Churches.
On the whole, though the purpose of the Council of An-
tioch was clear enough both to the orthodox and to the
heretic ; yet as it did not set forth any heresy in any formal
manner ; as, on the contrary, it professed entire submission
to the only General Council that had then been held ; and as
the Canons it enacted were entirely unobjectionable, and in-
deed extremely valuable additions to the previous legislation
of the Church ; they were therefore universally received into
the Code of the Church, and having been approved by the
General Council of Chalcedon, they have now as much author-
ity as if they had been passed in a true General Council in-
stead of by a Council of Semi-Arians.
Councin or Laopicra.
This Council was held at Laodicea in Phrygia, but the
year in which it was held is not known. Baronius maintains
that it was held A. D. 314; others date it in 319 ; others yet
64 LN PRODUCTION:
think that it was held during the pontificate of Liberius who
was elevated to the See of Rome A. D. 352 ; Beveridge argues
that it was held A. D. 365 or thereabouts. The opinion of
those who would date this Council before that of Nicza, is
sufficiently disproved by the mention of the Photinians in
Canon VIL, since that sect did not appear till after the Coun-
cil of Niczea ; and the mere fact that in Collections of the
Councils it has always been placed after that of Antioch is
presumptive evidence that it was later than that Council.
We may therefore assume that it was held certainly later than
A. D. 325. Of the particulars of this Council nothing further
is known than what may be gathered from its Canons.
Gd a cao ela eee
HISTORY OF THE COUNCILS, CONTINUED.
THE SECOND GENERAL COUNCIL. ITS DATE. ITS PRESIDENTS. MELETIUS NOT IN COM-
MUNION WITH ROME. ADDITIONS TO THE CREED OF NICEA, THE FILIOQUE AFTER-
WARDS INSERTED THROUGH THE INFLUENCE OF SECULAR POWER. COUNCILS OF
TOLEDO, ROME, AIX-LA-CHAPELLE. ACTION OF CHARLEMAGNE AND LEO Ul. ROME
ADOPTS THE INTERPOLATION UNDER NICHOLAS I. COUNCIL OF EPHESUS. DOCTRINE
OF NESTORIUS. ACTION OF POPE CELESTINE AND 8. CYRIL. CONDEMNATION OF NEs-
TORIUS. ARREST OF NESTORIUS AND CYRIL. DECISIONS OF THE COUNCIL. SUB-
MISSION OF JOHN OF ANTIOCH AND OTHERS. COUNCIL OF CHALCEDON. EUTYCHES
AND HIS DOCTRINE. THE ‘LATROCINIUM EPHESINUM.’”” MARTYRDOM OF FLA-~
VIAN. CONDUCT OF POPE LEO. CONDEMNATION OF EUTYCHES. PRIVILEGES CON-
FERRED ON CONSTANTINOPLE. APPROVAL OF EARLIER PROVINCIAL COUNCILS.
REE SECOND ,. GENERAL COUNCIL,
WHICH IS
THE FIRST COUNCIL OF CONSTANTINOPLE.
HE Second General Council was called by the Em-
peror Theodosius, A. D. 381, for the purpose of de-
ciding on the strange and heretical doctrine which had
been recently maintained by the Arians, the Macedonians,
and others mentioned in the first Canon of the Council,
who had erred from the Catholic Faith.* It was com-
* Of these heretics the following were the chief:
The EunomiAns, so called from Eunomius, a disciple of Aétius (from whom
this sect were also sometimes called Aétians), and Bishop of Cyzicus, the Metropolis
of the Province of Hellespont. The tenets of Eunomius were those of the more rigid
Arians. He taught that the Son was of a different substance from the FatuHer (whence
the name of Anomzans or dissimilar), that the Son was created by the Farner, and
the Hoty.Guost by the Son, and that the Hoty Guos't is destitute of all divinity, or
creative power.—Hammond, p. 68.
The Evpoxtans derived their name from Eudoxius, who was Arete first of Ger-
manicia in the Province of Euphrates, afterwards of Antioch, and lastly of Constanti-
nople. Their tenets were in all respects the same as those of the Eunomians.—Ham-
mond, p. 69.
The SEMI-ARIANS Or PNEUMATOMACHI were properly those who neither agreed
with the Catholics in holding that the Son is of the same substance, dnoover0s, with the
FATHER, nor with the rigid Arians in asserting that he is altogether dissimilar, avé-
povos, but maintained that he is, although a creature, yet of a different nature from all
other creatures, and in a peculiar manner like to the FATHER, d6jocover0s, but that the
Hoty Guosr is in all respects a creature, and different from the Farner and the Son.
66 INTRODUCTION.
posed of One Hundred and Fifty Bishops, among whom
it is remarkable that not one was from the West. Dama-
sus, the Bishop of Rome, was not represented even by
legates. This Council was successively presided over by
On this account they are classed with the Pneumatomachi in the Canon. The Pneu-
matomachi, properly so called, were orthodox in their opinions respecting the FATHER
and the Son, and held that they were of one and the same substance, but they would
not acknowledge this of the Hoty Guost, whom they asserted to be a mere creature.
Augustin, Hier. 52, says that some persons called them Semi-Arians on this account,
as agreeing partly with the orthodox and partly with the Arians. The founder of this
sect was Macedonius, Bishop of Constantinople, from whom they were commonly
called Macedonians. It was chiefly against these heretics that the Council of Constan-
tinople was assembled by Theodosius, and two of the principal leaders of the sect,
Eleusius, Bishop of Cyzicus, and Marcian of Lampsacus, were present at it.—Ham-
mond, p. 69.
The SAaBELLIANS, from Sabellius, a native of Lybia, held that the Son and the
Houy Guost are not only the same Gop with the FATHER, but the same person; so
that the Godhead is not only one in substance, but one in Person, and FaTHER, Son,
and Hoty Guost, only three appellations of the same person, who appeared or mani-
fested himself at different times as FarHeR, Son, and Hoty Guost, and who is
therefore sometimes called the Farner, sometimes the Son, and sometimes the Hoty
Guost. They are therefore called by the Latin Fathers, Patripassians, since it neces_
sarily follows from their doctrines that the FatHmr was incarnate, and suffered on the
cross.—Hammond, p. 69.
The MARcELLIANS, were so called from Marcellus, Bishop of Ancyra, in Galatia,
who lived about or shortly after the time of the Council of Nice. He asserted that at
the end of the world Curisr would give up his kingdom and his subsistence, so that
he would neither reign nor subsist for ever, but be dissolved at the last into the Fa-
tueR. He founded his opinion upon i Cor. xv. 24-28. It was apparently to meet this
heresy that the Constantinopolitan Fathers made that addition to the Nicene Creed,
‘of whose kingdom there shall be no end,” as it was to meet the Macedonian heresy
that they added the articles relating to the Hoty Guost.—Hammond, p. 10.
The Paorrmrans, took their name from Photinus, a disciple of Marcellus, and
afterwards Bishop of Sirmium. He maintained the absolute unity of the Godhead,
denying any Trinity of Persons, or the Personality of the Word, or the Hoty Guosr.
He asserted that Curist was a mere man, and that he had the beginning of his exist-
ence from the Virgin Mary.—Hammond, p. 70.
ApoLuinarivs, from whom the Apollinarians took their name, was a native of
Laodicea, and taught that our Lorp took our body without a rational or intellectual
soul; and that his divine nature supplied the place of a soul, or at any rate of the in-
tellectual faculty—Hammond, p. 70.
The SABBATIANS were so called from Sabbatius, a Presbyter, who adopted the
sentiments of Noyatianus.
Antstert, is probably a false reading for Aristi,@.¢., the best; as we also find
Cathariand Catheroteri, i. e., the pure and the more pure.
The QUARTODECIMANS, or TETRADITES, were those persons who persisted in ob-
serving the Haster festival with the Jews, on the fourteenth day of the first month,
whateyer day of the week it happened to be.—Hammond, p. 74.
The Monranists, one of the older sects, were so called from Montanus, who em-
braced Christianity in the second century. Te professed to be inspired in a peculiar
way by the Hory Guost, and to prophesy. He was supported in his errors by two
women, Priscilla and Maximilla, who also pretended to prophesy. His heresy infected
many persons, amongst others Tertullian, but being condemned by the Church, his
followers formed a sect remarkable for extreme austerity. But although they asserted
that the Hoty Guosr had inspired Montanus to introduce a system of greater perfec-
INTRODUCTION. 67
Meletius * of Antioch, Gregory Nazianzen, Timothy of Alex-
andria, and Nectarius of Constantinople.
The Fathers of Constantinople reaffirmed the Nicene
Creed in its integrity, and they further appended to it the
clauses concerning the Hoty Sprerr, which seemed necessary
in addition to the Creed of Niczea, in order to meet new forms
of heresy that had sprung up. The Creed of Constantinople
was never, however, supposed or intended to teach doctrine
which had not been fully and explicitly held by the Fathers
of Niczea ; but as the earlier controversies had been chiefly
concerning the person of Curist, so the later controversies
had been chiefly concerning the Hoty Guosr; and so it had
been found advisable to adopt clauses which by general sanc-
tion should define the doctrine of the Hoty Srinrr as precisely
as the Council of Niczea had defined the doctrine of the Son of
Gop. Hence, as these Creeds are not two, but in fact one and
the same, the Creed of Constantinople was universally adopted,
and is now customarily called the Nicene Creed.
But here we have unhappily to note a variation by the
Western Churches from the pure text of the Creed of Constan-
tinople, that has confessedly been the chief cause of the great
schism between the East and the West. The Fathers of Con-
tion than the Church had before known, and condemned those who would not join
them as carnal, they did not at first innovate in any of the Articles of the Creed. This
sect lasted a long time, and spread much in Phrygia and the neighbouring districts,
whence they were called Phryges and Cataphryges, and latterly adopted the errors of
Sabellius respecting the Trinity.—Hammond, p. 74.
Here also we may mention the case of Maximus the Cynic, which is the subject of
the Fourth Canon.
Maximus the Cynic was an Exyptian by birth, and a cynic philosopher. He
was converted to the faith by Gregory Narzianzen, and baptized and ordained by
him. Afterwards being led by ambition to desire the Bishopric of Constantinople,
he suborned certain Egyptian Bishops, and brought them to Constantinople to elect
and ordain him Bishop. Before, however, the ordination was completed, they were
driven out of the church by the people, and retired into a private house, where they
performed the ordination. This whole transaction, however, was so completely at
variance with all the laws and customs of the Church, that the Synod would not recog-
nize it in any way, and therefore did not decree that Maximus should be Ceposed, Dut
that all ecclesiastical acts done towards him, or by him, were utterly void and of none
effect.—Hammond, p. 71.
* For a long time there had been a schism at Antioch. That city had two Bishops,
Meletius and Panlinus. The Bishop of Rome was in communion with the latter, and
consequently regarded Meletius as schismatic. . . . . . The Second @ecumenical
Council was therefore under the presidency of a Bishop who was not in communion
with Rome. Meletius died during the sitting of the Council. Those who were well
known for eloquence among the Fathers pronounced his enlogy. . . . . . He was
regarded by all as a Saint; and when his body was transported to Antioch, the journey
was an uninterrupted oyation.—The Papacy by Abbé Guettée. Engl. Ed., p. 110.
68 LN PRO DTC LLON:
stantinople, following the exact words of our Saviour, say that
the Hoty Guosr “proceedeth from the Farner.” In the ver-
sion now used universally throughout the West the clause is:
Ex Parre Finioguvz procedentem, ‘*‘ Who proceedeth from the
Faruer and the Son.” It is not within the scope of such a
work as this to discuss the theological importance of this cor-
ruption or variation : nor to show the inveterate confusion in
the Western mind of the idea of procession in the order of
nature with mission in the order of time; nor on the other
hand to show the inveterate prejudice of the Easterns, who as
it seems, are unwilling to believe that one can say “ Who
proceedeth from the Farner and the Soy,” without meaning
that He proceeds in the same way or in the same sense from the
Son as from the Farner.
But without at all entering into the theological merits of
this question, or even touching upon the kindred question of
the duty of Western Churches at the present day, it will not
be out of place to mention the historical succession of facts
connected with this matter.
It has been attempted by the Latins to prove that the pre-
sent Western version is in fact the true version of the Creed:
but not one Greek copy has ever been produced in which
the interpolated words Finioguu, “and from the Soy,” are to
be found. The earliest authentic instance of their use is in
some copies of the Latin Version of the Creed which is found
in the Acts of the Third (Provincial) Council of Toledo, A. D.
589. It is therefore evident that the Creed of Constantinople,
which was afterwards confirmed with an anathema by the Gen-
eral Council of Chalcedon, did not contain these words. The
use of the words in some Latin copies of the Council of To-
ledo is to be traced to a singular cause: no other, indeed,
than the indiscreet zeal of a royal convert from Arianism,
Recearedus, King of the Spanish Goths, who on renouncing
Arianism insisted on the introduction of Fim1oque into the
Creed as an act of greater homage to the Son of Gop.
From this time onward the expression is found in the
records of several Spanish Councils of the Sixth and Seventh
Centuries. In an English Council held A. D. 679 the Spmrr
is said to proceed in an ineffable manner from the Farurr and
the Sox. The Council of Friuli, A. D. 791, adopts the words
in its version of the Creed. In the only other Latin Council
INTRODUCTION. 69
which contains a copy of the Creed, that is, in a Council of
Rome held under Martin L, A. D. 642, Fim10que is not found.
As it was the influence of aroyal layman which had caused
this interpolation at first, so it was again the influence of an
imperial meddler that prevailed over the Church’s own author-
ity to make the interpolation permanent. In A. D. 809 a
Council was held by Charlemagne at Aix-la-Chapelle from
which deputies were sent to the Pope, Leo III., to obtain his
sanction to the singing of the Creed with the interpolated
words which had not then been adopted at Rome. The Pope
peremptorily refused ; and in testimony of the true Creed as
he had received it, he caused two silver tablets to be hung up
in the Basilica of S. Peter at Rome, on which there were en-
graved the Greek text and the Latin version of the Creed of
Constantinople, both without the Finioquz. Popes, in those
days, were not thought to be infallible, and the imperial theo-
logian carried matters with a high hand. ‘The interpolated
version of the Creed was sung in spite of Leo’s prohibition,
and before long, probably in the Pontificate of Nicholas I.,
the Church of Rome itself adopted the interpolation.
THIRD GENERAL COUNCIL.
EPHESUS.
The Council of Ephesus was assembled, A. D. 431, by the
Emperor Theodosius the Younger, for the trial of Nestorius,
Bishop of Constantinople, who had permitted a Presbyter
called Anastasius and a Bishop called Dorotheus to preach
and maintain that the Blessed Virgin may not lawfully be
called Theotocos ; Dorotheus in fact going so far as to pro-
nounce an anathema against all who should apply that title to
her.* The Clergy and people of Constantinople declared
* The word THEoTOCcOos, which properly signifies the Bringer-forth of Gop, was
originally introduced, not as a title of honor to the Blessed Virgin, but in order to as-
sert the true and proper divinity of our Lorp Jesus Curist, and that fundamental
doctrine of our faith, that ‘‘undoubtedly even the nature of Gop itself in the only
Person of the Son is incarnate, and hath taken to itself flesh.”—(Hooker.) In the
words of Basil of Seleucia, ‘‘The Virgin having brought forth Gop incarnate, is
named Theotocos,” Ocdv capxwhévta Texovga Ocordkos ovoudgerar. It is not known who
70 INTRODUCTION:
against Nestorius, and the quarrel having been reported
abroad, 8. Cyril of Alexandria and Celestine of Rome both
held provincial Councils in which the doctrine of Nestorius
and his party was condemned. Nestorius, however, still con-
tinued to maintain his heresy ; the tumults at Constantinople
were continued ; and therefore, at the instance of Nestorius
himself, as well as of Celestine and Cyril, Theodosius called
a General Council to be held at Ephesus. On the day
appointed for the meeting, Cyril with Bishops of Eeypt,
Syria, and Asia assembled, and Nestorius also came with ten
Bishops in his train ; but owing to the absence of a number
of the Hastern Bishops and the representatives of Rome, the
opening of the Council was postponed from day to day for
fifteen days. When that time had expired the Council was
convened, although the absentees had not arrived; and then
first introduced the term, but it is to be met with in many of the most eminent Fathers
of the Church, who lived before the time of the Council of Ephesus, as Athanasius,
Basil, Gregory Nazianzen, Gregory Nyssene, Eusebius, Alexander of Alexandria,
Dionysius of Alexandria, Chrysostom, and others, whose words are quoted by Bev-
eridge and by Suicer, in v. @eoroxos. Indeed, it appears that Nestorius or Anastasius
were the first persons who expressly denied that the Virgin might properly be called
Theotocos, because they could not reconcile this title with their particular opinions
respecting our Lorp’s incarnation. The Council of Ephesus, however, haying so-
lemnly approved of the word, it was from that time constantly used not only by Greek,
but also by Latin writers. In later times, indeed, the word Deipara was introduced
as a translation of Theotocos, but it was not used by the earlier Latin writers, such
compounds not being agreeable to the idiom of their language. They therefore re-
tained the Greek word Theotocos, as they did the other famous Greek compound Ho-
moousios; or if they wished to explain the term, they used the word Genitrix, which
properly signifies the Bringer-forth, and not Mater, in doing so. Thus Peter the
Deacon: ‘‘ We believe rightly and according to the truth, that the Blessed Virgin is
Theotocos, 2. é., the Bringer-forth of Gop (Dei genitricem).” And Leo I., Bishop of
Rome, ‘t We anatnematize Nestorius, who believed the Blessed Virgin Mary to be the
Bringer-forth (genitricem) not of Gop, but only of man.” Ephraim of Theopolis
translating these words of Leo into Greek, uses the word uyryp to express the Latin
genitrix, and therefore says in another part of his works, that Leo was the first person
who called the Holy Theotocos, Mother of Gop, Myrnp Geov, which none of the Fathers
before him had done in express words. From this it appears, as Beveridge observes,
that the Greeks first called the Blessed Virgin Theotocos; the Latins afterwards inter-
preted that phrase by the Latin Genitrix Dei; the Greeks then rendered the expression
Genitrix Dei by Mytnp Gc00, which being retranslated into Latin became Mater Dei,
the Mother of Gop. To this I would add, that the expression, Mother of Gop, having
thus originated in a mistranslation of the original word, and having, as we know, been
in after-ages perverted from its primary jntention of an assertion of our Lorp’s divin-
ity. and used to exalt the privileges of the Blessed Virgin beyond those bounds within
which (blessed and highly to be honored as she is) they ought to be confined; and
being on this account likely to give offence, and lead to error, it seems desirable that
it should be avoided, and that either the original word Theotocos should be retained,
or some such rendering as that of The Bringer-forth of Gop, be adopted in its stead.
Vid. Suicer in voce @eoz6xos, and Pearson on the third Article of the Creed.—Ham-
mond, pp. 79-81.
INTRODUCTION. val
Nestorius was summoned to appear before it for the trial of
his cause. On various pretexts he refused to attend. The
Council proceeded in the strictest obedience to the letter of
the Canon provided for the trial of a Bishop ; and Nestorius
still remaining contumacious, his publications were examined
in his absence, and he was condemned to be deposed. To
this sentence he refused submission.
Five days afterwards the Eastern Bishops, numbering
twenty-six, arrived with John*of Antioch at their head ; these
joined the party of Nestorius and held a Counter-Council
which proceeded on its part to hurl a sentence of excommuni-
eation against Cyril and the orthodox who had united in the
condemnation of Nestorius.
Soon afterwards, again, the representatives of Rome ar-
rived, when the previous condemnation of Nestorius was con-
firmed ; John of Antioch with the other dissidents was also
excommunicated ; sundry Canons were adopted ; and several
ecclesiastical affairs were settled.*
* Of these affairs, by far the most important were the condemnation of Celestius
(Canon I), the condemnation of the documents submitted by Charisius (Can. VID),
and the complaint of Rheginus (Can. VIII).
CELESTIUS was a disciple of Pelagius, and held the same opinions with his master,
and, therefore, the sect of Pelagians were also called Celestians. The common opinion
of both was, that the sin of Adam only injured himself, and not the human race; and
that infants when they are born are in the same state in which Adam was before he
sinned. Some of the Bishops who joined with John of Antioch in his schism, were,
as it appears, followers of Celestius, and, therefore, this Council, although originally
assembled only against Nestorius, joined the Celestians with the Nestorians in their
sentence of condemnation, noticing the Celestians by themselves in the first Canon,
and in conjunction with the Nestorians in the fourth. Hammond, p. 86.
The seventh Canon of this Council as well as the next are not found in the Synodal
Epistle which contains the six former, but are decrees of the Council which were made
respecting other matters which came before it. As regards the present Canon, it was
occasioned by an application made to the Council by CHaristus, who was a Presbyter,
and C&conomus of the Church of Philadelphia. He informed the Fathers who were
assembled in Council, by a writing which he exhibited to them, that a certain James
who had come from Constantinople, and had been recommended as orthodox to the
Bishops of Lydia by Anastasius and Photius, two Nestorian Presbyters, had, in
despite of the Creed of the Nicene Ccuncil, composed another profession of faith, and
had persuaded some of the more simple of the Clergy to subscribe to it, and had pro-
ceeded so far as to require of those persons who were converted from heresy to the
Catholic Church, that they should. before they were admitted, subscribe this Creed,
which had been introduced by him, and which was filled with heretical, 7. e., Nesto-
rian opinions. The Fathers who were assembled in Council. having heard the charge
of Charisius, and read the new Creed, immediately made the present decree, which
afterwards came to be reckoned amongst the Canons of the Council. From this ac-
count appears what is meant by the words at the beginning of the Canon, “ These
things having been read,”’ that is, the writing of Charisius, and the new Nestorian
Creed, upon hearing which the Fathers made this decree. The full account of this
transaction is to be found in the 6th Action of the 2d part of the Acts of this Council,
72 INTRODUCTION?
In the meantime, Theodosius, learning the dissensions
which prevailed at Ephesus, ordered that both Cyril and Nes-
torius should be arrested, and that all the other Bishops of
both parties should assemble in one Council. Both sides
refused ; Nestorius was sent back to his Monastery ; Cyril
was detained under arrest; and then, the Emperor himself
having heard deputies from both sides, gave his judgment
that Nestorius had been righteously deposed; that Cyril
in any of the collections of Councils. The Nestorian Creed which is referred to in it
is very artfully composed, and calculated to deceive persons not thoroughly alive to
the niceties of expression which render an exposition of the doctrine of the Incarna-
tion orthodox or heretical. It begins with great apparent deference to the ancient
faith, and gives rather an amplified form of the Catholic doctrine respecting the Trin-
ity, thus preparing the way for a more lengthened statement of the doctrines respect-
ing the Incarnation of The Word, in which the Nestorian hypothesis of two Persons is
stealthily introduced, so that the heresy might escape discovery at first. Afterwards,
however, it is stated more openly, by way of recapitulation, as follows: ‘ We, there-
fore, say that there is one Son and Lorp Jrsus CuHrist, by whom all things were
made: considering primarily Gop the Word, the Son of Gop and Lorp according to
substance; and further considering with him that which was assumed, Jesus of Na-
zareth, whom Gop anointed with the Spirit and Power, as partaking of the Sonship
and dominion by the connection with Gop the Word, &c.” In the Acts of the 5th and
6th General Councils this Creed is ascribed to Theodosius of Mopsuestia, and was re-
cited amongst other extracts from his works which were read to the former of these
Councils, and upon which the sentence of condemnation pronounced against him was
founded.—Hammond, p. 87.
The Eighth Canon of Ephesus, as well as the Seventh, was in the first instance
passed in the form of a decree, but afterwards numbered amongst the Canons. The
occasion of it was this. Rheginus, Bishop of Constantia, the Metropolis of Cyprus,
and Zeno, Bishop of Curium, and Euagrius, Bishop of Soli, in the same island, pre-
sented a memorial to the Council, in which they complained of the attempts which had
been made by the Bishop of Antioch, to usurp authority over the Bishops of Cyprus,
‘*contrary to the Apostolical Canons (Can. Apost. 85), and the decisions of the most
holy Synod of Nice.” They further stated, that Dionysius, the imperial governor of
Antioch, had, at the suggestion of the Bishop of that city, written to the commander
of the troops at Cyprus, as weil as to the Clergy of Constantia, requiring the former to
prevent the ordination of a Bishop of Constantia, in the room of Troilus, who had
lately died, till the question as to the right of ordination had been settled by the Coun-
cil at Ephesus: and cautioning the latter not to receive any person as their Bishop
who should in the mean time be ordained by any one. The Bishops produced these
letters before the Council, and prayed that the privileges which they had always en-
joyed even from the times of the Apostles, might be preserved, and that the Council
would pronounce a sentence in their favor which might prevent their being again in-
vaded. The Council had the letters read before them; and having, by the examina-
tion of the Bishops, ascertained that there was no instance to be produced, from the
times of the Apostles, of the Bishop of Antioch ordaining the Metropolitan of Con-
stantia, or any other Bishop in Cyprus, and that Troilus, the late Metropolitan, and his
predecessors, Sabinus and Epiphanius, had been ordained by the Bishops of their
Province, they passed this decree in favor of the Province of Cyprus, and extended it
to all similar cases which might occur in other Provinces and Dioceses. The author-
ity, therefore, which the Bishops of Rome, in after-ages, claimed and usurped over the
British and other Western Churches, is clearly contrary to ‘this Canon, as well as to
those of the Council of Nice.. The account of this transaction is contained at length in
the Acts of the Council, Part II., Act 7.—Hammond, pp. 88, 89.
ENTRODUCTION. 3
should retain his See ; that all the other Bishops of both par-
ties should return home to their several Churches ; that there
was no heresy on the one side nor the other ; and that there-
fore all should strive on both sides for the restoration of a
godly unity and peace.
The Council instantly broke up, and for a time it seemed
as though a permanent schism had been inaugurated ; for the
orthodox stood firm in their adherence to the doctrine of the
Council, while the dissidents continued to adhere to the
opinions cf Nestorius. Happily the separation was of short
continuance. John of Antioch himself subscribed a document
in which he recognized that the Blessed Virgin is Theotocos;
and not long afterwards the other Eastern Bishops joined in
the confession of the Catholic doctrine as declared at Ephe-
sus, and so were reconciled to the great body of the Church.
Thus unity was speedily restored ; the doctrine and Canons
of the Council were accepted everywhere by all the Churches;
and the Council of Ephesus has ever since been recognized as
the Third General Council of the Catholic Church.
FOURTH GENERAL COUNCIL.
CHALCEDON.
After the condemnation of Nestorius in the General Coun-
cil of Ephesus, Flavian, Archbishop of Constantinople, held a
Council A. D. 448, at which Eusebius, Bishop of Doryleum
in Phrygia, presented a memorial against Eutyches, the Archi-
mandrite or Abbot of a Monastery at Constantinople who had
fallen into an error opposite to that of Nestorius by ob-
stinately denying that there are two natures in the Person of
Curist. The Council condemned the doctrine; but Eutyches,
having gained the ear of Dioscorus, Bishop of Alexandria,
Flavian himself was etted before a Council which was intended
to be General, and which was summoned by imperial author-
ity to meet at Ephesus, A. D. 449. This Council, over which
Dioseorus presided, was so violent and merciless that it has
borne the name of Latrocinium Ephesinum, or the Ephesian
Band of Brigands. It approved the heresy of Hutyches.
74 INTRODUCTION.
Flavian was condemned, scourged, and so cruelly maitreated
that he died soon afterwards at Epipas in Lydia, to which
place he was banished.
Before his death, however, Flavian had appealed for help
to Leo, Bishop of Rome. Leo espoused his cause, and en-
deavoured to induce Theodosius the Younger to convoke an-
other Council which should meet in Italy, and might rehear
the cause. The Emperor refused, and Leo was obliged to
content himself with holding a Provincial Synod at Rome,
wherein the Latrocinium of Ephesus was condemned. After
the death of Theodosius, his successor Marcian granted the
request of Leo, and called a General Council to meet at
Niceea, though, for the convenience of the Emperor it was
speedily transferred to Chalcedon ; and there the Bishops as-
sembled to the number of 630 or 636 in the Church of S.
_Euphemia on the 8th day of October, A. D. 451.
The heresy of Eutyches was unhesitatingly condemned ;
Dioscorus was deposed, and thirty Canons were enacted.
The Bishop of Rome was represented by the Bishops Pascha-
sinus, Lucentius, and Julian, and by the Presbyter Boniface,
who formally opposed the XXVIII. Canon which granted to
the Church of Constantinople, under the title of New Rome,
the same privileges as had been conceded to the Elder Rome,
and conferred upon the same Church jurisdiction over Pontus,
Asia, and Thrace, as well as over Missionary Churches which
might lie beyond the limits of the Empire. Notwithstanding
the objection of the representatives of Rome, the Canon was
adopted by the Council and approved by the imperial au-
thority.* |
* The account of what took place at the passing of the Canon is given at length
among the Acts of the Council, in the 16th Action: and as the matter is of some im-
portance in its bearing upon the question of the Papal supremacy, an abridged account
of it may not be uninteresting.
Upon the meeting of the Council (on the day when the discussion took place),
Paschasinus and Lucentius, the Roman Legates, addressed themselves to the imperial
Judges, and complained, that on the preceding day, after they, as well as the Judges,
had left the meeting, certain things had been brought forward and decreed, contrary
to the Canons of the Church, and they requested the Judges to institute an inquiry
respecting them. Upon this, Aétius, Archdeacon of the Church of Constantinople,
said that it was the common practice in Synods, after settling the more important and
necessary matters relating to the Faith, to make also such regulations in other mat-
ters as were necessary. That on this occasion the Church of Constantinople had had
certain matters to transact, and that they had requested the Roman Bishops to take
part in their proceedings, but that those Bishops had refused to do so, alleging that
INTRODUCTION. 75
The Definition of Faith set forth in this Council is a docu-
ment of great importance, reaffirming, as it does without ex-
ception, the decrees and doctrines of the General Councils of
Niczea, Constantinople, and Ephesus, and setting forth, with
they had no authority for this purpose from the Bishop of Rome. That they had then
referred the matters to the imperial Judges, who had desired them to proceed with
their business, and they had accordingly done so fairly, openly, and canonically. The
Judges desired the account of the proceedings to be read ; and Beronicianus, Secretary
of the Consistory, read this 28th Canon, with the subscriptions of all the Bishops who
attended the Council annexed to it. Lucentius then asserted that the Bishops had
been forced to subscribe against their inclinations; but all the Bishops cried out im-
mediately that no one was forced. Lucentius then objected further, that this Canon
was contrary to that of the Nicene Council, and founded only upon the decisions of the
Constantinopolitan Fathers, which had been passed only eighty years before, and
which were not reckoned amongst the Synodical Canons. A&étius, the Archdeacon of
Constantinople, then asked the Legates whether they had received any instructions
relating to this matter from the Bishop of Rome; and the Presbyter Boniface, who
was joined with Lucentius and Paschasinus in their mission, said that amongst other
things they were charged by the Pope, not to suffer the decisions of the holy Fathers to
be in any way infringed, but to maintain his dignity ; and, ‘‘if any persons, presuming
upon the splendor of their cities, should make any attempt at usurpation, to resist
them with proper firmness.” The Judges upon this desired both parties to read the
Canons of Nice: and the Roman Legates then read the 6th Canon, beginning it with
these words, ‘‘'That the Church of Rome has always had the Primacy.’’ Constantine,
Secretary of the Consistory, then read the same Canon from a copy furnished by
Aétius, as it is read in the genuine Canons. He then proceeded to read from the Synod-
ical book of the Council of Constantinople, the three first Canons of that Council. The
Judges then asked the Bishops of the Asian and Pontic Dioceses, whether they had
been in any way compelled to subscribe the Canon in question ; and they all declared
that they had signed it voluntarily, and without any compulsion. Upon this the
Judges gave their decision to the following effect: “* That the Primacy and the chief
honor should by all means be preserved, according to the Canons, to the Archbishop
of Old Rome, and that the Archbishop of the imperial city of Constantinople, New
Rome, should enjoy the same privilege of honor. That he should also have power of
his own authority to ordain the Metropolitans in the Asian, Pontic, and Thracian
Dioceses, who should be elected by the Clergy, and proprietors and most illustrious
persons of each Metropolis, and by all the Bishops of the Province, or the greater part
of them; and that he should have the option of bringing the persons so elected to
Constantinople, and ordaining them there, or of allowing them to obtain the decree
confirming their election to the Bishopric in the Provinces. That, however, as re-
garded the Bishops of the different Provinces, they should be elected (or ordained,
xetpotovercAar), by all the Bishops of the Province, or the greater part of them, the
Metropolitan having the right of confirmation according to the Canon of the Fathers,
the Archbishop of Constantinople taking no part in such ordinations.” This, the
Judges said, was their decision upon the subject, but they desired that the holy and
GEcumenical Synod would deign to inform them what was their decision. Upon this
all the Bishops cried out at once, that they approved and ratified this decision ; but
Lucentius entered his protest against all that had been done in his absence, which he
said he would report to the Bishop of Rome, who was chief Bishop of the whole
Church, that he might declare his sentiments respecting the wrong done to his own
See, and the subversion of the Canons.
This was the termination of the Council ; but Leo afterwards wrote various let-
ters to the Emperors, to the Bishop of Constantinople, and others, in which, whilst he
expressed his complete approval of the proceedings of the Council in matters of faith,
he strongly condemned this Canon, which he declared was contrary to the Nicene
76 INTRODUCTION.
still more clearness than before, the Catholic doctrine of the
Incarnation.
It was from the Council of Chalcedon that the Canons of
the earlier Provincial Councils received the stamp of cecu-
menical approval.
Canons, and a most unjust usurpation on the part of the Bishop of Constantinople of
the privileges of other Bishops, and particularly of those of the Bishops of Alexandria
and Antioch, who were next in rank to the Bishop of Rome. He went so far, in one
of his letters to the Empress Pulcheria, as to say that ‘‘ by the authority of the Apostle
Peter, he annulled all that was contrary to the Nicene Canons ;” but it is worthy of
remark how in all his letters, though he is disposed to magnify his own authority, the
whole burden of his charge against the Bishop of Constantinople is, that the privileges
which he claimed were contrary to the Nicene Canons, and an invasion of the inde-
pendency and rights of other Churches.—Hammond, pp. 123-125.
THE CANONS CALLED APOSTOLICAL;
THE CANONS OF THE GENERAL COUNCILS;
THE CANONS OF PROVINCIAL COUNCILS,
WHICH WERE
APPROVED AT CHALCEDON.
EN GREEK AND” ENGLISH.
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KANONEY
TQN
ATION KAT HANS EDTON AMOS TOAQN:
Codex Cavomun Ecclesiae Lrimitivae,
QUI YULGO
Cannes SS. Apostolorwm
APPELLANTUR.
KANQN A’,
"Eniokoroc yelpotoveiaOw b7d emioKkdTWY OVO 7} TPLOV.
KANQN BY’.
IIpeoBirepog b70 Evocg ETLOKOTIOV xetporovetobw, kal Olékovoc,
Kat ot AotTrot KANpLKol.
KANON I.
Ei zig Erioxotoc, | tpecBitEpoc, Tapa THY tov Kupiov did-
Taki thy ént TH Ovola, mpocevéyKy Etepa Tiva Ext TO OvotaorTh-
pLov, 7) MEAL, 7 ydAa, 7) dvTt olvov oikepa émiTNdEvTA, 7) bpveEtc,
1 Sad TLva, 7) bompia, Tapa THY OlaTaky, KabatpeioOw* TAryv
VEWY XidpwY, 7] OTAPVATS TO Kaip® TO Séovtt. Mi &dv dé Eotw
Tpoodyecbai tt EtEpov tic TO Ovoraorhpiov 7) EAaLov Eig THY Avy-
viav, kat Ovuiaua TO Kalp® Tie dyia¢g Tpoopopac.
KANQN A’.
‘H ddan tadoa bnépa eic oikov atooteAAéoOw, anapy) TO
ExloKOT® Kal Toi¢ MpEdBUTEpoLc, GAAG [Lh TPOG TO OvoLaaThpLOY.
AjjAov dé, a¢ 6 étioxoTo¢ Kal ol mpeoBiTEpot, Emupuepifovot Toi¢
diakdvotc, Kal Toi¢ AoLTOIG KANpLKOIC.
Coe NC No S
OF THE
Poe NOC RCH,
COMMONLY CALLED
fot APOSTOLIC AL CANONS.
CANON I.
Let a Bishop be ordained by two or three Bishops.
CANON IL.
Let a Presbyter, or Deacon, and the other Clergy, be or-
dained by one Bishop.
CANON III.
If, contrary to the Lorp’s ordinance of the Sacrifice, any
Bishop or Presbyter shall offer any other things at the Altar,
whether honey, or milk, or manufactured strong drink instead
of wine ; or birds, or any living creatures, or vegetables, con-
trary to the ordinance ; let him be deposed : except only new
ears of grain, and clusters of grapes in their season. But it
shall not be lawful to offer any other thing at the Altar, save
oil for the lamp, and incense for the time of the Holy Oblation.
CANON IV.
All other first fruits shall be sent to the house of the
Bishop and Presbyters, not to the Altar; and it is understood
that the Bishop and Presbyters share with the Deacons and
other Clergy.
82 CANONS
KANON FE’,
’"Exioxomoc, 7) TpeoBitEpoc, 7} Oudkovoc, THY éavTOD yuvaika
pn) ExBarAéTw Tpopdoer ebAaBeiag* éav O& EKBAAAQ, adopicédOw °
étipévar d8, Ka0aipeicbw.
KANQN ¢’,
’Exioxotoc, 7) mpeaBvTepoc, 7) OLadKovoc, KoouLKac ppovtidac
un avadapBavéTw* ei JE wn, KaBatpeiobo,
KANQN Z’,
Ei tic étioxoroc, 7) tpeoBitEpoc, 7 AidKoVvoc, THY ayiav TOU
Idoya nuépav mpd tij¢ eapivijg ionwepiac eta “lovdaiwy émete-
Aéoet, KaVapeiobw.
KANON H’,
Ei tic érioxotoc, 7) TpeoBbrEpoc, 7} OldKovoc, 7) EK TOV KaTa~
Adyov rod lepatixod Tpoopopac yevouévyng pH peTaAdBor, THVv
aitiav eindtw, Kal eav 7 ebAoyos, ovyyvoung tTvyxavérw: Ei dé
wh Aéyot, apopiséaIw, Wo aitLog BAdBHG yevouEvog TH Aad, Kat
brovolav euToljoac KaTa TOV TpooEvéyKavToc, WO pi VYLOS,
GVEVEYKAVTOC.
KANQN 0O'.-
Idvrac rode eiciovtac muotobc Kal TOY ypapav akovorTac,
pi) Tapapévovtac dé TH Tpocevyy Kal TH ayia petadppe, wo
artatiav éumouobvrac Ty EKKAnoia apopigecOa yp7.
KANQN I’,
Ei tie dkowwritwe Kav év olkw ovvetgnrat, ovro¢ apopigéecu,
KANON IA’,
Ri tic Kabypnuévy KAnpinde Ov KAnpikd ovvedtsnrat, naBat-
peia0w Kat adbrtoc,
KANQN 1B’,
Ei tig KAnpiKde 1) AaiKd¢ adwpropévoc, 7Tot adeKtoc, aTEADaY
Ev Erépa rOAEL OeyO avev ypaypdtwy ovotatiKOr, dpopisécdw
kal 6 deSduevoc, kat 6 dexOeic,
CALLED APOSTOLICAL. 83
CANON V.
No Bishop, Presbyter or Deacon shall put away his wife,
under pretext of religion ; but if he put her away, let him be
suspended ; and, if he persist, let him be deposed.
CANON VI.
No Bishop, Presbyter, or Deacon, shall engage in worldly
business ; and, if he do, let him be deposed.
CANON VII.
if any Bishop, Presbyter, or Deacon, shall celebrate the
holy day of Easter before the vernal Equinox, as the Jews do,
let him be deposed.
CANON VIII.
If any Bishop, Presbyter, or Deacon, or any one on the
Sacerdotal List, shall not partake, when the Oblation is made, |
he shall tell the cause ; and, if it be sufficient, he shall be ex-
cused: but, if he will not tell the cause, let him be sus-
pended, as one who causes offence to the people, and brings
suspicion on the offerer, as though he had not rightly offered.
CANON IX.
All the faithful who enter [the Church], and hear the
Seriptures, but do not remain for prayer and the Holy Com-
munion, shall be suspended, because they cause confusion in
the Church.
CANON X.
If any one shall join in prayer with an excommunicated
person, even in a private house, let him be suspended.
CANON XI.
If any Clergyman shall join in prayer with a deposed
Clergyman, let him also be deposed.
CANON XII.
If any Clergyman or layman who has been suspended, or
ought not to be received, shall depart and be received in
another City, without letters commendatory, let both the
receiver and the person received be suspended.
84 CANONS
KANQN II”.
Ei d& d@wpiopévoc ein, eretervéecOw aiT@ 6 adopiowdc.
‘
KANON IQA’.
’Exioxorov pi éseivar Katadeipavta THY éavtov Tapotkiav
érépa erimnday, Kav bd TAELOvWY avayKdcnTaL* ei [Ln TUG EVAO-
yoo aitia 7 TovTO Biagouévn avtov Toveiv, @¢ TAEOY TL KEPdOG
duvapévov avTov roic ékeice Adyw evoeBeiag ovuBdAdrcoBaL* Kai
rovto dé obK ad’ EavTov, GAAa Kpioet TOAA@Y EmtoKOTWY, Kal
TrapakAnoe pEeylory.
KANQN IE’,
Ei tig mpeoBitepoc, 7 OrdKovoc, 7] OAWG Tov KaTaAdyov THY
KAnpikdv anodAsipac tiv éavtod maporkiay, ei¢ Erépay aTtéAOn,
Kal TAVTEADC jETADTAS OlaTpiBy ev GAAQ TapotKia Tapa yvouny
zov idiov énioKxdTov* TovTOY KeAevouEeV pnKéTL AELTOUpyeiv* Et
uddAvora Tpookadovpévov adtoy Tov émLaKOTOV avTov ETnavedOeir,
ody iTHKovoer, Erisévwv TH atakia* “wo AaiKdg pévToL ExEioE
KOLVWVELTW.
KANQN Io¢’.
1a
Ei 68 6 érioxotoc Tap’ @® Tvyxdvovol, tap’ oldév Aoytodue-
voc tiv Kar’ avtOv dpiobeioav apyiav, déEnTat avTovds wo KANpt-
Kove, apopiGéoOw, wc diddokadog atasiac.
KANQN IZ’
'O dvot yduoue ovptAaketc peta TO BarTLopa, | TAAAaKIY
KTnoduevoc, od ObvaTtat eivat itioKoToc, 7) TpEdBUTEPOS, 7) OLdKo-
voc, 7] bAWG TOV KaTAaAGyoV TOV LepaTLKOD.
KANQN IH’,
O yipav AaBOv, 7) ExBeBAnuévyy, 7) eraipar, 7) oikétLv, 7) TOY
’ s ~ ¢ , , *
int oxnvijc, ob Sbvarat ‘sivas érioxoroc, 7) mpecBuvtepoc, 7) StdKo-
voc, ) bAwEe TOU KaTAaAdyoV TOv LepaTLKOd.
CALLED, APOSTOLICAL. 85
CANON XIII.
But if he be already suspended, let his suspension be
prolonged.
CANON XIV.
It is unlawful for a Bishop to leave his own Parish, and
cross over to another, though he may be importuned by many
[so to do] ; unless there be some reasonable cause compelling
him to do it ; as, for example, if he can by the word of piety
confer some greater benefit on them that dwell there: and
then it should be done not of his own motion, but by the
judgment and at the most urgent entreaty of many Bishops.
CANON XV.
If any Presbyter, or Deacon, or any one whatever on the
list of the Clergy, shall forsake his own Parish, and depart
with another, and, having wholly changed his residence, shall
remain in another Parish contrary to the will of his own Bishop,
and particularly if he be summoned by his Bishop to return,
and shall persist in his irregularity, refusing to obey, we
decree that he shall no more be permitted to officiate. Never-
theless, let him communicate there among the laity.
CANON XVI.
And if the Bishop with whom [such Clergy] are, shall
disregard the decree of suspension against them, and shall
receive them as Clergymen, let him be suspended, as a teacher
of disorder.
CANON XVII.
He who, after Baptism, has been twice married, or has had
a concubine, cannot be a Bishop, Presbyter, or Deacon, nor
be on the Sacerdotal List at all.
CANON XVIII.
He who has married a widow, or a divorced woman, or a
harlot, or a slave, or an actress, cannot be a Bishop, Presby-
ter, or Deacon, nor be on the Sacerdotal List at all.
86 CANONS
KANON’ I0’,
‘O Oto ddeA@ac ayayouevoc, 7 adeAgidny, od Sivatat sivas
KAnpLKOc.
KANQN K’, ‘
KAnptkoc éyytac¢ ddovc, Kabatpsiabw.
KANQN KA’,
Evivovyoc ei pév && érypeiag avOponwy éyéveto tic, 7) év
OlwynG adypéOn ta TOV avdpdr, 7} obTwE Epv, Kai éoTLV akLo¢,
ETioKkoTo¢ yLvédbw.
KANQN KB’,
‘O axpwrnptdcacg éavr7ov, jut) yevéoOw KAnpLKdG* advtopoveEn-~
THC yap éoTLv EavTod, kal Ti¢ TOU Oeod Onmovpytac Ex Opdc.
KANQN KI",
El tic, KAnpikd¢g Ov, Eavtov adv dxkpwrnptdoet, KaBape(oOw*
goveds yap got éavrtov.
KANQN KA’,
Aaikog éavrov axpwrnpidoac apoptcéoOw étn Tpia* ETiBovdAoG
ydp gore Tij¢ Eavtov Cwijc.
KANON KE’,
’Exioxotoc, 7 mpeoBirepoc, 7) SvdKkovocg ént topveia, i) éni-
opKia, 7 én KAoT adovc, KabatpEioOw, Kat ph aopisécbu.
Aéyet yap 1) ypadi), OvK Exdikjoetc dig én? TO adTd. ‘Qoatbrw¢
Kal ol AoiTol KAnpLKol.
KANON Keo’,
Toév sic KAjpov tpooceA0dvTwv ayduwv, KeAedouev Bovdaopé-
voug yauetv dvayvoorac Kat ypdAtac pévove.
CALLED.APOSTOLICAL. 87
CANON XIX.
He who has married two sisters, or a niece, cannot be a
Clergyman.
CANON XX.
If a Clergyman become security for any one, let him be
deposed.
CANON XXI.
If any one has been made a eunuch by the wanton injury
of men, or if he has been deprived of his virile organs in
time of persecution, or if he has been born a eunuch, and is
worthy, he may be made a Bishop.
CANON XXII.
If any one shall mutilate himself [that is by castration],
let him not be made a Clergyman, for he is a self-murderer
and a hater of Gov’s workmanship.
CANON XXIII.
If any Clergyman shall mutilate himself [that is by castra-
tion], let him be deposed, for he is a self-murderer.
CANON XXIV.
If any layman shall mutilate himself [that is by castration],
let him be suspended for three years, for he is an enemy of
his own life.
CANON XXV.
Let a Bishop, Presbyter, or Deacon, convicted of fornica-
tion, perjury, or theft, be deposed, but not excommunicated.
For the Scripture saith [Nahum I. 9, txx Version], Thou
shalt not punish twice for one offence. Likewise the other
Clergy.
CANON XXVI.
Of those who have been advanced to the Clergy, while
unmarried, we ordain that none but Readers and Singers shall
be permitted to marry, if they so will.
68 CANONS
KANON KZ!,
’"Exioxotov, 7 mpeoBdtEepoy, 7 OldKovov, TiTTOVTA TLOTODSG
duaptadvovrac, 1) aniotove adiKjnoavtac, Kal dia ToLoOvTWY do-
BeioOar OéXovta, KaBatpeioOat TpoordtTomev: ovdayov yap 6
Kipiog tovto tudc edidage* tobvavtiov dé, abto¢ TuTTOLMEVOC,
ovK avrétumTe* Aatdopovpmevog ovK avTEAoLdopEeL* TaoYWY OvK
qretAet.
KANQN KH’,
Ei tic émiokotoc, 7) mpecBv0TEpoc, 1 OtdKovoc, Kabatpebsic
Oikalwe emt éyKAhwaot pavepoic, ToAuioeev dwacbat tij¢ ToTE
eyxyenptobeione abt@ AEttovpyiac, Tavtdnacw éexKkonTéEdOy TiC
ExkAnolac.
KANQN KO’,
El tic émickotoc Ola ypnudtwr tio agiac Tabtn¢ eéyKparie
yévarat, 7) TpEeaBvTEpos, 7) OldKovoc, KaBatpe(oOw Kat adbtoc Kat 6
yvEelpotovicac: Kal éxxonmTéoOw Kal THC KoLvwWviag TaYTdTaoLY *
ac Liuwv 6 Mdyog br’ Euov Ilétpov.
KANON A’:
El tic éniokoto¢ Kooptkoic apyovot yxpnoduevoc, du’ abtaév
éyKkpati¢ éxxAnoiag yévyntat, KaBaipeicOw Kat adopiceoOw, Kal
ol KOLVaVvOvYTES ALT ATaVTEC.
KANQN AA’,
El tie mpeaBitepoc, katadpoviaac Tov idiov éentoKxoTov, Ywpic
ovvaydyy, Kat Ovovaotihpiov EtEpov THEY, wNdEV KaTEYVWKWC TOD
émlokorov év evoeBela Kal dikaootvy, KaBatpe(oOw we Pidapxoc*
tbpavvoc ydp éotiv. ‘Qoatrog dé Kat of AowTtot KANpLKOi, Kat
boot av abt@ mpod0@vrat. Oi dé Aaikot dpopicécOwoar. ‘TavTa
O& wera piav, Kal devTépav, Kal TpiTHY TapdKAjoLY Tov EmLOKOTIOV
ylveob,
KANQN AB’.
Ei ’ n , Cty ’ , , ’
t Tle MpeoBvTEpog 7 OidKovog bro éEmtoKdTOV yévnTar adw-
plowévoc, TovTov pH esetvar map’ éErépov OeyOjvat, add’ i] Tapa
CALLED APOSTOLICAL. 89
CANON XXVII.
If a Bishop, Presbyter, or Deacon shall strike any of the
faithful who sin, or any unbelievers who have acted wrong-
fully, desiring by this means to terrify them, we ordain that
he be deposed. For the Lorp hath not so taught us, but
contrarywise ; for when He was smitten, He did not smite
again ; when He was reviled, He reviled not again; and when
He suffered, He threatened not.
CANON XXVIILI
If any Bishop, Presbyter, or Deacon, righteously deposed
after public accusations, shall presume to touch the ministry
formerly committed to him, let him be wholly cut off from
the Church.
CANON XXIX.
If any Bishop, Presbyter, or Deacon, shall have obtained
his office for money, let both him and his ordainer be de-
posed, and let him be wholly cut off, as was Simon Magus by
me Peter.
CANON XXX.
If any Bishop shall have obtained his Church through
secular rulers, let him, and all who communicate with him,
be deposed and excommunicated.
CANON XXXTI.
If any Presbyter, despising his own Bishop, shall gather
a separate congregation, and raise another Altar, his Bishop
having been convicted of nothing contrary to religion or
morals, let him be deposed as an ambitious person ; for he is
an usurper. Likewise of the other Clergy and as many as ad-
here to him ; and let the laity be suspended. But let these
things be done after a first, second, and third admonition
from the Bishop.
CANON XXXII.
If any Presbyter or Deacon shall be suspended by his
Bishop, it shall not be lawful for him to be restored by any
90 CANONS
Tov apopicavtog avTor, ei fu) Gv KaTa ovykupiav TEdEevTHOY 6
adopioac abtov étioxoTos.
KANQN AT”.
Mndéva tév sEvwv entoKdTwY, 7 TpeoBuTépwr, 7 JDLtakdvav
QVEV GVOTATLKOY TPOGdEXECIaL* Kai EnLpEpomévwov abTor, ava-
Kpivecdwoav* Kal gav EV MOLY KijpvKEc THC EvoeBElac, TpoddExéo-
Owoav. Hi d& ph ye, Ta TpOG ypEiav adroic éntyopnyioavTec,
ele KoLVWviav abTtove pH Tpocdéenobe, TloAAd yap kata ovvap-
Tayi yiveTal.
KANQN AA’,
Tod¢ émtoxdmove éxdotov éOvovce eidévar yp) Tov év ad=
role mpATov, Kat HysioOat adtov wo KEedadny Kal pndév TE
MpaTTELY TEpLTTOV avEV THC exelvov yvounc: exeiva O& p6va
mpdttew Exaotov boa TH avTov Tapotkia émuBdAdAet, Kal Tai¢
bw avthy xopatc, “AAAG pndée Ekeivocg avEev THE TaYTOY yvouns
TOLEITW TL* OVTW yap Oudvoa ~orat, Kat OokacOjonrar 6 Oed¢
dua Kvuptov "Inoov Xptorodv, nat 6 Tlat7p ova Kupiov év
‘Ayiw IIvetpart. ‘O Ilatip, nat 6 Yidc, nat 76 Ilvedpa 76
“Aytov.
KANQN AE’,
*Exioxotov pi toAuav &w tHv abtod bpwrv yewpotoviac
TroeiaOa, eic Tac py broKepévac advT@ TrOAEc, 7) YOpac* ei O&
éheyxOein TOUTO TETOLNKWE TAPa TV TOV KATEYOVTWY TAG TOAELC
éxeivac 7) YOpac yvounv, KaBatpeicOw Kal avTo¢ Kai ov¢ ExEL-
poTovnoer.
KANQN Ac’.
El tig vetpotovnbeic Exiokotoc wh KaTadéyolTO THY AEtTOUp-
yiav kai Thy dpovtida To’ Aaod Thy eyyxepiobeioay abT@, TOv-
Tov adwplonévoy tvyxdvev, Ewe dv Katadésntar* WoatTw, Kat
mpeaBurepoc Kat OidKkovoc, Ei d& dmeAOov pi) SeyO7, ob Tapa
THY EavTOD yvounv, dAAa Tapa THY TOd Anod poyOnpiay, adTo¢
pevéTo exiokorroc, 6 O& KApOG Tie T6AEwWC adhopicédOw, bTL TOLOD-
Tov Aaov avuToTaKTov TaLdEevTal ovK EyEVOVTO.
CALLED APOSTOLICAL. 91
other than the Bishop who suspended him, unless, indeed, the
Bishop who suspended him should die.
CANON XXXIII.
Let no Bishop, Presbyter, or Deacon, be received from
abroad without commendatory letters ; and even when they
bring these, let them be examined, and if they be teachers of
godliness, let them be received ; but, if otherwise, let them
be supplied with what is necessary, but not admitted to com-
munion ; for many things are done surreptitiously.
CANON XXXIV.
It is necessary that the Bishops of every nation should
know who is chief among them, and should recognize him as
their head by doing nothing of great moment without his
consent ; and that each of them should do such things only
as pertain to his own Parish and the districts under him.
And neither let him [who is chief] do anything without the
consent of all, for thus shall there be unity of heart, and thus
shall Gop be glorified through our Lorp Jesus Cunisr ; even
the Farner through the Lorp in the Hory Guosr: [that is]
the Farner and the Son and the Hoty Guosr.
CANON XXXV.
Let no Bishop presume to hold ordinations beyond his
own boundaries in Cities or districts not within his jurisdic-
tion ; and if he should be convicted of having done this with-
out the consent of the Bishop having jurisdiction in such
Cities or districts, both he and those whom he has ordained
shall be deposed.
CANON XXXVI.
If any one who has been ordained Bishop will not enter
upon the ministry and charge over the people committed to
him, let him be suspended until he shall enter thereupon.
Likewise also a Presbyter or Deacon. But, if he shall have
gone [to his cure] and shall not have been received, not
through his own will, but through the perversity of the people,
let him remain Bishop; but let the Clergy of the City be sus-
pended, because they have not corrected such an insolent people.
92 CANONS
KANQN AZ’,
Asvtepov tod étove ovvodog ylivécbw TaVv émioKdTWY, Kal
avakpiveTwoav addAnjAwe ta doywata tic ebaeBEiac, Kai Tac
éumimToveag éKKAnoLaoTiKacG avttAoylacg dlaAvéTwoav* dmakt
nev, TH TeTTapTyY EBOowadL Tic LIlevtnKooTIc, devTEpov dé
‘YrrepBepetaiov dwdexaTy. ’
KANQN AH",
Ildvrwy tév éxkAnotacttn@v rpayparwv 6 ériokotoc éyéTo
THY dpovrida, Kai SLtotKeitTw alta Wo TO’ BEOd EPopOvTOG* [UA
e&eivae 0& abt@ odetepiceoOai te && adtav, 7) ovyyevéowv idiot
! p el Olay ¢
Ta TOV OEov yapicecOa* ei OE TEVNTEG Elev, EmLYOpHyEITW OC
id ’ XX x 4 hs ‘Al ‘ ~ ? n 7 5)
TEVHOLY, GAAG pn TMpopace TOvVTWY Ta TiC EKKAnOLaC dTEL-
TWAELTO,
KANON AO’,
Oi mpeaBvtepor Kai OLtadkovor avEev yvropunco Tod émtoKOTTOV
undev émitEedeitwoav* avto¢ yap ~oTIY O TETLOTEVMEVOE TOY AadV
~ , < x Quan ~ ~ ’ ~ s ’ ,
Tov Kupiov, kai TOV UTEP TOV Wuya@v avToY AOyov aTattnOnOO-
/levoc. ,
KANQN M’:
"Eotw davepa ta ida tov émtoKxdrov mpaypyara (ei dé tdva
éyer) kai havepa ta Kvptakd* tv’ eovoiav yy Ta Wa TeAEv-
TOV 6 étioKoToc, oi¢ BovAETat, Kal wo BovAETaL, KaTadeiipat,
Kal {7} Tpoddoe. TOV EKkANoLaOTLKM@Y Tpayuatwv diaTtinTELVY TA
tod émuoxdrov, to0 bre yuvaika Kat traidac Kextypévov, 7) ovy-
yeveic 7) oixétac, Aixatov yap Tapa Oe@ Kat dvOpwrowc, TO HATE
Thy éxKkAnoltav Chuiav TLva VTOMEVELY GyVvoia TOV TOV éTLOKOTIOV
TpayuaTwV, pate TOV éTiokoTOY 7} TOE avTOD OvyyEVvEIG TpO-
pace Tijc exkAnoiac SnuevecOat, 7) Kai cig Tpaywarta euritTELy
Tove avT@ drapépovtac, Kai TOV advtov Oavatov dSvodnuiac TEpt-
BaddAcobat,
KANQN MA’,
IIpooracoouev Tov étioxotov ékovoiay eyerv TOV Tio eKKAn-
ciac TpayyuaTwr* ei yap Tac Tywiag TOV aVOpUTWY uYac adiTd
TLOTEVTEOV TOAAG av déot TEplL TOY YpNnudTwv evTéAAEoOaL,
CALLED APOSTOLICAL. 93
CANON XXXVII.
Twice in the year let a Synod of the Bishops be held ; and
let them mutually examine each other concerning the doc-
trines of religion ; and let them settle the ecclesiastical dis-
putes that have arisen. And let the first be held in the
fourth week of the Pentecost, [7. e., of the fifty days next after
Easter}, and the second on the twelfth day of October.
CANON XXXVIIP.
Let the Bishop have charge of all ecclesiastical goods, and
manage them as in the sight of Gop; but it is unlawful for
him to alienate anything, or to bestow on his own relatives
the things which are Gon’s. If they are poor, let him relieve
them, like [the rest of] the poor ; but let him not on their
account sell what belongs to the Church.
CANON XXXIX.
Let the Presbyters and Deacons do nothing without con-
sent of their Bishop; for it is he who is entrusted with the
people of Gop, and who shall render an account of their souls.
CANON XL.
Let the private goods of the Bishop, if any he has, be kept
distinct from those of the Lorp, so that the Bishop may be
able when he dies to leave his own [estate] to whom he will,
and as he will; and so that the Bishop’s property may not be
lost through an appearance of its being [part] of the Church
funds, when the Bishop, perhaps, has a wife, or children, or
other relatives, or slaves. For it is right towards Gop and
man, that neither the Church should suffer loss through
ignorance of the Bishop’s affairs, nor the Bishop or his rela-
tives be injured for the sake of the Church, nor those who
belong to him be involved in lawsuits and cast reproaches on
his death.
CANON XII.
We ordain that the Bishop shall have authority over the
funds of the Church. For, if men’s precious souls may be
committed to him, much more ought he to be entrusted with
94 CANONS
vd X < e ~ eo , 7 ~ 5 ~
@OTE KaTa THY EavTod ~Fovoiav Tavta OtotketoMat, Kai Toic
deowévorg Sia TpeoBuTépwr Kai dtaKodvwv éruyopnyeicbar peta
poBov Osod Kai Taon¢ evdAaBeiags weTadAapBavery O& Kai adbTov
TOV dOedvtTwv (El ye déotTO) Eig TAG avayKaiag aiTov xpEiac
kat TOV emiSevovpévwov GOEAPOV, WG KATA [NdEva TPOTOY adTOV
totepeto0a. ‘O yap vowoc Tov Bed dLeTagato, TO’G TH Ovat-
aoTnpiw tmpocedpevovrac, ék TOV Avoltaotnpiov TpépecbaL* éErEt-
mep ovdE oTpatiwitns ToTé idiowg Opwriowg STAG KaTa TOAEUiWY
ETLPEPETAL,
KANQN MB’.
’Eriokorroc, 7] TpeoButepoc, 7) Siakovoc, KvBoLg aYoAdwy, Kai
psOalc, 7) Tavoac0w, 7 Ka0aipeicOw,
KANQN MI”.
e a n ») 7 bl cf a Cd ~ n
YrodidKkovoc, 7 avayvootnc, 7) WaATyG, Ta OpoLa TrOL@Y, 7
TAVvodow, 7 apopicéoOw* WoavTwe Kai Aaikot,
KANQN MA’.
”
’Eioxoroc, 7} mpeoBurepoc, 7} Oudkovoc, TOKOVSG aTaLT@Y TOC
davigouévove, 7) TavodcOw, 7 KabaipeioOw,
KANQN ME’,
’Exioxoroc, 7} mpeoBvtepoc, 7] OvaKkovoc, alpeteKoig ovvevéd-
pevoc wovor, amopicéoOw * ei O& Kai ErreTpEWEV aLTOIC WC KANpLKOIC
évepyjoat TL, KabatpeioOw,
KANQN Meo’.
’"Exiokoroy, 7) meeoBvTeoov, aipeTiKOv dekapévove BartLona,
i Ovoiav, Kabaipeicbat mpootdacoonev, Tic yap ovudwrnotc
XptoTa mpoc BeAtap ; 7} Tic wepic TMIOTH ETA aTrioTOV ;
KANQN MZ’,
*Exioxorroc, 7 mpeaBitepoc, TOV Kat’ aAnbevav éyovta Ban-
Toma, EaVv avwOev BanTion, 7] TOV WEWOAVOLEVOY Tapa TOY doEBaV
éav jin Battion, KabeipeioOw, wc yeddiv TOY oOTavpov TOD Kv-
piov, Kal TOV Oavatov, Kai fun OlaKkpivwy iepéag Wevdlepewr,
——
CALLED APOSTOLICAL. 95
money ; so that he may manage all things according to his
privilege; and, in the fear of Gop, and with all piety may sup-
ply the needy through the Presbyters and Deacons ; and take
what he requires for his own necessary use and that of brethren
sojourning with him, so that he may no way fall short. For
the law of Gop hath ordained that they who serve the Altar
shall be nourished of the Altar, and not even a soldier goeth
a warfare at his own cost.
CANON XLII.
A Bishop, Presbyter, or Deacon, given to dice or drunken-
ness, shall either desist or be deposed.
CANON XLIII.
A Subdeacon, or’ Reader, or Singer, doing the same thing,
shall either desist or be suspended. Likewise the laity.
CANON XLIV.
A Bishop, Presbyter, or Deacon, exacting usury from
debtors, shall either desist or be deposed.
CANON XLV.
Let a Bishop, Presbyter, or Deacon, who joins merely in
prayers with heretics, be suspended ; and if he commit any-
thing to be done by them as Clergymen, let him be deposed.
CANON XLVI.
We ordain that any Bishop or Presbyter who shall admit
the Baptism or the Sacrifice of heretics shall be deposed ; for
waat communion hath Curisr with Belial? or what part hath
the faithful man with an unbeliever ?
CANON XLVII.
If a Bishop or Presbyter shall rebaptize one who has true
Baptism, or will not baptize one who has been polluted by
the impious, let him be deposed, as one who mocks the Cross
and death of Curist, and who makes no distinction between
true Priests and false.
96 CANONS
KANQN MH’.
Ei tug Aaixodg tiv Eavtod yvvaika éxBadGy, 7) Etepav AdBot,
j) Tap’ dAAov aToAeAvperny, apoptcécdw,
KANQN MO’,
” oP, 1 s x N ~ >
Ei tic emtioxoroc 1 mpeoBuTEepoc, Kata TY TOV Kupiov
Ouatakiv pu Battion sic Ilatépa, kai Yiov, kai “Ayrov Iveta,
GAA’ ic Tpeic avapyouc, 7) Tpeic Yiovdc, 7) tpeic ILapakAnrove
ig TpeELC PXOVve, 1] TpEete C, 7 TpELg LlapaKkArToue,
Kabapeto0w,
KANQN N’.
El tic émioxotoc 7) TmpeoBvtEepoc fy) tpia BantTiouata judc
uvjoewe emitedéon, dAAa Ev Bantioua sig TOV Oavatov Tod
Kupiov didduevov, Kabaipeio0w* ov yap eimev 6 Kiptoc, ic
tov Gavatov ov Bantioate* adda, IlopevOévreg pabntevoate
navra ta tOvn, Batrigovtec adtovc¢ ei¢ TO dvowa Tod Ilatpoc,
kai Tov Yiovd, kat Tod ‘Ayiov Uvevparoc.
KANON NA’,
” ) / 1’ 7 bd! , wit Ve} ~
El tic éxioxotoc, 7) TMpeoBvtepoc, 7) OidéKovoc, 7) bAwC Tod
KaTaAoyou Tod lepattKov, yauov, Kai Kpedv Kai olvov, ob dv’
doxnsv adda dia BdeAvpiav aréyeTat, EmAaOOmEVvoc, bTt TavTE
KaAd Aiav, Kal bTL dpoev Kai OijAv éroinoev 6 Oed¢ TOV av-
4 ~ ~ A XN * , nn
Opwrov, aAAG BAaodnuay JtaBadder THY Onuwovpyiay, 7} Stop-
fovc0w, 7) KabapsioOw, Kai TIC EkKAnoiacg dTOBaAAEDIW* woav-
TwWc Kal Aatkoc.
KANQN NB’,
” b, , nn La x 2 é, 3 et
Ki tic értiokoroc, 7) TpesBvtEepoc, TOV aTOOTpEpOYTA aT auap=
riac ob mpoodéxeTat, GAA’ arroBaAdAetat, KaDaipeioOw* OTL AvTEt
tov Xpiotov, Tov einévta, Xapa yivetae ev otpav@ ent Evi
GpapTwAG “eTAVvoovyTt,
KANQN NI".
Ei tug Erioxotoc, i) mpeoBvtEpoc, 7) Staxovoc, év Taic Tpmépate
Tov EopTOv ov petadauBaver KpeOv Kai olvov, deAvooopuEvoc, Kal
ob du’ doknolv, Kabaipeio0w, Wo KEKAVTNPLAGMEVOG TV oikKEaV
ovveidnaty, Kal altiog oKavddAov TOAAGIC yLvomuEvoc,
CARED: APOSTOLIC AL. 97
CANON XLVIII.
If any layman put away his wife and take another, or if he
marry a woman divorced by another man, let him be sus-
pended.
CANON XLIX.
If any Bishop or Presbyter shall disregard the Lorp’s
ordinance, and not baptize into the Farurr and the Son and
the Hoty Guosr, but into three Bernas without beginning, or
three Sons, or three Paractyres, let him be deposed.
CANON L.
If any Bishop or Presbyter does not make the three com-
plete immersions of the one Initiation, but gives one immer-
sion into the death of the Lorp, let him be deposed. For the
Lorp said not, Baptize ye into My death ; but, Go and make
disciples of all nations, baptizing them in the Name of the
Faruer, and of the Son, and of the Holy Guost.
CANON LI.
If any Bishop, Presbyter, or Deacon, or any at all of the
Sacerdotal List, shall abstain from marriage, or flesh, or wine,
not for discipline, but because he abhors them; forgetting that
all things are very good, and that Gop made man male and
female ; but blasphemously slandering Gop’s work ; let him
amend, or be deposed and cast out of the Church. Likewise
a layman.
CANON LII.
If any Bishop or Presbyter will not receive one who turns
from his sins, but rejects him, Jet him be deposed; for he
grieves Curist, who said, There shall be joy in heaven over —
one sinner that repenteth.
CANON LIII.
If any Bishop, Presbyter, or Deacon, will not partake of
flesh and wine on festival days, because he abhors them, and
not on account of discipline, let him be deposed as a man who
has seared his own conscience, and who is a cause of offence
to many.
d8 CANONS
KANQN NA’,
El tig KAnpiwocg ev Katndciw dwpabein eobiwv, adopisécbw *
Tapes tov tv travdoxelw év 600 du’ dvayKnv KaTaAvoarroc.
KANQN NEV.
” L \ , \ > 4 4
Ei tig KAnptkog bBpioet Tov émioxoTov, KaOaipeicOw, "Ap-
Kovta yap Tov Aaod cov ovK Epeic Kakcec.
KANQN Neo’.
Ei tig KAnptkoc bBpioer mpeoBitEpov, 7} Siakovov, adopt=
Cé00w, ‘
KANQN NZ’,
Ei tig KAnpixoe YodAor, 7} Kwpdr, 7} TvoAdyr, ip Ta BdoELC
TETANYLEVOY YAEvAaCEL, ApopiceoOw * WoaavTwo Kal Aaikéoc.
KANQN NH’,
"ExioKoroc, 7} mpeoBvtepog dueddyv tod KAnpov, i) Tod Aaov,
Kal pr) TALEVWY advToOvE THY EvaEBELAY, ahopisEaIw * erévwv dé
TH quedeia Kai pabvuia, KaBarpeicbw,
KANQN NO’,
El tig étioxoroc, 7 TtpeoBvtepoc, 7) Sidkovoc, Tivd¢ TOV
~ >, ~ aera SS » is) SEN s es , Ms -
KAnptkav eEVvdEOvG OVTOC, [7 ETLYOpHYEL Ta SEovTA, apopicécOw
émipévav 02, KABalpEetoOw, Wo movevoacg TOV adEAMoV adTod,
KANON &’,
Ei tug ta Wevderiypapa TOV doeBdv BiBAia, Oc aya, ert
Tig exxAnoiac Snwoorever, Eni Avy Tov Aaod Kai Tov KAipov,
Kabaipeiobw. |
KANON ZA’,
Ei tg Katyyopia yévntat Kata TLOTOU, TopveEiac, 7) woLyetac,
1] GAdne TLVOG aTHYOpEevpEernC Tpadsewc, Kai EAeyyMein, sic KAijpov
un mpooayéoOw,
CALLED ‘APOSTOLICAL. 99
CANON LIV.
If any Clergyman shall be detected eating in a tavern, let
him be suspended ; unless, when on a journey, he has been
compelled to lodge at an inn.
CANON LYV.
If any Clergyman shall treat his Bishop with insolence, let
him be deposed ; for, Thou shalt not speak evil of the ruler
of thy people.
CANON LVI.
If any Clergyman shall treat a Presbyter or Deacon with
insolence, let him be suspended.
CANON LVII.
If any Clergyman shall mock a person who is lame, or
deaf, or blind, or who halts in his steps, let him be suspended,
Likewise a layman.
CANON LVIII.
Tf a Bishop or Presbyter shall neglect the Clergy or the
people, and not teach them religion, let him be suspended ;
and if he continue in negligence and self-indulgence, let him
be deposed.
CANON LIX.
If a Bishop, Presbyter, or Deacon, shall not supply what
is necessary, when one of the Clergy is in need, let him be
suspended ; and if he persist, let him be deposed, as one who
murders his brother.
CANON LX.
If any one, to the destruction of the Clergy and people,
shall publicly in the Church read the falsely superscribed
books of impious men, as if they were Holy Scripture, let him
be deposed.
CANON LXI.
If any accusation of fornication, or adultery, or any other
forbidden act, should be brought against one of the faithful,
and he should be convicted, let him not be promoted to the
Clergy.
100 CANONS
KANQN ZB’
Ei tug KAnpixoe dia poBov avOpwrtvov "lovdaiov, 7) “EAAn-
voc, ij AlpetcKod, apvjcetat, ei piv TO Ovoua Tod Xpiotod,
aToparAccOw* ei Je TO Ovoua Tov KAnpLKOd, KabatpEicOw,
Metavoyjoas d&,w¢o Aaiko¢ deyO77o.
ISANQN er
Ki tig étioKxotoc, 7 TmpeoButepoc, 7) OtadKovoc, 7) bAwe TOD
v4 ~ e = ~ 4 > ao ~ - ~
KaTadoyov TOU lepaTlKkoy ayy Kpéa Ev aiuate wWoyxi¢e avTod,
i Onpiadwrov, i) Ovycuaiov, Ka0aipeicOw, Totro yap 6 vowoc
? ~ 3 . aoe an ” ’ /
areitev, Hi dé Aaikoc ein, apopicécbw,
KANQN ZA’
Et tig KAnptkoc, 7) Aaikoc, eicéADQ Eig ovvayeryiv "lov-
daiwyv, 7) AipeTiKOv mpooevéacbat, Kai KabaipetoOw, Kat adopt-
KANQN EE",
Ei tic KAnpikog év payy TlIvad Kpovoac and Tov évoc
Kpovouatoc atoKkreivyn, Ka0aipEioOw dia Tijv mpoTéTELaY abToDd °
él 0& Aaikdc, apopicedbw,
KANQN 3s”,
Ei tec KAnpixd¢g ebpeOy tiv KvplaKijy jpépav vyotevov, 7}
TO aaBBatov (TARY Tod éEvde wovov) KaBatpEioOw, Hi 0& Aaixéc,
aopicedde),
KANON ZZ’,
Ei tig rapbévov auviatevtov Biacdpevoc éyor apopicécb °
pn eSeivar O& abt@ éErépav AapBaverv, GAN? exeivnv KaTéxev
VY Ypetioato, Kav TEvIYpa TYYYaVy.
KANON =H’,
Ei tig étioxoroc, i mpeoBvtepoc, 7) OidKovoc, devtépav
xEporoviay d&éerat Tapa Tivoc, KabaipsioOw Kai advtoc Kai 6
CALLED APOSTOLICAL. 101
CANON LXII.
If any Clergyman, from the fear of man, whether of Jew,
or heathen, or heretic, shall deny the name of Curist, let him
be cast out ; and if he deny the name of a Clergyman, let him
be deposed ; but if he repent, let him be received as a layman.
CANON LXITIL.
If any Bishop, Presbyter, or Deacon, or any one whatever
of the Sacerdotal List, shall eat flesh with the blood of the life
thereof, or which bas been slain by beasts, or which has died
a natural death, let him be deposed ; for this the law has for-
bidden. And if it be a layman, let him be suspended.
CANON LXIV.
If any Clergyman (or layman) shall enter a synagogue of
Jews or heretics, to pray, let him be both deposed and sus-
pended [%. e., let the layman be suspended, but let the Clergy-
man be both deposed from his ministry, and also suspended
from Communion].
CANON LXV.
Tf a Clergyman in a quarrel shall strike a man, and kill
him at one blow, let him be deposed for his violence ; and if
it be a layman, let him be suspended.
CANON LXVIL.
If any Clergyman be found fasting on the Lorn’s day, or
on any Sabbath except one only [7. e., on Easter Even], let him
be deposed. And if it be a layman, let him be suspended.
CANON LXVII.
If any one shall force and keep a virgin not betrothed, let
him be suspended. And let him tale no other woman to wife,
but keep her whom he has chosen, even though she be poor.
CANON LXVIII.
If any Bishop, Presbyter, or Deacon, shall receive from
any one a second ordination, let both him and his ordainer be
102 CANONS
xepotovycac* el pajye dpa ovorain, bt Tapa aipeTiKov
tye THV yelpotoviay, Tove ydp rapa THv ToLOvTWY BaT-
- (ane PD a Se ” X ” ‘\ a
TLODEVT AC, i) KELPOTOVNDEVTAC, OVTE TLOTOVE, OVTE KANPLKOVE ELVvat
Ovvaror,
KANQN £6’,
rns > , vX 4; DI , nr dae 7
Ki tug eioxoroc, 7) mpeoBvtepoc, 7) StaKovoc, i) avayvworne,
1] Waatnc, THY dyiav TEcoapakooT7V Tod doya ov vnorever,
i] TeTpada, 7) TapaoKeviy, KaOalpsioOw, Extoc ei pi) OV dobéverav
OwpatiKyy euTrodigorto, Hi d2 Aaixoc ein, apopicécbw,
KANQN 0’,
” = 2 / “ a aN 7 eI ida ~
Ei ti¢ éntoKkotoc, 7) mpeoBdtEepoc, 7 OLaKovoc, 7 bAwS TOD
ex va Bea ~ ath Se) 4 mt e ,
KaTaAoyov TOV KAnpLKOY, vnoTEveL peTa “lovdaiwy, 7) EopTacer
oe ] eed A cA = 9 as mo =e (2 ~ Z £2
pet’ av7ay, 7 Oéxerae Tap’ avTwy Ta Tig Eoptij¢g sévia, (olov
Jed ~ , . te AN
agua, 7 Te ToLodTOv) KafatpeicOw, Hi dé Aaikoc ein, apo-
p1-00w,
KANON OA’,
Ki tig Xprotiavdg EAaov anevéyxot cic iepov eOvav, 7) ei¢
Nar ig , b) ir ine t ~ SEN ey s ee
ovvaywyny "lovdaiwy, év tai¢ éoptaic ait, 7) AvXVvovE arTEL,
aopicecdw,
KANQN OB’.
Hi tug KAnpiKdc, 7) Aaikoc aro TIC dyiac eKKAnoiacg abéAnTat
KNpoVv, 7) EAaLov, apoptcéoOw,
KANQN OT",
LKevoe ypvoovtv, 7) apyvpodv, dysacbey, 7) OOovny, pndeic¢
éte el¢ oikeiav xpijoww odetepicéo0w* Tapdvowov yap, Hi dé
Tig Pwpabein, ETITYLATOW ApopLone.
KANQN OA’,
Ch nb 72 al, S +¢ oe b
Exioxotov KarnyopnOévta emi TI Tapa asLoTioTWV aV=
Opizwv Kadgioba aitov avayKaiov tnd TOY éeémLoKOTWY,
Kav ev dmavtjon, Kat duodoynjoyn, 7) tAeyxOein dpigecOar 7d
ey | [SUS SG OBA OT ee ny e+), LOO tS
émitiwov* eav d& Kadovuevoc pi) braKovon, KadeicOw Kal
Sener , , ee) tab , 9 s a NS >
devrepov, aTooteAAomévwy er’ av7ov dvo émtokoTwy: Fav dé
CALLED APOSTOLICAL. 103
deposed, unless it should be proved that he had his ordination
from heretics ; for it is not possible that they who are bap-
tized or ordained by such can be either of the faithful or of
the Clergy.
CANON LXIX.
Hf any Bishop, Presbyter, Deacon, Reader, or Singer shall
not fast in the holy forty days of Lent, or on Wednesdays and
Fridays, let him be deposed, unless he be hindered [from
fasting] by bodily weakness. And if it be a layman, let him
be suspended.
CANON LXX.
If any Bishop, Presbyter, or Deacon, or any one whatever
on the List of Clergy shall fast with the Jews, or observe
festivals with them, or receive from them gifts, such as un-
leavened cakes, or the like, from their feasts, let him be
deposed. And if it bea layman, let him be suspended.
CANON LXXtI.
If any Christian shall bring oil into a temple of the heathen
or a synagogue of the Jews, at their festivals, or if he shall
light their lamps, let him be suspended.
CANON LXXII.
If any Clergyman or layman shall carry off wax or oil from
the Holy Church, let him be suspended.
CANON LXXIII.
No one shall appropriate to his own private use any con-
secrated vessel of gold or of silver, or linen; for this is a crime.
And if any one be found so doing, let him pay the penalty
of suspension.
CANON LXXIV.
If a Bishop be accused of anything by trustworthy men,
it is necessary that he be summoned by the Bishops; and that
if he appear and confess, or be convicted, they should deter-
mine the penalty. But if he be summoned, and will not obey,
let two Bishops be sent to him, and let him be summoned a
104 CANONS
s WA \ i: 2 s s 4 , , 3
Kal OUTW ju) Drakovan, KadsicOw Kai Tpitov, dvO TadIY ETt-
OKOTWY aToaTEAAoULvwY mpoc avTov. “Eav 62 Kal ovTw>S
/ a 4 4 ’ ?
Katappovioac i atavtTioy, 1) ovvodog anopavecdw Kat
Be) knw \ ~ w » 4 : , ~
avTov Ta dokoivTa, UTwWC pu OOS) KEpdaivery pvyodiKar.
KANON OE’.
Hic paptypiav tiv Kata émtoxdmov alpetiKov pn Tpoode-
yeobat, GAAG pnd? TlotdOY Eva fdvov, "Et ordwatoc yap dvo
i] TPIGV paptvpwv otabjoerat mav pra,
KANQN Oc?,
"Ore ob xpi EtioxoTmov TO AOEAPA, 7) TO VIG, 7) ETEPW OVY-
yever yapigouevov, eic TO ddiwua Tig emloKoTrijg xElpoTovetv
Ov BovasTat. KaAnpovouove yap tig émtoKorij¢ ToveioBat ov
Oikaov, 7&4 Tov Osod yapisouevov Trd0e avOpwrivw* ov
yap Tv ToD OEod éxKAnsiav brO KAnpovomovg dheidet
TWévat. . Ki 0& tig TodTO ToLjoEl, Gkvpog pév LoTwW VELpO-
rovia, avtocg O& éruTIdoOw apopropa.
KANQN OZ’.
Ei tic avannpoc 7 Tov ChPaAmov, 7 70 oKxédocg TenANypé-
voc, dgioc dé éoTLv EmtoKoTAC, yivéoOw* od yap AWBH COpaTosG
avTov juaivel, GAAa Wuyij¢ “oAvoLoc.
KANQN OH’.
Kuddc d& Ov Kat todddc, py yevéoOw éericxotoc: oby
we peacuévoc, GAd’ iva fui) Ta EKKANOLADTLKA TapELTrO-
OigotTo.
KANQN O06! |
'Edv tie dainova &yyn KAnpikde pH yivéoOw* dAdd pundé
toic maroic ovvevyéo0w. KabapOeic dé mpoodeyéobw, kai,
2
”
+s 7 ‘gy 2
fav 4 asloc, yivécbw.
CALLED APOSTOLICAL 105
second time. And if he will not then obey, let two Bishops
be again sent to him, and let him be summoned the third
time. Andif he shall even then despise [the summons], and
will not appear, let the Synod pronounce against him what
they think right, that he may not evidently be a gainer by
avoiding a trial.
CANON LXXV.
No heretic, nor even a single communicant, is to be re-
ceived as the accuser of a Bishop; for, By the mouth of two
or three witnesses shall every word be established.
CANON LXXVI.
It is unlawful for a Bishop desiring to gratify a brother or
a son, or some other relative, to ordain whom he will to the
dignity of the Episcopate. For it is not just to make heirs
of his episcopal office, and through natural affection to give
away the things which are Gonp’s. It is not lawful to bequeath
the Church of Gop to heirs ; and if any one shall do this, let
the ordination be void, and let himself be punished with
suspension.
CANON LXXVILI.
.If any one who is otherwise worthy of the Episcopate be
blind of an eye, or lame of a leg, let him be made [Bishop];
for it is not a blemish of the body, but a pollution of the soul,
that defiles a man.
CANON LXXVIII.
But if any one is [{wholly| deaf or blind, let him not be
made a Bishop, not because he is defiled, but that the affairs
of the Church may not be hindered.
CANON LXXIX.
If any man have a devil, let him not be made a Clergyman;
neither let him pray with the faithful ; but if he be dispos-
sessed, let him be received [to prayers] ; and if he be worthy,
let him be made [a Clergyman].
106 CANONS
KANQN II’,
Tov e& éOvixod Biov mpoceAddvta, Kat Banticbévta, 7) ek
pavancg dtaywyic, ob dikaidyv gots Tap’ avta TpoyerpicecBat
éxioxorov. "Adikov yap, Tov pndémw reipay éemtdergapevor,
étépwv elvat OiddoKadovs ef pujnw kata Oeiay yapiy todTO
yévnrat,
KANQN IIA’.
Eizowev Ute ov xpi) émtoKoTov, 7) mpeoBvTepoy Kabrévat
éavrov sic dnjLootac OtotKnoELC, GAAG TpocEevKaipeivy Taig ék=
kKAnovaotikaic ypeiatc, "H rrev0éo0w ovv rovTo pi TrolEiv, 7)
Kabapeis0w, Ovdelg yap Ovvatat Oval Kvpioig dovdAEvey, Kata
THY Kuprakijy. rapakéAevowy,
KANQN IIB’.
Oixétac sic KAijpov TmpoyelpicecOar avev Tig THY dOeoToTHV
ovyyveuncg obk émitpéTouev, ETL AUT TOY KEKTNUEVWY* OLKWY
yap avatpotiy TO ToLovTOv épyagetat, Hi dé more nai d&Loc
pavein 6 oikéTnG TpOG VELpoToviay BaOuod, otog Kai 6 TuéTEpOS
’Ovijowoc epavn, Kai ovyxwpioovolty oi dOeondTal, Kai é&dEv-
fepwoovay, Kat Tov olkov éSarooTEiAwol, yivéobw,
KANQN IID”.
"Exioxotoc, i) mpecBuTEpoc, i) Olakovoc oTpateia ovyoAdcwr,
Kai BovAdwevocg aupoTtepa Karéyelv, ‘Pwwatkiy apxyiyv Kai tepa-
TLKIY OLoiKnoLY, Kaatpeiobw, Ta yap Kaioapoc, Kaioapt, Kai
Ta TOV OEov TH OED.
KANQN IIA’,
"Oo tec UBpicer BactaAga, 7) apyovtTa Tapa TO dikaLoy Tipw-
/ 4 a \ ’ ‘ XX vA 5 ’ »
piav TivvvTw, Kat ei pév KAnptKoc, KaatpeicOw* ei 62 Aaikoc,
apopiséo0u,
KANQN TIE’.
"Eotw tyiv mdor KkAnpixoig Kat Aaikoic BiBAia oE&Bdojua
kal ayia’ Tie pev Wadadc Avabijxnc, Mwvoéwe mévte, Téveoce,
"Egodoc, Aevitixov, ’ApiOuoi, Aevtepovoptov, “Injood viod Navi,
CALLED APOSTOLICAL. 107
CANON LXXxX.
It is not right that one who has come over from heathen-
ism, or from a dishonorable course of life, should immediately
be made a Bishop ; for it is unjust that he who has not yet
given proof of himself, should be the teacher of others, unless
this should happen of Divine grace.
CANON LXXXI.
We have said that a Bishop or Presbyter ought not to let
himself down to public business, but should occupy himself
with-the affairs of the Church. Let such, therefore, either be
persuaded not to do so, or let them be deposed ; for no man
can serve two masters, as the Lorp hath taught.
CANON LXXXII.
We do not permit slaves to be promoted to the Clergy
without the consent of their masters, so as to trouble their
owners. For such a course would bring households into con-
fusion. But if at any time a servant should appear worthy of
ordination, as did our Onesimus, and if the master should
agree and manumit him, and dismiss him from his house, let
it be done.
CANON LXXXIII.
Bishop, Presbyter, or Deacon, serving in the army and
desiring to retain both the Roman command and the priestly
ministry, shall be deposed ; for the things which are Ceesav’s,
belong to Czesar ; and the things which are Gon’s, to Gop.
CANON LXXXIV.
If any one shall wrongfully treat the Emperor or a Magis-
trate with insolence, he shall pay the penalty, and if he be a
Clergyman, he shall be deposed. If he be a layman, let him
be suspended.
CANON LXXXV.
Let these books be accounted holy and venerable by you
all, Clergy and laity, namely,
Of the Old Testament : Five of Moses ; Genesis, Exodus,
Leviticus, Numbers, Deuteronomy ; One of Joshua, the son of
108 CANONS
iv, Kpitdv, &v, ‘Povd, &v. Baotdedyv, técoapa. Tapade-
Tonévwv tig BiBAov THY tuEepOv, Ovo. "“EKadpd, Ovo. ’Kofnp,
év, MakkaBaiwr, tpia, “1oB, Ev. Ladrnpiov, év, Lodowdyr-
soc tpia, Mapouuia, "ExxAnjovaoric, Aiowa Aiowatwv. Ipopy-
sav, dexadvo. *Hoaiov, év. *Inpnutov, Ev, “TeGexuqa, &v. “Ev
Aavina. "Ekwbev d2 byiv tpootoropeiobw pavOdvey buoy Tov¢
véove THY dogiav Tod noAvpabovc Lipdy. ‘Huétepa dé, TobT’ éort,
tie Kawvijg AvaOjnnc, Ebayyédia téooapa, MatOatov, Mapkov,
Aoved, “Iwavvov, aviaov éniotodai dekatecoapec, Uétpov
éxiatodai Ovo, "lwdvvov, tpeic. “lakwBov, pia, "lovda, pia,
KAnjevtocg émtotoAai dvo. Kai ai dvatayai tpiv toic émtoKo-
moc Ov &uod KAnjwevtoc év bk7@ BiBAlog mpoortedwrnwévat,
ac ov xpi) Onuocevery eri Tavtwr, dua Ta ev abratc fvoTiKa,
Kai ai Upaserg judy tév ’AtootOAwy,
CALLED APOSTOLICAL. 109
Nun ; One of Judges ; One of Ruth ; Four of Kings ; Two of
[Paralipomena, that is of] the Book of Days Omitted ; Two
of Esdras ; One of Esther ; Three of Maccabees ; One of Job;
One, The Psalter ; Three of Solomon, Proverbs, Ecclesiastes,
The Song of Songs ; Twelve of the Prophets, One of Isaiah,
One of Jeremiah, One of Ezekiel, One of Daniel. Besides
these, let it be understood that your children ought to learn
the Wisdom of the most learned Sirach.
[The Books] of our own, that is, of the New Testament :
Four Gospels; of Matthew, Mark, Luke, John; Fourteen
Epistles of Paul; Two Epistles of Peter; Three of John ;
One of James ; One of Jude ; Two Epistles of Clement ; and
the Constitutions addressed in eight books by me Clement to
you Bishops (which books are not to be published to all, on
account of the mystical things contained therein). And the
Acts of us Apostles.
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FIRST GENERAL COUNCIL.
2 YNOATKH LIT TOA:
'H dylia Kat peyddAn ovvodoc tH dyia Kal peydAy OE0D
yapite ’AAeEavdpéwv éxkAnoia, Kat toig Kata THY AlyvuTTor,
kat IlevtatodAcv, kal AlBdnv, Kat toig Kata THY dT’ ovpa-
vov, ayarnroig dadedpoic, KAhpotc te Kai Aavic dpI0d6eoLc, oF
év Nekaia odvodov ovyKpotyoavtes éxioxorot év Kupia yaipecy.
"EnElan TiH¢ ToD Xpiotob ydpitog Kai Tov OeodtAeatdtov
BactAéwe Kwvotavtivov ovvayayovto¢g judc é« Oladépwv éap-
~ x , e 4 x e , , b] 7
KLOV Kat TOAEWY, 7 WEyYdAH Kal ayia ovvodoc év Nikaia ovy-
KpoTyOeioa ta Tept THC EkKANHOLaOTLKIIG TioTEWo JLEiAndEV, a
Tiva avaykaiov uiv epdvn anootadjvat Tap’ juov tpo¢G bude
Ova ypaypdtwv, iva eidéva Eyoite, Tiva pév exivhjOn Kat e&n-
pape ? ? S
A 6 4 O& fp) c, my Str? % (a)
Tao0n, Tiva O& dose Kai ExpaTvVON,
IIpétov piv ovv andvrwy é&nrdoOn Ta Kata THY doé-
Bevav kat rapavouiav ’Apetov Kai tév obv atTd ent Ta-
povoia tov Oeopidsordtov iypov Baotdéwo Kwvotavrivov:
Kal Tanpol édokav avabenatioOijvat avtov, Kati THY aoe/i)
abrov ddgav, kal ra phuata, Kal Ta votuata avTod Ta
BAdodnua, vic tkéypnto, BAacpnudy tov Tov vidv Oeod,
Aéyov && ovk bvTwv eivat, Kat Tplv yevynOjvar ph eivat,
kal qv more Ore ovK Vv, Kal abtegovordTnTe Kakiacg Kal
apetig OektiKOv TOV vidv Tod OEod* A€yovToc, Kal KTioma*
TabTa Tmadvta avebeudticev 4 ayia obvodoc, obdé boov akod-
a Tie aoeBovc dbenc, Kal Tij¢ amovoiac, Kal TOV (Aao-
~yewov pnudrwv advtod dvacyouévy nal Ta péev Kat’ Exetvov
olov téhove tetbynne, TdévTwWC 7 aknKOaTe, 7) aKotboedbe,
iva pi Odewpev ereuBaiverv avdpt Ov oikeiav apaptiay aga
Tanixeipa Kojuoauévw, Tooovtov d& toxyvoev avtov aoéBea,
oN OPO ae Pe:
To the Church of Alexandria, by the grace of Gop, Holy
and Great ; and to our well-beloved brethren, the orthodox
Clergy and Laity throughout Egypt, and Pentapolis, and Ly-
bia, and every nation under heaven; the Holy and Great
Synod, the Bishops assembled at Niczea, wish health in the Lorp.
Forasmucu as the Great and Holy Synod, which was as-
sembled at Niczea through the grace of Curist and our most
religious Sovereign, Constantine, who brought us together
from our several Provinces and Cities, has considered matters
which concern the Faith of the Church, it seemed to us to be
necessary that certain things should be communicated from
us to you in writing, so that you might have the means of
knowing what has been mooted and investigated, and also
what has been decreed and confirmed.
First of all, then, in presence of our most religious Soy-
ereign, Constantine, investigation was made of matters con-
cerning the impiety and transgression of Arius and his ad-
herents ; and it was unanimously decreed that he and his
impious opinion should be anathematized, together with the
blasphemous words and speculations in which he indulged,
blaspheming the Son of Gop, and saying that He is from
things that are not, and that before He was begotten He was
not, and that there was a time when He was not, and that the
Son of Gop is by His free will capable of Vice and Virtue ;
saying also that Hr is a creature. All these things the Holy
Synod has anathematized, not even enduring to hear his im-
pious doctrine and madness and blasphemous words. And
of the charges against him and of the results they had, ye
have either already heard or will hear the particulars, lest we
should seem to be oppressing a man who has in fact received
a fitting recompense for his own sin. So far indeed has his
114 SYNODICAL LETTER.
Oc Kal TapaTOAéoat Oewrdy tov dd Mapyapikijc, kal Le-
kodvdov tov ard IroAeuaidog: TOV yap adtav KdKetvor odv
Toic dAAog TETVYHKAOLY.
"AAX’ érretd) 1) TOV Oeov Yaplc Tie pév KaKodosiag ékel-
vnc Kat BAaodnulac, Kal TOY TpOOWTwWY THY TOAUHOadYTwWY
Oidaraciy Kal dlaipeow Toijoacbar tov elpnvevouévov dvwOev
Aaov, AEevOépwoe tiv Aiyvntov, édeimeto O& 70 Kata THY
mpotétetav MedAnriov Kat THY dn’ avtov yvetpotovnbévtwr *
Kal Tept tovTov Tov pépove a edoke TH ovvdedw, éudarvi-
Couev div ayanntol ddeApot. "Edokev ovv MedAgrtiov pév,
diAavOpwr6tepov Kivyfeiong tig ovvddov, Kata yap Tov
aKpiph Adyov otdeudc ovyyvounc dakiog qv, pévery &v TH
av7ov mO6Ael, Kai pndeniav é&ovolav eye, pte VElpoto-
vetv, pute vempicerv, pute yelpoOereiv, pte év yopa,
pnte év mode érépa gaivecbat tavtTng Tij¢ Tpopdoewc
Evexa* ytddov d& 7d Ovoua Tie Tite KEKTHOOaL* Todc dé
um’ avtov Kataotabévtac, pvotikwrépa yelpotovia BEeBawwOév-
Tac, KolvwvnOivat int tovtotc: éh’ © TE ExELY péeY avTOvG
Tiy Tiyinv, Kat Aettoupyetv, dSevtépove dé eivar é&&dravTo¢
TavTWY TOY Ev ExdoTH Tapolkia Kal exKAnoia eSeTacoméevwr,
TOV UTO TOV TYU@TATOY Kal ovAAELTOYpyoY uav ~AAéEaY.
Opov mpokexerptowévwrv. ‘Q¢ Tovroig wey pundeutav é&Fovoiav
eivat Todv¢ apéoKovtac avToic TpoyerpivecOa, 7) broBdAdEew
ovouata, i) OAwe Troveiv Te Ywpic yvouns TOV Tig KaBoALKIC
Kat anooroAtKic éxkAnotac émtoxdnmwv TOV bd ’AA&EaVdOpov
TeAovvTwY, TOY OoLwwTaToVv ovdAdEetTOVpybv Huar. Tovco dé
yapitt Ocod Kat edyaic byetépac ev pundevt oxiowate evpe-
Bévtac, aAdAad akndAtddrove tv TH KaBoALKi Kat arrooTOALKi
EkkAnoia dvtac, éfovoiav eye Kat mpoyerpicecBa, Kal ove-
pata émudAgyecOa tov dkiwy Tod KAnpov, Kat bAwo TdavTa
Toletv Kat Kata vouov Kat Oeopov Tov éxKkAnovaotiKOY. Ei
d€ TLva ovuBaivy dvaratoac0a THY év TH EKKANOlAa, THV-
Kavta TpooavaBaivery eic tiv TYyLiVY TOU TETEAEYTHKOTOC TOC
apte tpoAnpbévtac, p6vov ei aktot gaivowwto, Kai 6 Aad
aipotto, avveTupnpigovtoc avtT@, Kat émioppayigovtog Tov
THC ’AAskavdpetac émeoxdrov. Tovto d& toig pév adAdoig
anaot ovvexwpfiOn* ent d& tov MeAntiov mpoomrov obKéte
Ta avta tdoke, dia THY avéxabev aditod azasiay, Kal dia
NICAA. 115
impiety prevailed, that he has even destroyed Theonas of
Marmarica and Secundus of Ptolemais ; for they also have
received the same sentence as the rest.
But when the grace of Gop had delivered Egypt from that
heresy and blasphemy, and from the persons who have dared
to make disturbance and division among a people heretofore
at peace, there remained the matter of the insolence of Mele-
tius and those who have been ordained by him ; and concern-
ing this part of our work we now, beloved brethren, proceed
to inform you of the decrees of the Synod. The Holy Synod,
then, being disposed to deal gently with Meletius, (for in strict
justice he deserved no leniency), decreed that he should re-
main in his own City, but have no authority either to make
appointments, or to administer affairs, or to ordain ; and that
he should not appear in any other City or District for this
purpose, but should enjoy the bare title of his rank ; but that
those who have been placed by him, after they have been con-
firmed by a more sacred appointment, shall on these condi-
tions be admitted to communion : that they shal! both have
their rank and the right to officiate, but that they shail be
altogether the inferiors of all those who are enrolled in any
Church or Parish, and have been appoimted by our most
honourable colleague, Alexander. So that these men are to
have no authority to make appointments of persons who may
be pleasing to them, nor to suggest names, nor to do anything
whatever, without the consent of the Bishops of the Catholic
and Apostolic Church, who are serving under our most holy
colleague, Alexander ; while those who, by the grace of Gop
and through your prayers, have been found in no schism, but
on the contrary are without spot in the Catholic and Apostolic
Church, are to have authority to make appointments and
nominations of worthy persons among the Clergy, and in
short to do all things according to the law and ordinance of
the Church. But, if it happen that any of the Clergy who
are now in the Church should die, then those who have been
lately received are to succeed to the office of the deceased ;
always provided that they shall appear to be worthy, and that
the people elect them, and that the Bishop of Alexandria
shall concur in the election and ratify it. This concession has
been made to all the rest ; but, on account of his disorderly
conduct from the first and the rashness and precipitation of
116 SYNODICAL LETTER.
+d mpdyepov Kal mpotetéc Tie yvounc, iva pydepia eovoia
}) av0evtia abtd dobein, avOpdrm dvvapévy Tddiy Tag
avTac atagiacg éurojoat.
Taitdé éote ta eéaipera Kat dvadépovta AiyinTH Kal TH
aywwrdty “Adekavdpéwv ExxaAnoia. Ei dé te dAdo a ékavo-
viody 7 edoypaticOn ovutapé6vtog Tob Kupiov Kal TULLO-
~dtov ovAdAettoupyod Kat adeAgod iudv ’AAesdvdpov, avTo¢
map@y aKkpiBéotEepov avoioet Tavita TpoG bude, ate dyn Kal
Kbplog Kal KOLVWYOG TOY yeEyEVNEVWVY TLYXaVOY,
Evayyedrcoucda d& budcg Kat tmept tij¢ cvppwviac rod dyiov
mdoxya, 6Tt dwerépatc evyaic KatwpOoOn Kal TovTO TO [éEpoOC,
ote mdvrac Tove é&v TH e&Wa ddEAmors, TOvG pETA TAY
lovdaiwy TO mpdTEepov ToLotvTac, ovudSvwo ‘Pwwatoig Kal
ipiv, Kal maow Ttoig && apxatov peO’ ipav dtAdcoovor Tod
nioya, &k Tov detpo dyev TY adbTiy ayvotatyy EopTiy
Tov Taoxya.
Xaipovtes ovv ént toic KatopO@puact, Kal emt TH Kova
ciphvy kal ovudwvia, Kat ent T@ aoav aipeoty exkorijvat,
d7ro0déeac0e piv pera peifovog TyLig¢ Kai TAElovog aydry¢
soy ovaAdertovpyov Hudv, dudv d& éniokotov ’AAEEaVdpor,
roy eddpdvavta ido ti abvtobv Tapovoia, Kat ev TavTy
Ty jAtkia tooovtov mévov brootdyta iTép Tov elpnvaY ye-
vécOa rapa te buiv Kat mdowv, Evyeobe dé kai Tept Tua
andvTwy, iva Ta Kadwc bye ddgavta, TavTa BEBaa péVOL,
Kat’ evdokiav yeyernuéva, wo TOTEvOMEV, Tapa TOV TaVvTO-
Kpdtopoc OEov, Kat Tov jLovoyevov’¢ viov avTod TOD KUpLoVv
jpuav “Inoo’ Xpiorov, wal tod ‘Aylov Ilvevyatoc, @ 4 ddsa
elc Tovc aidvac, "Apjy.
NICAHA. 1
his character, the same decree was not made concerning Mele-
tius himself, but that, inasmuch as he is a man capable of
committing again the same disorders, no authority nor privi-
lege should be conceded to him.
These are the particulars, which are of special interest to
Egypt and to the most holy Church of Constantinople ; but
if in the presence of our most honoured lord, our colleague
and brother Alexander, anything else has been enacted by
Canon or other decree, he will himself convey it to you in
ereater detail, he having been both a guide and fellow-worker
in what has been done.
We further proclaim to you the good news of the agree-
ment concerning the holy Easter, that this particular also has
through your prayers been rightly settled; so that all our
brethren in the East who formerly followed the custom of the
Jews are henceforth to celebrate the said most sacred feast of
Easter at the same time with the Romans and yourselves and
all those who have observed Easter from the beginning.
Wherefore, rejoicing in these wholesome results, and in
our common peace and harmony, and in the cutting off of
every heresy, receive ye with the greater honour and with in-
creased love, our colleague, your Bishop, Alexander, who has
gladdened us by his presence, and who at so great an age has
undergone so great fatigue, that peace might be established
among you and all of us. Pray ye also for us all, that the
things which have been deemed advisable may stand fast ; for
they have been done, as we believe, to the well-pleasing of
Almighty Gop and of his only Begotten Soy, our Lorp Jesus
Curist, and of the Hoty Guosr; to whom be glory for ever.
Amen,
SYMBOLUM NICHNUM,
AD EXEMPLAR QUOD EXTAT IN ACTIS
CHALCEDONENSIS CONCILIL
Ilvotetouev eic Eva Oedv, Wazvépa, tavtoKpatopa, TmavTwv
OpadTwv TE Kal dopdtwr ToLNnTHY *
Kai ei¢ Eva Kipiov Incovv Xpiorov, Tov Yidy tov Oeod, yev-
vnbévra &k TOD ILatpoc, wovoyery, TovTéoTLv EK Tij¢ oboiag Tov
Ilatpéc¢* Oedv &k OE0d, POG EK POTOCG, Oedyv aAnOLVdY EK OEod
aAnOivod, yevundévra, ov Toinévta, OmootoLov 7@ Tlazpi> du’ ob
va TdvrTa tyéveto, TdTE EV TO OVpaVG Kal Ta év TH yq° TOV
Ou’ judc TodS avOpaOToOVE, Kai OLa THY uEeTEpav owTNplav KaTEA-
Odvra, kal oapkwbévra, Kai évavOpwrihoavta, Tabdvra, Kat ava-
TdvTa TH TILTH Nuepa, avedOdvra -ei¢ Tove obpavove, Kat TaALY
EpYouevov Kpivar COvrac Kat vexpove.
Kai eic 70 Ivevua 76 “Aytov.
Tod¢ d& Aéyovtag* iy Tote Ste ovK iV, Kal Tpiv yevynOij-
vat ovk av, Kal Ore E obk bvtwy éyévero, ij €& ETEpag br00Td-
dewe 7 ovolac pdoKovtac Eivat, 7) TPETTOY, 1] GZAoLWTOY TOY Tiov
Tov O¢0d, TovTove dvabendtiser | KaDOALKT Kal aTrOoTOALKI
EKKANOLA.
THE NICENE CREED
AS CONTAINED IN THE ACTS OF THE COUNCIL OF
(5) Ashanti De Oi gl OO Ginke
We believe in one Gop, the Faruer, Almighty, Maker of all
things visible and invisible :
And in one Lorp Jesus Curist, the Son of Gop, Begotten
of the Farner, Only Begctten, that is, of the substance of the
Faruer ; Gov of Gop, Light of Light, Very Gop of Very Gop,
Begotten, not made, Being of one substance with tic Farner;
By Whom all things were made, both those in heaven and
those in earth ; Who, for us men and for our salvation, came
down, And was incarnate, and was made Man, Suffered, And
rose again the third day, Ascended into heaven, And cometh
again to judge the quick and the dead:
And in the Hoty Gaosr.
But them that say that there was a time when He was
not ; and that He was not before He was begotten ; end that
He was made of things which are not; or who say that He
is of another substance or essence ; or that the Son of Gop is
subject to conversion or mutation ; these the Catholic and
Apostolic Church anathematizes.
CANONES
NICANI: ‘CONCILIT UNIVERSALIS.
A.D. 825.
KANQN A’,
Ei tic tv véow ind iatpov éyepovpy7i0n, 7 bm Bap-
Bdpwv &e7uj9n, obtog pevétw Ev TO KANpw. Hi d& tg byeat-
vw EavTov eséTEwe, TovTOV Kal éV 7 KAHpw ée&eTaAG6-
evov, metavabat mpoojKer* Kal Ek Tov dEvpo, pndéva TOV
TOLOVTWY Ypivat TpodyecOat, “oTtep dE TOovTO TpddTAOY,
Ort TEept Tav éemitndEevdvTwY 70 Tpdypa, Kal TOAWOYTWY
éavtove éxtéuvery eipytat ovtwo, et tiveg t76 PBapBd-
pov, 7) deoTroTaév evvovyicOjoay, evpiokotvTo O& dAAwe aéLOL,
Tov¢ toLvotroveg cig KApov Tpooterat 6 Kavov.
KANQN B’.
’"Ererdy «TroAAa, frow bd dvadyKng, 7 dAdwo éretyo-
pévov TOV avOpwoTwr, eyévero Tapa Tov Kavéva TOV ék-
KAnalaoTiKoOYv, Wate avOpwTove azd eOviKOD Biov apzi Tpod-
eAO6vtacg 7 Tlorer, Kat ev dAlyw yYpdvw KatnynOévrac,
ev0d¢ ent TO mvevwatixov Aovtpdy dyewv, kal dua TO Bar-
TLa0ijvat mpoodyev sic emtoKoTyV, 7) ei¢ TpeoBvTéplov, KaAwe
édokev Eyewv, Tov Aottov pundiv TowovtTo yivecOar* Kai yap
Kat ypovov dct 7H KatTnyovpévw, Kal peTa TO PBarTLOLMA,
dokiuaciag zAeiovoc. Ladic yap TO aroorToAtKov ypaduma,
TO déyov: pi) vedputov, iva ph Tvpwbeicg eic Kpina eu-
Téoy, Kat mayida rTov dtaBdAov. Ei d&, mpoidvto¢ tov xpo-
vov, wWoyiKkdv Te dudptnua eipeOein TEepl TO TpOoWTOY, Kat
éhéyyoito bd Oto, 7 TpLdV japTé&pwv, TEeTavaIw 6 ToLOdTOG
Tov KAnjpov. ‘'O d& Tapa TattTa TOLdY, wo dTEvavTia TH
jueyaay ovved@ Opacvv6uevoc, advtog¢ Kivdvvevoet TEpt TOV
KATPOV,
CAEN-OWN. Sy (OW NLG, An A,
CANON I.
If any [Clergyman] has been subjected by physicians to a
surgical operation, or if he has been castrated by barbarians,
let him remain among the Clergy ; but, if any one in sound
health has castrated himself, it behoves that such an one, if
[already] enrolled amung the Clergy, should cease [from his
ministry], and that from henceforth no such person should be
promoted. But, as it is evident that this is said of those who
wilfully do the thing and presume to castrate themselves, so
if any have been made eunuchs by barbarians, or [being
slaves] by their masters, and should otherwise be found
worthy, such men the Canon admits to the Clergy.
CANON II.
Forasmuch as, either from necessity, or through the urgency
of individuals, many things have been done contrary to the
Canon of the Church, so that men just converted from heathen-
ism to the Faith, and who have been instructed but a little
while, are straightway brought to the spiritual laver, and as
soon as they have been baptized, are advanced to the Episco-
pate or the Presbyterate, it has seemed right to us that for the
time to come no such thing shall be done. For to the Cate-
chumen himself there is need of [more] time and of a fuller
trial after Baptism. For the apostolical saying is clear, “ Not
a novice ; lest, being lifted up with pride, he fall into con-
demnation and the snare of the devil.” But if, after the lapse
of time, any sensual sin should be found out about the person,
and he should be convicted by two or three witnesses, let him
be deposed from the Clergy. And whosoever shall transgress
these [enactments] will imperil his own clerical position, as
a person who presumes to disobey the Great Synod.
122 CANONS
Ke AINSZIN A
’"Annyo 006A i Gh sv00 ire eTTLOKO
Annyopevoe KaloAov 1 peyaAn ovvodoc, jujte éemLoKOTTH,
wijte TpeoBvtépw, pute Otakovw, fuyjte GAwc Tivt TOY év [7H]
KAnpw, eSeivat ovvetcanrov eye, TAY el fi) apa pnTépa, 7]
ddezoiyv, 7) Osiav, 7) a ova mpoowna Tadoav wropiav dta-
COTE ee CU taal) I Pp
TEPEVYEV,
KANQN A’,
’Exioxotov mpoorjket puddtota pév v0 TavTwY THV év TH
; , , , 3 ‘ 5 ” x ~ ei x
évapyia KaSiorac0a* ei O& Ovoyeptc ein TO ToLovTO, 1] Ota
as 4 9 4 si pas oS ~ e ~ ae Les = oe ~
KaTenelyovoav avaykyy, 7 Ola jijkoc O00v, é& atavtoc TpeEtc
éml TO avTd ovvayouévovce, ovpwpipwv ylvouévwov Kai Tov
an6vTwy, Kat ovvTibewévwv did ypappaTwv, TOTE THY YeELpo-
roviav Toetobar* TO O& Ktpog THY ylvouevwr OidocBat Kal’
éxaoThy étapylav TO pytpoTrodAiry.
KANQN E’,
Ilept TOv dkowwwvijtwv yevouevwr, elte THv ev TO KANpO,
elte TOV EV Aaik® Taypatl, ITO TOV Kal’ ExaotHY éerapyiav
ETLOKOTWV, KpATELTW 1) YVOLIN, KaTa TOV Kavova TOV dLayo-
pevovta, tor¢ to’ éEtépwv dro0BAnOévtac, bp éErépwr py
, Dh a . . , x” ,
mpocicoOm. ‘KéerageoOw 02, jun yukpowrvyia 7) dtAoveckia, -
q Tive tToLavTy andia Tov emtoKOTOV, dmooVVayWyoL ‘yeye-
vnvra. “Iva ovy Tovto tiv mpérovaay &&éraow AapBdvor,
> ~ »” ” ce e Ane cd seen 3 id 4 2
kad@c &yev edogev, eEkaotov éviavtTov, Kal’ éExaoTnv éeTap-
viav Ol¢ to® étove ovvddovg yivecOar: iva Kowh TavTwv
TOV ETLoKOTWY Tig éEmapyiag éml TO ad7d ovvayonévwv, TA
Tolavta CntHuara etcetatnrat, Kal ottw¢e of duwodoyovuévw
Ss ’
TpOokeKpovKoTEeG TH eTLOKOTW, KATA ACyoVv akoLvWYyTOL Tapa
maow elvat ddswot, péxpig av TO Kolva TOV éETLOKOTWY
Od tiv dtAavOpwrorépay = btép av7dv exOéoOat »>ijpor,
Ab 6& ovvodor ywwécOwoar, pia piv po tij¢ Teooapakoorijc,
iva maon¢e jukporuyiag avatpovuévyc, TO depov Kabapov
mpoodépyta TO Oed* dOevtépa dz, Tmepl Tov Tod jeTOT@poOV
Kalpov,
OF NICAA. 123
CANON IIL.
The Great Synod has stringently forbidden any Bishop,
Presbyter, Deacon, or any one of the Clergy whatever, to have
any woman dwelling with him, except only a mother, or a
sister, or an aunt, or such persons only as are beyond all
suspicion.
CANON IV.
It is by all means proper that a Bishop should be ap-
pointed by all the Bishops in the Province; but should this be
difficult, either on account of urgent necessity or because of
distance, three at least should meet together, and the suffrages
being taken, those of the absent [Bishops] also being com-
municated in writing, then the ordination should be made.
But in every Province the ratification of what is done should
be left to the Metropohian.
CANON V.
Concerning those, whether of the Clergy or of the laity,
who have been excommunicated by the Bishops in the several
Provinces, let the provision of that Canon prevail which pro-
vides that persons who have been cast out by one Bishop are
not to be readmitted by another. Nevertheless, inquiry shouid
be made whether they have been excommunicated through
captiousness, or contentiousness, oz any such like ungracious
disposition in the Bishop. And, that this matter may have
due investigation, it is decreed that in every Province Synods
shall be held twice every year ; in order that, all the Bishops
of the Province being assembled together, such questions may
by them be thoroughly examined ; that so those who have
confessedly offended against their Bishop, may be seen to be
for just cause excommunicated by all, until it shall seem fit
to the common assembly of the Bishopsto pronounce a milder
sentence upon them. And let these Synods be held, the one
before Lent, (that the pure Gift may be offered to Gop after
all bitterness has been put away) ; and let the second be held
about Autumn.
124 CANONS
KANQN ¢’,
Ta apyaia On Kkpateitw, Ta év Aiyin7w, Kat ArBiq
kal Ilevramdaet, wore tov év ’Adekavdpeia énioxotov mav-
Tw TOUTWY EvELY THY esovolay: éETeldh Kal TH bv [7H]
‘Poy emtoKdTm@ tTovTO obvyDEéo eoTLV. ‘Owoiwce dé Kal Kata
7Hv “Avrioyerav, Kal év taic dAdag émapylaic, Ta TpEO-
Beta owecOar Taig éekKAnoiatc. Kadddov d0& mpddndrov
éxetvo* O7t el Tig Ywpic yvroung Tov pNtpoTOAiToV yévotTo
émlokoT0c, TOY ToOLOVTOY 1 pEyYadAn obvodeg Wploe fur) eiv
eivat érioxontov. “Hav pévtot TH Kowa mdvtwv wide,
EevAbyw ovoy, Kal Kata Kavova éxKAnotaoTiKOY, Ovo0, 7 TpEiC
Ou’ oiKkelav dlAovetkiav avTlAgywol, KpaTEiT® TOY TAELO-
vav Wipos,
KANQN Z’.
’ x a , s , e) , %
Ered) ovvij0eva KeKpatnke, Kal tapddoowg apyaia, @oTE
tov év Aidia émioxotov tiysdoba, eyétw THY akodAovbiav
t ? 7
THC TULAG’ TH uNtpoT6AE owouévov Tov oikEiov a&i@patoc.
KANQN H’.
Tlept THv dvopagévtwy piv éavtov¢ Ka@apov¢ more,
Tpocepyouévwvy O& TH KaDOALKT Kai amooTOALK éKKAnoia,
édoge tH ayia Kal peyadAy ovvddw, ote xelpoOeTovpé-
voug avTodc, péverv ovtTwo &v TO KAjpw. Ipod mdvTwv
dé TovTO OmodAoyjoa avtovs eyypddw¢o TpooiKE, Ott ovr-
Ojoovra Kai akodovOjoovot Toi¢g Tij¢ KADOALKijG Kat anooTo-
Akio exkAnolag ddywac.: tovtéott, Kal dvydpoig Kowvwretr,
Kal tolc tv TO Olwypn@ TapareTmTwKéav, &b’ wv Kat xXpbvocg
TétakTal, Kal Kaipt¢ @pioTtar: WoTE avTot¢ aKkodAovleiv Ev
maot toic Odyuact ric KaOodAuKhg éxnaAnoiac. "“EvOa pév
ovv mdvrec, elite &v Ko@patc, elite év méAgorv, avTol povot
evpiaKkovto xeipotovnbévrec, ol ebptokduevor EV TH KATPY,
éoovrae év 7H abt@ oyfpatt. Ei d& rod Tij¢ KadodAcKie
éxkAnoiac éxtoKdrov, 1 mTmpeoBvtépov Ovtoc, mTpocépyovTat
Tivec, Tpodndov, we 6 pev émiakotog Tig exKkAnoiacg eet
TO déiwua tod émtokémov' 6 J& dvOMacopEevog Tapa Tog
Reyouévore Kadapoic énioxotoc, THY Tov mpeoBuTépov TiunY
OF NICAZA, 125
CANON VI.
Let the ancient customs prevail in Egypt, Lybia, and
Pentapolis; so that the Bishop of Alexandria have jurisdiction
in all these Provinces, since the like is customary for the Bishop
of Rome also. Likewise in Antioch and the other Provinces,
let the Churches retain their privileges. And this is to be uni-
versally understood, that, if any one be made Bishop without
the consent of the Metropolitan, the Great Synod has declared
that such a man ought not to be a Bishop. If, however, two
or three Bishops shall from natural love of contradiction, op-
pose the common suffrage of the rest, it being favourable, and
according to the Canon of the Church, then let the choice of
the majority prevail.
CANON VIL.
Since a custom and an ancient tradition have prevailed
that the Bishop of Ailia [7. e., Jerusalem] should be honoured,
let him, saving its due dignity to the Metropolis [7. e., Czesa-
rea], have the second place of honour [in the Province].
CANON VIII.
Concerning those who call themselves Cathari, if they
come over to the Catholic and Apostolic Church, the Great
and Holy Synod decrees that they who are ordained shall con-
tinue as they are, in the Clergy. But it is before all things
necessary that they should profess in writing that they will
observe and follow the decrees of the Catholic and Apostolic
Church ; in particular that they will communicate with per-
sons who have been twice married, and with those who having
lapsed in persecution have had a period [of penance] laid
upon them, and a time [of restoration] fixed ; and in general
that they will follow the decrees of the Catholic Church.
Wheresoever, then, whether in villages or in Cities, all of the
ordained are found to be of these only, let them remain in the
Clergy, and in the sume rank in which they are found. But
if they come over where there is a Presbyter or Bishop of the
Catholic Church, it is manifest that the Bishop of the Church
must have the Bishop’s dignity ; and he who is named Bishop
by those who are called Cathari shall have the rank of Pres-
126 CANONS
wr e — aN d > ” , =~. 2 a ei ~ ~
eger* Any ei jin) apa Ookoin TO ETLOKOTM, TIC TLIC TO
> 4 ) x ae ’ > = ~~ tes ~ b] -
Ovowatoc avTov petéyerv. Ei d& tovTO avT@ pn apécKot,
7 4 or “ cee 3 a J » ~we
émlvonoet TOTOV 7] YWpETLoKOTIOV, 1} TpEaBvTEepov, vTEp TOV
> ~ nA o ~ ¥ iva XN ? ~ af 4
év T@® KkAjpw OAwe doxsiv eivacs iva py év TH TOAE dvO
Cad
ETLOKOTOL WOLY,
KANQN 0.
wy 3 e 7 ia x cf
Et teveg dveteraoTw¢g mponyOnscav tpeoBvTEpol, 1) avaKpt-
VOWEVOL WMOACyHTAV Ta GpuapTiuaTa avToic, Kai, OuoAoynoav-
TwY avTOV, Tapa Kavova KivovpEevor ol dvOpwTot, TOIG TOLOv-
e
Telc yeipa émiteOeixact, Tovtove 6 Kavav ob TpooleTar* TO
>
yap avertiAnntov éKxdrKet 1) KaDoALKT EKKANOLA,
KANON I¢ .
0 os , _™ = te ST ”
Osot mpoeyepicOjoav THY TapaTETTWKOTWY, KAT’ ayvolay,
3 x a ~ 4 ~ b] 4
Kal TpOELOOTWY THY TPOYELPLGaUEVWY, TOVTO OV TPOKpLVEL
TO Kavove TO EkKAQOLATTLUKa* yvoobErvtec yap, KaDalpodyTat,
KANON IA‘
5 ~ / ‘ 3 4 N > 3
Ilept tév tapaBdvTwy ywpi¢ avayKnc, 1) Kwpic adat-
péoewc bTAapYOvTwr, 7 Ywpig KLVdvVOV, 7] TLVOG TOLOVTOV, O
yéyovev éni tice tupavvidog Aiviov, édog ti ovvéd@, e
& 5 , a , rd s > >
Kai avastoe ijoav dtidavOpwriac, buwc xypnotevcadbat sic av-
va 3 s a s y 9 rd
Tove. “Ooot ovv yryciwr petapérAovta, Tpla ETH EV akpowpe=
vol¢ Tolnoovoltv, of mtoTOi, Kal émTa ern UnoTECOvYTAL*
Otw b2 é&tn xXwplc Tpoopopac Kotvwyyjcovot TH Aaw TaV
TPOGEVKOV.
KANON IB’
rs ‘ ~ s
Ol dt mpookAnbévtes piv bd Tie ydpltoc, Kat THY TpW-
ryv opujnv evodekanevor, kal ato0éuevor tac Cwvac, peta OF
| pen SaPEVOL, Kh a b rae C, Yel
~ 5 ~ ~ i/ - .
Tavita éni tov oixeton éuerov avadpapovTec, WG KUVEC, WC
tivac kal apyvpia mpotoOal, Kai Bevedtkiowg KatopOacar TO
avaotparevoac—a: ovrot d&ka ern droTinTéTWOAaY, peETA
OF NICAA. 127
byter, unless it shail seem fit to the Bishop to admit him to
partake in the honour of the episcopal name. Or, if this
should not be satisfactory, then shall the Bishop provide for
him a place as Chorepiscopus, or Presbyter, in order that he
may be evidently seen to be of the Clergy, and that there may
not be two Bishops in the City.
CANON IX.
If any Presbyters have been advanced without examina-
tion, or if upon examination they have made confession of
crime, and men acting in violation of the Canon have laid
hands upon them, notwithstanding their confession, these men
the Canon does not admit ; for the Catholic Church justifies
that [only] which is blameless.
CANON X.
Tf any who have lapsed have been ordained through the
ignorance, or even with the previous knowledge, of the ordain-
ers, this. shall not prejudice the Canon of the Church ; for
when they are discovered they shall be deposed.
CANON XI.
Concerning those who have fallen without compulsion,
without the spoiling of their property, without [personal]
danger, or the like, as happened during the tyranny of Lici-
nius, the Synod declares that, though they have deserved no
clemency, they shall be dealt with mercifully. As many for-
mer communicants, therefore, as shall heartily repent, shall
pass three years among the hearers; for seven years they shall
be prostrators; and for two years they shall communicate with
the people in prayers [7. e, as co-standers], but without
[being admitted to] the Oblation.
CANON XII.
As many as had been called by grace, and had at first dis-
played their zeal, but who, having cast aside their military
girdles, afterwards returned, like dogs, to their own vomit,
(so that some spent money and by means of gifts regained
their military stations); let these, after they have passed the
128 CANONS
»
TOV Tij¢ TpleTOvC akpodoews ypdvov, ’E@’ drao dé tovtorc,
mpoonuer ekeracerv THY Tpoaipenyv Kal Td eldoc THe perarotac,
"Ooo piv yap P68, kai daKpvot, Kai UToLOVy), Kat dyaboep-
ylac, THY eEmatpopiy épyw, Kai ob oymuatt, énideixvevtat,
ovTo TANpwcarTEes TOY YpdvoY TdY MpLousvor THC akpoacewc,
ElkOTWG TOY EDYGY KOLYWYHGOVOL, ETA TOD éekeivar TO emt
OKOT® Kat dtAavOpwrotEepdv tLe TEpl adtev PBovdevoacba.,
“Ooo. 62 adtapopwsg aveyKav, Kai 7d oyipa rod eiovévar eic
THY ExKAnoiay apketv Eavtoig iyyjoavto mpd¢ tiv émorpodyr,
cy va
£5 aTavtTo¢ TANpovTwoaY TdY Ypdvor,
KANQN IT,
Tlept dé taév éefodevovtwr, 6 tahatoe Kal Kavovikde vomoc
gvAaxOyoetat Kai viv, date, et tie eEodEvo1, Tob TeAevTaiov
PED , : y Ne 45, ey ; Pent,
Kal avayKatotatov epodiov iy anootepeioba, Ei d& amoyvwao-
Oelc, Kal Kolvwviag TrY@V, TdAtw év Ttoic Gow éeé&eTaobi,
ETA TOV KOLYWVODITWY THC Edvy7¢G jdvyg ~oTwW. Kafddov
O& Kat mEpt mavtdoc ovTLVvocotY &XodevorvToc, aitovyvToc tov
p : ;
peTacyeiv evyaplotiac, 6 émioKkomo¢ fuera OoKkywaciac peTa-
O.d67W Ti¢ mpoomopac.
/
KANON IA’,
a S / » ~ e ¢
Tlept TOY KaTnyovmevwv, Kai TapaTtecdvTwy, edoke TH ayia
uA ~ > ~ ° ‘ .J 4
kal peydAy ovvdds, WoTe, TpIOVY ETOV aVTOVE aKpowpmEVOLE
~ SS ~ iA
WOVvOY, META TAVTA EvYETBaL PETA THY KAaTHYOLMEVWY,
KANQN IE’.
Aid tov ToAdY Tdpayov, Kal TAC oTdGELG TAG yLvoLEvac,
tdoke Tavtdmact reptapeOijvar tiv ovv7jOecav, TV Tapa TOV
dnoorodtkov Kavova ebpeOeioav ev TLoL Mépeolv, WOTE GTO TO-
Rewc ele TOA pu petaBaiverr, pte éemioKoror, jute TpecBv-
TEpov, pte diaxovov, Ei dé tig, pera TOV TiC ore ny
peydanc avvedov 6pov, ToovT@ Tivi éenexyetpjoeer, 7 emLdoty
‘Lavrov mpdynate TowotTw, dKvpwOjoeTa &E dnavrTog TO KaTa-
oKevaoua, Kal drokatactabijceral Th eExKAnoia, ev q 6 érioKo-
Toc, 7) 6 mpeoBdTepog eyetpotov7On.
OF NICHA. 129
space of three years as hearers, be for ten years prostrators.
But in all these cases it is necessary to examine well into the
purpose and appearance of repentance. For as many as give
evidence of their conversion by deeds, and not pretence, by
fearfulness, and tears, and perseverance, and good works,
when they have fulfilled their appointed time as hearers, may
properly communicate in prayers [7. e., as co-standers] ; and
after that the Bishop may determine yet more favourably con-
cerning them. But those who take [the matter] with indiffer-
ence, and who think the form of entering the Church is suffi-
cient for their conversion, must fulfil the whole time.
CANON XIII.
Concerning the departing, the ancient canonical law is
still to be maintained ; to wit, that, if any man be at the point
of death, he must not be deprived of ihe last most indispen-
sable provision for the way. But, if any one should be restored
to health again who has received the Communion when his
life was despaired of, let him remain among those who com-
municate in prayers only [7. e., as co-standers]. But in gen-
eral, and in the case of any dying person whatsoever asking
to receive the Eucharist, let the Bishop, after examination
made, impart to him of the Oblation.
CANON XIV.
Concerning Catechumens who have lapsed, the Holy and
Great Synod has decreed that, after they have passed three years
only as hearers, they shall pray with the [other] Catechumens.
CANON XV.
On account of the great disturbance and discords that oc-
cur, it is decreed that the custom prevailing in certain places,
contrary to the [{Apostolical] Canon, must by all means be
done away; so that neither Bishop, Presbyter, nor Deacon
shall pass from City to City. And if any one, after this decree
of the Holy and Great Synod, shall attempt any such thing,
or continue in any such course, his proceedings shall be ut-
terly void, and he shall be restored to the Church in which he
was ordained Bishop or Presbyter.
130 CANONS
KANQN Ie’,
"Ooor pipokivdtvac, jujte Tov P6Bov Tov OEodt mpd dpOad-
wav EyovTEc, Te TOV EKKAHOLaGTLKOY Kavova eiddTEC, avaYw-
pjoova. THC iWiag &kKAnoiac, TpeaBUTEpot 7 OLdKoVOL, 1) GAWS
év TO Kavove éSeraGouevot, ovTor ovdapa¢ extol dpetAovory
eivat év étépa exkAnoias dAda nadoav avtoig avdyKyyv éEmdyeo-
dar xpi, avaorpéderv eicg tag éavtTOv mapoikiacg’ 7, EeTpe-
vovTac, akolvwrytouvg Eeivat mpoojKet. Ei d& kat ToApnoesé
Tic thaptdoa Tov TO ETEpw dDLadépovta, Kal YVELpOTOVIoaL
ty 7TH abtov éxkAnotia, wi ovyKkatatiOewévov Tov idiov éEmtoKO-
Tov, ob avexOpnoev 6 év TO Kavove eLetagowevoc, akvpocg EoTW
7) KElpoTovia,
KANON IZ’,
Ered) ToAAOL €v Th Kavdve ekeracouevor, THY TAEovesiar,
Kal TV aloypoKképdetav OimKovTec, EmeAadOovTO Tov OEiov ypap-
yatog AéyovTog* TO apytplov avTtov ovK EdwKeV Ent TOKW* Kal
OavelGovrec, ékaTooTtag amattovoiv* édikaiwoev i) ayia Kal
peydan otvodoc, we et Tice etpeOein peta TOV bpov TovTOY
TéKove AauBdvwv, ek pEeTayElpioewco, 1 GAAWC jETEPYOmEVOS
TO Tpayya, 1 iulodiag admaiTOv, 7) OAwe ETEpov TL ETLVOwY
aicypov Képdove Evexa, kabaipeOjoetat Tov KAfpov, Kat dA-
LOzpLog Tov KaVvdvo¢g EoTal.
KANGN TE;
"HAdev eic tiv dylav Kai peydAnv odvodov, Ort Ev Ttot
Témoic Kal TréAEoL, TOIG TpEecBuTépolg THY Ebyaplotiay oi dtd-
Kovo. Owdacv* STEP ovTE 6 KaVaVY, OVTE H OVvVTDELA TaApE-
OwKe, TodG FEovotav pi exovTac Tpoodéperv, Toig Tpooépovat
, . ~ ~ r ~ cal ~ nN ? , ” ”
Owbvat TO Gua TOV Xptorov. Kaketvo 0& éyvwpioOn, ore dn
Tivic TOV Olakdvwv Kal mpd THY ETLOKOTWY Ti¢ EbyapLoTiacg
azrovra. Tatra ovv rdvra mepinpeio0w, Kat tupevétwoarv ot
didéxovot toi¢g Wiore pétpotc, eldérEc, Ort, Tod pév eEmLoKOTOV
¢ 7 +e a ~ / a 2 / /
vummpéeTat eiol, THY OE TpEcBUTEpwY EAdTTOVG. AauBavéTwoaV
O& Kata THY Tak Tv ebyaptotiay pETa TOvG TpEDBYTEPOLE,
i] Tov émvoxoTov petadidé6vTo¢ avToic, 7) Tov TpEeoBvTépov"
"AAAa und? KabijcOa tv péow TAV TpEcBvTépwv EEoTW TOIC
OF NICAA. 131
CANON XVI.
Neither Presbyters, nor Deacons, nor any others enrolled
among the Clergy, who, not having the fear of Gop before
their eyes, nor regarding the Canon of the Church, shall reck-
lessly remove from their own Church, ought by any means to
be received by another Church ; but every constraint should
be applied to restore them to their own Parishes ; and, if
they will not go, they must be suspended from their ministry.
And if any [Bishop] shall dare surreptitiously. to take and in
his own Church ordain a man belonging to another, without
the consent of his own proper Bishop, from whom he has
seceded, let the ordination be void.
CANON XVII.
Forasmuch as many enrolled among the Clergy, following
covetousness and lust of gain, have forgotten the divine Scrip-
ture, which says, “He gave not his money upon usury,” and
in lending money ask the hundredth of the sum [as monthly
interest], the Holy and Great Synod thinks it just that if after
this decree any one be found to receive usury, whether he ac-
complish it by secret transaction or otherwise, as by demand-
ing the whole and one half [in kind], or by using any other
contrivance whatever for filthy lucre’s sake, he shall be de-
posed from the Clergy and [his name] erased from the list.
CANON XVIII.
It has come to the knowledge of the Holy and Great Synod
that, in some Districts and Cities, the Deacons administer the
Eucharist to the Presbyters, whereas neither Canon nor cus-
tom permits that they who have no right to offer should ad-
minister the Body of Cunisr to them that do offer [It]. And
this also has been made known, that certain Deacons now
receive the Eucharist even before their Bishops. Let all such
practices be utterly done away ; and let the Deacons remain
within their own bounds, knowing that they are the ministers
of the Bishop and the inferiors of the Presbyters. Let them
receive the Eucharist according to their order, after the Pres-
byters ; and let either the Bishop or the Presbyter administer
132 CANONS
dlakovoig* Tapa Kavova yap, Kat Tapa Tasty &sTi TO yevope-
vov, Hi d& Tug py OsAor rreBapyelvy Kat peta TovTOVE ToOvC
Upove, TETAvOOW Tij¢ dlaKoviac.
KANQN Io’,
Iepi tov MavdAcavisivtwy, sita mpoopvyévtwv Ti KaodALKy
ékkAqoia, bpog exteOertar dvaBanTtigecbar aitov¢e eSatavrToc.
Ki dé teveg TQ TapeAnAvOote ypovw, tv TO KANpwW &EQTAGOn-
Gav, el WEVv apeTTOL Kal aveTiAnnToL paveiev, avaBanTLOOEr-
ae G aay AR fs coh tae
TEC, KELpoTOVvEicPwoav wuTd Tov Tio KAaDOALKHCG EKKAHOLAG éTI-
oxorov, Hi d& 1 avdKplowg aveTitndEeiove abtovs evpioKot,
Kabaipeiobar abtov¢ Tpoorjker, ‘Qoavtwo d& Kal TEP TAY
dvakovico@v, Kai bAwco Tept TOV ev TO KATpwW* éeSeTaComé-
? ' r S
. aaa ’ s > , ‘
vov 6 avtoo¢ tiT0¢ TapapvAayOjoeta. 'Epviobnuev dé
T@Y OLakovicd@y TOV Ev Ta OYHpwaTe ELeTadDELloGy, ere finde
xelpodeciav Tiva éxovowy, wote &&dnavtoc év Toi¢g Aaixoicg avtac
eer acedbat.
KANON, “K"
"Eerdn tivécg slow tv TH Kuptaxy yoru KAlvovtTec, Kal év
Taig THC TEVTHKOOTHG Huspatc: drép Tov Tdvta év Tdoy Tap-
olkia boiwg Tapapvadrrecda, Eot@tacg %doke TH ayia ovvddw
Tac evyag adrodlo6vat TH O&O.
* Others read ev t» caver, on the Clergy List. There is no difference in the sense ;
the reference being merely to the customary enrolment of the dvaxovecoai on the roll of
persons specially recognized by the Church.
OF NICAA. 135
to them. Furthermore, let not the Deacons sit among the
Presbyters, for that is contrary to Canon and order. And if,
after this decree, any one shall refuse to obey, let him be de-
posed from the Diaconate.
CANON XIX.
Concerning the Paulianists who have returned to the
Catholic Church, it has been decreed that they must by all
means be rebaptized ; and if any of them who in past time
have been numbered among their Clergy should be found
blameless and without reproach, let them be rebaptized and
ordained by the Bishop of the Catholic Church ; but if the
examination should discover them to be unfit, they ought to
be deposed. Likewise in the case of their Deaconesses, and
generally in the case of those who have been enrolled among
their Clergy, let the same form be observed. And we have
considered the Deaconesses who have assumed the habit [of
their order], but these, since they have no imposition of
hands, are to be numbered cnly among the laity.
CANON XX.
Forasmuch as there are certain persons who kneel on the
Lorv’s Day and in the days of Pentecost, therefore, to the
intent that all things may be uniformly observed in every
Parish, it seems good to the Holy Synod that, at these times,
all should offer up their prayers standing.
SECOND GENERAL COUNCIL.
CONSTANTINOPLE.
SYMBOLUM CONSTANTINOPOL.
AD EXEMPLAR, QUOD EXTAT IN ACTIS
CLA ECEDONENS Is CONC MAT
Ilvotevouev sig Eva Oeov, Uarépa, tavtoxpdropa, moinriy
ovpavod Kai yij¢, OpaTwY TE TaVTWY Kai aopaéTwr -
Kai cic Eva Kiptov “Ijoodv Xpiotov, tov Yidv tot Cod tov
fovoyevi, tov é« tov Tlatpo¢ yevrnfévta mpd TavTwY THY
UWVOV, PHC Ek PwT0¢, OLov aAnOLVOY eK OE0d GANnMVOd, yevv7n-
Gevta, ov monfévra, dwoovotov 7H Hatpi* dv ob ta TavTa éyé-
veTo* TOV OL’ Tudc TOdG GVOPwWTOVE, Kai Ola THY TuETEpAY OwWr7-
piav, KateAOovra ék TOV otpavOr, Kai capkwbevTa &x Ivetuatoc
‘Aytov kai Mapiacg tij¢ tap0évov, Kai, EvavOpwrjoavta, oravpo-
dévta te iTrip jyuav ent Tovtiov MWAdtov, kal tabdvta, Kat
Tagervta, Kal avaotavrTa Ti TpiTy Huepa KATA TAC ypaddc, Kai
aveAovra Eig Tove otpavode, Kai KabeCopevov ex dev TOD
Ilatpic, kal mdAwv épyouevoy pera dogic¢ Kpivae CovtTa¢g Kal
vekpove * ov Tic Bactheiac obk otat TEAC *
Kai eig 70 Hvetpa 70 “Aytov, 70 Kipiov, cat Td Cworotdy*
TO &« TOU Ilatpoc éxropevduevoy * TO adv Tlatpt kai Tid ovp-
TpOoKVVOvLEVOY Kal ovvdDsagouEVvoY * 70 AaAtoav dla TOV Tpo-
OnTaV *
Hic piav dyiav KaOoAniy Kai amootoduKny éeKKkAnoiar,
‘Opodoyotpmev Ev Bantioua Eig apeoty duapTidy* TpocdoKapev
GvaoTaoLV VEKPOY, Kal Gwijv Tod MEAAOVTOC aldvoc. ~AuHy.
THE CONSTANTINOPOLITAN CREED.
AS CONTAINED IN THE ACTS OF THE COUNCIL
On CHALOEDON,
We believe in one Gop, the Farurr, Almighty, Maker of
heaven and earth, and of all things visible and invisible :
And in one Lorp Jesus Curist, the only begotten Son of
Gop, Begotten of the Farner before all worlds, Light of
Light, Very Gop of Very Gop, Begotten, not made, Being
of one substance with the Farner ; By Whom all things were
made ; Who, for us men and for our salvation, came down
from heaven, And was incarnate of the Hoty Guosr and Mary
the Virgin, And was made Man, And was crucified for us
under Pontius Pilate, And suffered, And was buried, And the
third day rose again according to the Scriptures, And ascended
into heaven, And sitteth on the right hand of the Farner, And
cometh again with glory to judge the quick and the dead ;
Of Whose Kingdom there shall be no end:
And in the Hoty Guosr, the Lorp, and the Giver of life ;
Who proceedeth from the Farner; Who with the Faruer and
the Son is together worshipped and glorified ; Who spake by
the prophets :
[And] in One, Holy, Catholic, and Apostolic Church. We
acknowledge one Baptism for the remission of sins: We look
for the resurrection of the dead, And the life of the world to
come. Amen.
CANONES
CONCILII CONSTANTINOPOLITANI
GENERALIS.
A.D. 381.
Epistola Synodi ad Theodosium Magnum.
TS eboeBeotatw Bactkei Ocodociw 7 ayia cbvodog Tov éxiaKOTMV TOV éK dLagd=
pov éxapyov cuvehbivtov bY Kuwvotavtivourésen
> bs \ (ea ~ =e TS SS 3 (a , =
Apxy7] bev uty Tov TpOg THY OV evoeBetav ypaujatoc,
evyaptotia mpoc Tov Ody tov davadeifavta Tij¢ tweTépac
evosBelac 77v Bactdeiav, imi Koy TOV exKAnoiwy eipnvy Kal
zie bylobe miotews otyptyud" azodidvtes d& TO Oew tiv
OhEelAopévgy evyaptotiav, avaykaiwc Kal Ta yeyevneva KaTa
THY dylav ovvodov mpog T7v anv EbogBetav avadEepowev* kai
Ort ovvedOovtec cic TV KwvotarvtivotvTodw Kata TO ypaua
The onc evoeBelac, TpOtov piv avevewodueOa tiv Tpd¢ aAdn-
Aove dudvoav*s erecta O% Kal ovytouove bpove e&ehwvyjacaper,
THY Te TOV TaTépwv TioTLY TOV év Nikaia kvpwoavTec, Kal
Tac Kar’ atic éexpvetcac aipsoere avabeuartioavtec, Lpdc¢ dé
Tovtolc, Kal brép tie ebtakiag THY ekKAnowdy pPyTodv¢e Kavovac
Gpicapev* dep anavrTa THOOE TuaY TH ypaypate breTdsaper,
AchueOa toivev tijc once eboeBeliac ETtKUYpwOAVal THE ovVddOv
TY Wibov ix’ @orep Tole Tic KAhdews Ypdupact Tijv exnAn-
siav TETILUNKAC, OUTW Kal TOY OosdVTWY ExLodpuytoyc TO TEAOC.
'O d& Kipioc ornpiéy cov tijv BactdAeiav év eipjvy Kal dikao~
ovry, Kal TapaTéinpy yeveaic yevreOv, kal TpooOein TH errvyeto
Kpatet Kal ric Bactreiac Tie étovpaviov tiv anébdAavoly,
"Eppwpuévov oe, kai tv mdor Toi¢ Kadoic SOvanpérovta 6 OEd¢
yapioutto Ti oikovpévy, evyaic THY dyiwv, Tov wc aAnOas
evaeBéaratov Kal Oeodrrgotatov Bactréa,
CANONS OF CONSTANTINOPLE.
Letter of the Synod to the Emperor Theodosius the Great.
To the most religious Emperor Theodosius, the Holy Synod of Bishops
assembled in Constantinople out of different Provinces
We begin our letter to your Piety with thanks to Gop,
who has established the empire of your Piety for the common
peace of the Churches and for the support of the true Faith.
And, having rendered due thanks unto Gop, it is meet that
we should lay before your Piety the things which have been
done in the Holy Synod. When, then, we had assembled
in Constantinople, according to the letter of your Piety, we
first of all renewed our unity of heart each with the other,
and then we pronounced some concise definitions, ratifying the
Faith of the Nicene Fathers, and anathematizing the heresies
which have sprung up, contrary thereto. Besides these things,
we also framed certain Canons for the better ordering of the
Churches, all which we have subjoined to this our letter.
Wherefore we beseech your Piety that the decree of the Synod
may be ratified, and that, as you have honoured the Church
by your letter of citation, so you should set, your seal to the
conclusion of what has been decreed. May the Lorn esta-
blish your empire in peace and righteousness, and prolong it
from generation to generx‘ion; and may He add unto your
earthly power fruition of the heavenly kingdom also. May
Gop shew favour to the world, by granting to the prayers of
his saints that you may prosper and be eminent in all good
things as a most truly pious and religious Emperor.
140 CANONS
Tade Gpioav of év Kwvotavtivovrdde xapitt OEod ovved-
Obvrec ériokoTor ék dtadopwrv éenapylav Kata KAjoW Tov Eboe-
Beotdtov BactAswc Oeodosiov,
KANQN A’,
M7) aOereioOar tHv TloTLy TOV Tlatépwv TOY Tplakodiwy
dexaokT@, TOV év Neikaia tij¢ BiOvviac ovvea@ovtwv* aArdrc
wévery exeivnv Kvpiav, Kal ava0epatioOijvat maoav alpecty *
kat idtkdo THY TOV Ebvowavev, eitovy Evdogiavav, nai
Thy Tov ‘Hpystapsiwv, eitrovy Ivevpatoudywv, Kal THY TOV
LaBeAdavev, Kai tiv tTHv MapkeAdavGv, kai tiv TOV dw-
TELVLAV@Y, Kal THY TOV ’ATOAALVapLOTOY.
KANQN B’.
=i e x , 2 a ~ ¢ , > 7
Tove izép dtoiknow éemioxdTovg Taic btEpoptorg éexkAnoiarc
pn emeévar, pend? ovyxéetv tac éknAnotac’ dAAa Kata Tove
Kavovac, Tov pév ’AdeSavdpelac éetioxonov, ta ev AlybT7w
ovov oikovoueiv* Tove d& The ’Avatodic émtoxotovc, 77v
"AvatoAny povnv dLotkeiv: vdatTouévav THV ev ToC Ka-
s ~ S , nQ/ ~ 9 a ’ ok te
voot Toig Kata Nixaav mpeoBeiwy TH ’AvTLOYéEwv eEKKAHSiA
Kat Tove THe “Aotavic dvoiKkjcewo bmLoKOTOVC, Ta KATA TIV
"Actavay jovov dloiketv? Kai todvg¢ tHe Uovtixjc, Ta Tij¢
Ilovtinije pévov: kai tobvc Tie Oparijc, Ta TiC OpaKtKijg jo-
vov oikovoueiv, ‘“AkAnjrove d& é&mloKkdtovc brép AtoiKnaLy ur)
b 7 SHEN, Wi A Lay ? 4 ? ‘)
émiBaivery ert xelpotovia, i} Tlotv dAAatc oiKovojiiate EKKAN-
olvaotiKkaic, PvdAattousvov d& Tod Tpoyeypaypéevov TEpl TOV
OLoiknoEwy Kavovoc, evidniov wo Ta Kal? Exdorny érapyiar
n Tie étapyiac obvodog OtoiKkjoet, Kata Ta tv Nekaia wpl-
ouéva, Tac d& &v toic BapBaptkotc eOvect Tod Oeod EKKAn-
aiac, oikovoueto0at yp Kata Tv Kpatioacav ovv7/Oelav THY
TATEPWY,
KANON I.
‘ , r 4 9 / »” BS
Tov pév trot KwvotavtivovtdAeme etiokoTOV EXYELY TA
~ ~ ~ x ~ t 4 ’ , \ \
mpeoBeta Tie Tye peta TOV THC ‘Pano exioxoTov, dla TO
eivaa avTnyv véav ‘Pony,
OF CONSTANTINOPLE. 141
The Bishops out of different Provinces assembled by the
grace of Gop in Constantinople, on the summons of the most
religious Emperor Theodosius, have decreed as follows :
CANON IL.
The Faith of the Three Hundred and Highteen Fathers as-
sembled at Niczea in Bithynia shall not be set aside, but shall
stand fast. And every heresy shall be anathematized, parti-
cularly that of the Eunomians or Eudoxians, and that of the
Semi-Arians or Pneumatomachi, and that of the Sabellians,
and that of the Marcellians, and that of the Photinians, and
that of the Apollinarians.
CANON IL.
The Bishops of a Diocese are not to invade Churches lying
outside of their bounds, nor bring confusion on the Churches;
but let the Bishop of Alexandria, according to the Canons,
alone administer the affairs of Kgypt ; and let the Bishops of
the East manage the Kast only, saving the privileges of the
Church in Antioch, which are mentioned in the Canons of
Nicwa ; and let the Bishops of the Asian Diocese administer
the Asian affairs only ; and the Pontic Bishops only Pontic
matters ; and the Thracian Bishops only Thracian affairs.
And let not Bishops go beyond their Diocese for ordination
or any other ecclesiastical administration, unless they be in-
vited. And the aforesaid Canon concerning Dioceses being
observed, it is evident that the Synod of every Province will
administer the affairs of that particular Province as was de-
creed at Niczea. But the Churches of Gop in heathen nations
must be governed according to the custom which has prevailed
among their forefathers.
CANON IIL
The Bishop of Constantinople shall have the privilege of
rank next after the Bishop of Rome ; because Constantinople
is New Rome.
142 CANONS
KANQN A’
Ilepi Magiuvov rob Kkvvkod, Kal tie Kat’ abtov atatiac
THE év KwvoravtivovTéAe yevouévnc, WoTe pte Tov Md
ov étioxonov 4 yevéoOa, 7 Eival, pte Tod¢e Tap’ advTov
xElpotovnbévtac, év olwdAmoTe Babua KAnpov' mavTwv Kal
tov mept abtov, Kal TOv tap’ advtod yevowévwy dKvpw-
Oév7wr.
KANQN E’,
Ilepi tov tomov Tov duTiKdy, Kai Todg¢ év ’Avtioyeia
aTedecaueOa, tTovg¢ piav Guwodoyotvrac Ilatpo¢ Kat Yiov kal
‘Ayiov Ilvetuatog OeoTnTa,
KEAN GIN sc7-
"Ered §=ToAAcL §=Ttiy ékKAnotaottKiY evdtatiav ovyyeiv
Kat avatpémev PovdAduevor, ptAéxOpwco Kal ovKodaytiKdc¢
aitiag Tlvag KaTa THY oikOvONODYTWY TaG kKKAnoiacg dp-
foddswv = émioKdT@v ovuTAdooovay, ovdév etepov 7% vpat-
vey Tac TOV Lepéwy UTOAHWelc, Kal Tapayac TOV eipnvev-
6vTwv Aadv KatacKkevdsery emuyeipovvTec> Ttotvrov Evexev
mpece TH ayia ovvddw Tév év KwvortarvtivovtdAe cvv-
OpaovtTwy éttoxdTwv, jun) avEeseTdoTwo TpociecMat Tove KaT-
nyOpove, pndé maow enitpétervy tag KaTnyoptac TroteioBat
KaTa TOV oikovowovyTMY Tac EKKAnoiac, pNnds fuY wdvTac
oy s > ‘9 , , ’ , cy , ~ 9
amoKAciew, "AA et pév Tic oixeiav Tivad péuryev, Todt
éoriv, ldwwrikny, eénaydyo. 7TH émtoKdT@, Wo TAEOVEKTI-
etc, 7) dAdo te Tapa Td Oikatov Tap’ avbtod TETOVOGC,
emt TOv ToLovTwv KaTHyopLav fur eSeTdsecBat, pte Tpda-
wTov TOV KaTHyOpov, pnTE THY OpnoKetav. Xp} yap ravi
TpéT™W, TOTE ovveldd¢ Tov émtoKOTOV EAE‘OEpOY eEival, Kat
=A 10. ~ 6 Ré ; ca LG ” i: 6 4 a rs) 7
Tov adiceiobar Aéyovta, otag av y OpnoKeiac, TOV StKkaiwv
Tuy ave Ei d& éxxaAnovaoriekov ein TO émibepdmevor
TUYXKGVELY, L O€ EKKAN 7 Gh TLPEpO!
bykAnua TH émuoKkdTm, TOTE OoKipdceoOat ypi) THY KaTNyo-
pouvrTwy Ta Tpdcwra* tva Tp@Tov pmév aipetinoic ph esp
KaTnyopiag Kata TOV dpfoddswv eémiokdtwy brip exKdAn-
OLMOTLK@Y Tpayyatwy TroletcAat. Aipetixodve dé Aé€youer,
Tovg TE TmMdaAat Tio exxAnoiag atoKnpvyBévtac, Kat Tod¢
weta TavtTa bd hudy avabeuaTio0évtacs mpdc¢ dé TovTaLC,
OF CONSTANTINOPLE. 143
CANON IV.
Concerning Maximus the Cynic and the disorder which
has existed in Constantinople on his account, it is decreed
that Maximus is not now and never was a Bishop ; that those
who have been ordained by him are in no rank whatever of
the Clergy ; and all which has been done by him, or concern-
ing him, has been declared to be of no effect.
CANON V.
In regard to the book cf the Western [ Bishops], we receive
those in Antioch also who confess the one Deity of Faruesr,
Son, and Hoty Guosr.
CANON VI.
Forasmuch as many persons, wishing to confuse and over-
turn the wholesome order of the Church, do contentiously and
slanderously fabricate charges against the orthodox Bishops
who have the administration of the Churches, intending
nothing else than to stain the reputation of the Priests and
raise up disturbances amongst the peaceful laity ; therefore
it seemed right to the Holy Synod of Bishops assembled to-
gether in Constantinople, not to admit accusers without ex-
amination; and neither to allow all persons whatsoever to bring
accusations against the rulers of the Church, nor, on the other
hand, to exclude all. If then, any one shall bring a private
complaint against the Bishop, that is, one relating to his own
affairs, as, for example, that he has been defrauded, or other-
wise unjustly treated by him, in such accusations no examina-
tion shall be made, either of the person or of the religion of
the accuser ; for it is by all means necessary that the con-
science of the Bishop should be free, and that he who says
he has been wronged should meet with righteous judgment,
of whatever faith he be. But if the charge alleged against the
Bishop be that of some ecclesiastical offence, then it is neces-
sary to regard the persons of the prosecutors ; that, in the
first place, heretics may not be suffered to bring accusations
touching Church affairs against orthodox Bishops. And by
heretics we mean both those who were aforetime cast out and
those whom we ourselves have since anathematized, and also
144 CANONS
kat Tote THY TloTLYy pév Tiv byt TpooToLovuévove duodo=
yelv, atooxyicavracg dé, Kal avrTlovydyovta¢g Toi¢c KavoviKotc
quay entoxonote, "Emetta 0&, Kai et tiveg rev and THC
éxkAnoiag émt aitlai¢ Tlol Tpokateyvwouévor elev Kal amTo-
BeBAnuévor, 1 akowwavyto, eite and KAfpov, elite amd
Aaixod tdypatoc, pund& tobTog éekeivat Katnyopeiv émtoKd-
mov, mplv dv 70 oikeiov éyxAnua mpdtepov arodvowrTat.
‘Opoiwe d& Kat rove bd Katnyopiay mporaBotcav dyTac,
ju) «mpdrepov sivae dextode eig émioxéTmov. KaTnyopiav,
Etépwv KANpLKOV, Tply av AOdove ~avtode TOV énayOévTwV
abtoig anodeizwow e&yKkAnudzwv. Ei pév toe tivi¢g pute
alpetikol, pute aKolvevyToe elev, pute KatEyvwonévol, 7)
TpokaTnyopnuévoe ert Tlot TAnumedAjuac, A€yourv O& Eve
TIVa eEXKAHOLAOTIKIY KaTa TOU EnLOKOTOV KaTHyOpiav, Tov-
Toug Kedever 1) ayia obvodoc, mpw@Tov pév emt THY THE
évapyiac mdvtwv éniokdtwv evioracOa tag Katnyopiac, Kal
tm’ abtéyv édéyyerv Ta bykaAnwata tov év aitiate ttolv
émioxdTov* ef O& ovuBain advvatijoat Tove EeTapylwrac Tpd¢
O6pOworv TOV Enidepoévwvy LyKAnudTwv TH éTtoKdTW, TOTE
avrov¢ Tpoclévat peigovt ovvddw@, THY TIE OLolKhoEwC EkEl-
vnc eémloxoTwr, dep Tig aitiag tTavTNHG OoVvyKadoupévwr:
Kat py mpdtepov éviotacOat tiv Katnyopiav, mpiv 7H éey-
ypdo~wg avtod¢ tov toov adtotc éritiyjoacBar Kivdv-
vov, eimep ev TH TOV Tpayydtwy ékeTdoeL ovKOpay-
Tovvre¢ TOV KaTHyopotmevoyv EtioKoTOV EAeyxOelev, Hi dé
Tle KaTappovijoag TOV Kava Ta TpodnAwhévta dedoyuérvwr,
ToAujoetev 7) BaolAtkacg EevoyA€eiv akoac, 7) KooWKaY apyov-
Twv diKaoTHpLa, 7) olkovuEviKiY ovvodoy TapdooELY, TavTac
atysdsac Ttode THC dLolKfioEwo ETtOKOTOVC, TOY ToOLOVTOV
TO Tapdnav sic Katnyopiav ju) eivat OextOv, we KabvBpi-
cavta tovc Kkavévac, Kal THY EkKANoLaoTLKHY AvENVdpEvov
evtaciav,
KANON 2,
Tove mposriOeuévove 7H dpOodokia, Kai tH pepidt THY
owcvoutvov, amd alpetindv, deyoueOa Kata tiv vTOoTETAy-
pévny akodoviiav Kai ovviOriav. "Apecavodc pév, kat Ma-
Kedoviavovc, kal LaBBatiavovc, Kat Navatiavovs, Tove Aé-
yovrag éavtods Kadapod¢s kai ’Aptotepodc, Kat tovg Teooa-
OF CONSTANTINOPLE. 145
those professing to hold the true faith who have separated
from our canonical Bishops, and set up conventicles in opposi-
tion [to them]. Moreover, if there be any who have been
condemned for faults and cast out of the Church, or excom-
municated, whether from the Clergy or the laity, neither shall
it be lawful for these to bring an accusation against the Bishop,
until they have cleared away the charge against themselves.
In like manner, persons who are under previous accusations
are not to be permitted to bring charges against a Bishop or
any other Clergyman, until they shall have proved their own
innocence of the accusation brought against them. But if
any, being neither heretics, nor excommunicate, nor con-
demned, nor under previous accusation for alleged faults,
should declare that they have any ecclesiastical charge against
a Bishop, the Holy Synod bids them first to lay their charges
before all the Bishops of the Province, and before them to
prove the accusations, whatsoever they may be, which they
have brought against the Bishop. And if it should come to
pass that the Provincials should be unable rightly to settle the
charges brought against the Bishop, then the parties must be-
take themseives to a greater Synod of the Bishops of that
Diocese called together for this purpose ; and they shall not
produce their allegations before they have proposed an equal
penalty to be exacted from themselves, if, in the course of the
examination, they shall be proved to have siandered the ac-
cused Bishop. And if any cne, despising what has been de-
creed concerning these things, shall presume to annoy the
ears of the Emperor, or the courts of temporal judges, or,
dishonouring all the Bishops of his Province, shall dare to
trouble an Gicumenical Synod, such a one shall by no means
be admitted as an accuser; forasmuch as he has cast con-
tempt upon the Canons, and brought reproach upon the order
of the Church.
CANON VII.
Those of the heretics who come over to orthodoxy, and
the part of them that are saved, we receive according to the
following customary order: Arians, and Macedonians, and
Sabbatians, and Novatians, who call themselves Cathari or
Aristeri, and Quarto-decimans or Tetradites, and Apolina-
146 CANONS
peokaloekatitac, eitovy Tetpaditac, Kat *AtoAALvapiorac,
deyoueOa diddvTag ALBEAAOVC, Kal advabeuaticovtag mTdoav
aipeov, py dpovovoav, wo dpovet 4 ayia Tov OEod KeaOo-
Akh) Kal amooToAtKi ekKAnoia* Kal oppaytcouévove, ijrot
xplowévove, TPOTOV TH ayiw pipwW, TO TE pETwWTOY, Kal TOdC
dpOaApovtc, kal tac pivacg Kai 70 ovoma, Kal Ta WTa* Kal
odpayigovreg avtovc, Aéyowev* Lppayic dwpeéc Ilvedparoc
‘Ayiov. Etvoutavodg pévtot tov¢ eig piav Katddvowv Bar-
tiGoévove, Kat Movraviotag tob¢ évtavOa Aeyouévovg Ppv-
yac, Kat LaBedAravovc, tod¢ vioratopiav diddoKovtac, Kal
étepd tTiva yadeTa TolovvTac, Kai Tag dAAacg Tdoag aipe-
cee: (emer) TOAAOL iow évTavOa, padsoTa ol and TiC
Tadatev yopac bpucpevor)* mdvtac tovg an’ avtT@v Gédov-
tac mpootibecba 7H dpO0d0kia, wo “EAAnvac dexouebas Kat
THY TpoTnv Tuepav Trovovpev adrov¢e Xpioteavovc, tiv dé
devrépav Katyxyoupévoves elta tH Tpizy esopKigowev avtove,
peta TOD gu@voay Tpitoy eic TO TpdowTOV, Kal Eig TA WTA, Kal
obtw KaTHYovuEY aVTOVG, Kal ToLOdWEY Ypovicery Eig THY EKKAN-
Giav, Kai Gkpodo0a THY ypapay, Kat TOTE avTOdS BanTicomer.
OF CONSTANTINOPLE. 147
rians, we receive, upon their giving a written renunciation and
anathematizing every heresy which is not likeminded with the
Holy, Catholic, and Apostolic Church of Gop. Thereupon,
they are first sealed or anointed with the holy oil upon the
forehead, the eyes, the nostrils, the mouth, and the ears ; and
when we seal them, we say, “The Seal of the gift of the
Hoty Guosr.” Eunomians, who are baptized with only one
immersion, and Montanists, who are here called Phrygians,
and Sabellians, who teach the identity of Faruxr and Son, and
do sundry other mischievous things, and [the partisans of]
all other heresies—for there are many such here, particularly
among those who come from the country of the Galatians :—
all these, when they desire to come over to orthodoxy, we
receive as heathen. The first day we make them Christians ;
the second, Catechumens ; on the third, we exorcise them by
blowing thrice in their face and ears ; and then we instruct
them and oblige them to spend some time in the Church, and
to hear the Scriptures ; and then we baptize them.
Tega ARSED s
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AONE US GH Reais if Wigs |
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BSc LAREN RS i ae gua ee Bia Be Bev a
cate i ey et), mt site arenas s i, a hip MEA
a ee AP erga ry dd perry elise ie Cea ¥ se if
fete, meee Po ea ie RSS AOR) tae aya mds Mgt
Oy, A A MP Oka Baie ay a he ,
iP AIG hea ele bain Pie
ty UFO a, ray ihe Cg irene eet
TOUR RWS. Ob05 i iar yeti
is tires Gi RAS .
e shih ae) ‘hel ar oi
ad ed
Nae ce
if
(ie UT idee fired
THUR DV GENERAL. COUNCEYD
Ee bts ES. bb, Si
C AN ON Eas
CONCILIT EPHESINI GENERALIS.
A.D. 431.
Epistola Synodica.
‘H dyéa Kal oixovpertKa ovvodoc 7 év “Edéow ovyxpotnbeioa
ék Oeoriopmatoc TOV evoeBeoTdTwY BaotAéwv (Impp. Theodosii et
Valentiniani), toi¢ Ka0’ Exdozny énapxiay Te Kai TOALY, ELOKO-
TOLC, TpEGBUTEpOLC, DLtakOvoltc, Kal TavTl TO Aa.
SvvayOévtwov yudv Kata TO evoeBEc ypdupa ev 7H ’Edeciwv
untporoael, aréotynody tive &F av, dvTeg Tov apLOwoy TpLd-
KovTa juKp@ Tpdc, ESapyov Tij¢ éavToV aTootaciag éaynKoTEC
tov tie “Avtioyéwv éxioxotov “lwdvenv: ov Kal Ta dvouaTa
gore tavta. Tp@to¢g ovto¢ “lwdvyn¢g 0 ’AvTioyelag Tij¢ Lupiac,
Kat “Iwdvync Aapaokod, ’AAgSavdpoc ’ATapeiac, ’AAéEavdpog
‘TeparéAewc, ‘Ipéptog Nexowndeiac, PpitrAde "Hpaxdsiac, ‘BAAd-
dtoc Tapsov, Magtmives ’AvacdpBov, Oeddwpog MapkravovT6Aewe,
Ilétpoc Tpaiavovrésewc, IabAog "Euionc, IoAvypéviec ‘Hpa-
KAelwt@v TOAEwC, ELOtprog Tvdvwy, Medétio¢ Neokatoapelac,
Oeodwpytoc Kipov, ’Anpiyytoc Kadaynddvoc, Makdpiog Aaodi-
Keiac THC peydAnc, Zeove "KoBovvto¢, Ladovorvog KwpvKov
Kudcktac, ‘Hotyto¢ KaoraBdance Kidkiac, Ovadevtivog MovtdAo-
BAdknc, Evotrdb.o¢ Uapvacod, Pidittmog Oeodocravav, Aavina
re, kai Aektavoc, "lovdravécg Te, Kal Kvptadog, OAvuTLb¢ Te, Kat
Avoyévnc, Uoarde, Oeopdvncg PrAadeAgetac, Tpaiavog Avyotorne,
Aiphdog Eipnvovrésewc, Movoatoc "Apddov, ‘EAAdOiog Urode-
waidoc* of Twvec Tie ExKAnovasteKHS KoLvMviac W|dELLaY EVOVTEC
dderav Oc bE abbevtiac iepatiKic, ei¢ TO Sbvacbai TLvac EK Tav-
rnc BAdnrev 7} Opereiv, dua TO Kat Tivag Ev adrzoic elvat Kaby-
pnuévouc, Tpd TavTwv piv 7a Neotopiov kat ta KedAgotiov opo-
vrata eripepopevoe oahéotata aTrede(xOnaar, &x Tov un EAECBaL
peQ’ judy Neotopiov Kkataynpioacbat * ove TLvac OéypaTte KOLVa
4) dyia ovvodoc maong wiv éexkAnovaaTiKTC KoLVwviac aAdorpiovg
éroinoe, Taoav O& abtav évépyevay tepatiKnyy Tepetre, Ov 7¢ 7)00-
vavro BAaTTEW i) wHEAEIY TLVAG,
CANONS OF EPHESUS.
Encyclical Letter of the Synod.
The Holy and Cicumenical Synod, gathered together in
Ephesus by the decree of our most religious Emperors, to the
Bishops, Presbyters, Deacons, and all the people in every
Province and City :
When we had assembled, according to the religious decree
[of the Emperors], in the Metropolis of Ephesus, certain per-
sons, a little more than thirty in number, withdrew from
amonest us, having for the leader of their schism John, Bishop
of Antioch. Their names are as follows: first, the said John
of Antioch in Syria, John of Damascus, Alexander of Apamea,
Alexander of Hierapolis, Himerius of Nicomedia, Fritilas of
Heraclea, Helladius of Tarsus, Maximin of Anazarbus, Theo-
dore of Marcianopolis, Peter of Trajanopolis, Paul of Emissa,
Polychronius of Heracleopolis, Kuthyrius of Tyana, Melctius
of Neoczsarea, Theodoret of Cyrus, Apringius of Chalcedon,
Macarius of Laodicea Magna, Zosys of Esbus, Sallust of
Corycus in Cilicia, Hesychius of Castabala in Cilicia, Valentine
of Mutloblaca, Eustathius of Parnassus, Philip of Theodosia,
and Daniel, and Dexianus, and Julian, and Cyril, and Olym-
pius, and Diogenes, Polius, Theophanes of Philadelphia,
Trajan of Augusta, Aurelius of Irenopolis, Myszeus of Aradus,
Helladius of Ptolemais. These men, having no privilege of
ecclesiastical communion on the ground of a priestly author-
ity, by which they could injure or benefit any persons ; since
some of them had already been deposed; and since, from
their refusing to join in our decree against Nestorius, it
was manifestly evident to all men that they were all promot-
ing the opinions of Nestorius and Celestius ; the Holy Synod,
by one common decree, deposed them from all ecclesiastical
communion, and deprived them of all their priestly power by
which they might injure or profit any persons.
152 CANONS
KANQN A’,
. ON: we, ~ . \ 3 s ~ (Lae /
Erewdy expijy Kai tovc atodenpOEvtag Tij¢ aylac ovvodov,
‘ 4 ‘ v2 nt ¢ a b] , nv >
kai welvavtag KaTad YXwpav 7 TOALY, did TLva aitiav, 7) éK-
* ‘ ” x‘ ‘ > ~ ~~ b] ° ~
KANTLAOTLKY, 7] OWMATLKTV, [Ll] Gyvojoat ta év av7T TeTUTW-
péva, yvopigoued 7H vueTepa ayloTyTt Kal ayany, OTL TEP,
” ns ~ ; , > ee ~ Bay ~
el TLE TpOTOAiTHAC Tig éTapxYiac, anooTaTHoaG Ti¢ dytac Kai
oikouperiKij¢g ovvodov, mpooeleTo TH Tij¢ aTooTaclacg avvEdpiw,
i] eta TOvTO TpooTEOEin, 7) Ta Kedeotiov éppovnoer, ij ppo-
VHOEL, OVTOC KaTa TOV THC ketapyiac émoKdTwWY dvaTpaT-
Teodai TL ovdaues dvvaTal, TaonG éEkKANHoLaOTLKiGC KOLVwWviac
“J me, ” e ‘ ~ 4 +) 4 ‘ ’ 4
evtev0ev dn b70 THC ovvddov EKBEBAnuEVvoc, Kai avEvépynTog
trapywv, "AAAd Kai abtoig Ttoic tic éemapyiacg éntoxdratc,
kal ToIg TEplE ntpoToAitac, Tog Ta TiC bpAo0do0sia¢g dpovor-
o.v, bToKEloeTa Bic TO TaYTH Kai TOv BaOuod Tic enLoKOTIIC
EKBANORVa.
KANON B’,
Ei 0& tivec tmrapyiOtat étioxoror aTedeipOnoav Ttij¢ dytac
ovv0dov, Kal Ti atooTacia TpocEeTeOnsay, i) TpooTeOijvat TeE-
pabeiev, 7) Kat broypadwavtec 7H Neortopiov Kabaipéoer, éra-
Avdpounoav mpdc TO Ti aTOoTAasiac ovvédpLov* TOVTOVE TAaYTN
Kata TO Odgav TH dyia ovvddw dAdAotpiovg Eivat THC tepwov-
vnc, Kal Tov BaOwovd exminrecy.
KANQN I”,
Ei dé tiveg [kat] Tév ev Exdory TO6AEL, 7) YOpA KANpLKDY,
ind Neotopiov, kai tOv odv ait OVTWY, TIG LEepwovvng EKw=
ACOnoav Sta TO 6pOd¢ gpovetv, EdiKatwoapev Kai TOvTOVE TOV
idvov admoAaBeiv BaOuov, Koide d2 rove tH 6p00d0e@ Kat
OiKOVILEVLK) =GVVOOW oVvudpovOdYTaG KANpLKOvC, KEAEvOMEV TOIC
anooraThsaolv, 7) dprorapévore EmLoKoTroLc, MINS Awe bTroKELGOaL,
Kata jndeva TpoToV.
KANQN A’,
Ei 0 tivec amootatyoaev TOV KANpLKOY, Kai TOAUHoaLEY
jj Kaz’ idiav 7) Snuwooia, ta Neoropiov, 7) Ta KeAeotiov dpovn-
oa, Kai TovTove Elva KaOypnyévovc, bnO Tig ayiag avvodov
OedLKaiWT at,
OF EPHESUS. 153
CANON I.
Whereas it is needful that they who were detained from
the Holy Synod and remained in their own district or City,
for any reason, ecclesiastical or personal, should not be igno-
rant of the matters which were therein decreed; we, therefore,
notify your holiness and love that, if any Metropolitan of a
Province, forsaking the Holy and Cicumenical Synod,: has
joined the assembly of the schismatics, or shall join the same
hereafter ; or, if he has adopted, or shall hereafter adopt, the
doctrines of Celestius, he has no power im any way to do any-
thing in opposition to the Bishops of the Province, since he is
already deprived by the Holy Synod, and cast out of all eccle-
siastical communion ; but he shall himself be subject in all
things to the Bishops of the Province and neighbouring or-
thodox Metropolitans, and shall be degraded from his epis-
copal rank.
CANON II.
If any provincial Bishops have forsaken the Holy Synod
and joined, or attempted to join, the schism; or if, after sub-
scribing the deposition of Nestorius, they have backslidden
into the schismatical assembly ; these men, according to the
decree of the Holy Synod, are to be deposed from the Priest-
hood and degraded from their rank.
CANON III.
If any of the Clergy in any district or City have been in-
hibited by Nestorius or his followers from the exercise of the
Priesthood, on account of orthodoxy, we have declared it just
that these should be restored to their proper rank. And we
utterly forbid all the Clergy who adhere to the Orthodox and
Cicumenical Synod in any way to submit to the Bishops who
have separated or shall hereafter separate.
CANON IV.
If any of the Clergy should fall away, and publicly or
privately presume to maintain the doctrines of Nestorius or
Celestius, it is declared just by the Holy Synod that these
also should be deposed.
154 CANONS
KANON E’,
“Ooo d& emi atotolg mpageor KatEKpiOnoav Und Tig dyia¢g
ovrddov, 7) UTO TOV OiKELWY ETLOKETWY, Kal TOVTOLG AKAVOVIOTWS,
KaTa THY &v Gracy adLapopiay avtov, 6 Neoroptoc, Kai of Ta
abrod dpovotvrec, arodotvat émeipabnoay, 7) TElpabetev KoLvw=
4 “ > 3 7 7 ‘ 4 7} ‘ Fr ~
viar, 7) BaOov, avomedrTove elvat, Kat pEvelY OVdEY TTTOV KADT~
prievove édtKatwoaper,
KANN”,
‘Opoiwe J& Kai et Tevec BovAnOeiev, Ta Trepi ExdoTOV TETPaypLéva
év Th ayia ovvedw, TH év "Edéow, oiwmdytote TpoOT@ Tapa-
cahevelv, i] Gyia ovvodocg wploev, si piev EmrioKOTOL Elev, 7)
KAnptKol, TOU Ooikeiov TavTEAWG anoTinTELy Babuov* ei dé
Aaixol, GKOLVwVITOVE UTapXELY,
Avahaiia tij¢ adtij¢ dyiag ovvédov, éxpwrnbeioa eta TO
avayvwobivat THY eGo TOV TplLakoolwY OéKa Kal OKTA AYiwV
Kal pakapiwov Hatépwv, tov év Nikaia, Kat 70 dvoceBic obp-
Bodov 76 br6 Geodwpov tov Moroveotiag TAadbeY, Kat b7O
Xapiciov mpeoBvutépov PidadeAdiacg endobév TH avTq Kata ’Ede-
gov ayia ovv0dw.
KANON Z’,
Tovtwv dvayvwolévtwy, Gptoev 4 ayia ovvodoc, éré-
pav riot pndevi ekeivat mpodépev, ijyovv ovyypapev 7
ovvTiéva, Tapa tiv optobeicay Tapa THY adyiwy Tlaté-
wv, Tov tv TH Nixaéwv ovvaybévtwy Té6Aa, ovv ‘Ayiw
p 7 i] 7 2) +
Ilvevpare.
Todr d& toAudvtac i) ovv7iévat miotiy Erépav, tyouv Tpo-
2
Koicerv, 1) Tpopéepetv Toig OéAovaty éErtoT pepe Eig ETLyVWOLY THC
24 , N 9% FTN Ae reac o ~ ” Boo ie $7
adngetiac, 7) && “EAAnviopod, 7) && “lovdatiopod, iyovv &5 aipeoews
et ~ , > s , \ > . 34
olacdnnorowy* TovTouc, ei piv elev EtioKoToL 7) KAnpLKOL, GAAoO-
s . ~ ~ =~ >
tplove eivat Tove EntoKkoToue THe émtoKoTijc, Kal TOVE KANpLKOUE
TOD KAnjpov* ei O& Aaikoi elev, dvabeuaTicedBat,
Kara tov toov 62 tponov, ei dwpabeiév Tivec, cite EmioKxorrot,
yy 5 s ” - i] ~ ” , a ‘ 7
elte kKAnpteol, ite Aaikol, 7) dpovovvtec, 7) OidaoKovTEG Ta EV
Th mpokouoOeion &KxOéoe Tapa Xapioiov tov mpeoBuTéEpov,
OF EPHESUS. 155
CANON V.
If any have been condemned for evil practices by the
Holy Synod, or by their own Bishops ; and if, with his usual
arrogance, Nestorius (or his followers) has attempted, or
shall hereafter attempt, uncanonically to restore such per-
sons to communion and to their former rank, we have de-
clared that they shall not be profited thereby, but shall re-
main deposed nevertheless.
~~
CANON VI.
Likewise, if any should in any way attempt to set aside
the orders in each case made by the Holy Synod at Ephesus,
the Holy Synod decrees that, if they be Bishops or Clergymen,
they shall absolutely forfeit their rank ; and, if laymen, that
they shall be excommunicated.
The Decree of the same Holy Synod, pronounced after
hearing the Exposition [of the Faith] by the Three Hundred
and Eighteen holy and blessed Fathers in the city of Nicea,
and the impious Formula composed by Theodore of Mopsuestia,
and given to the same Holy Synod at Ephesus by the Pres-
byter Charisius, of Philadelphia :
CANON VIL.
These things having been read, the Holy Synod decrees
that it is unlawful for any man to bring forward, or to write,
or to compose a different Faith than that established by the
holy and blessed Fathers assembled, with the Hoty Guost, in
Nicza.
But those who shall dare to compose a different Faith, or
to produce or offer [any other] to persons desiring to turn to
the acknowledgment of the truth, whether from Heathenism
or from Judaism, or from any heresy whatsoever, shall be de-
posed, if they be Bishops or Clergymen; Bishops from the
Episcopate and Clereymen from the Clergy ; and if they be
laymen, they shall be anathematized.
And in like manner, if any, whether Bishops, Clergymen,
or laymen, should be discovered to hold or teach the doctrines
contained in the Exposition produced by the Presbyter Chari-
156 CANONS
mepl TiC evavOpwrijcews Tov povoyevoi¢ Yiot rod Oe0b,
qyovvy Ta juwapad Kai OLteotpaueva tod Neoropiov déypara,
a@ Kal vroTEeTaKTaL, bTOKEioOWoay TH aTOopdoe Tij¢ dyiac Tav-
THC Kat oikovmEriKijc ovvodov' ote OnAovért, TOV piv éenti-
oxoTov, amadrdotpiovabat Tij¢ énmtoKoTiic, Kal eivat KaOnpn-
pévov* Tov O& KANpLKOY, Omoiwo exTimtEeLy Tov KAipov: ei
3 - 7s ” ir 3 ,
db: Aaikog TLC ein, Kal ovTOG avabeuaTiCéoOw, KaOd TpoEipnTat.
Lijpoc tij¢ avtic ayiacg ovvddov, éxpwvnPetoa Ex mpoceded-
Va <a ind = fa ; 5
OEWC YEVIWLEVIC AUTY Tapa TOV KuTpiov émiokdTwr :
KANON H’.
x
IIpayna mapa tov¢ éxKxAnoiaotikove Oeonovc Kai Tove
Kavovac TOV ayiwy ’"ATOOTOAWY KaLVOTOMODMEVOY, Kai TiC Tav=
Twv éhevbepiag antTouevov, Tpoonyyedev 6 OeodtA€oratoc
ovverioxotoc ‘Pnyivoc, Kai of ovv avTad GeopiAéotato éri-
oxoro. tic Kuzpiwy énapyiac, Zyvwv Kai Evdypioc: "Oder,
étretd7) TA KOLVa TAOn jueigovoc Jetta Tij¢ Oepareiac, wc Kai
weicova tiv BAaBHY dépovta, Kai paAtota ei finde EOC ap-
xyaiov tapnkoAov0ncev, Hote TOV énioKkoTOV Tij¢ ’AvTioyéwv T=
Aewe Tac év Kutp troveicbat velpotorviac, Kaba Ova TOV ALBEAAWV
kai TOV oikeiwv Pwvov éedidagav of evdAaBZorato avdpec, ol THY
mpoaodov Ti ayia avvodw roinoapevor, ESovor TO avennpeaorov
Kai aBlaotov of TMV dyiwy éKKAnowy, TOY KaTa TV
Kimpov, mpoeoratec, Kata todc¢ Kavovac Tv doiwv Tlaré=
pov, Kai THY apyaiav ovvieav, ou EavtTov Ta¢ VEIpOTO=
vieg TOV EvAaBEeoTaTWY eTLOKOTWY TOLOVWEVOL’ TO O& avTd
kal émi TOV dAdAwy dlotKioEwY, Kal TOV dravTayod émap-
KLOv mapapvAayfijcetar* dote pndéva TOV OEodtAcaoTaTwv
emiokorwv etrapylav étépav, odK ovoav avolev Kat && apxn¢
dd THY alTov, 7) youv THY mpd avTOv YEipa KaTtadauBa-
vev* GAd’ ei Kat tic KaTéAaBe, Kai vf’ éEavtdov TeToinrat,
Biacapevoc, TavTnv arodidova: iva py tev Tlatépwv ol
Kavoveg TapaBaivwrrat, jinde év lepovpylag mpooyipart, &ov-
ciac Tvpog KoopLKRG TapEeLlod’nTat, pnde AdOapev THY EdEv-
Gepiay Kata juKpov amodéoavtec, tv muiv edwpioato TH
OF EPHESUS. Lot
sius concerning the Incarnation of the Only-Begotten Son of
Gop, or the abominable and profane doctrines of Nestorius,
which have been condemned ; they shall be subjected to the
sentence of this Holy and Gicumenical Synod. So that, if it
be a Bishop, he shall be removed from his Bishopric and de-
eraded from his rank ; if it be a Clergyman, he shall likewise
forfeit his rank ; and if it be a layman, he shall be anathem-
atized, as has been aforesaid.
The Judgment of the same Holy Synod, pronounced on
the petition presented to it by the Bishops of Cyprus :
CANON VIII.
Our brother, Bishop Rheginus, the beloved of Gop, and
the beloved of Gop the Bishops with him, Zeno and Evagrius,
of the Province of Cyprus, have reported to us an innovation
which has been introduced contrary to the constitutions of
the Church and the Canons of the Holy Apostles, and which
touches the liberties of all. Wherefore, since injuries affect-
ing all require the more attention, as they cause the greater
damage, and particularly when they are transgressions of an
ancient custom ; and since those excellent men, who have pe-
titioned the Synod, have told us in writing and by word of
mouth that the Bishop of Antioch has in this way held ordina-
tions in Cyprus ; therefore [we declare that] the Rulers of the
Church in Cyprus shall enjoy without dispute or injury, ac-
cording to ancient custom and the Canons of the blessed
Fathers, the right of performing for themselves the ordination
of their excellent Bishops. The same rule shall be observed
in the other Dioceses and Provinces everywhere, so that none
of the most religious Bishops shail assume control of any
Province which has not heretofore, from the very beginning,
been under his own hand or that of his predecessors. But if
any one has violently taken and subjected [a Province], he
shall give it up ; so that the Canons of the Fathers may not
be transgressed; nor the vanities of worldly honour be brought
in under pretext of Sacred Office ; nor we lose, little by little,
158 CANONS
idiw aiwate 6 Ki'piog muav *Inoot¢ Xptotdc, 6 mavTwV av-
Ope7wv EhEvbepwr7e.
"Edog toivvy ty dyia [ratty] Kai oixovuerini) ovvdde,
owvec0ar éxaoty éenapyia Kabapa Kai aBiaota Ta atti =po-
cévra Oikaa && apyjc Kai dvwbev, kata TO TaAaL Kpartif-
” ” ” e , ~~ 7 ~ » ~
cav éOu0c, adetav &yovtog Exdotov junTpoTOAITOV Ta loa TwV
Ei. dé tue
TETpayLEVOY TpdC TO Oikeiov aodaAtc EKAaBEiV.
TiTov T0I¢ viv wplouévorg¢ mpoKouioolt, akvpoOY
WAY OUEVOV
ee as ” +a = e / 4 ‘ ] ~ / ~
roUTo elva dose 7H ayia Tao Kai oikovuEeriKh) ovvode.
GE EPR HSU 8: 159
and at length forget, the liberty which Our Lorp Jusus Cunisr,
the Deliverer of all men, hath given us by His own Blood.
Wherefore, this Holy and Gicumenical Synod has decreed
that in every Province the rights which heretofore, from the
beginning, have belonged to it, shall be preserved to it, ac-
cording to the old prevailing custom, unchanged and un-
injured : every Metropolitan having permission to take, for
his own security, a copy of these acts. And if any one shall
bring forward a rule contrary to what is here determined
this Holy and Cicumenical Synod unanimously decrees that it
shall be of no effect.
wo eT OA.
THS ’AYTHS ‘ATIAZ KAI ‘OIKOYMENIKHE TPITHE XYNOAOY,
TIPOS THN ’EN NAMOYAIAI’EYATH SYNOAON, ITEP! ’EYSTAOIOY,
TOY TENOMENOY ’AYTQN MHTPOIOAITOY.
Mera Povdijc¢ mavra Trofet, tij¢ OeomvevoTov Aeyovonc
ypapic, xp On juddAtara tov¢o tspadoOat Aayovtag peta
mdonc akpiBeiag tiv é adtact Toig¢ TpaKtéotg¢ § TroveicBar
Oudoxeyuv. AtaBtovv yap ovrwo éOédovoiv, Ev KaAw Tie
/ BS % ° 4X id oe Lyrae ’ ,
éAridog KetoOai te Ta Kat’ avTovc, Kai oiov && ovpiac
év zoi¢ Kat’ evyiv anopspecBat ovuGBaiver* Kat ToAd 76
ye elkdc 6 Adyocg é&yet. AAA’ oiderv, E00’ Gre, peta
kai adopytog Aitn, KatacKkhrpaca vov, KataBoAdoai TE
dewvoc avT7ov, Kat Tie tav dedvTwY aroKkoutoat Orjpac,
, ~ , x x 0) ~ 4 ~ b] 2
Gvaréioai Te TO TEpvKdg avdlKElY, WO TL TOV dvHOLpbpwY
ideiv. Totovtév zt tenovOdra TebedueOa tov evaaBéora-
Tov, kal OeooeBéotatov énioxotov Evordbuov, Keyetpo-
TévyTaL psy yap, @¢ pewapTipytai, KavoviKOc* TEeOopvBnuEé-
vO os vA ‘ y y “ 10 (ae pans
¢ 68, OC yO, Tapa TivwY, Kal adoK}TOLG TEpLOTdoEOLY
> 35 ht % Syria ” b r2 9 Ni
éuBeBnkac, eta &k TOAATC dyav anpaypoovync aTeELpHKoC
THY avtioracy TOV éerevnveypévorv abT@ dpovTidwr, Kal-
mep Olakpovecbat Tag Tapa THv éetidvowévwv av7@ dvogn-
uiacg Ovvduevoc, Tapatioewc, ovK towev brw@C, TpocEKduLoE
BiBiiov. "Eder yap, oo danas éyneyetptopévov lepatenyy
dpovrida, ctab7y¢ HyeoOat pez’ etpwotiag mvevjatiKic, Kat
, , , ~ , s t ~ ‘ ”
oiov avranodtec0at toic évoic, Kat idpdra Tov Enptobor
eOedovtt tbroueivar. "Eredyn d& datas odAty@pwo éxovTa
4 - t ‘ ~ nN I~ J ‘A ~
nmapédevtev éavtov, TovTo Tabav && aTpaypoovvyncg paddor,
Eel’ & iin K
OF THE HOLY AND GQ2CUMENICAL THIRD COUNCIL TO THE
ILLUSTRIOUS COUNCIL IN PAMPHYLIA RESPECTING EU-
STATHIUS WHO HAD BEEN THEIR METROPOLITAN.
Forasmuch as the divinely inspired Scripture says, “Do
all things with advice,” it is especially their duty who have
had the priestly ministry allotted to them to examine with all
diligence whatever matters are to be transacted. Tor to
those who will so spend their lives, it comes to pass both that
they are established in [the enjoyment of] an honest hope con-
cerning what belongs to them, and that they are borne along,
as by a favouring breeze, in things that they desire: so that,
in truth, the saymg [of the Scripture] has much reason [to
commend it]. But there are times when bitter and intoler-
able grief swoops down upon the mind, and has the effect of
cruelly beclouding it, so as to carry it away from the pursuit
of what is needful, and persuade it to consider that to be of
service which is in its [very] nature mischievous. Something
of this kind we have seen endured by that most excellent
and most religious Bishop Eustathius. For it is in evidence
that he has been ordained canonically ; but having been
much disturbed, as he declares, by certain parties, and having
entered upon circumstances he had not foreseen, therefore,
though fully able to repel the slanders of his persecutors, he
nevertheless, through an extraordinary inexperience of affairs,
declined to battle with the difficulties which beset him, and in
some way that we know not set forth an act of resignation.
Yet it behoved him, when he had been once entrusted with
the priestly care, to cling to it with spiritual energy, and,
as it were, to strip himself to strive against the troubles
and gladly to endure the sweat for which he had bargained.
But inasmuch as he proved himself to be deficient in prac-
tical capacity, having met with this misfortune rather from
162 EPISTLE TO THE COUNCIL
b)
3} Okvov Kal pabvutac, Keyeipotdvnkey avaykaiwg 1 bpe-
TEpa OeooéBera tov evAaBéotatov Kat OeooeBéEctatov ddéEA-
gov judy Kat ovverioxotov OEeddwpov, dpovtiobvta TH¢ ek-
kKAnoiac: ob yap 7v aKddAovOov yxnpevelv avTiv, Kal ému-
ordrov diya dtatedsiv tod Lwripoc 7a Totwya, ’EKred7)
dé mpooiAbe KAaiwv, ob TEpt Tic TOAEwc, obdE TIC Ek-
KAnsiag pidovernOv 7H juvnuoverdévte OeooeBeoratw éemt-
oxoTmw Oc0d@pw, keaitOv dé Téwo THY Tov ETLOKdTOU
Ty, Kal KAfjow, GuvnAyioapev dravteg TH TpEoBvTY,
kal Kotvov eivat Aoytoduevor TO attov dDdKkpvov, éomedv-
douev pabciv, ei Ka0aipeowy evvouov bromenévnkevy 6 pvqto-
vevOelc, 9 your émi trot TOY adronwy EAndeyeTar Tapa
TWwv KatadAvapyodvrwy abtov tig broAjpewc. Kal on
éudOouev TenpaxyOar piv tovovtov ovdév, yevéoOar dé pad-
Rov 7@ pvnwovevOévte avtt e&yKkAjuatog THY Tapaityowy.
"ONev obd& TH tuetépa OcooeBeia eueuaueOa, xerpotov7-
odon dsdvtwo sig tov abtod TOTOv TOY jeYNovErOErT
ebiaBéoratov érickotov Oeddwpov. "Ered b& tH ampay-
poctvy tov avdpi¢ ov odddpa giAoverceivy aKkdAovOov, eEdet
dé paAdov edeijoar tmpeoBitnv, &w Kal TOAEwo Tio évey-
Kovonc avTov, Kal mTatp~wv évdiartnudtwv év paKpoic
obtw yeyovora xpdvowc, edixatdoanev, Kal wpicapev, dixa
‘
ndone dvrtdoyiac, tyerv abtbv 76 TE Tig EntoKor7¢g dvopa,
kal Thy Ty, Kal THY KoLwwriar, OtTwW pév TOL, WoTE
uh xeiporovety adtov, pre py exkAnotav KatadaBovTa
iepoupyeiv t& idiac avOevtiacs add’ 1} apa ovpTapaday-
Bavéouevov, eltovy énetperdusvov, ei Tbyol, Tapa ddeA-
god, Kal ovverioKoTov, Kata Oidbecwv, Kal adydnny Ti év
Xpis7e. Ei dé te Bovdaetonobe ypnotdtepoy én’ adiT@
i) viv, } ele TO peta TadTa, dpéoer Kal TOTO TY ayia
ovv00w,
Ch Paw Pay TEA: 163
inexperience than from eswardice and sloth, your holiness
has of necessity ordained our most excellent and most reli-
gious brother and fellow-Bishop, Theodore, as the overseer
of the Church ; for it was not reasonable that it should re-
main in widowhood, and that the Saviour’s sheep should pass
their time without a shepherd. But when he came to us
weeping, not contending with the aforenamed most religious
Bishop Theodore for his See or Church, but in the meantime
seeking only for his rank and title as a Bishop, we all suffered
with the old man in his grief, and considering his weeping
as our own, we hastened to discover whether the aforenamed
[Eustathius] had been subjected to a legal deposition, or
whether, forsooth, he had been convicted on any of the ab-
surd charges alleged by certain parties who had poured forth
idle gossip against his reputation. And indeed we learned
that nothing of such a kind had taken place, but rather that
his resignation had been counted against the said Eustathius
instead of a [regular] indictment. Wherefore, we did by no
means blame your holiness for being compelled to ordain into
his place the aforenamed most excellent Bishop Theodcre,
But forasmuch as it was not seemly to contend much against
the unpractical character of the man, while it was rather ne-
cessary to have pity on the elder who, at so advanced an age,
was now so far away from the city which had given him birth,
and from the dwelling-places of his fathers, we have judi-
cially pronounced and decreed without any opposition, that
he shall have both the name, and the rank, and the Communion
of the Episcopate. On this condition, however, only, that he
shall not ordain, and that he shall not take and minister to a
Church of his own individual authority ; but that [he shall do
so only] if taken as an assistant, or when appointed, if it
should so chance, by a brother and fellow-Bishop, in accord-
ance with the ordinance and the love which is in Curist. IH,
however, ye shall determine anything more favourable towards
him either now or hereafter, this also will be pleasing to the
Holy Synod.
areas : “aaa A siesieat eerie ape et cig Sesto
gir ms fir Casas ee ao ibe et ky feos: Se
oe sacs a Tat ise yor ar ak
. oa " “* ay, of =?
mu Par GL! fren Bol eg aoa ; ier ee ea oe Pee se
> Ath iets Uivy Aa aoe. eae ets wt) ep. ene oy, ice whe So: -
4 .
aM ean ie 23
yi :
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Str a a eee, oe ee Pe ater ies eee
a, 4 f ‘ute ny x ,
mek 2 7) Pitre a? / 4 tS 2 MLE es 20,4
i Md ~~ ¢ if ~- 3
yi et ae 2 2, yy 2 wat
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> 7” > ¥ . °
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4 rine . . ao
ae ph Ths | Pe hint, Sebe > PS ges |
ah che 7 Yar < i
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Tees ) oa. Pp fe oe b ?
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ip f sh Sate te at he f i ‘
7 = =>
i b 3 - ie « t PB :
Mate 5 ao fAeeL Is "35 « spis i?
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* ane a eT ikl ts eg SO weit tf iG ¥ L
oot! fos Liar
y i ve ae Pte. de La 4 «
GU Oates fa LEN es ee eS ID ay: ERA ‘ee
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i" Sa) ay ¢ t oat faa
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M eG ‘oa Pa |
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> | £ Ni) ie ARE oe Lv cl bs A
¥
4 : ALY vin 4 A fa
Reet, Gas ere j te hn
as Ae TOR, cart t
B wee oy Se eye oe ae i Tate Ye ei) ve OR A
> On ae f u , , ' } ; Le ee irs
FOURTH GENERAL COUNCIL.
CHALCEDON.
DEFINITIO FIDEI
APUD CONCILIUM
CO BAO ON TUNE
‘HATIA kal peydan Kat olkorvpercnn avvodoc, 7) Kata OE0d
yapiv Kat Ooroma TOV EevoEBEoTaTWY Kal dtAoYpioTwWY TUGY
Baotdewv Mapkiavod Kai Otadevtiavod AvyovoTwv, ovvayOeioa
év TH Kadynoovewy, pntpoToAee tij¢ Bulvvdy énapyiac, év TO
paptupio tig aylacg Kai KaAdALvixov paptvpoc Ev@nuiac, Gptoe
Ta VTOTETAYPEVA,
‘O KYPIOS qudév Kai owrijp “Inoot¢ Xpioro¢ rtij¢ miotews
THY yvoow Ttoig pabntaic BeBarwv, édn* iphvgv thy euqv
apinue bpiv, sipjyynv tiv euiy Oidaue bpivs ote pndéva TpdC
tov TAnotov diapwreiv ev Toig¢ ddypace Tie ebseBeiac, GAW
érionc amaot TO THC aAnDeiag enieikvvebat Kipvypa, ’EreLd7
d& ov Tavera Oia TOV EavTod Ciaviwy 6 Tovnpd¢e Toi¢ THC
evoeBeiuc Emipvowevocg oTrépwact, Kai TL KaLYOV KaTa TiC aAn-
Oeiac e@evpiokwy dei, Ola TOvTO ovvVAjOwco 6 AeonoTHG Tpovood-
pevoc TOD avOpwrivov yévouc, TOV EvoEBi TODTOV Kai TLOTOTA-
Tov mpoc CijAov dvéotnoe BactAga, Kat Tove anavTayi TAC
iepwovvnc mpoc éavtdov dpynyoug ovvekddscev’ WoTe, TIC
yapito¢ Tov TaVvTWY Tov OEeoTdTOV Xpiotovd éevepyovorc,
macav piv Tov wevdove THY Tov Xpiotov TpoBaTwY arrooEi-
sacha Avpnv, ToIG O& TiC aAnOeiag adziy Katattaivey BAa-
aotnuacv, “O 67 Kal TeTOLHKaLEV, KOLVY Widw Ta THE TAAYNC
anedacavtes Ooypata, tiv O& atAaviy TOV Tlatépwv avavew-
Oamevol TiOTLVY, TO THY TpltaKociwy OEeKaoKT® GvuBoAoV ToIC
mao Knpvgavrec, Kai we oixeiovge Tove TOTO TO ovVOELA TiC
evoeBeiac desauévove matépac eérvypayaevor. Oimtep eioliv of
peta TavTa &v TH pmeydAy KwvotavtivovTdAe avvedOovrec pv’
Kal avtol THY adbtiy ertodpaytodmevoe Tiotiv, ‘Opigowev Toi-
THE DEFINITION OF FAITH,
AGREED UPON AT THE COUNCIL
ON HRI: thicket, Cs DOF Nis
The Holy, Great, and Cicumenical Synod, assembled, by
the grace of Gop and the command of our most Christian and
religious Emperors, Marcian and Valentine, at Chalcedon, the
Metropolis of the Bithynian Province, in the Martyry of the
holy and victorious Martyr Euphemia, has decreed as fol-
lows :
Our Lorp Jesus Curist, when strengthening the know-
ledge of the Faith in his disciples, to the end that no one
might disagree with his neighbour concerning the doctrines
of the Faith, and that the proclamation of the Truth might be
set forth equally to all men, said, “ My peace I leave with you,
my peace I give unto you.” But, since the evil one does not
desist from sowing tares among the seeds of godliness, but
ever invents some new device against the Truth; therefore the
Lorp, providing, as he ever does, for the human race, has
raised up this pious, faithful, and zealous Sovereign, and has
called together unto him from all parts the Chief Rulers of
the Priesthood ; so that, the grace of Curisr our common
Lorp inspiring us, we may cast off every plague of falsehood
from the sheep of Cunist, and feed them with the tender
leaves of truth. And this have we done with one unanimous
consent, driving away erroneous doctrines and renewing the un-
erring Faith of the Fathers, publishing to all men the Formula
of the Three Hundred and Highteen, and to their number add-
ing, as their peers, the Fathers who have received the same
summary of religion. Such are the One Hundred and Fifty
holy Fathers who afterwards assembled in the ereat City of
168 THE DEE ENE ELON, (ORS vAR IE
vuv, Ti Tasty Kai TovEg TEpl Tij¢ MloTEws dnavtac zUTOUC
pvaAattovTes Kai etc TH¢ Kat’ "Edeoov mada yeyevnuevns
dylag ovvodov, ie iyeuoveg of dyl@Taroe THY pvijunv Kedeori-
voc 0 Tig ‘Pwuatvv, Kai Kuptddog 6 tijg "Adegavdpéwy, étvy-
yavov, TpodauTev péev Tij¢ opOij¢ Kai duwuhiTov TioTEWC
THY &KOeotv TOV TL! Gyiwy Kai wakapiwy TaTépwv TAY Ev
Necafa él Tod evoeBovo pvijunc Kwvotavtivoy tod yevousvov
Baotkéwe ovvayOévtwr* Kpateiv O02 Kal Ta Tapa TAY pv! ayiwv
ratépwv év Kwvoravrivovrodet opio0vta, Tpog avaipeoy pe
TOY TOTE HvEetody aip‘cewr, BEeBaiwouvy dé Tie adbthg KafoAL-
KC Kal aTOOTOALKTC TudY TioTEWS*
TIISTEYOMEN «&, 7. A.
"Hpket piv ov eic tvtedq tio evoeBetac éeniyvwotv te Kal
BeBalwotv TO copov Kai owTHpiov TovTO Tic Oeiac yapiTog
ovuBodov: trepi te yap tov Ilatpoc Kai tov Yiovd Kai Tob
dyiov IUvetpatoc éxduddoxes TO TéeAetov, Kal TOD Kupfov thy
évavOpannaw toic maTOo dexousverg Tapiotnowv, "AAA? émet-
On7zep ol The dAnOeiac aOereiv . EneyepovvTEes TO KApvypa,
Ola TOY oiketwv aipsoewv Tao KEvodwviag areTeKov, ol
wiv TO The Ov judo tod Kuptov oikovoutag pveTipiov Tra-
papdeipery ToAuavTec, Kal tiv OsoroKov él Tij¢ tapBEevov
dwvijvy anapvotvuevor* of d& ovyyvoLv Kat Kpdowv eicayov-
Tec, Kai jiiav eivat vow Tij¢ Gapkog Kat Tig CEoTHTOG
avojtwc dvatAdrtovrec, Kai maInrivy tov povoyevov¢ tiv
Oeiav piow 7h ovyxvoee Tepatevouevor* dia TOvTO Taoav
avtoic amoKkAeioa Kata’ TH aAnIelag pnyavay Bovdaowévy
i Tapovca viv attn ayia peyadn kai oikovperiKn ovvo-
doc, TO Tov KyovyHwato¢ avwHev doddrevtov éKdiaoKovaa,
Gpise Tponyovpévwc, TOY Tplakosiwy dekaokKT@ Gayiwy Ta-
Téepwv THY Tot péverv amapsyyeipnrov. Kat dia pév
rove 7 Uvevuate tH ‘Aylw payouévouc, tiv Xpovowg VoTe-
pov mapa Tov etl Tie BactAevovonc mOAewe §=avvEedABovTwv
txatov TevtiKkovta dywwv matépwv epi THg¢ Tob Tvevparoc
ovaiac Tapado0eicay diWacKadiay Kupot* iv eKxetvor ToI¢
nao éyvepicav, ovK &¢ TL Aé€itov Toi¢ mpoAaBovoLy etre
OF CHALICED ON. 169
Constantinople and ratified the same Faith.’ Moreover, ob-
serving the order and every form relating to the Faith, which
was observed by the Holy Synod formerly held in Kphesus,
of which Celestine of Rome and Cyril of Alexandria, of holy
memery, were the leaders, we do declare that the exposition
of the right and blameless Faith made by the Vhree Hun-
dred and Highteen holy and blessed Fathers, assembled at
Nicea in the reign of Constantine of pious memory, shall be
preeminent: and that those things shall be of force also,
which were decreed by the One Hundred and Fifty holy
Fathers at Constantinople, for the uprooting of the here-
sies which had then sprung up, and for the confirmation of
the same our Catholic and Apostolic Faith.
WE BELIEVE, &e.
This wise and Salutary Formula of Divine grace sufficed
for the perfect acknowledgment and confirmation of religion ;
for it teaches the perfect [docirine] concerning Farxer, Sov,
and Hotry Guosr, and seis forth the Incarnition of the Lorp
to them that faithfully receive it. But, forasmuch as persons
undertaking to make void the preaching cf the truth have
through their individual heresies given rise to empty babblings;
some of them daring to corrupt the mystery of the Lorn’s in-
carnation for us and refusing [to use] the name Theotocos in
reference to the Virgin, while others, bringing in [the idea of]
a confusion and mixture, and idly conceiving that the nature
of the flesh and of the Godhead is all one, subtilly maintain
that the divine Nature of the Only Begotten is, by mixture,
capable of suffering ; therefore this present Holy, Great, and
Cicumenical Synod, teaching the unaltered truth of the Gos-
vel, which has been held from the beginning, and desiring to
exclude every device against the Truth, has at the very outset
decreed that the Faith of the Three Hundred and Eighteen
Fathers shall not be tampered with. And, on account of them
that contend against the Hoty Guosr, it confirms the doctrine
afterwards delivered concerning the substance of the Sprare
by the One Hundred and Fifty holy Fathers who assembled in
the imperial City; which doctrine they declared unto all men,
not as though they were introducing anything that had been
lacking in their predecessors, but in order to explvin through
170 THE DEP NIT LON “OF SeAb rH
x
adyourec, aAAad THY TEpi Tov ‘Ayliov Ilvevuatoc abtav év-
volav KaTa TOV TY abtov dEeoToTEiav GOeTEIV TELPWILEVWY
ypadikaic paptupiag tpavwoavrec. Ata O& Tove TO Tie
oikovoniag Tapaddeipery emiyetpovdvTacg pvotipiov, Kat wtaov
GvOpwnov Eivat TOV éEK THE dyiag TEXOEvTa Mapiac ava-
O0w¢ Anpwiotvtac, Tac TOD pakapiov KuptAdov, Tov Tij¢
"AdcEavdpéwv exKkAnotag yevouévov Trousvoc, ovvodiKcacg ént-
otoAdg mpo¢ Neotoptov kai mpdc .tove Tie davaTodie,
dpuodiove ovaacg édégato, ei¢ éAeyyov piv tij¢ Neoropiov
ppsvoBaaBeiac, épunvetav d& tav év evoeBet CijAw TOD ow-
THpiov avuBdorAov robovyTdéy tiv evvotavs aic Kai THY
eTLOTOAIY TOU Tic weyioTns Kai TpEoBvTépac ‘Puno mpoéd-
pov TOD pakaptwrdtov Kal GdywwrTéToVv apyleTLoKOTOV
A€govroc, TiVv ypadeioav spoc Tov ev dyiowe apyteTtickoTov
Piaviavov én’ avaipsoe tij¢ Ebtvyot¢ Kakovoiac, ate on
TH Tov peydAov étpov bwodoyia ovpBaivovoayv, Kai Kowviv
TWA OTIANY UTapxovoay Kata TAY KaKodosovvTwWY, EikébTwC
ovvipoce Tpoe THY TOV dp90ddSwov doyudtwv BeBaiworr.
Toig te yap ei¢ vidv dvada 7d Ti¢ oikovouiac dvacrav
ETLYELPOVOL [VOTH PLOY, TapataTTETaL* Kal Todo TaOnTiY TOD
povoyevod¢ A€yery ToAuayTac THY OsdryTAa, Tod THY lepdv
amwbeitat ovaddyov* Kai toig emi tov dvo dvaewv Tov
Xptotod Kpaiowv, i) ovyxvoww éxtivoota.v avOioratat* Kal Tove
ovpaviov, ij Etépag Tivog trapyEty ovoiag THY FE TudY Ano-
Oeioav abite Tod SovAov popdijy tapataiovtac ezehaiver* Kal
Tovg dvo wiv mpd Tie évdcewo voetg TOD Kupiov pvOer-
ovtac, piav d& pera tiv Evwoww dvaTAdtTovTac dvabepa-
Tiger’ EmomEvoL ToivuY Toic dyiowg TaTpdowv, fva Kal TOV ad-
TOV GuoAoyovpmev Yiov tov Kiptov jay "Insodv Xptotov, Kar
ouupavac dnavreg &diOdoKomer, TEAELOY TOV avToY ev OEdTNTL,
Téxevov TOV avTov év avOpwrdtyTL, OEdv aAnOdc, Kai avOpw-
tov adnddc, Tov abtov &k woyii¢ AoytKij¢ Kal odparoc, b.0-
ovotsv TO Matpt kata tiv OedtyTa, Kai Spoovoov Tov adbrov
qiiv Kata Tiv avOpwrétnta, Kata TadvTa bmoLov Tuiv, Ywple
aquaptiag* pd aiwvov piv ex tod Ilatpd¢ yevvnfévta Kata
THY OsotyTa, ex’ goyatwv d& THY HuepSv Tv abrov Sv iyudc
kat Old THY iyuetspav owrnpiav && Mapiac tite mapOévou Tie
OeoToKov Kata THY dvOpwrdrynTa, &va Kai rov abtov Xptoroy,
Yiov, Kuptov, povoyeri), tv dvo ddvaeow aovvyitwc, aTpénTwC,
GOLULpETWC, AXwploTHS yvuptouEevov* otdauod Tie TOV b=
OF CHALCEDON. at
written documents their faith concerning the Hoty Guosr
against those who were seeking to destroy His Sovereignty.
And, on account of those who have taken in hand to corrupt
the mystery of the Incarnation and who shamelessly pretend
that He Who was born of the holy Mary was mere man, it re-
ceives the synodical letters of the Blessed Cyril, former Pastor
of the Church of Alexandria, addressed to Nestorius and the
Easterns, judging them suitable for the refutation of the
frenzied folly of Nestorius, and for the instruction of those
who long with holy ardour for a knowledge of the saving
Formula. And, for the confirmation of the orthodox doctrines,
it has rightly added to these the letter of the President of the
ereater and older Rome, the most blessed and holy Archbishop
Leo, which was addressed to the saintly Archbishop Flavian
for the removal of the false doctrines of Eutyches, judging
them to be agreeable to the confession of the great Peter, and
as it were a common pillar against misbelievers. For it op-
poses those who would rend the mystery of the Incarnation
into a Duad of Sons; it repels from the assembly of the Saints
those who dare to say that the Godhead of the Oaly Begotten
is capable of suffering; it resists those who imagine [that
there is] a mixture or confusion of the natures of Curisr ; it
drives away those who fancy the form of a servant which was
taken by him of us is of an heavenly or some other substance;
and if anathematizes those who talk of two natures of our
Lorp before the union, conceiving that after the union there
was only one. We, therefore, following the holy Fathers, con-
fess one and the same Son, our Lorp Jesus Curist ; and we do
with one voice teach that He is perfect in Godhead and that
He is perfect in Manhood, being truly Gop and truly Man ;
that He is of a reasonable soul and body, consubstantial with
the Farner as touching the Godhead, and consubstantial
with us as touching His manhood, being in all things like us,
sin except ; that, as touching His Godhead, He was begotten
of the Faruer before the worlds; and, as touching His man-
hood, that in the last days He was for us [men] and for our
salvation born of Mary, the Virgin Theotocos, being one and
the same Curist, Son, Lorp, Only Begotten, acknowledged
to be in two natures, without confusion, change, division,
separation ; the distinction of natures being by no means
,
172 THE DEBEINTTION -OF pEAT iE
cewy dtadopaic avypnuevng dia THY Evwowv, owgonévng d& paA-
Aov rig idtornto¢ Ekatépac pvoewc, Kai eic Ev TpdowTOV Kal
piavy brOoTacLy ovVTpEXOvanC, ovK sic OVO TpdowTa peEpt6-
pevov 7 Otatpovuevov, aAd’ Eva Kai Tov adtov Tidy kat
wovoyeri], Oedv Adyov, Kvpiov "Inootv Xpior6v: Kabarep dvw-
fev of mpodijrat Tepi adbtov, Kai abtoc tude 6 Kiptoc
‘Inoovc Xpiotoc é&eTaidevoe, Kal TO THY TaTépwv ipiv Tapadé-
dwKe obuBoAor,
Tovtwy toivuv peta muéong mavtayobev axpiBeiag TE Kal
Emedeiacg Tap’ Huov OlatvTMBEVTWY, WpLOEV 7) Gyla Kai oikovpE=
vukn obvodoc, érépav riot pndevi eeivar mpodépe, iyovv
ovyypagev, 7) ovvtTiéva, 7 poveiv, 7 OwdaoKery éErépove,
Todc d& ToAuavTag 7 ovvTiOévat TioTW EtEpav, Tyovv TpOKO-
ise, 7) dudaoKelv, 7) Tapadiovat ErEpov ovuBoAov Toi¢ EOEAOU-
ow éencotpépev sic eriyvworv dAnbetag && “EAAnviopod, 7) b&
‘lovdaiopod, ijyovy && aipécewc olacdnmotovv, TovTovc, ef pev
elev éttlokoTol 7) KAnptKkol, aAAoTpiovge Elva Tov¢o éEnLOKOTOUG
tie émokorijc, Kat Tov¢ KAnpiKodc TOD KAnpov* Ei 62 jovd-
Govrec i) Aaixoi eiev, avabewaticecbat adbtovc,
META 0é tiv avayvwo.v Tob bpov mavTec of evAaBéotaToL
émlaxoTot &BOnoayv* abty 7 TloTI¢ TOY TaTépwy, Oi pnTpoTO-
Aira dpte broypaapwor' TapovTwv abt@v apYovTwv, apt. bTo-
ypdpwors Ta Kaddc opiobévta irépPeow jun OeEqTat. ATH
q ToTig TOY aTooTOAwY, TavTy TavTeg oToLYoDEY* maVTEC
OUTW Ppovoduer,
OF CHALCEDON. 173
destroyed by their union ; but rather, the distinction of each
nature being preserved, and concurring in one Person and
one Existence; not in somewhat that is parted or divided into
two persons; but in one and the same and Only-Begotien Son,
Gop the Worp, the Lorp Jzsus Cuntst, as the Prophets have
from the beginning testified concerning Him, and our Lorp
Jesus Cunisr Himself has taught us, and the Creed of the
Fathers has delivered to us.
These things, then, having been expressed by us with all
possivle precision and carefulness, the Holy and Gicumenica
Synod decrees that it is not lawful for any man to propose, or
compile, or compose, or hold, or teach to others, any different
Faith. But those who presume to compose a different Faith,
or to propagate, or teach, or deliver a different Formula to
persons desirous of turning to the acknowledgment of the
Truth from heathenism, or Judaism, or any heresy whatsoever,
if they be Bishops or Clergymen, shall be deposed, Bishops
from the Episcopate, and Clergymen from the Clergy; and,
if they be Monks or laymen, they shall be anathematized.
Now, after the reading of the Definition, all the most
religious Bishops cried out : This is the Faith of the Fathers:
let the Metropolitans forthwith subscribe it: let them forth-
with, in the presence of the rulers, subscribe it : let that which
has been well defined have no delay: this is the Faith of the
Apostles: by this we all stand : thus we all believe.
CANONES
CHALCEDONENSIS CONCILIT GENERALIS.
A. D, 451.
Kavovec tov é$akooiwv tprdkovra dyiwv Ka pakapiov mat&pwv Tov bv Xadkn-
dove ovveA bovTov.
KANQN A’,
Tod¢ mapa THv dyiwy natépwr Kal’ Exdotnv obvodoyv aypt
Tov viv éxteOévtac Kavovac Kpareiv EdLKGLMOaLEY,
KANQN B’.
Et tic émloxotroc, émt xphuaot velpoToviav motjoatto, Kat
el¢ Tpdolw Kataydyot THY aTpaTov xaply, Kal YELpoTOVicoL Ert
xpHuaow ErioxoToy, 7) YwpEeTioKoTOV, 7) TpedBuTEpovc, 7) dLa-
KOvove, 7 ETEpOV TLVa THY ev TO KARPwW KaTNpPLOUNLEVwY, 7
mpoBdAAoto ext vphwaoty oikovouov, 1) EKdLKOV, 7) Tapawovd-
piov, 7) bAwe Tiva Tod Kavdvoc, dv’ aioypoKépderav oixeiar, 6 TodTO
émuyelpyoac, EAeyyOeic, KivdvvevéTw TrEpt TOV oiKeiov Babwdr:*
Kat O KElpoTovovmEvoc, wndev eK Tie Kat’ EuTOpiav Wpedciabw
vElpotoviac, 7 TpOBoAc* dAN Lotw aAAdTploe Tij¢ asiac, 7) TOD
ppovtioparoc, obTEp ett Yphuaow éervyev. Ei dé Tie Kat peot-
TevwY avein Toic ovTWE aioypoig Kat AOEuitoLG Arpad, Kal
ovroc, el sev KANpLKoG ein, TOD oiKkelov ExTUTMTETW BaDWov* Ei OF
Aaikoc, 7) wovdgwv, avabenwaticéadw.
KANQN I,
"HAdev eic tHv dyiav otvodov, btt TOY év TO KATPw
KaTelideypevav tivéec, dv’ aioypoKépdetav, aAAoTtpiwy KT HUd-
Twv yivovtat jucOwral, Kal mpdywata KoopiKd épyoAaBovor,
TG pev tov Oeod AgtTovpyiag Katappadvuodvvtec, Tove dé
TOV KOoWLKaY brotTpéyovTEe¢ olKoveG, Kal ovoldY YEIpLojodsG
CANONS OF CHALCEDON.
CANON I.
We have judged it right that the Canons of the Holy
Fathers made in every Synod even until now should remain
in force.
CANON II.
If any Bishop should ordain for money, and put to sale a
grace which cannot be sold, and for money ordain a Bishop,
or Chorepiscopus, or Presbyters, or Deacons, or any other of
those who are counted among the Clergy ; or if through lust
of gain he should nominate for money a Steward, or Advocate,
or Bailiff, or any one whatever who is on the roll of the
Church, let him who is convicted of this forfeit his own rank ;
and let him who is ordained be nothing profited by the pur-
chased ordination or promotion; but let him be removed from
the charge or dignity he has obtained for money. And if any
one should be found negotiating such shameful and unlawful
transactions, let him also, if he is a Clergyman, be deposed
from his rank, and if he is a Jayman or Monk, let him be
anathematized.
CANON III.
It has come to [the knowledge of] the Holy Synod that
certain of those who are enrolled among the Clergy have,
through lust of gain, become hirers of other men’s possessions,
and make contracts pertaining to secular affairs, lightly es-
teeming the service of Gop, and that others slip into the houses
of secular persons, whose property they undertake through
176 CANONS
avadexouevor Ota didapyvpiay. "Qpioce Toivey i) dyia Kat
weydan abvodoc, pndéva tov Aottod, ui EnioKoTOY, jun KA-
pikov, [Ly jeovdgovta, 7 pucbovcbar KTHWoTa, 7 TpaywaTwY
itemouyelv Eavtov Koojukaicg OlouKnaeor* TAY ei pyTOv éK
vOuwY Kadolto ei¢ a@nAtkKwv anapaitnrov énitpoTiyv: | O
Tie méAewo EtioKkoT0G ExKAnoLaoTIKM@Y erITpEeror dpovTigey
TpayuadTwv, 7) OpPpavev, 7 YXNp@v atpovontwv, kat TwV
TMpPooWTWY TOV [léALOTAa THC EKKANOLAOTLKAG Seoévwv GBon-
Oziac, Ora Tov PdBov tov Ocov. Ei dé Tig apaBaivwv
TU Wplonéva Tov AotTOD EmLYELphaoL, 6 ToLOvTOG éEKKAHOLaGTI-
Koig vToKEloOw ETLTLLLOLC.
KANON A’,
Oi adanO@co Kat elAtKpivao TOY jovijpn petLovTEec Pior,
Tie Tmpoonxovons asvovc0woav tying. ~Kmerdy O& Tiveg TA
Lovayltn@ Kexpnuévol Tpooxnwatl, Ta¢ Te EkKANoiag Kai Ta
TOAtTLKa §=OLlaTapdoooveL TpdywaTa, TEptidvTEG adLapdpwo ev
Taic méAeotv, OV pv aAdAad Kal jovactipia séavtoig ovv-
tatav émirndetbovrec, Edoke, pundéva psy pundapovd oixodopeiy,
unde ovvictav povasripioyv, 1) EvKTApLov olKov, Tapa yvauny
Tov THe TOAewe émtondtov' TovG dé Kal’ ExdoTHY TOALY,
Kal yY@par, pmovdsovtac, vroreTdyOar TH emioKOTH, Kal THY
jovyiav donagecbal, Kai TpooexeLy ovn TH vyoTela, Kal TI
TpOoEvYH, EV Ol¢ TOTOLC aTETaSUYTO TpOOKAapTEPOvYTEG* [ijTE
62 &xkAnovaoreKoic, mite Biwrikol¢ TapevoyAciv Tpaypaolv, 7
émicomvwvely, KaTaAyiTavovTac Ta ita LovaoTipla, ei [ijTOTE
dpa énitpareiev “Oia xpsiav avayKaiav b7d Tod Tij¢ TOAEWC
imionorov* pundéva d& Tmpoadived0ar év toic jovaornpiote dov-
Aov éni TH povdoa, Tapa yvounv tod idiov deonoTov* Tov
62 mapaBaivovta Todtov juav Tov Spov, Hpioapev aKkoLveynToY
eival, iva py TO Ovowa Tod Ocod BAaodnujta. Tov pév Toe
éniokotov Tie TOAEwC, YP) THY Oéovoav Tpovolay TroLetoOat
TOV LOVATTNPLWY,
KANON E!,
Tlept tv petaBavdvtwv and mé6AEwo Eig TOALY ETLOKOTWY,
i) kAnptnesy, &dok tobe Tept TobTwY TEDEVTAG Kavdvac Tapa TOY
dyiwyv ratépwv Exe Thy ioxdr.
OF CHALCEDON. 177
covetousness to manage. Wherefore the Great and Holy
Synod decrees that henceforth no Bishop, Clergyman, nor
Monk shall hire possessions, or engage in business, or occupy
himself in worldly engagements, except he shall be called by
the law to the unavoidable guardianship of minors; or the
Bishop of the City shall commit to him the care of ecclesias-
tical business, or of unprovided orphans or widows and of
persons who stand especially in need of the Church’s help,
through the fear of Gop. And if any one shall hereafter
transeress these decrees, he shall be subjected to ecclesiastical
penalties.
CANON IV.
Let those who truly and sincerely enter the monastic life,
be counted worthy of becoming honour ; but, forasmuch as
certain persons using the pretext of monasticism bring con-
fusion both upon the Church and into political affairs by
going about promiscuously in the Cities, seeking only to
establish Monasteries for themselves; therefore it is decreed
that no Monk shall live anywhere, nor establish a Monastery
or an Oratory contrary to the will of the Bishop of the City ;
and that the Monks in every City and district shall be subject
to the Bishop, and embrace a quiet course of life, and give
themselves only to fasting and prayer, remaining permanently
in the places where they have been settled ; and they shall
meddle neither in ecclesiastical nor in secular affairs, nor leave
their own Monasteries to take part in such ; unless, indeed,
they should at any time through urgent necessity be appointed
thereto by the Bishop of the City. And no slave shall be re-
ceived into any Monastery to become a Monk against the will
of his master. And if any one shall transgress this our jude-
ment, we have decreed that he shall be excommunicated, that
the name of Gop be not blasphemed. But the Bishop of the
City must make the needful provision for the Monasteries.
CANON V.
Concerning Bishops or Clergymen who go about from City
to City, it is decreed that the Canons enacted by the Holy
Fathers shall still retain their force.
178 CANONS
KANQN ¢’.
Mydéva atroAcAvuevacg YetpoToveicOat, ATE TpEDBUTEpOY, [ATE
Oidkovov, pinTe OAWC TVG TOV Ev 7H EKKANOLaDTLK® TdypaTe°
ei uy idiK@C ev EkKAnoia TOAEwWC, 7] KOUNC, 7 papTYplw, 7
wovaoTyplw, O KXEelpoTovotpEevog éEmuKNpvTTOLTO. Todc dé amo-
AbTWC YELPOTOVOLLEVOLC, Wploev ayia obvodoc, akvpov éeyewv
THY TowavTHY NElpobeciav, Kat fundapov divacbat évepyetv ép’
UBpEet TOV VELpoTOVioarTos.
KANON Z’,
Tove dma& év KkdAipw tetaypéevove 7) Kai povacrTac, wpl-
OApeEv § funjTe
éml otpateiav, mate ent asiav Koomijy ep-
yeoOar* 7, TOdTO TOAWOVTAC, Kal py pEeTamEAOvUEVOYE WOT
"
émtoTpsyar él tTodTo, 0 dua Oedv mpoTEepov EtdAovto, avabe-
paricecbar,
y)
KANQN H’,
Oi KAnpikol TOV TTwXElwWY, Kal fLovaoTNpiWY, Kal papTupir,
ind tH eovoiay Tov év ExdoTy TOAEL EmLOKOTWY, KaTa THY
T@Vv aylwv Tatépwv tapddociv, dtapevéerwoav’ Kal pn Kata
abv0ddeiav ddyvidtwoav tod idiov éxvoxd7ov. Ol 62 ToAU@vTeEs
avatpéney THY ToLavTHY Otatizwotv, Ka’ olovd7jTOTE TpOTOY,
kai py brotattéuevor TO Wiw evtoKdTH, el MEY Elev KANpLKOL,
toic TOV Kavévwv broKelcOwoav éEmiTYyLloLG’ el OE povdcorTec,
i) Aaikol, oTWOUaV GKOLYaVITOL.
KANQN 0’.
Ef tic KAnpixd¢ mpdc KAnpiKOY Tpdywa Exel, pH eyka-
tadyimavéto TOV olKeiov éenioxovov, Kal éml KoowKa OvKa-
aTipia ph KataTpEexéTo, GAAG TpOTEpov THY DT6DEOLY yuLVa-
Cétw Tapa TO Idiw éintoxdrw, 7 yovdv, yveuy avdtod Tov
émiokoTov, Tap’ ol¢ adv aupotepa ta peépn PBovAwvTal, Ta
tice odikne ovykpotetoOw* ei dé TIC Tapa TavTa ToLTOOL,
KaVvOVLKoIc = éeTLTLioie §=dTrOKEL GOW. Ei 6& Kat KkAnpiKoc¢
mpayua &yet mpoc Tov idiov, 7) Kal mpoG ETEpov exioKkoTOV
map TH ovvedw Trij¢ imapyiacg OuagéoOw, Ei dé mpo¢g tov
Tie avTig enapyiag jijtporoaizay, ériaKotoc, 7 KAnpLKOS,
OF CHALCEDON. 179
CANON VI.
Neither Presbyter, Deacon, nor any of the ecclesiastical
order shall be ordained without a charge, nor unless the per-
son ordained is particularly appointed to a Church in a City or
village, or to a Martyry, or to a Monastery. And if any shall
be ordained without a charge, the Holy Synod decrees, to the
reproach of the ordainer, that such an ordination shall be
inoperative, and shall nowhere have effect.
CANON VIL.
We have decreed that those who have once been enrolled
among the Clergy, or have been made Monks, shall accept
neither a military charge nor any secular dignity; and if they
shall presume to do so and not repent in such wise as to turn
again to that which they had first chosen for the love of Gop,
they shall be anathematized.
CANON VII.
Let the Clergy of the poor-houses, Monasteries, and Mar-
tyries in every City remain under the authority of the Bishops,
according to the tradition of the holy Fathers; and let no one
arrogantly cast off the rule of his own Bishop ; and if any
shall contravene this Canon in any way whatever, and will not
be subject to their own Bishop, if they be Clergy, let them be
subjected to canonical penalties, and if they be Monks or lay-
men, let them be excommunicated.
CANON IX.
If any Clergyman have a complaint against another Clergy-
man, he shall not forsake his Bishop and run to secular
courts ; but let him first try the suit before his own Bishop,
or let the matter at issue be submitted to any persons whom
parties shall, with the Bishop’s consent, select. And if any
one shall contravene these decrees, let him be subjected to
canonical penalties. And if a Clergyman have a complaint
against his own or any other Bishop, let it be decided by the
Synod of the Province. And if a Bishop or Clergyman should
have a difference with the Metropolitan of the Province, let
180 CANONS
augioBnroin, KaTadapBavétw tov *apyov tij¢ dtockjoewc, 7
Tov tie Buotdevovone KwvortavtivovmdAewc Opovov, Kab ém’
av7@ OLlKaceobw.
KANON I’,
My) é&eivae KAnpixdv év dbo TOAEWY KaTa TavTOV KaTa-
héyeoOar éxkAnoia, &v Te THY apynVv Eexelpotov7Oyn, Kat
év 1 mpocépvyev, wo pcigove On0ev, dia Oosng KeEvijg ént-
Ovuiav, Tove d& ye TovTo moLovYTaC aToKabioTacIa TH idia
éxkAnoia, tv q && apxije eyeppotov7Ojoav, Kat eket jedvov
Aeitoupyeiv. Ki pév toe in Teo pusteTéOn && addAnc sic
GAdAnv exkAnoiav, pndiv Toig Tig TpoTépac EkKAHoiac, irToL
tov br abtiy paptupiov, 7 mrwyelwr, 1 sevodoyeiwy ért-
Kolvavetvy Tpdypacwv. Tovo¢ 0& ye ToAu@vTac, jeETa TOV
épov Tie peydAnc Kat oikovpertKig tavtn¢ ovvddov, TparTELv
TL TOV viv annyopevpévwv, Wploev ayia ovvodog EKTiT-
Tey Tov idiov BaOwov.
KANQN IA’,
Ildvtac tobe mévytacg Kal deomévove émtxovpiac, peta
Sokyasiag énLotoAiowe, eitovy eipyveKoig eKkkAnotaoTLKoIg [6-
voc, Odeverv wpicamev, Kal wy ovortatiKoi¢: Ola TO TaG
ovotatikac émloTOAaG TpooiKELy Toi¢ ovaoly ev vmoAWer
wdvoe TapéyecOat TpoowroLe.
KAN GN. AB)
"HAOev tic jude, @o Tiveg Tapa Tove eKkkAnoLaoTLKOdC
Decove mpoodpamovtec Ovvacreiatc, Ola TpaywaTiKOy TY lav
étapyiav eic Sto Katétemov, we éx Tobtov dbo pyTpoTOAiTaG
elvat év TH abt énapyta, “Qpioe tolvvyv q ayia odvvodoe,
Tov Aoitod uNndév. ToLOdTO TOAnaoOaL Tapa énLOKdTOv" ere,
Tov ToLOdTO ETLYELpODYTA exTintELY Tov idiov BaPwod. “Ooat
df 0n TOAELC Ola ypayudrorv BaclAKGv TO TIC pHTpOTOAEwWC
eviyunfynoav dvéuatt, povnc antodavétwoay Tij¢ Tic, Kal @
Thy ekKrnoiav avrg Ovoikdv éxioxotoc, AnAovott owComévwv
TH Kar’ GAnOeav pntpoTdAEt TOV oikElwy OiKaiwyY,
OF CHALCEDON. 181
him have recourse to the Exarch of the Diocese, or to the
throne of the Imperial City of Constantinople, and there let it
be decided.
CANON X.
Tt shall not be lawful for a Clergyman to be at the same
time enrolled in two Churches, that is, in the Church in which
he was at first ordained, and in another to which, because it
is greater, he has removed from lust of empty honour. And
those who do so shall be returned to their own Church in
which they were originally ordained, and there only shall
they minister. But if any one has heretofore been [law-
fully] transferred from one Church to another, he shall not
intermeddle with the affairs of his former Church, nor with
the Martyries, Almshouses, and Houses of Refuge belonging to
it. And if, after the decree of this Great and Cicumenical
Synod, any shall dare to do any of the things now forbidden,
the Synod decrees that he shall be degraded from his rank.
CANON XL
We have decreed that the poor and [other] persons need-
ing assistance shall travel, after examination, with letters
merely pacifical from the Church, and not with letters com-
mendatory, inasmuch as letters commendatory ought to be
given only to persons who are liable to question.
CANON XII.
lt has come to our knowledge that certain persons, con-
trary to the laws of the Church, having had recourse to secular
powers, have by means of imperial rescripts divided one Pro-
vince into two, so that there are consequently two Metropoli-
tans in one Province ; therefore the Holy Synod decrees that
for the future no such thing shall be attempted by a Bishop,
and that whoever shall undertake it shall be degraded from
his rank. But the Cities which have already been honored by .
means of imperial letters with the name of Metropolis, and
Bishops in charge of them, shall take the title only, all metro-
politan rights being preserved to the true Metropolis.
182 CANONS
KANQN IT”.
Eévove KAnptkov¢ Kai avayvwotac év éErépa TOA diva
~ / ae) Sine: ’ , , ~
OVOTATLKOY ypaypaTwv Tov iiov EmLoKOTOV, UndbAWS ndamOd
Aettoupyeir.
KANQN IA’.
"Ered «=&v Teo = erapyiaig: §=ouvKEeywpnTat Tog ava-
yvootaic, Kal wadAraic, yapmeiv, wpioev ayia avvodoc,
pn e&ivai = tiuve =abvTév Etepodogov = yvvaika = Aas Baverv.
Tovc d& dn ek TowovTov yayov tradoTtoLjoavTac,
piv ép0acav Panticat ta && atbtov TeyOévtTa Tapa
Toc aipeTikoic, Tpooayervy atta Ti Kolvwvia tic KaBodLKiC
EkkAnjolac’ ju Bantioavtac o&, pu) SbvacBae Ett BaTrTicev
abTa Tapa TOG aipETLKOtC, pTE WHY oVVaTTELY TPG YyaLov
aipeTiKe, 7) “lovdatw, 7) “EAAnu, et pu apa éerxayyéAdoito jeTa-
TiBec0at sic Tiv 6pAdd0k0v TioTLY TO OvYATTOMEVOY TPOOWTOY
TO 6pO0d6sw, Ei dé tig TodTov tov bpov TapaBain Tie ayiac
ovvddov, Kavovik® vTOKEGOW ETLTUWLiC.
KANQN IE’.
Atakovov ui) xelpotovetobat =yvvaika mpd etOV TEO-
capakovTa, Kai TavTyVv eT’ akpiBovc doKuaotac. Ei
dé ye dekapévn tiv yelpobeciav, Kai ypovoey tiva Tapa-
peivaoa TH AEetTovpyia, éavT7v émidG yayw, DBpicoaca Tv
Tov Or0d yapiv, 4 ToLlavTH avabepaTigéoOw jeTa Tod abTH
ovvapbevroc.
KANON I¢’.
Tlap0évov avabeioay éavtjv TO SeotoTy O&G, Woavtwc JF
Kal pmovdcovtuc, wh ekeivar yapw Tpooomidreiv, Hi dé ye etpe-
feiev TovTo ToLodyTEc, ~oTwoav akowwerytol. ‘Qpioauev dé
” Ss > , ~ year] ’ ~ / \
éyerv tiv abvbevtiav tij¢ én’ avtoic gtAavOpwriag TOY KaTa
TOTOV étioKoTOY.
KANQN IZ).
Tac Kal? éxdotny émapyiav aypoikiKde Tapolkiac 7) &yYXW=-
plove, pévetv atapacadevtove Tapa Toig Katéyovoltv advTac
OF CHALCEDON. 183
CANON XIII.
Clergymen and Readers visiting another City without let-
ters commendatory from their own Bishop, are absolutely
prohibited from officiating.
CANON XIV.
Since in certain Provinces it is permitted to the Readers
and Singers to marry, the Holy Synod decrees that it shall
not be lawful for any of them to take a wife that is heterodox.
But those who have already begotten children of such a mar-
riage, if they have already had their children baptized among
the heretics, must bring them into the communion of the
Catholic Church ; but if they have not had them baptized,
they may not hereafter baptize them among heretics, nor give
them in marriage to a heretic, or a Jew, or a heathen, unless
the person marrying the orthodox child shall promise to come
over to the orthodox Faith. And if any one shall transgress
this decree of the Holy Synod, let him be subjected to canon-
ical punishment.
CANON XV.
A woman shall not be ordained Deaconess under forty
years of age, and then only after searching examination.
And if, after she has been ordained and has continued for a
time to minister, she shall despise the grace of Gop, and give
herself in marriage, she and her husband shall be anathe-
matized.
CANON XVI.
It is unlawful for a Virgin who has dedicated herself to the
service of Gop, and likewise for Monks, to marry ; and if they
are found to have done this, let them be excommunicated,
But we deeree that in every place the Bishop shall have the
power of indulgence towards them.
CANON XVIL.
Outlying or rural Parishes shall in every Province remain to
the Bishops who now have jurisdiction over them, particularly
184 CANONS
émuoKoTrolr, «Kal piddtora ei TplakovTaeTi xpovoy czavTac
apiaotw¢ dtakatéyovtes @kovounoav, Ei 0& évt0¢ TOV
Tpidxovra éT@v ‘yeyévytat Tic, i yévorto Tepl atTov
_— aupoBiznoc, é&eivat toig Aéyovow idtxeiobat, TEpi Tov=
TWY Kivelv Tapa TH ovvddw Tic émapyiac, Ei dé tec
~
adikoitTo Tapa Tov idiov pntpoToAitov, Tapa 7H é&apxw
‘
,
~ va “ ~ r /
Tie dtouknoewc, 7) TH Kwvortavtivovrdsews Opovw dtka-
6£00w, Kaba rposipnra. Ei d& Kat sic ek BaordrKne
We / 2 ae / ht 4 a — ~
égovaiac éxaivicbn TodAtc, 17) avOtc Katvicbein, Toi¢ ToAtTI-
Koi¢ Kal Onootowg TUTOLC, Kai THY EKKANOLAOTLKMY Trapol=
Klav 7 Taig akoAovOEiTH,
KANQN IH’,
To tij¢ ovvepociac 7) patpiag éyKkAnua, Kai mapa Tov ew
VOUWY TAVTN KEKWAVTAL, TOAAG On PaAAOV ev TH TO’ OEOd
ExkAnoia TovTO yiveoBat arayopevery mpoojKer. Et tivec Tol-
vUV KAnpLKoL, 7) wovacovTec Ebpsfeiev ovvoLYipEvoL, 7) patpla-
Govtec, 7} KaTaoKevacg TupEevovTec emLOKOTOLC, 7) GVvyKAnpLKOiC
EKTITTETWOAY TaVYTH TOV oiKkeiov Balwov.
KANQN Joe’,
"HAdev eic Ta¢ TjpeTepac axoac, oc év taic énapyiac ai
KEKaVOVLOMEvaL OvVvOdOL TOV ETLOKOTWY Od ylvovTal, Kat &K
TOUTOV TOAAG TapapEdsital THY OLlopIwoEwWC JEopévwr eEKKAN-
olacTLK@Y Tpaypnatwrv, “Qpioe Toivev 7 ayia ovvodoc, KaTa
Tove TOV dyiwv Ilatépwv Kavovac, dig tov éviavTod emi TO
avTo ovuTpexew Kal? Exaornv énapyiav Tove éntoKorovc, évOa
dv 6 Tie pntpoTOAEwe érioKxottoc SoKywaoy, Kat StopOovy Exaora
Ti dvakuntovta. Tovco d& pu ovrlovtag émioKoTtouc, EVvdn-
wovvrac taic éavt@v TOAEoL, Kai TaiTa ev vyela OLdyovTac,
kal Taon¢ aTapalTiTOV Kal dvayKaiag doxoAiag bvta¢g édev~
Bépove, adeAdiKag éenitAnTTEdOat,
KANON K’.
9
KAnptxong sic éxkAnoiav teAovvtac, Kabac ibn apt-
‘ 9- ww 9 ” s o ’
oayev, pu esetvat sic dAAng TOAEWG TaTTEDAaL = EKKAN-
ciav' Gadd orépyev exeivyv tv q Aettovpyeiv && ap-
xig ewiOnoav, éxtd¢ eEkeivwr, oltivec atoAéoavTEeg Ta¢
OF CHALCEDON. 185
if the Bishops have peaceably and continuously governed them
for the space of thirty years. But if within thirty years there
has been, or shall be, any dispute concerning them, it is lawful
for those who hold themselves aggrieved to bring their cause
before the Synod of the Province. And if any one be wronged
by his Metropolitan, let the matter be decided by the Exarch
of the Diocese or by the throne of Constantinople, as has been
before said. Andif any City has been, or shall! hereafter be;
newly erected by imperial authority, let the arrangement of
ecclesiastical Parishes follow the political and municipal
forms.
CANON XVIII.
The crime of conspiracy or banding together is utterly
prohibited even by the secular law, and much more ought it to
be forbidden in the Church of God. Therefore, if any, whether
) y>
Clergymen or Monks, should be detected in conspiring or
banding together, or hatching plots against their Bishops or
:=) 5 ? StI 5
fellow-clergy, they shall by all means be deposed from their
own rank.
CANON XIX.
Whereas it has come to our ears that in the Provinces the
Canonical Synods of Bishops are not held, and that on this
account many ecclesiastical matters which need regulation are
neglected ; therefore, according to the Canons of the holy
Fathers, the Holy Synod decrees that the Bishops of every
Province shall twice in the year assemble together where the
Bishop of the Metropolis shall approve, and shall then settle
whatever matters may have arisen. And Bishops, who do not
attend, but remain in their own Cities, though they are in good
health and free from any unavoidable and necessary business,
shall receive a brotherly admonition.
CANON XX.
Tt shall not be lawful, as has been aforesaid, for Clergymen
officiating in one Church to be appointed to the Church of an-
other City, but they shall cleave to that in which they were
first thought worthy to minister ; those, however, being ex-
186 CANONS
oikeiac Tatpidac amd avdayKnc, sic GAAnv éxKAnciav per=
qWAGov, Ki df tic érioxomog peta Tov pov Totitor,
G@Akw@ émloKOT™@ TpoojKovta dékoito KAnpikdv, edokev
akoww@rvntoy eivat Kat Tov dexOevta, Kati Tov dekape-
vov, wo av 6 jeraotac KAnpikdo ele tiv idiav éma-
vEAOn ExKANTIar,
KANQN KA’,
KAnpixove, 7) Aaixodc, Katnyopodvtac émtoxérwy, 7} KAn-
piuRGV’, aTA@e Kai adoKyiaotwo fun ~— TpoadéveoOae ic
KaTnyopiav, e jun mpoTepov eéeradOein aitév % dt76-
Ane,
KANON KB’,
M7 ékeivar KAnpikoig peta Oavatov tod idiov éntoxdzov,
oe \ Lg — ee oo - Ss is * ~
OiapTacey 7a Olabépovta aitd Tpdyuwata, KalOc Kai Totc
Tada Kavoow* annyopevtar* 7) Tove TodTO ToLOdYTAaC, KLVdV-
vevety Trepl Tove idlove BaOwove.
KANON KIY.
7 5 “A ’ Ny = pays , e ,
HAGev sig ta¢ akoac Tij¢ dyiac ovvddov, WE KAnpLKoi TLVEC
Kai povacovtec, pundév eykeyetptonsvoe bud tod idiov ém-
oxoTov, éoTe O° UTE Kal GkoLYMVNTOL yEvouenot Tap’ av-=
Tod, KaTaAauBavovtes Tijv Bacidevovoay KwvoravtiwovrodA,
by Pale si N ’ 9) ies Ee, e* Pe. ’ poe I
éme TOAD év ait dtatpiBovor, Tapaydc éewrovodyrec,
kai OopvBovdvteg tiv ekKAnovaoTiKRY = KaTdoTaOLY, dva-
Tpémovat Te olKovg TWoY. “Qpitoe Toivuy 7 dyia oivo-
doc, Tovg ToLovTove brompvijoKecOar piv TpOTEpov dia TOd
Exdikov Ti¢ KaTd KwvoravtiwovroA dywrdrne enkAnoiac ent
TO &&eADeiv tie Baotdevovonc TéAewe* ei J& ToI¢ adrtoic
TMpayuacy eriévoev avaoyvvTodvTec, Kal aKkovtac adtodc
Oia tod abtod exdixov exBaAAccOat, Kal tobe IWiove Kata-
AauBavety Torove.
* The common reading, followed by the Greeks, is kat rots TrapadauBavovow, &
phrase which is exceedingly obscure, and variously interpreted. I have therefore pre-
ferred in this instance to leave the text of the Syntagma and follow that of Beveridge
which gives a clear sense, and is not without authority of MSS.
OF CHALCEDON. 187
cepted, who have been driven by necessity from their cwn
country, and have therefore taken refuge in another Church.
And if, after this decree, any Bishop shall receive a Clergyman
belonging to another Bishop, it is decreed that both the
receiver and the received shall be suspended until such time
as the Clergyman who has removed shall have returned to his
own Church.
CANON XXI.
Clergymen and laymen bringing charges against Bishops
and Clergymen are not to be received loosely and without
examination, as accusers, but their own character shall first be
investigated.
CANON XXII.
It is not lawful for Clergymen, after the death of their
Bishop, to seize what belongs to him, as has been forbidden
even by the ancient Canons ; and those who do so shall be in
danger of degradation from their own rank.
CANON XXIII.
It has come to the hearing of the Holy Synod tuat certain
Clergymen and Monks, having no authority from their own
Bishop, and perhaps, indeed, under sentence of excommuni-
cation by him, betake themselves to the imperial City of Con-
stantinople, and remain there for a long time, raising dis-
turbances and troubling the ecclesiastical state, and turning
men’s houses upside down. Therefore the Holy Synod de-
crees that such persons be first notified by the Advocate of
the most holy Church of Constantinople to depart from the
imperial City ; and if they shall shamelessly continue in the
same practices, that they shall be expelled by the same
Advocate even against their will, and [so] return to their
own places.
188 CANONS
KANQN KA’,
= e ees ‘ ne = pee} ¢ > 4
Ta amas kaiepwhevta jovacripla, KaTa yvounv eTtoKo-
Tov, pisvelv ei¢ 70 dunvEeKtg¢ provaoTipla, Kal Ta avijKOVTA
avtoi¢ Tpadywata pvaAartecOa, Kai jpinkéte yivecOar TavTa
KOOWKa KaTAaywWylu4* TovC O> OVyYwWpotVYTAaG TOTO yivecbaL,
broKeloOat TOig EK TOV KaVvOVvwY ETULTYLLOLC.
KANQN KE’,
"Ered Tép TivEC TOV [LNTpOTOALTOY, WC TEplNYHOnUEV, GuE-
El) TED S [7 po QV, WO TEPLNXNONMEY, alt
Aovar TOV eyKEXELPLOMEVYWY advToIG TOILViwY, Kal avaBaddovTat
x ‘ ~ 3 a 5 ” - AMS e yf. / . aS
TaCG YElpoToviagc TOY ETLOKOTWY* Edo0ke TH Ayla ovvddw, EVTOG
TpLaVv pyVvav yivecBal Tac YElpoToviag TOV éETLOKOTOW, el pN-
TOTE apa anapaitntoc avayKy TapacKevdoot eTiTabijvar TOV
Tij¢ avaBoAjce xpovov, Ei 62 wi tovTo Toijoot, bToKEtoOat
abtov éxKAnotaoriKoic émetysiowc. Tyv psy tot mpdcodov tHe
ynpsvovonc &KkkAnsiac, OWaYv Tapa TH oikOVvO"w TiC avTiG eEK-
kAnoiag pvAattecba.
KANQN ic,
’"Errerd) 6év teow Ex Anotacc, wo TepinynOnuev, diya
olkovouwv of énioxomoe Ta ExkKANOLaOTLKa YyeELpicovot
mpadyuwata, tdofe mdoav éxKAqziavy éniokorov éyovoar,
Kal oikovojov éyev &k Tov idiov KArpov, oikovopovvTa
Ta ékKANOLaOTLKG «KaTad §=yvounv tov idiov émtoKoTrov’
Gore fq) apaptvpov etvat tiv olKovomiay Tig éxKAn-
giac,’ Kal te TovTov oKoptigecba: ta avTii¢ mTpdadypara,
kai AowWopiav «ti igpwovvn §=mpootpiBecbars ei 08 pq
TOUTO TOLHOOL, UTOKELCOaL avTOV ToIC Oeiote KavoOLY,
KANON KZ’,
Tove apnagovracg yvvainag én’ dvoéuate ovvotkeciov, 7) ovp-
MpatTovtac, 7) ovvalpouévovce Tol¢ apTragovaty, Wplioev 7 ayia
ovvodoc, ei mev KAnpiKoi eiev, éxrintery Tod idiov BaOuov: ei
62 Aaixol, avabenatigecOat.
OF CHALCEDON. 189
CANON XXIV.
Monasteries, which have once been consecrated with the
consent of the Bishop, shall remain Monasteries for ever, and
the property belonging to them shall be preserved, and they
shall never again become secular dwellings. And they who
shall permit this to be done shall be subjected to ecclesiastical
penalties.
CANON XXvV.
Forasmuch as certain of the Metropolitans, as we have
heard, neglect the flocks committed to them, and delay the
ordinations of the Bishops, the Holy Synod decrees that the
ordinations of the Bishops shall take place within three
months, unless an inevitable necessity should some time re-
quire the term of delay to be prolonged. And if the [Metro-
politan] shall not do this, he shall be liable to ecclesiastical
penalties. And the income of the widowed Church shall be
kept safe by the Steward of the same Church.
CANON XXVI.
Forasmuch as we have heard that in certain Churches the
Bishops manage the Church business without Stewards, it is
decreed that every Church having a Bishop shall have also a
Steward among its own Clergy, who shall manage the Church
business under the sanction of his own Bishop ; that so the
administration of the Church may not be without a witness ;
and that thus the goods of the Church may not be squan-
dered, nor reproach be brought upon the Priesthood ; and if
[the Bishop] will not do this, he shall be subjected to the
Divine Canons.
CANON XXVILI.
The Holy Synod decrees that those who forcibly carry off
women, [even] under pretence of marriage, and the aiders or
abettors of such ravishers, shall be degraded, if Clergymen,
and if laymen, anathematized.
190 CANONS
FHOOS rij¢ attic dyiag ovvédov, éxpwrvnfeioa ydpiy TOV
mpeoBelwv tod Opdvov tie dywwrdty¢ eKk<Anoiag Kwvotarti-
VOUTOAEWC.
KANQN KH’.
Iavrayod toig TOV dyiwy natépwv bpolg ErrouEvoL, Kai TOV
aptiwce advayvwobévta Kavova THY ExaTOV TEVTTRKOVTA OEodtde-
oTdtwv éemloKéTwv, Tv ovvayGévtTwy ent Tob Tio EvaeBod¢
uvnunc MeyadAov Oeodooiov, tod yevouévov Bactdéwo év TH
Bactdidt KwvotavrivouTbAewc Néa ‘Poy, yvuopisovrec, Ta avTa
Kal iyeic Opisoucy Te Kai ydisoueOa TrEepi TOV TpECBElwv
Tie dywwratnc exKAnoiacg tie abtij¢ KwvoraytivovTo6dewc Néac
‘Pounce’ Kal yap 7T® Opovw tij¢ mpecBuTépac ‘Pwunc, dia TO
Baotdeverv tiv TOA exeivny, of Ilarépeg eixotwc atrodedwKaot
ta mpecGBeia, Kal TO avt@ oxo7® kivovuevor of ExaTov TEVvTH-
Kovta OeodiAtotaro érioKxoTol, Ta ioa mpeoBeia aTtévemav
T@ Tie Néacg ‘Pong dywwrdtw Opovw, evAdyweo Kpivavtec, THY
Bacirela Kal ovykAjtw TYynfeicay TOALY, Kal TOV iowY aTo-
Aatovoav TpecBeiwy TH mpecBuTépa PBacride ‘Pay, Kai év
roic éKxkAnowaotiKoic wo exeivny jeyadvvecbar mpaypact, dev-
tépav per’ Exeivny brdpxyoveav, Kai wore tovg tig Movte-
Kijc, Kal TH Aoavijc, Kal Tio Opaxckije OLorkjoews wyTpoTOAiTac
wovove, éte 08 Kai Tove ev ToIC¢ BapBaptkoic éTLaKOTOVE TOY
Tpoeipnuevav OLorknoewr yeEtporoveloOar id Tod TpoELpILEVOV
dyiwratov Opdvov Tig KaTa KwvoravtivovTodlvy dywwrarng eK-
KAnoiac* Ondady Exaotov punTpoTOAiToVv THY TpoELPHLEVWY
OLOLKNTEWY ETA TOV THE eTapylacg eTLOKOTWY YELPOTOVODYTOC
Tove tie emapyiac éemvoxdrovc, Ka0wc ToI¢ Oeiowe Kavoot dinyo-
pevtat* xelpotoveicbar dé, KaObac eipytat, Tob¢ pTpoTOAiTac
TOV Tpoeipnuévwv ALoiKjoewy Tapa Tov KwvoravtivovTodAEewc
apyleTtokoTov, wnpioudtTwv ovui~wovev Kata TO EO0G yevoue=
vov, Kat ém? adrtov avapEepowevor. ;
THY aitie dyiac ovvédov ék tie mpdksewo the rept Pwtiov
Extoxdrov Topov kat Evorabiov émtoxézov Bypvrtov.
Oi weyakonpetéataror kat evdoSbrartot dpxYovTeEc Eizo”.
Ilept TOV etiokéTwv THY VEelporovnNErTOY Lev Tapa PwTioV TOD
ebAaBeotdrov émioKkdrov, atoKivnOévtwr O& Tapa Edorabiov Tod
OF CHALCEDON. 191
Decree of the same Holy Synod published on account of
the privileges of the throne of the most holy Church of Con-
stantinople.
CANON XXVIII.
Following in all things the decisions of the holy Fathers,
and acknowledging the Canon, which has been just read, of
the One Hundred and Fifty most religions Bishops who were
assembled in the imperial City of Constantinople, which is
New Rome, by the Emperor Theodosius of happy memory,
we also do enact and decree the same things concerning the
privileges of the most holy Church of New Rome, or Constan-
tinople. For the Fathers rightly granted privileges to the
throne of the elder Rome, because that City was the Capital.
And the One Hundred and Fifty most religious Bishops,
actuated by the same design, gave equal privileges to the
most holy throne of New Rome, justly judging that the City
which is honoured with the Sovereignty and the Senate, and
enjoys equal privileges with the elder imperial Rome, should
in ecclesiastical matters also.be magnified as she is, and rank
next after her; so that, in the Pontic, the Asian, and the
Thracian Diocese, the Metropolitans only and such Bishops
also of the Dioceses aforesaid as are among the barbarians,
should be ordained by the aforesaid most holy throne of the
most holy Church of Constantimople ; every Metropolitan of
the aforesaid Dioceses, together with the Bishops of his Pro-
vince, ordaining his own provincial Bishops, as a matter of
course, as has been declared by the Divine Canons; but
that, as has been above said, the Metropolitans of the afore-
said Dioceses should be ordained by the Archbishop of
Constantinople, the proper elections having been held accord-
ing to custom and reported to him.
From the Act of the same Holy Synod concerning Photius,
Bishop of Tyre, and Eustathius, Bishop of Berytus.
The most illustrious and noble rulers said :
What is determined by the Holy Synod in the matter of
the Bishops ordained by the most religious Bishop Photius,
192 CANONS
5
evAaBeor dtov émioKoTov, Kal peTa THY EmLoKOTHY mpeoBurépwv
elvat KedevobEvT TOV, zi Taplorarat TH ayia ovveow ;
Ilackacivoc Kat Aovkivotoc, ot eviaBéorarou émlOKOTTOL,
kal Bwvynddrtliog TmpEeoBbTEpoc, ToTOTHpHTaL TIC EKKAnoiac ‘Pounce
eElTOV :
KANQN KO’,
’Exicxotov cic mpeaButépov Babuov épetv, lepoovAia eortiv,
Ei 62 aitia tic OtKaia éKkeivove and Tig mpagewo Tij¢ éemloKo-
Tie aTroKuvel, ovd2 mpeoBuTépov toTov Karéyerv odeiAovory.
Ei 6& éx76¢ Tevog éyxAnuwatog anekivyiOncav Tov daétoparoc,
moc THY Tie EmtioxoTAg agiav éemavaorpépovaty,
’"AvatoAtoc, 6 evAaBéoratoc apyLenioxoTog Kwvotavtivovt0-
Aewe, eimev* Obtoe of Aeyouevor ato Tij¢ emtoKoTi¢ asiac ei¢
THY TOU TpEcBuTépov Taé&iv KaTEAnAvOEval, Ei ev amd EvAOywY
TIVaY aiTLaVv KaTadiKagovTaL, EiKOTWC OvdE Tig TpEDBUTEpOV
évtoc ato Tvyydvovowv eivar Ting’ el d& diya TLVvdG aitiagc
evAoyov ei¢ TOV IrTTOVva KaTERLBacOHoaY Babuoy, OiKatoe TYYYa-
vovawv, elye avevOvvor paveiev, tiv Tice émtoKorijg émavada-
Beiv agiav Te Kat lepwovrny,
Ildvrec of ebAaBéorartor émioKo7ot EBdnoav *
Atkaia 4 Kpiowe TOV Tatépwr. ldvteg ta adbta Aéyomev
ol tatépec Otkaiwg tvndicarto: 4 Wipog TOv apyleTioKOTWY
KparetTo,
Oi peyadorpeTéarar ot kat evdosérarot GpxovTes ElTOv *
Ta apéoavta TH ayia ovvddw san Tov dravTa ypdvoyv BéBata
gviatteodw.
THE avrijc ayiac ovvodov éx tije teTdpThs Tpdsews, év0a
OKOTELTaL TO KEPEAQLOV TO KATA TOC ETLOKOTOUG Alyéntov :
Oj peyahonpentéoTar ot Kat tvdosdraror apyovTec, Kal 1 vTEp=
dvijg obyKAnrog eimov.
KANON A’.
*"Eetd7) ot evaAaBéotator érioxorot Tig Atyvntov, oby’ wc
wayouevoe TH KaOoALKh TioTEL, Hroypapar Ti emLoTOAT TOD
dowtdtov dpxylenioKdtov Agovtog émi tov Tapoytoc aveBad-
boy | bs / »” ° ? ~ ’ ‘ ae ~ 4
OvT0, aAAd daoKovTec, 00g elvar ev TH AiyuTTlaKi JlorKyoet,
OF CHALCEDON. 193
but removed by the most religious Bishop Kustathius and or-
dered to be Presbyters after [having held] the Episcopate ?
The most religious Bishops Pascasinus and Lucensius,
and the Priest Boniface, representatives of the Church of
Rome, said :
CANON XXIX.
It is sacrilege to reduce a Bishop to the rank of a Pres-
byter ; but, if they are for just cause removed from the Epis-
copate, neither ought they to have the position of a Presby-
ter ; and if they have been displaced without reason, they
shall be restored to their episcopal dignity.
And Anatolius, the most religious Archbishop of Constan-
tinople, said: If those who are alleged to have descended
from the episcopal dignity to the order of Presbyter, have
indeed been condemned for any sufficient causes, neither are
they rightly worthy of the honour of a Presbyter. But if
they have been forced down into the lower rank without just
cause, they are worthy, if they appear guiltless, to receive
again both the dignity and Priesthood of the Episcopate.
And all the most religious Bishops said :
The judgment of the Fathers is right. We all say the
same. The Fathers have righteously decided. Let the sen-
tence of the Archbishops prevail.
And the most noble and illustrious rulers said :
Let the pleasure of the Holy Synod be established for all
time.
From the Fourth Act of the same Holy Synod, having
reference to the matter of the Egyptian Bishops.
The most noble and illustrious rulers, and the great
Senate, said :
CANON XXX.
Since the most religious Bishops of Egypt have postponed
for the present their subscription to the letter of the most holy
Archbishop Leo, not because they oppose the Catholic Faith,
but because they declare that it is the custom in the Egyptian
194 CANONS
Tapa yvounv Kai diatiTwowy Tov dpylEeTLoKOTOV undeVv TOLOvTO
Troveiv * Kal akvovaiv evdoOivat abtoic dypt Tij¢ YEpoToviac Tod
Eoouevov Tic THY ’AAekavdpewv peyadoTroAew¢ éTLOKOTIOV * EvAO-
yov nuiv tddvyn Kai piAdvOpwrov, Bate avtoic pévovary eri TOU
oikeiov oxjuatog év tH BaotAevovoy TOAEL, Evdootv TapacyEOjVat,
dypic av yElpotovny) 6 apyLeTioxoTrog Tie ’AAeSavdpéwv weyado-
TOAEWC.
[Ilaoxacivoc 6 svAaBéotato¢g éTriokoToG ToTOTNPHTICG TOV
aTooToALKov Opdvov ‘Pwunye, eiterv*
Ei mpootdttee 7 tbyetépa e&Sovola, wai Kedevetai ti TOTE
avroig TapacyeOjvat piAavOpwriac Eyouevov, Eyyvac dOTWOaY,
Ore obk eEpywrtat TattTn¢G Tie T6AEwWC, Ewe ob H ’AAEEavdpéwv
mOALc ETtioKoTrov OEENTAL.
Ol peyahonperéotatoe Kal evdoséraTor apxovTec, kal O UTEP-
vig ovyKkAnrog eimov.
‘H tov dowwrdrov Iackacivov wijdog BEBaa ~o7w * |
"Obev pévovtes emi Tod olKeiov oxnpatoc [ot EvAaBEoTaTOL
éxioxorot THv AiyunTtiwr], 7) éyyvac TapéSovowy, ei TOOTO avToiC
Ovvator, 7 &wuocia KatanLoTEvOnoorTat,
OF CHALCEDON. 125
Diocese to do no such thing without the consent and order
of their Archbishop, and ask indulgence until the ordination
of the new Bishop of the Metropolis of Alexandria, it seemed
to us reasonable and kind that this concession should be made
to them, they remaining in their official habit in the imperial
city until the Archbishop of the Metropolis of Alexandria
shall have been ordained.
[And the most religious Bishop Pascasinus, representative
of the apostolic throne of Rome, said :
If your authority suggests and commands that any indul-
gence be shewn to them, let them give securities that they
will not depart from this City until the City of Alexandria re-
ceives a Bishop.
And the most noble and illustrious rulers, and the great
Senate, said :
Let the sentence of the most holy Pascasinus be confirmed. |
And therefore let [the most religious Bishops of the Egyp-
tians] remain in their official habit, either giving securities, if
they can, or being paroled under oath,
ah oe : 4S RD 5 19 Pek aay et
wiics. i ee
be ceatitie Litt (een ota thine Cie tse Sea OnNs bi a
er: Sees ae ES ope tinind, steete Laay rile A nally ae
i pase bp Seal ual locpralodtt aut Ds aateeee ws i <ih 57
. Pi aioet. Shite abe iadint Seed Oak Bassin sr a! a
; : th eae | ie, Stas Fai nitty aia rac aru Saays elt ger us:
, By) eK nia Ay 3a atimpostete a Hee babe mid Hig oie
Egy Sea ue ref Ohi: f =
. oz
FI Cason a ail isc Horatst Fi était Sano. oily ey he
; Pces: aiesito mand silo iaaetar Sable :
aaseTpars we eer wha nse Dasa ates" ie CHOU aed ee
GAbes eile SUES as ei, Cai Mil oid, Oi ‘their Se, aa
aye LAE 3 apt it Bs iy cr dd af {sill Gera ii ii y wa a uF iv Feet
ney Be ; ; 7 ptierin Te
Sy. ee Bar aries meses fides ahd hes ay Bee
ena ; . : , ‘ © Dian ate :
a et uy tcFscea oe wane eS Real Neath Gabe fi PR sea 2 teu :
*¢
rire’ Hii london oomivilis Jotge geht bil pati igi doled
pie PO Uae oath tacdion gl Costar ne Paphos
ie Tobie alervay Buog 20) feed oN
~#
and
= Hing
CANONS OF PROVINCIAL COUNCILS,
APPROVED AT
GCHALCE.DON.
TA GN OY i ey
THs EN ALK? A 20 2TAS ss NOAA 0 ty
KANQN A’,
IIpea3urépove tovc émiOtoavtac, sita dvaradaicavrac,
pate éx pebddov tivdc, GAA’ é&& aAnOeiac, pte TmpoKa-
Taokevdoartac, Kal éeniTNdEvoavtac, Kai Teloavtac, iva d6é-
wot pév Bacdvoig wvm0BdAAecba, tavtTac dé 7a doketv
kal TQ oxHwate TpooaxOnvar: tovToVve Edoke, TIE Mev TYLAC
Ti¢ Kata THY Kabédpav pETéverv: Tpoodéperv dé avTodc,
OmtAsiv, 7 bAwo AEtTOVpyeiv TL THY iEpaTLKGY AELTOLpyLOr,
un e&eivat.
KANON B’
Ataxévovg bmoiwe Ovoavtac, peta O& Tavita avaTadai-
cavrac, Tiv pév aAAnv Tiyniy Every, Tetavaba dé adbtov¢
maon¢e tio epic AEettovpyiac, Tig Te TOV adpToy 7 ToT?-
plov avadépey, 7 Knpvooev. Hi pévtoe tivig THY émt-
oKoTmwWv TovToLG ovvidoley KduaTév TLVa, 7 TaTEivwWoLY Tpad-
s 3 ta / 4 x“ BJ ~ J > 7) ~
THTOC, Kal EBéAOLEY TAEOV TL dLddvaL, 7 GadpalpEety, En’ avTOIC
elvat THY &Eovoiar,
KANON I”.
Todc detyovtac Kat ovdAdAndbévtac, 7 id oikeiwy Tapa-
do0évrac, 7) dAdwo ta brdpyovta adaipebEvtac, 7 wvT0-
peivavracg Bacdvovc, 7 sig Seopwrhpiov éuBAnBévtac, Bowvtdc
te, Ort elot Xpsoriavol, kat teproyobévtac, 7 TL sig Ta¢
xeipag mpoc Biav tuBadAdvtwy TOV BLagopévwvy 7 Bpaud
TL Tpoe avdyKnv dekapévove, buodoyotvrac dé dL6Aov OTL
clot Xptotiavol, Kai 7d mévP0¢ Tov ovuBdvTo¢ del émt-
OELKVUMLEVOLG TH Tdon KaTaOTOA Kal TH OXHWaTL, Kal TH
Tov Biov tamewédrntl, TobTove, wc &£w duaptiuato¢g dvtac,
CANONS sO ANGCY RA:
CANON I.
It is decreed that Presbyters who have offered sacrifices
and afterwards returned to the conflict, not with hypocrisy,
but in sincerity, may retain the honour of their chair; provided
they had not used management, arrangement, or persuasion,
so as to appear to be subjected to the torture, when it was [in
fact] applied only in-seeming and pretence. Nevertheless it
is not lawful for them to make the Oblation, nor to preach,
nor to serve in any ministry whatever of the priestly offices.
CANON IL.
It is likewise decreed that Deacons who have sacrificed
and afterwards resumed the conflict, shall abstain from every
sacred ministry, neither bringing in the bread and the cup,
nor making proclamations ; yet they may enjoy their other
honours. Nevertheless, if any of the Bishops shall observe in
them distress of mind and meek humiliation, it shall be lawful
to the Bishops to grant more indulgence, or [if otherwise] to
take away (what has been granted].
CANON III.
Those who have fled and been apprehended, or have been
betrayed by their servants; or otherwise, those who have been
despoiled of their goods, or have endured tortures, or have
been imprisoned and abused, declaring themselves to be
Christians ; or who have been forced to receive something
which their persecutors violently thrust into their hands, or
meat [offered to idols], continually professing that they were
Christians ; and who, by their whole apparel, and demeanour,
and humility of life, always give evidence of grief at what has
happened ; these persons, inasmuch as they are free from sin
200 CANONS
THS KoLvwviag ju) KwAtEecOaL* el J& Kal EkwdAtOnoav br
Tivoc, TEploootépac akpiBeiac Evexev, 7 Kal TIVwY ayvola,
? 4 ~ ~ ‘ [! / 9 7 ~ , ~
EvOvg mpoodeyOyvat. Tovto dé oOmoiwo Ent TE THY EK TOD
KAnpov Kal TOV dAAwy Aaikov. TUpoosentdoOn d& kaetvo,
ei OvvavTat Kat Aaixol, TH abt avdyKy bromEecbvTEc, Tpod-
a} 2 ashes 1 es) cS, a . 2 e “ e
yeoOa sic tasty: édogev ovv Kal tovTove, wo pndev Tuap-
THKOTAC, el Kal % TpodaBovoa stpioxotto 6p0% Tov Biov
TOALT Ela, TpOVELpiGecOat.
KANON A’,
Ilepi tv mpd¢g Biav Ovoavtwy, tm dé TovTOLG Kal THY
OetvqoavTwy Eig Ta E10WAa, boot pev aTrayouevot, Kal
oynuate padpotépw avijAPov, Kai éoOA7t eyphoavto ToAv=
TEAEGTEPA, Kal PeETEGYOVY TOU TapacKevacbEvTog deEiTVOV
bd / »” > ‘ > ~ e ~ > 7
adtadopwc, édogev, éviavToy aKpodobat, wimoreceiv dé Tpla
évn, evdyij¢ d& povycg Kowvwrijoat étn Ovo, Kat tote éAOEiv
éml 70 TEAELOY,
KANON E’,
“Ooot d& avijAOov peta eobijtog TeEvOuKijc, Kal avare-
aovreg e&payov, petasd Ot’ bANG Tij¢ avakAicewco OaKpvov-
Tec, ef éTAjpwoayv Tov TiC UTOTT@OEWS TPLETT YpOvory,
ywple mpoapopac dexOjtwoav' ei d& pu Epayov, dvo wtro-
mesovtec etn, TO TplT® KOLYWYYCAdTWoAaV ETEL YwpiC TpO-
opopic, iva Td Tédeov TH TEeTpastia AdBwor, Tov¢o dé
émiakoTove esovoiav eyev Tov TpoTOV Tice éemloTpopic
Soxyuaoavrac, didaavOpwrevecOa, i TAEiova mpoorLOEvat
yoovov, Ipod mavtwv dé, kai 6 Tpodywy ioc, Kai 6
weTa Tadta, eeTaléoOw, Kal ovtwo 4 PiAavOpwria émpme-
Tpelo0w,
KANQN o”.
Ilept Tay area =povov— eigavTwv = KoAdoewr, ~—kal
apaipfoewe §=brapyovTwv, 7) peTouKiac, Kal OvodvTwy, kal
wexpl Tod Tapdvtog Kalpod pq peTavonodyTwy, punde eTtl=
otpepdvtTwy, viv dé Tapa Tov Kalpov Tij¢ ovvoedov
ORANG Y RA. 201
[in this respect], are not to be repelled from the Communion ;
and if, through an extreme severity or ignorance of some
things, they have been repelled, let them forthwith be re-
admitted. This shall hold good alike of Clergy and laity.
Tt has also been considered whetier laymen who have fallen
under the same compulsion may be promoted to the Clergy,
and we have decreed that, since they have in no respect been
guilty, they may be ordained ; provided their past course of
life be found to have been upright.
CANON IV.
Concerning those who have been forced to sacrifice, but
who, in addition, have partaken of feasts in honour of the
idols ; as many as were haled away, but afterwards went up
with a cheerful countenance, and wore their costliest apparel,
and partook with indifference of the feast provided ; it is de-
creed that these be hearers one year, and prostrators three
years, and communicants in prayers [7. e., co-standers] two
years, and then return to full Communion.
CANON V.
As many, however, as went up in mourning attire and fell
down and ate, weeping throughout the whole entertainment ;
if they have fulfilled the three years as prostrators, let them be
received without the Oblation [%. e. as co-standers] ; and if
they did not eat, let them be prostrators two years, and in the
third year let them communicate without the Oblation [1. e.,
as co-standers] ; so that in the fourth year they may receive
the full Communion. But the Bishops have the right, after
considering the character of their conversion, either to deal
with them more leniently, or to extend the time. But, first
of all, let their life before and since be thoroughly examined,
and let the indulgence be determined accordingly.
CANON VI.
Concerning those who yielded merely upon threat of pen-
alties and of the confiscation of their goods, or of banishment,
and sacrificed; and who till this present time have not
repented, nor been converted, but who now, at the time of
202 CANONS
mposeADovtwyv, Kal gic dlavorav Tice émoTtpopig yevo=
wévov, edoge péexpe Tie peydanc juépac sic dKxpdaow
OexGijvar, Kal peta THY jeyaAnv quepav sbroteceiv Tpia
etn, Kai peTa Gada Ovo etn KoLvwrijca, xYapic Tpo-
obopic, Kal ovtwco eAOeiv emi TO TédELOV, BoTe TY Taoav
éfaetiuv TAnp@oat, Ei dé tives mpd tHe ovvddov Tav-
tno edéyOnoav eic juetavowav, an’ éxelvov Tod ypdvov
AehoyicOat avtoig tiv apyny tie éeSaetiac. Fi uév
Tet Kivdvvog kai Oavdtov tpocdonia é&k védcov, 7
GdAjnc Tlvd¢ Tpoddcewo ovuBain, TovTove emi bpw dEx-
Ojvat,
KANON Z/. ;
Tlept t&v ovvectiabfévtwy fv eOvini Eopti, év Té6TW adw-
piouevay toic eOviKoic, idta Bpwpata erixomioapévwr, Kat
goayovtwrv, dose dietiav wrotmecdvtac dexOijvar* Oo dé,
ei Xp) fleTa TIC mMpoopopdc Exaotov, TaVv enoKéTwY
éoti dokiyuaoat, Kai tov dAdAov PBiov ed’ éxdotov é&e-
TaOal.
KANON Hi’.
Cv
OL d& devtEepov Kai tpitov Ovcavtec peta PBiac, Te-
Tpaetiav wroreséTwoav, dvo de én xXwpic Tpoomopdac
KOLVOVHTATWOAY, Kal TH EBDOUM TEAsing SeYOiTwWoar.
KANQN 6’,
“Ooor d& py povov anéotnoav, GAda Kai éeravéornoar,
kat qvaykaoav ddcAdov¢e, Kai alti keyévovto Tod avayKa-
oOijvar, ovto én pev Ttpla, Tov Tie akpodoewce deEaoOw-
s . . ” fe , x aw e ed A
cav toTov, tv d& ddAdn éekaetia TOV Tie tbroTTHOEWS
2
tAAov. O& eviavTo” VWVITATWOAV pic mpoodopac, tva
arA0 & evlavi KOLVWVHOATWOAV = VWpl Tpoomopac, tb
“ , 4 ~ va 4 5 3
THhYv OekaeTiavy TAnpwoavtec, Tod TEAElov pETdoyworv' eV
A ”
Wév TOL TOUTW TH NPOVW, Kail TOY GAAov aitav éeniTNpEI-
bat Biov,
OF ANCY RA. 203
this Synod, have conceived a purpose of conversion, it is de-
creed that they be received as hearers till the Great Day [of
Easter], and that after the Great Day they be prostrators for
three years, and for two years more communicate without the
Oblation [7. e., as co-standers], and then come to the full com-
munion, so as to complete the period of six full years. And
if any have been admitted to penance before this Synod, let
the beginning of the six years be reckoned to them from that
time. Nevertheless, if there should be any danger or prospect
of death, whether from disease or any other cause, let them
be received, but under limitation [7. e., so long as the danger
of death continues].
CANON VII.
Concerning those who have partaken at a heathen feast in
a place appointed for heathens, but who have brought and
eaten their own meats, it is decreed that they be received after
they have been prostrators two years ; but whether to the
Oblation, every Bishop must determine after he has made
examination into the rest of their life.
CANON VIII.
Let those who have twice or thrice sacrificed under com-
pulsion, be prostrators four years, and communicate with-
out the Oblation [7. e., as co-standers] two years, and in the
seventh year they shall be received to full Communion.
CANON IX.
As many as have not merely apostatized, but have risen
against their brethren and forced them [to apostatize], and
have been guilty of their being forced; let these for three
years take the place of hearing, and for another term of six
years that of prostration, and for another year let them com-
municate without the Oblation [7. e., as co-standers]; in order
that, when they have fulfilled the space of ten years, they
may partake of the Communion ; but during this time the
rest of their life must also be enquired into.
204 CANONS
KANQN I’,
Atdkovot, 600 KabioravTa, Tap’ avtivy THY KaTdoTaow
el éuaptipavto Kal &pacav xXpijvat yapioat, py Ovvdpevor
OUTw pévElv, OUTOL PETA TATA yaptoayTEc, EoTWOAY EV TH
imnpecia, Ola TO emitpanivat adbtoig bmd Tov éemtoKdToOV.
Tovro od&, ef TiVvEeg oLwTioavTes, Kal KaTadesduevor EV TH
yelpotovia péverv obtw, peTa Tavta HAOov én yduov, TeE-
mavo0a avtod¢s Tij¢ dltakoviac.
KANON IA’,
‘ La a 4 x ~ e \ »”
Tac pvyorevOeioag Kopac, Kal peta TavTa vTO addwV
aptayeioac, eédokev atrodidoc0at Toi¢ TmpouvynoTevoamévoic, Est
p p) 5 | ?
kat Biav bn’ abtav mdbotev.
KANQN IB’.
Tove mpd tov Bantiowatoc teOvKdTac, Kal peTa TadTa
Bantiobévtac, éeédokev eic tasty mpodyecbai, @¢o atodov-
oaméevove.
KANQN II".
Xwpetvokdroic* pi eSeivat tmpsoBvtépovg 7 Stakdvove yeEt-
potovety, dada pny pundé mpecButépovge TOAEWC, Ywpic Tov
émitparivat vm7d Tov éemloKéTOV pETa ypaypdtwr, ev éETépa
TapolKia,
KANQN IA’,
Tov¢ év KAtpw mpsoBvtépove 7 dtakdvove dvtac, aTexvoué-
~ a) fe ’ s vA ’ a
vove Kpedv, edokev EpartecOa, Kal ovTwco, Ei BovAaLYTO, Kpa-
~ t ~ ’ y 7 {. e a ‘\ a ~
Tely éavTav: ef O& et) BotAovTo, wo nde Ta [ETA KpEOV
BadAdopeva Adyava éoOiev, kat ei poy bTElKoLEY TH Kavore,
meTavo0at avrove Tig TazEws.
* The common reading is xwpemtiexomous, Which makes the Canon wholly unintel-
ligible.
OW "ANCYRA. 205
CANON X.
They who have been made Deacons, declaring when they
were ordained that they must marry, because they were not
able to abide so, and who afterwards have married, shall con-
tinue in their ministry, because it was conceded to them by
the Bishop. But if any were silent on this matter, under-
taking at their ordination to abide [as they were], and after-
wards proceeded to marriage, these shall cease from the
deaconate.
CANON XI.
Tt is decreed that virgins who have been betrothed, and
who have afterwards been carried off by others, shall be
restored to those to whom they had formerly been betrothed,
even though they may have suffered violence from the ravisher
CANON XII.
It is decreed that they who have offered sacrifice before
their Baptism, and were afterwards baptized, may be promoted
to the Ciergy, inasmuch as they have washed away [their sins].
CANON XIII.
It is not lawful for Chorepiscopi to ordain Presbyters or
Deacons in another Parish, nor, most assuredly, Presbyters of
a City, without the commission of the Bishop given in
writing.*
CANON XIV.
It is decreed that among the Clergy, Presbyters and
Deacons who abstain from fiesh shall taste of it, and after-
wards, if they shall so please, may abstain. But if they shall
refuse, and will not even eat herbs served with flesh, but dis-
obey the Canon, let them be removed from their order.
* This Canon is not easily understood on account of the last three words, év érépa
mapoxia, If, as some haye thought. these words are an interpolation, the Canon would
prove that with the written consent of the Bishop a Chorepiscopus might ordain even
a City Presbyter of the Parish to which he himself belonged. If they are part of the
original text, as seems to be the case, the Canon shows that in any other Parish than
that to which he belonged a Chorepiscopus might ordain even a City Presbyter, pro-
vided he had the Bishop’s consent in writing ; but that in his own Parish the written
document was not held to be necessary. In either case the ordaining power of the
Chorepiscopi referred to is evident; in other words it is clear that they were true
Bishops as to their Orders, though they were not possessed of local jurisdiction.
206 CANONS
IANGN, TE.
Tlept 7Ov dtadepovtwyv TH Kupiand, 60a émtoKxdtov
un Ovrog mpeoBirepoe EmwWAnoav, avaKadeiobat TO Kuptaxor,
"Ev d& tq Kpioe. tod émioKdToV eivat, EimEp TpootKEL aTro-
AaBeiv tiv Tyinv, eite Kat jun, Oia TO TOAAdKLG THY T™pdc0=
dov TOV TEetpauévwv atrodedwKévat avtoi¢ tovtog TAéEtova
THY TLLAY.
KANON Ie’,
~ ]
Ilept tHv ddoyevoapévwr, 7} Kat aAoyevowévov, boot mpiy
eikooaeTeig yevéoba, muaptov, mévte Kal O&Ka ETEOLY DTTO-
TEGOVTEG, KOLVWViag TLYYAVETWOaY TiC El¢ TAC TpodEvYdC*
eita év TH Kotvwvia dtatedgoavtes ETH TEVTE, TOTE Kal TIC
mpoooopac idantécOwoav. "KéetagéoOw dé avtTav Kai O
tv tH btomT@ce Bioc, Kal o'TwW TvyYaVETWOaAY Tij¢ dLAav-
Opwriac. Ei dé tive Kataképwo ev Tog awapThuact yeyovaot,
Thy pakpav éyétwoav trdntwoww. “Ooor d& wiTepBdvteg tiv
qAikiav TavTHY, Kal yvvaikag ExovTEG TEPLTETTHKAOL TO duap-
THUATL, TEVTE Kal Eikooty ETEOLY VTOTEGOYTEC, KOLVWViaC TLYy-
yavétwoav Tic Eig TaG TpooEevydc’ EitTa eKTEAECAYTEG TEVTE
ETN EV TH KOLYWLia TAY ELYOV, TLYKAVETWOAY TIC Tpoomopac.
Ei 0€ tiveg Kai yuvaikacg éxyovrec, Kai vTEpBdvtec TOY TEVTH-
KOVTaETH XpOvov Huaprov, ent tH &&6dw Tov Biov TvyxavéTwn
oav Ti¢ KoLvoviac.
KANQN IZ,
“ pats) , “ ” ” 7
Tove. daoyevoauévovg Kat Aetpodo Ovtac, Tot AeETpw-
cavtac, TobTove mpooétakev 1) dyia otvodoc, Eig Tov NEI-
peagouevove evyecba.
KANON IH’,
,
Ei tivec érioxonot Kataorabévtec, kal pt) dexOévtec
oT THC Tapotkiag exelvync, el¢ iv wvoudoOnoav, étépatc
Bobsowro mapotkiatc émtévat, Kal BidfecOat Ttodvc KabeoTa-
Tac, Kal oTdoelg Kiveiv Karz’ abtov, TodTOVe adopicedBat.
"Eav pévtor BovAovro eic TO mpecBuréptov KabéfeoOa, évOa
qoav TmpoTEpov TpEGBUTEpL, fui) aTOBdAAECOaL adtod¢ THC
OF ANCYRA. 207
CANON XV.
Concerning things belonging to the Church, which Pres-
byters may have sold when there was no Bishop, it is decreed
that the Church property shall be reclaimed ; and it shall be
in the discretion of the Bishop whether it is better to receive
the purchase price, or not; for oftentimes the revenue of the
things sold might yield them the greater value.
CANON XVI.
Let those who have been or who are guilty of bestial
lusts, if they have sinned while under twenty years of age, be
prostrators fifteen years, and communicate in prayers [1. e,,
be co-standers] ; then, having passed five years in this Com-
munion, let them be partakers also of the Oblation. But iet
their life as prostrators be examined, and so let them receive
indulgence ; and if any have been more insatiable in their
crimes, then let their time of prostration be prolonged. And
if any who have passed this age and had wives, have fallen
into this sin, let them be prostrators twenty-five years, and
then communicate in prayers [7. e., as co-standers]; and, after
they have been five years in the Communion of prayers, let
them partake of the Oblation. And if any married men of
more than fifty years of age have so sinned, let them be ad-
mitted to Communion only at the point of death.
CANON XVII.
Defilers of themselves with beasts, who are also leprous,
that is, who-have infected others [with the leprosy of this
crime], the holy Synod commands te pray among the Hie-
mantes.
CANON XVIII.
If any who have been constituted Bishops, but have not
been received by the Parish to which they were designated,
shall invade other Parishes and wrong the constituted
[Bishops] there, stirring up seditions against them, let such
persons be suspended. But if they are willing to accept a
seat among the Presbyterate, where they formerly were Pres-
208 CANONS
Tyg: = eav d& Staoracidgwor mpo¢ Tove Kabeatarac Exet
émlakoTove, adatpeiobar abtovg Kal THY TyLiy Tov TpEoBv-
tepiov. kat ylvecOat avtov¢ eKknptKrove. ;
KANQN I60’.
“Ooot tapbeviav énayyeAdouevol, abetrovor THY émay-
yediav, Tov TOV dtyauwv pov éextAnpottwoav. Tac pév-
ToL ovvepyouévac trapbévovg Ttioiv wo adEeAdacg éKwdAt-
caper.
KANQN K’,
"Eav rivog yuvy powyevOq, 7] poryevon tic, év énta
éteot Osi avTov Tov Tedeiov TVYELV, KaTa Tov¢ PBabuod¢s
TOvG Tpodyovrac.
KANQN KA’
Ilept TOY yvvatkov Tov eExTOopvevovodyvy Kat davatpov-
ov Ta yevvaueva, Kal oTovdagovodv Pidpia Toteiv, 6
piv mpdtepdc Opog péxpic éSddov éx@dAvoe, kai TobTw
ovytibevTa, PiravOpwrdrepov dé TL EvpdvTEC, WpioauEV
OekaeTh Ypdvov, Kata toro PBabuode Tove wpLomévove
TANpW@Oal.
KANQN KB".
Ilepi Exovoiwy ddvwv, vromunTéTWoaY pév, TOV dé TE-
Asiov év 7G) Tédet TOW Biov Katakotcbwoar,
KANQN KI”.
*Enl akovoiwv ddvwr, 6 piv mpdtepoc bpog ev én-
taevia Kedever Tov TeAeiov petacyeiv Kata TOdG wpLo"é-
vove PaOuovc: 6 O& detbrEpoc, TOY TMEVTaETH xXpOvoY TAN-
pacar.
KANQN KA’,
Oi Katapavrevonevor, Kat rato ovvneiac Tov - Over
eEakodovbovvrec, 7 elodyovtéc tivac ele tote éavtov
oikovg émi avevpéoer apwaxery, 7) Kat KaOdpost, brd Tov
OF ANCYRA. 209
byters, let them not be deprived of that honour. And if they
shall act seditiously against the Bishops constituted there,
the honour of the Presbyterate also shall be taken from them
and themselves expelled.
CANON XIX.
If any persons who profess Virginity shall disregard their
profession, let them fulfil the term of digamists. And, more-
over, we prohibit women who are Virgins from living with men
as sisters.
CANON XX.
An adulteress or an adulterer shall be restored to full
communion after seven years passed in the previous degrees
[of penance].
CANON XXI.
Concerning women who commit fornication, and destroy
that which they have conceived, or who are employed in
making drugs for abortion, the former decree excluded them
until the hour of death, and by this they are bound. Never-
theless, being desirous to use somewhat greater lenity, we
have ordained that they fulfil ten years [of penance], accord-
ing to the established degrees.
CANON XXII.
Concerning wilful murderers, let them remain prostrators;
but at the end of life let them be indulged with full Com-
munion.
CANON XXIJIL
Concerning involuntary homicides, the former decree di-
rects that they be received to full Communion after seven
years [of penance], according to the established degrees ;
but this second, that they fulfil a term of five years.
CANON XXIV.
They who practice divination, and follow the customs of
the heathen, or who take men to their houses for the invention
of sorceries, or for lustrations, shall fall under the Canon of
210 CANONS
kavova minTéTwWoaY THC TEVTaETiac, KaTa TOvG PBaOuodc
Tod¢ wplouévovc, Tpia én iToTTeOEWC, Kal OVO éTH EvXAC,
Xwpic mpoopopac.
KANQN KE’,
Mvycrevaduevoc tig KOpnv, tpocebOdpn TH adEAdi avTijc,
Oc Kal émipopéoae advthiv: eynue O& THY puvynoTyY peta
Tavita, 7 O& @Oapsioa annhygato* of ovveddteg éxkEeded-
aOnoav év Oekaetia deyOjvat sig TOdvg OUVYEOTHTAG KATA TOG
wpianérave Babuove.
Oe AN CY RA: 211
five years [penance], according to the established degrees ;
that is, three years as prostrators, and two years of prayer
without the Oblation [7. e., as co-standers].
CANON XXYV.
One who had betrothed a maider, corrupted her sister, so
that she conceived. After that he married his betrothed, but
she who had been corrupted hanged herself. The parties to
this affair were ordered to be received among the co-standers,
after ten years [of penance], according to the established
degrees.
HC ASIN GSN ae
THD HN? NEOKAIZ APE LA 2 NOAO
KANQN A’,
IIpeoBvrepog eav yun, tie Tagewo avtov peratibecBar*
idem \ 4 AN if I< ~ > x >t
éav O& Topvevon, 7) worxevon, eSwbeioOar avtov téA€ov, Kal
ayeoOat ei¢ petavolay,
KANON B’.
Turvy, éav yiunrat dvo adeAdoic, &wOeicOw pwéxypt Oa-
vatouv' TAny év 7T@ Oavatw dia tiv dtAavOpwriav Eitovoa,
ac vyladvaca Avoe Tov yapov, Ee tiv petavorav, ‘Eav
x 4 ¢ \ 7 4 4 7 ” ’ XN
dé TEAEVvTIOH yur éV TOLOVT@ Ya"w OVvGA, 7TOL O avap,
OvoxEpygs TH pelvavTe 7H peTavora,
KANQN I”,
Ilept TOV TAsioToLG yamolg TepiTUTTOVTWY 6 [Mev YpovOC
cadijc 6 wptopévoc, 4 d& avaotpody Kai 1) Tiott¢ adtéy
ovyvrTéuvel TOV YpOvor,
KANQN A’,
"Edv = mpoOnrai tic, émiOvujoac yvvatkoc, ovykabevdijoat
wer’? abric, ui &20n d& sic épyov avtod 4 évOvunorc, patverat
OTL UTO THC YaplTog éppvobn.
KANQN E’,
= , AS > , a} X ’ ~ ~
Kartnyovpevoc, tav eioepyouevoc eic Kuptanov, év tH TOV
KaTnyouévwy Take OTHKy, OvTOG d& duapTary, tav péev yovv
7,7 BJ 4 (et e 4 e Aes IN ‘5 ’ “2
KAivoOr, akpodsOw nkéTe duaptavwv* éav O& Kal akpowpevoc
ére duaptavy, e&wOeicw,
CANONS OF NEO-CASAREA.
CANON I.
If a Presbyter marry, let him be removed from his Order :
but if he commit fornication [being single], or adultery [being
married], let him be altogether cast out and brought to
penance.
CANON II.
If a woman shall have married two brothers, let her be
cast out until her death. Nevertheless, at the hour of death
she shall be received to penance, provided she declare that
she will break the marriage, if she should recover. But if the
woman or her husband die in such a marriage, the penance
of the survivor shall be severe.
CANON III.
Concerning those who fall into many marriages, the ap-
pointed time of penance is well known ; but their amendment
and faith shortens the time.
CANON IV.
Tf any man lusting after a woman purposes to lie with her,
and his design does not come to effect, it is evident that he
has been saved by grace.
CANON V.
If a Catechumen coming into the Church have taken his
place in the order of Catechumens and fall into sin, then let
him, if he be a kneeler and forsake his sin, become a hearer ;
but if he commit sin while he is a hearer, let him be cast out.
214 CANONS
KANQN ¢’,
4 T.— ~ rae , , .
Ilepi xvodopovonc, tt dei gwricecbar, dmore PBovdAeTa
obdtv yap &v TOUT® KOLYWYEr 7 TiKTOVOa TO TIKTOUSY@"
dia TO éxadortov idiav Tv Tpoaipecty THY emi TH duodo-
yia deikvvoba.
KANQN Z?!,
IIpeoBitepov ei¢ yajtovg dvyamovvtwy pun éottdoBut*
émei pieTavotav aitovvtog Tov diyduov, tig gota 6 TpEO-
BotEpoc, 6 dia THe EoTLdoEwo GvyKaTaTLBéuEvog Tog yapwotc ;
AN QIN EL,
Tuva tivoc pouyevOeioa Aaixod ovtoc, sav édAeyxOy da-
vepoc, 6 toLlovtoc sic wnpeciav éADetv od dvvata, "Kav
dé Kal peta TY xElpoToviav poryEevOH, OdeidAer arrodAvoat
aiznv: éav d& oveq, ob dvvata EyecOar tig éyxetproOsionc
av7@ vmnpeciac,
KANQN 0’.
IIpeoBvtepoc, av Tponuaptnxa¢ owpate tpoayOp, Kai
duodoynon, OTe ijpapTe mpd Tie xYElpotoviac, 7 Tpoc-
gepétw, pévwv é&v Toi¢ Aoroic, did Tijv aAAnv oTov-
Ojv' Ta yap AoiTta apuaptipata eépacav ot ToAAoL Kai
thy yetpoleoiay ddiévat, “Eav 0& abtoc pr buodoyh, éAeyyOij-
vai d& pavepas py OvvnOp, én’ abt@ éExelvw Toreicbar THY
é£ovaiav.
KANQN I’,
‘Ouoiwe Kai didKovoc, édv TH aitd duapthwat« trepiTréon,
THY TOU UTNpETOV TasLY EVETW,
KANQN IA’.
IIpeoBvrepoc mpd TOV tpldKkovta etdY uy NELpoTOVeEtoOa),
éav kal ravv @ 6 dvOpwrocg d&oc, adAAad arornpeicOw. ‘O
x / , ~ b] ~ ~ ” ? 4
yap Kuptoc “Inooic Xpiatd¢ év TH tplakoora éEter eBarzicOn,
kai ipsato OwdoKerv,
OF NEO-CHSAREA, 215
CANON VI.
Concerning a woman with child, it is determined that she
ought to be baptized whensoever she will; for in this the
woman communicates nothing to the child, since the bringing
forward to profession is evidently the individual [privilege]
of every single person.
CANON VIL.
A Presbyter shall not be a guest at the nuptials of persons
contracting a second marriage ; for, if the digamist is worthy
of penance, what shall the Presbyter be, who, on account of
the feast, sanctions the marriage ?
CANON VIII.
If the wife of a layman has committed adultery and been
clearly convicted, such [a husband] cannot enter the Minis-
try ; and if she commit adultery after his ordination, he must
put her away ; but if he retain her, he can have no part in the
Ministry committed to him.
CANON IX.
A Presbyter who has been promoted after having com-
mitted bodily sin, and who shall confess that he had sinned
before his ordination, shall not make the Oblation, though he
may remain in his other functions on account of his diligence
in other respects ; for the majority have affirmed that ordina-
tion remits past sins. But if he do not confess and cannot be
openly convicted, the decision shall depend upon himself.
CANON X.
Likewise, if a Deacon have fallen into the same sin, let him
have the rank of a Sub-deacon.
CANON XI.
Let not a Presbyter be ordained before he is thirty years
of age, even though he be in all respects a worthy man, but
let him be made to wait. For our Lorp Jesus Curist was
baptized and began to teach in his thirtieth year.
216 CANONS
KANQN IB’,
’Eav voodv tic dwttcbj, sic mpeoButépiov dyecOa ov
dvvatar* ovK &k& Tpoaplcewo yap 7 TlaTI¢ avTov, GAA’ é&
dvayknco’ ein Taya Ola THY pETa TAavTAa avTOd oOTOVOTY Kal
mioTlVv, Kal Ola OTTaVLVY avOpwTwr,
KANQN IT",
"Emtywptoe mpeoBvrepoar év Ta Kvupiaka rtij¢ TOAEwo Tpoo=
pepelv ov dvvavtat, mTapovtog énloKOTOV, 1 TpEeoBuTEpwY
TOAEWC* OvTE funy aptov OLddvar év Eby, ovdé ToTHpLOV*
éav 02 amd@ot, Kai cig ebyny KANO povoc, didwour.
KANQN IA’,
e ~ 7 3 ‘ ‘ , mi ~ e 4 e
Oi 6& YwpEeTtioxorol, cict péev sig TUTOY TOV EBOoUTKOVTA
w¢ 0& ovAdEtToUpyoi, dia TIVY OToVvOnY TIY Eig TOG TTWYOLE
TpooPspovar TLLWPEVOL,
KANQN IE’.
Aldkovo. émTa O@eidovoly sivat KaTa TdY Kavova, KdV
Tmavu eyaAn ym TOALG* levaOeion O& and tHe BiBAoV Tév
IIpagewr,
OF NEO-CASAREA, 217
CANON XII.
If any one be baptized when he is sick, forasmuch as his
[profession of] faith was not of voluntary purpose, but of
necessity, he cannot be promoted to the Presbyterate, unless
on account of his subsequent zeal and faithfulness, or because
of lack of men.
CANON XIII.
Country Presbyters may not make the Oblation in the
Church of the City when the Bishop or Presbyters of the City
are present ; nor may they give the Bread or the Cup with
prayer. If, however, they be absent, and he [i. e., a country
Presbyter] alone be called to prayer, he may give them.
CANON XIV.
The Chorepiscopi, however, are indeed after the pattern of
the Seventy ; nevertheless they offer [7. e., in the City Church
and in presence of the Bishop: vid. Can. XIII.], being fellow-
servants, honoured on account of their devotion to the poor.
CANON XV.
The Deacons ought to be seven in number, according to
_ the Canon, even if the City be great. Of this you will be per-
suaded from the Book of Acts.
THD ’EN TAITPA SYNOAOY
WHIT ONG SY NOAA
Kuptog Tyuwtatog év Apevia ovdAdecrovpyoic, Evoé-
Bioc, Aidsavoc, Ebyévoc, ’OAvuruoc, Bibviikd¢, Tpnyoproe,
@idnroc, Uarmoc, EvAddvoc, “Yratvoc, Upoatpéotoc, BaotAetoc,
Baoooc, 0} avvedOovteg ei¢ tiv Kata Tayypav ayiav ovvodov,
tv Kuplw yaipecy,
"Exe.dy) ovvedAOovoa 1) aylwwrTatn ovvodog TOV étloKO=
Tmwv év Th Kata Tadyypav éxxdAnoia dud tivac éKxkAnota-
orTiKac ypeiac, Cntoupévaer Kai THY Kat’ Evorattov, evpioKe
TOAAG G0EouwWo yivoueva LTO TOVTWY aiTaY THY TEpi EvoTa-
fiov, avaykaiwg aptoe, Kal Taot gavepoy Tolijoat éoTTOv-
Sacev, cig avaipeowy TOV br” abToyH KaKd¢c ylivonévwv, Kat
yap && Tod KataptudecDar aditov¢ TdY yauov, Kai broTi-
OecOa, bret ovdeic THY e&v yauw OvTwY EATida Tapa OED
éyel, ToAdAai yvvaixec travdpot atat7Oeioa, THY éavTov
avdpayv aveyopnoav, Kai avdpec TaYv idiwy yvvatKdv* sita
ty 7Q perad) py Svvnfeioat eyxpareiv, euoryevOnoav, kati
Oia tiv TolavtTny bTrOOesLv wvedioOncav. Ebvpioxovto dé
kal dvaywpyoec &k TOV olkwY TOV OE0d Kai Tie eKKAnotac
TOLOVUEVOL, KaTAadpovyATiKwG Olakeiwevol KaTa THC eKKAN-
ciac, Kal TOY év TH ékKAnoia, Kat idia ovvagkere TroLov-
wevol, Kai &eKKAnoiaoer-, Kai diWacKadiag EéErépac, Kai Ta
GAka Kata TOY eKKAno@yv Kai TOY ev TH éeKkAnoia,
Eva audidowata émi KatanTwWoEL THC KOLVOTHTOG TOV
auplacatov ovvayovrTec, KapTopopiag Te TAG eEKKANnOLAaC-
Tukacg «TAG avéxabev dwdomévag TH exKAnoia, éavtoi¢c Kai
ToI¢ ~ovY avitoic, wo aytoic, Tac dtaddcetg TroLovpEvoL,
kai OovAoL OEaToTOY avaxywpodvTec, Kai Old TOV Sévov
iupiaopatoc Katappovnoiy Kata THY JEoTOTHY TOLOvILE-
vol, kal yuvaikec Tapa 7d ovvnbec arti appiacudtwr
S¥NODEOCAT: EPIST ER,
COUNCIL OF GANGRA.
Eusebius, Adlian, Eugenius, Olympius, Bithynicus, Gre-
gory, Philetus, Pappus, Eulalius, Hypatius, Prozresius, Basil
and Bassus, assembled in the holy Synod at Gangra, to our
most honoured lords and fellow-ministers in Armenia, wish
health in the Lord.
Forasmuch as the most Holy Synod of Bishops, assembled
on account of certain necessary matters of ecclesiastical busi-
ness in the Church at Gangra, on inquiring also into the mat-
ters which concern Eustathius, found that many things had
been unlawfully done by these very men who are partisans of
Eustathius, it was compelled to make definitions, which it has
hastened to make known to all, for the removal of whatever
has by him been done amiss. For, from their utter abhor-
rence of marriage, and from their adoption of the proposition
that no one living in a state of marriage has any hope from
Gop, many misguided married women have forsaken their
husbands, and husbands their wives: then, afterwards, nct
being able to contain, they have fallen into adultery ; and so,
through such a principle as this, have come to shame. They
were found, moreover, fomenting separations from the houses
of Gop and of the Church ; treating the Church and its mem-
bers with disdain, and establishing separate meetings and
assemblies, and different doctrines and other things in opposi-
tion to the Church and its members ; wearing strange apparel,
to the destruction of the common custom of dress ; making
distributions, among themselves and their adherents as saints,
of the first-fruits of the Church, which have, from the first, been
given to the Church; slaves also leaving their masters, and, on
account of their own strange apparel, acting insolently towards
220 SYNODICAL EPISTLE
yuvaikeiwy avdpika audidopnata dvadauBavovoa, Kai éK
ToUTwy olomevat OlKatodoOar* ToAAai d& Kal droKEipov=
Tat Tpopace. OeoceBeiag tHv vot Tig KOUNG TIE yv-
valtkeiag’ vyoteiag Te év Kupiani morovpevot, Kat TIC
aylornrog tig edevOépacg jucpac KatappovovyTec, Kal THY
vyote@v tov é&v Taig ékkAnoiate TeTayuévwry brEepppovody-
TEC, Kat éoOiovtec* Kai tives aiToY pEeTaAnWerc KpEay
BdedvtToOuEvol, Kal fv oiKoLG yeyaunKoTwY Eebyacg TroLEeicBaL
ui BovAcuevot, Kat ylrouévwv ebyov Katadpovodyrec, Kai
ToAAaKic tpoodopov év atvtaic Taic oikiai¢ THY yeyapn-
KOTWY YyLvo“evwv py petadauBavortec, Kal mpeoBuTépwv
yeyaunkorwy dbrtepppovobvrec, Kal THY AEtTovpytav THY OT’
QbvTOY YIvoMEVWY ju aTTOMEVOL, Kal TAG ovVvaseLG TOV jLap-
TUPWY Kai TOV EkEL GUVEPYOHWEVWY Kal AEtTOVpyovYTWY KaTa~
ylvaokovrTec, Kal TAOVoIwY O& THY pH TavTwWY THY brapYov=
TWVY avaxywpovvTwV, wo éATida Tapa B&G jy exOvTwWY* Kal
toAAG dAdAa G& aplOujoat ovdeic adv duvyfein. "ExKaoroc
yap abt@v, éred7] TOU Kavovog TOD eExKANoLaoTLKOD eETAODEL,
@oTEep vouove idiagovtag eoyev, OvTE yap KoLvy youn ad~
TOV GnavTwy éyévero* aAd’ Exaotoc, brep dav évebuuAOn,
tovTo mpooéOnkev emt dtaBoAy Tij¢ exKAnoiac Kat éavTov
BAaBy.
Av’ ovv taita nvayKacby 1 -Tapayevouévn tv Téyypatc
dyia ovvodog Kkatayypicacbac avToy, kal bpove &xOéoAat,
EkTOC avTove eivat Tic eKKkAnotac’ ei O& pETayvotev, Kal ava-
Oeuatigouv EKkaotov TovTWY THY KaKdo AEYOévTwWY, JeEKTOdE
aitovc yiveobar, Kai dia totto é&€betTo 1) dyia ovvodoc
Exaotov, 0 ddeiAovary dvabeuatioavrec dexOjvat: esi dé TIC
un trevobein toic AeyOeiowv, wo aipetiKov adTav dvabena-
TioOjval, Kal elvat dkOLVa@YNTOY Kal KEYWPLOWeVvOY TiC
EKKANOlagG* Kal dEenjoe. Todc emloKOTOVe emi TaVTWY TOV
E’ploKoévwv Trap’ avtoi¢ ToLovToy TapadvaAagsacbat.
OF GANGRA. 991
their masters ; women, too, disregarding decent custom, and,
instead of womanly apparel, wearing men’s clothes, thinking
to be justified because of these ; while many of them, under a
pretext of piety, cut off the growth of hair, which is natural
to woman ; [und these persons were found] fasting on the
Lord’s Day, despising the sacredness of that free day, but
disdaining and eating on the fasts appointed in the Church ;
and certain of them abhor the eating of flesh; neither do they
tolerate prayers in the houses of married persons, but, on the
contrary, despise such prayers when they are made, and often
refuse to partake when Oblations are offered in the houses of
married persons ; contemning married Presbyters, and refus-
ing to touch their ministrations ; condemning the Assemblies
of the Martyrs and those who gather or minister therein, and
the rich also who do not alienate all their wealth, as having
nothing to hope from Gop; and many other things that no
one could recount. For every one of them, when he forsook
the Canon of the Church, adopted laws that tended as it were
to isolation ; for neither was there any common judgment
among all of them ; but whatever any one conceived, that he
propounded, to the scandal of the Church, and to his own
destruction.
Wherefore, the Holy Synod present in Gangra was com-
pelled, on these accounts, to condemn them, and to set forth
definitions declaring them to be cast out of the Church ; but
that, if they should repent and anathematize every one of
these false doctrines, then they should be capable of restora-
tion. And therefore the Holy Synod has particularly set forth
everything which they ought to acknowledge when they are
received. Andif any one will not submit to the said decrees,
he shall be anathematized as a heretic, and excommunicated,
and cast out of the Church ; and it will behove the Bishops to
observe a like rule in respect of all who may be found with
them.
Y
KA WIGAN, ey
PUES) oH Nien EAST PA ora ONO NNO ME
KANON A’.
” s / X NN , ~~ a
Ei tic Tov yawov péupoito, Kat tiv Kabevdovoav peTa TOD
avdpo¢ avtic¢, oveay moriv Kai evaaBij, BdeAvooorro
i) wéudorto, wo dv pn Svvapyévnv cig Bactaciav sioeAbeiv,
avabeua toro,
KANQN BY
” uy , , ‘ cd am, »~ 9 eA
El tic éobiovta Kpéa, xwpic aisatoc, Kai eidwAobitov,
kal TuKTOD, ET’ EvAaBEeiag Kai TioTEWC, KaTaKpivoL oc av
Oia TO peTarapBavev éArida py ExoVTA, avdbeua EOTH,
KANON I”.
El tic dovAov mpopacer OeooeBeiac diddoKot KaTappo-
~ 4 s Bi ~ — e 4 ‘ A
velv OeoTméTOV, Kai avaywpeiv Tig oTNpEdiac, Kal [ui
wer’ evvoiagc Kal Taonc TmWC TH éEavtod deomdTH éSv-
mpetetoOm, avabeua EoTw,
KANQN A’.
Ei tic dtaxpivoito Tapa mpesBvtépov yeyaunkotoc, we
un =Xpivat, AEettovpyjoavto¢ avTon, mpoopopac peTadAap-
Bdvew, avdbena ~EoTw.
KANON LF’,
Ei tig diddoxor, Tov olkov Tod OE0d evKatadpovnTor
elval, Kal Tac év ab7@ ovvdserc, avdbeua éoTw,
fon. ONT Sateen Ge WN GR A.
CANON I.
If any one shall condemn marriage, or abominate and con-
demn a faithful and pious woman who sleeps with her own
husband, as though she could not enter into the Kingdom,
let him be Anathema.
CANON II.
If any one shall condemn him who with piety and faith
eats flesh, which is without blood and has not been offered to
idols nor strangled, as though the man were without hope
because of his eating, let him be Anathema.
CANON III.
If any one shall teach that a slave may, under pretext of
piety, despise his master and withdraw from his service, and
that he should not serve his own master with good-will and
all honour, let him be Anathema.
CANON IV.
If any one shall declare, concerning a married Presbyter,
that it is not lawful to partake of the Oblation when he offers
it, let him be Anathema.
CANON V.
If any one shall teach that the House of Gop and the
assemblies held therein are to be despised, let him be Ana-
thema.
224 CANONS
KANON ¢’.
Bi tec napa tyv éxkaAnoiav idia éxkAnowdfor, Kat KaTa~
ppovav Tie eKkKAnoiac, ta THe ExkAnoiac eéAoL Tparrev,
jy) ovvdvtoc Tob TpEcBuTépov KaTa yvwuny Tov EntoKdToOD,
avabeua EoTw,
KANON Z/,
Ki tic Kaptogopiag fkKAnowaotikac é0EAot =AapBavery,
i) OwWova tw tig exkAnoiagc Tapa yvouqv Tov éntoKoTOD,
i] TOU eyKexYelplouévov Ta ToLadTa, Kal py peTa Yrounc
abtov eOéAot mpdtTelv, avdbewa éoTw, .
KANQN H’,
Ei tee dudot, 7 ~=AauBavor Kapmopopiay TapeKtog Tov
ExuaKérov, i) Tod éemiteTaypevov sic oikovopiay evtotiac,
kai 6 didovc, Kal 6 AauBdver, avabewa &oTw,
KANON 0%,
Ei tic napbevetor, 7) éykpatevorto, wo dv BdeAvKTOV
Tov yduwv avaywpyoac, Kai py OV abtd Td KaAoY Kai
dytov rig tmapbeviac, avdbeua éoTw,
KANON I’.
Ei tic tév trapOevevovtwy dia Tov Kiptov, -Kateruipotto
TOY yeyaunkoTwv, avd0eua EoTw,
KANQN IA’,
Ei tic Katadpovoin tév é miotews aydtag ToLovyTwY,
kai Ola TYyVY TOV Kvupiov ovyKadovyvtwv Tove ddEeAdorc,
kai py eO¢A0L =Kotv@vety Taig KAnjoect, did TO é&SevTEedice
TO ylvouevov, avdbena torw,
OF GANGRA. 995
CANON VL
If any one shall hold private assemblies in opposition to the
Church, and, despising the Caurch, shall presume to perform
ecclesiastical acts without the concurrence of the Presbyter
and against the judgment of the Bishop, let him be Anathema.
CANON VII.
If any one shall presume to take the fruits offered at the
Church, or to give them out of the Church, against the jude-
ment of the Bishop, or the person charged with such things,
and shall refuse to act according to his judgment, let him be
Anathema.
CANON VIIZ.
If any one, besides the Bishop or the person appointed for
the stewardship of benefactions, shall either give or receive
the revenue, let both the giver and the receiver be Anathema.
CANON IX.
If any one shall remain virgin, or observe continence, ab-
staining from marriage because he abhors it, and not on
account of the beauty and holiness of virginity itself, let him
be Anathema.
CANON X.
If any one of those who are virgin for the Lorp’s sake
shall insult the married, let him be Anathema.
CANON XI.
If any one shall despise those who out of faith make love-
feasts and invite the brethren in honour of the Lorp, and
shall refuse to accept the invitations because he despises what
is done, let him be Anathema.
226 CANONS
KANON IB’,
Ei ti¢ dvdpOv dia vowgouernyv adoKnow tEpiBodatw ypitat,
kal wc adv &k TobTEV THY OtkaLocbyYnY ExwY KaTaWndicolTO TOV
wet’ evAaBeiac TOG BApove hopovyTwr, Kal TH GAAY KoLvp Kat
Ev ovvnbeta oven EoO7Te KEYpnUEvwV, avdbena ETH.
KANQN IP.
Ei tig yuv?) Ova voutGomévny adoKnotv petaBdAdotto aupiacua,
Kal aGvTl TOV ElwOHbTOG yuvatKElov adidopatoc avdpwov avadd-
Bot, dvdbepa EoTw.
KANQN IA’,
Ei tig yvvh katadmravoe tov avdpa, kai avaywpeiv é0éAoL,
BdeAvttouévy TOV yawov, avdbena EOTW.
KANQN IE’,
Et tic katadyimdvoe ta éavtov TéKkva, Kal py TEKVO-
Tpopol, Kat 7d bdoov én’ avT@ mpdc OeocéBevav tiv TpOOn-
Kovoav avdyol, dAdAa mpopdoet Tij¢ aoKhoewco apedoin, avdbeua
EOTW.
KANQN Ic’,
Ei tiva téxva yovéwr, ddtota TOTO, dvaxwpoin Tpopdoet
feooeBeiac, Kal ju) TY KaOhKOVoaY TiiVY TOi¢ yovEevoLY aTo-
véwol, TpoTyMpévng OnAovete Tap’ adbtoic Tij¢ OsooeBeiac, ava-
feua EoTwW.
KANQN IZ’,
Ei tic yvvarkOv Ova vowtgougvnv daoKnovv amokeipolTo
tac Kowac, dc dwkev 6 Oed¢ eic wbrouvrygowy tij¢ bnoTayije,
O¢ Tapadtovoa Td Tpbctayna tie broTayic, davabeua
tOTW.
KANQN IH’,
Ei tig dud voptouévnv aoKnoww év tH Kuptany vyotevot,
avabenwa EoTw.
KANQN 10’,
El tig TOV dokovpévwov, Ywplc OwuaTLKiig avdyKnc, DTEpHpa-
vevolto, Kal Tac TapadJedouevac vnoTEiag Big TO KOLVOY, Kal dv-
Aasoonévac bd THC EKKAnoiag Tapadvot, broLKovpovvTog EV
av7@ TEA€eiov AoyLomod, avd0ewa ET.
OF GANGRA. 227
CANON XII.
If any one, under pretence of asceticism, should wear a
[rough] cloak and, as if this gave him righteousness, shall
despise those who with piety wear the Berus and use other
common and customary dress, let him be Anathema.
CANON XIII.
If any woman, under pretence of asceticism, shall change
her apparel and, instead of a woman’s accustomed clothing,
shall put on that of a man, let her be Anathema.
CANON XIV.
If any woman shall forsake her husband, and resolve to de-
part from him because she abhors marriage, let her be Ana-
thema.
CANON XV.
If any one shall forsake his own children and shall not
nurture them, nor so far as in him lies, rear them in be-
conung piety, but shall neglect them, under pretence of asce-
ticism, let him be Anathema.
CANON XVI.
If, under pretence of religion, any children shall with-
draw from their parents, particularly [if the parents are] be-
lievers, and shall withhold becoming reverence from their
parents, [thus] evidently honouring religion more than them,
let them be Anathema.
CANON XVII.
If any woman shall, under pretence of religion, cut off her
hair, which Gop gave her as the reminder of her subjection,
let her be Anathema, as one who annuls the ordinance of
subjection.
CANON XVIII.
If any one, under pretence of asceticism, shall fast on
Sunday, let him be Anathema.
CANON XIX.
If any of the ascetics, without bodily necessity, and having
full use of his reason, shall behave with insolence and dis-
regard the fasts commonly prescribed and observed by the
Church, let him be Anathema
228 CANONS
KANQN K/’,
Et tic aitiéto, tdrEepnddvw diabéoer Keypnuévoc Kat
BdeAvaobuevoc, Tac ovvdgeig THY paptipwr, 7 Tag ev ad-
raic yivouévacg AeiTovpylac, Kai Ta¢ pVviag avTaY, avdbewa
oT.
Taira d& ypddomev, ob ExxdmTovTEG Tove ev TH ExKAnoia
Tov Oeod Kata Tac Tpadac¢ aokeioOat Bovaopévovc, dAAa Tov
AauBavovrag THY bmTd0EcLy Tio aoKihoews ei¢ vTEpHpaviar,
Kata TOV adsdéotepov BrotvTwy ETraipowévovg Te, Kal Tapa TaC
Tpapac wai tod¢ éExkAnovaotixov¢ Kavovac KaLviowovs¢ Eiadyov-
tac. ‘Hyeig tovyapovv, nat mapOeviav peta tarervoppoovvng
favuagouev, Kal éyKpatelav peta oeuvortytog Kal OeocEeBeiac
yivonévnv anodexoueOa, Kat avaywpyoy TaVv eyKoo“iwy Tpay-
UdTwWVY peta TaTELvoppoobYyng aydueOa, Kal ydwov ovvoiKnoLY
GEeuvyy TYyWmev, Kal TAOUTOV pETa OlLKaLootYNC Kat EvTOLiag
ovk § ekovOevorpev, Kal AttéTHTa Kal evtéAelav adpdtacud-
Twv Ov’ etyéAgiav pdvov Tov owWpmarog amEplepyov éTaLvov-
pevs tac d& ekAvrove Kal TEeOpvupévac ev 7H eoO7Tt Tpod-
dove amootpepbueba, Kat Todo oikovge TOV OEOd TLULGpEY,
kal tac ovvddovg tag én’ avtoic, wo aylag Kal étwdedeic
donaCoueOa, ob ovyKdAeiovtes tiv’ EevoéBevav ev TOIC oikoLC,
Gada Tdvra tOmTOv Tov én’ OvéuaTe TOL OE0d oikodounOévTa
TYL@VTEC, Kal THY ev ality TH &exKAnoia ovvédevow sic
opédeiav tov KoLvov TpootéueOa, Kai Tac Kal? dbrEepBoAry
evToliac TOV adEAPOV, TaG KaTa TAG TapaddcELG Oia TIC
ExkAnolag Eig Tov¢ TTwWYOdG Yylvouévac, paKapiGomev, Kal
mavrTa, ovveddvtacg eineiv, ta Tmapadobévta, vmd THY Ociwv
Tpapiv kat tOv adrootoAiKGyv Tapaddcewy év TH éxkAnoia
yivecOat evyoueda,
OF GANGRA. 229
CANON XX.
If any one shall, from a presumptuous disposition, con-
demn and abhor the assemblies [in honour] of the martyrs,
or the services performed therein, and the commemoration
of them, let him be Anathema.
—=——
These things we write, not to cut off those in the Church
of Gop who wish to lead an ascetic life, according to the
Scriptures ; but those who carry the pretence of asceti-
tism to supercilionsness ; bota exalting themselves above
those who live more simply, and introducing novelties con-
trary to the Scriptures and the ecclesiastical Canons. We do,
assuredly, admire virginity, [attended] by humility ; and we
have regard for continence, accompanied by godliness and
eravity ; and we praise a retreat from worldly occupations,
[when it is made] with lowliness of mind ; [but at the same
time] we honour the holy companionship of marriage, and
we do not contema wealth enjoyed with uprightness and
beneficence ; and we commend plainness and frugality in ap-
parel, [which is worn] only from attention, [and that] not
over-fastidious, to the body; but dissolute and effeminate
excess in dress we eschew ; and we reverence the houses of
Gop and embrace the assemblies held therein as holy and
helpful, not confining religion within the houses, but reveren-
cing every place built in the name of Gop; and we approve of
gathering together in the Church itself for the common profit;
and we bless the exceeding charities done by the brethren
to the poor, according to the traditions of the Church ; and,
to sum up in a word, we pray that all things which have been
delivered by the Holy Scriptures and the Apostolical tradi-
tions, may be done throughout the Church.
AER) CAINS AUN TO XO TA SV NONOY
EHUISTOAH SYNOAIKH
t Lae rg s ? ¥ / , ¢ e ~ ~ ~
H dyia kai eipnyikwrdzn otvodoc, 1) vTO TOV OE0v avy-
kpornOeiaa év ’Avtioyela, && énapyiac Lvpiacg KolAnc, Por-
viknc, Wadatorivnc, ’ApaBiac, Meoororapiac, KiArkiac, *loav-
plac, Tole Kar’ énapyiav buowiyoug Kat ayiowg ovAAELTOUpyot¢
év Kupiw yaipecv.
‘H yadpic Kat 4 GaAnbeca "Inoot’ Xptotov’ tov Kupiov
kat Swripoc mov, emoxepauérn tHv ’Avtioyéwv ayiav
EkkAnoiav, Kal Kata 70 avTdO ovvaTTOVvOG pETa Omovoiac
Kal ovudwriac Kal tvetpatog eipyviKod, ToAAa pév kal
” 7 3 ~ . ~ ~ ~ LI
GAka KatwpOwoev, év Taot O& Kal TovTo KaTopOoi &&
t ~ ~ ts s p] ~ , \ X
broBorAje Tov dyiov Kati eipnyixod Tvetwatoc. “A yap
Kkaa@c éyew dose, weTa TAElovog oKeWEewo Kal ETLKpioEwo
buod TdvTwv iuav Tav eEmtoKdTWY KaTa TO avTd OVvYKpOTN-
dévtwy ert tig "Avttoyeiag éx dtapdpwy énapyiay, ent
Thy buetépav yveow avnvéynaev, TmloTevoavTec TH TOV
Xpiotod yapitt, Kai TO Tio eipyync ‘Ayl@ Tvevpate, bre
kai avTol avpTvEevonte, wo av Ovvayel ovVOYTEC piv, Kat
Taig evyaic avvepyovvrec, paddAdov dé Tvwuevor Tuiv, Kat TO
‘Ayiw Ivevwate ovumapovtec, Ta avTad TE Hiv ovupwvjoartTec
5 t 7 sats aN ’ ~ eo t , ‘
Kat dptoauevol, Kai Ta OpO@¢ dJdsavta EéEntoppaylfouevor Kal
BeBarodvtes 7H Tov ‘Ayiov ILvetpuatog ovudwria,
5 » 4 2 ‘
Eioi d& ot Opiobévteg éxKAnovactiKoi Kavovec ot *broTe-
TAYMEVOL,
SYNODICAL EPISTLE.
COUNCIL OF ANTIOCH.
The holy and most peaceful Synod which has been gathered
together in Antioch from the Provinces of Ccele-Syria, Phe-
nicia, Palestine, Arabia, Mesopotamia, Cilicia, and Isauria ;
to our holy and like-minded fellow Ministers in every Pro-
vince, wisheth health in the Lorp.
The grace and truth of our Lorp and Saviour Jesus Cunisr
hath regarded the holy Church of the Antiochians, and, by
joing it together with unity of mind and concord and the
Sprrtr or Pracr, hath likewise bettered many other things ;
and in them all this betterment is wrought by the assistance
of the holy and peace-giving Srrrir. Wherefore. that which,
after much examination and investigation, was unanimously
agreed upon by us Bishops, who, coming out of various Pro-
vinces, have met together in Antioch, we have now brought
to your knowledge ; trusting in the grace of Curisr and in
the Hoty Spreir or Peacr, that ye also will agree with us and
stand by us as far as in you lies, striving with us in prayers,
and being even more united with us, following the Hory Srrrrr,
uniting in our definitions, and decreeing the same things as
we; ye, in the concord which proceedeth of the Hoty Spmrr,
sealing and confirming what has been determined.
Now the Canons of the Church which have been settled
are hereto appended.
AC, AON SII AN pele,
THS EN ANTIOXEIA THE ZYPIAS XYNOAOYT.
KANQN A’,
Ildvrac tovc¢ ToAu@vTac Tapadverv tov pov TIC
dyiag Kal peyadAng ovvodov tic év Nikaia ovykpotn-
Oeione emi Tapovoia rig evoeBeiag tev OeodiAecratov
BaotAewc Kwvoravtivov, mepl tig ayiac éoptij¢ Tov
owrnpiodovge ILaoya, akorvwvijtovg Kai aToBdAntove etvat
Tic ékKkAnotac, el émysevorey lAoverkotepov évioTape-
vo. mpo¢ Ta Kkardc dedoyuéva, Kai taita eipyo0w Tepl
Tov Aaindv. Ei 0& tie TOV TpoeoTWTwY Tijg eKKAN-
diac, énioxotoc, 7) mpeaBvTepoc, 7 Oldkovoc, peta TOV
6pov TovToOv ToOAuHoELEY emi OlaoTpody) TOV Aawy Kal
Tapayy) TOV eKkKAnowwy idiagerv, Kai peta THV “lovdaiwy
émitedeiv Td Ildoya* tovtov 7 dyia ovvodoc évtEevbev
On dadorpiov expe rae ekwAnotac, Oc ob povov éavte
duwaptiag étlawpevovta, adAdad ToAdvig OrapBopdc Kai dra-
Tpodije yevouevov aiztiov: Kai ov pdvoy Tove ToLovTOVE
Kabapet tig Aettovpyiac, aAAad Kai TOvG TOAUaYTAaG TOV-
Toe «KOLVavery peta THY Kabaipectv, Toro d& Kkaba-
pedévtac anoorepsioba Kai Tic &éwOev Tuythc, To 6 dyLo¢g
kavov Kal TO TOU OEOd iEpatEiov peTEiAndeEr.
KANQN Bi’,
Ilavtac tovc eiowvtacg el¢ thy ékKAnoiav, Kai Tov
iep@v Tpadov axovovtac, pj) Koltvwvodvtac d& ebyi¢ dua
T®) Aaw@, anootpedousvove tiv. dyiav petadniuw Tie ebya-
piotiag Kata Tiva atagiav, TovTove aToBAiToVve yiveoBat
Tij¢ exkAnsiac, &we dv &Souodoynoapevot, Kai deiavtec Kap-
Tov¢ pletavoiac, Kai mTapakadéoavtec, Tvyeiv dvvnOdot
ovyyvoung’ jn e&eivar d2 Kotvwvetv Toi¢g aKowvwrjrolg, pnde
CANON Bo - OF AN BLOCH:
CANON I.
Whosoever shall presume to set aside the decree of the
holy and great Synod which was assembled at Niczea in the
presence of the pious and most religious Sovereign Constan-
tine, concerning the holy and salutary feast of Easter, if they
shall obstinately persist in opposing what was [then] rightly
ordained, let them be excommunicated and cast out ; and let
this be said coricerning the laity. But if any one of those who
preside in the Church, whether he be Bishop, Presbyter, or
Deacon, shall presume, after this decree, to exercise his own
private judgment to the subversion of the people and to the
disturbance of the Churches, by observing Easter [at the same
time] with the Jews, the holy Synod decrees that he shall
thenceforth be an alien from the Church as one who not only
heaps sins upon himself, but who is also the cause of destruc-
tion and subversion to many ; and it deposes not only such
persons themselves from their ministry, but those also who
after their deposition shall presume to communicate with
them. And the deposed shall be deprived even of that ex-
ternal honour, of which the holy Canon [i. e., the Sacerdotal
List] and Gon’s priesthood partake.
CANON II.
All who enter the Church and hear the Holy Scriptures,
but do not communicate with the people in prayers, or who
turn away, with a certain disorder, from the holy partaking of
the Eucharist, are to be cast out of the Church, until, after
they shall have made confession, and having brought forth the
fruits of repentance, and made earnest entreaty, they shall have
obtained forgiveness; and it is unlawfal to communicate with
234 CANONS
? y f , ~ ‘ o> 3 5 ,
KaT oiKovg ovvedABovtac ovvevyecbat Toic pi) TH EKKANOLA
avvevyowévoic, unde év érépa exkAnoia wbrodéyecbat Tove év
étépa éxKkAnoia ju) ovvayouevovc, Hi dé gavein tug TeV
3 ca phi 4 “ 4 ” ~ ia
ETLOKOTWV, 7) TpecBvTEpwWY, 7) OlaKOVWY, 7] TLC TOD KaVOVOC
~ ~ 5 ~ *
TOIC AKOLVWYFTOLG KOLVWYOY, Kai TOVTOY AKOLYMYNTOY ElVaL,
Oc av ovyxéovta TOY Kavova Tig EKKANOiaC.
KANON I.
Ei tig mpeoBvrepoc, 7) OtdKovoc, 7} bAwe THY Tod lepatetov
TLIC, KATAALTOY THY EavTOU TrapolKiay, Bic ETEpav aTéAOOL, ETELTA
TaVTEADSG peTaoTac, OlaTtpiBery Ev aAAyQ TapoiKia TELpaTat Ent
TOAAG XpOvH, wnKETL AEtToUpyeiv, ei fdALtoTa KaAovYTL TH
ETLOKOTW TO LOlw, Kat EvavEedbEiv eic THY TapotKiay THY éavTOD
TapatvovveTe, jun) UTakovor. Hi 0& Kal émuévoe TH atasia, Tavte-
AG¢ abTov KaBapsiabat Tig AELTOvpyiac, > pHKETL YOpav eye
anokaracrdoews. Ei 0& kaBaipebévta Ova TavTHy THY aitiay Oé-
yotto EtEepoc étioKxoTog, KaKelvoy éruTiiac TYyYavELY bTO KOLVIIC
ovvedov, wo TapadvorvTa TOvG Deanovs TOdG EKKANOLaGOTLKOUE.
KANON Q’,
Ei tig érioxotoc brd ovvddov Kabaipebeic, 7) mpeaBitepoc,
n OldKovoc, vd Tov idiov émLoKdTOV, ToOAmHoELe TL Tpasat
Th¢ Aettovpytac, elite 6 étiokoTo¢ KaTa THY mTpodyovoav
ovviOeav, size 6 mpeoBiTEpoc, elite 6 OtdKovoc’ jwnKéeTL
, ~
ree . a sae 160 acer ee
éov elvat av7@, pnoée ev Etépa ovvddw éATida aToKaTAO-
TdoEwC, pte atodoyiagc yapav eye, aAdad Kat Tove Kol-
~ 9 ~ , ’ U ~ ’ a iY
vwvovvTag avtTa Tavrac anoBaddccbat rij¢ éxKkAnoiac, Kat
uddvora, et waboveec Tv antdpacw tiv Kata TOV TpoELpNUE-
vow esevexOetoav, ToAuHaEeav avToic KoLvwrvety,
KANON E’,
Ei tic mpeoBitepoc, 1 didkovoc, katadpovicac tov idiov
EmLoKOTIOV, apwpioev Eéavtdv Tie fKKAnotac, Kai idia ovvi-
yaye, Kal Ovotaoriplov tornoe, Kal, Tov émiokdrov mpocKa-
OR-ANTIOCH. 235
excommunicated persons, or to assemble in private houses
and pray with those who do not pray in the Church ; or to
receive in one Church those who do not assemble with another
Church. And, if any one of the Bishops, Priests, or Deacons,
or any one of the Canon [i%. e., the Sacerdotal List] shall be
found communicating with excommunicated persons, let him
also be excommunicated, as one who brings confusion on the
Canon of the Church.
CANON III.
If any Presbyter, or Deacon, or any one whatever belone-
ing to the Priesthood, shall forsake his own Parish, and shall
depart, and, having wholly changed his residence, shall set
himself to remain for a long time in another Parish, let him
no longer officiate; especially if his own Bishop shall summon
and urge him to return to his own Parish and he shall dis-
obey. And if he persist in his disorder, let him be wholly
deposed from his ministry, so that no further room be left for
his restoration. And if another Bishop shall receive a man
deposed for this cause, let him be punished by the Common
Synod as one who nullifies the laws of the Church.
CANON IV.
If any Bishop who has been deposed by a Synod, or any
Presbyter or Deacon who has been deposed by his Bishop,
shall presume to execute any part of the ministry, whether it
be a Bishop according to his former custom, or a Presbyter,
or a Deacon, it shall no longer be lawful for him to have a
prospect of restoration, nor an opportunity of making his
defence, in another Synod ; but they who communicate with
him shall all be cast out of the Church, and particularly if
they have presumed to communicate with the persons afore-
mentioned, knowing the sentence pronounced against them.
CANON. ¥.
If any Presbyter or Deacon, despising his own Bishop, has
separated himself from his Church, and gathered a private
assembly, and raised an Altar; and if, when summoned by
236 CANONS
Acoapévov, ane9oin, kat py BotAotto abt TeibeoOal, pndée
brakovery Kal 7p@r0v Kal OEevTEpoY KaAOvYTL, TOUTOV ka-
OatpeioOar TavreAGe, Kal junnéte Oepatsiag tTvyxydverv, poe
Ovvacbat AauBdvery thy éavtod Tywihrv. Ei dé& rrapapévoe
OopvBav Kat dvaoratév tiv éxkAnoiay, dua Tig éewOev
éfovoiac wo oTactwdn adTov értotpépedbat,
KANQN 6’,
El tic td tov idiov énioxétov dkoltva@vytog yéyove,
uy Tpotepov abtov map’ érépwv deyOiva, ei py UT’ av-
Tov mapadeyOein tov idiov EéemtoKéTrov, 7, ovvddov yevo-
uévync, amavtjoac anodoyjoetal, TEioug Te TV ovvodor,
katadéeorto Etrépav andpacv, ‘O aditoc dé bpog ET? Aaikdr,
kal TpeoBuTépwr, Kal diaxdvwv, Kal, TdvTwWY TOY EV TO
KQVOVL,
KANQN Z),
Mydéva avev eipnvikdy déyecOar THY EéEvwr,
KANON H’,
M7dé mpecButépove Tod¢ év Taig YOpalc Kavovikac émLOTOAAaG
did6vat, 7 Tpd¢ OvoVE TOE yElTOVaG ETLOKOTOVG ETLOTOAUC EK-
méurrerv * Tove O& avEeTLAnTTOVE YwpertoKOTouG OLddvat eipyreKde.
KANQN 6’,
Todce cal? éxdotny erapylav éntoxdzove eidévat ypi TOV év
Th pntporéAet Tpoeot@Ta éenioKkoTov, Kal THY dpovtida ava-
dévecIur dane THC enapylac, Ola TO EV TH penTpoTOAEL TavTa-
yo0ev ovvtpéxery mdvTacg TovG Ta TpdyuaTa ExovTac, “Obev
tdoge Kal TH Tut mponyetoOar adrov, jindév ze nTpdtTEv
mEplTTOVv TOvC AoLTOdG eETLOKOTOVC dvEv avTOv, KaTa TOV
dpyaiov xpathoavta éx TeV Tlatépwv qudv Kavdvas 7 tabTa
pova, boa tH exdorov émBdAAeL Tapoixia, Kai taic iT
avtiy yopac. “Exaotov yap éioxomov éfovoiav tye Tic
éavtov Tapotkiac, dioikeiv Te Kata THY ExdoTw ém1BaAdov-
oav eviAaBevav, Kai mpovotav ToleicAat aon Tie Yopac TIS
imo THY éavTod TOALV' wo Kai YElpoTOVEty TpEcBuTEpoLE
ee.
OF ANTIOCH. 237
‘his Bishop, he shall refuse to be persuaded and will not obey,
even though [his Bishop] summon him a first and a second
time, let such a one be wholly deposed and have no further
remedy, neither be capable of regaining his rank. And if he
persist in troubling and disturbing the Church, let him be
corrected, as a seditious person, by the civil power.
CANON VI.
If any one has been excommunicated by his own Bishop,
let him not be received by others until he has either been
restored by his own Bishop, or until, when a Synod is held,
he shall have appeared and made his defence, and, having
convinced the Synod, shall have received a different sentence.
And let this decree apply to the laity, and to Presbyters and
Deacons, and all who are in the Canon [7.e., on the Sacerdotal
List].
CANON VII.
No stranger shall be received without letters pacifical.
CANON VIII.
Let not country Presbyters give letters canonical, or let
them send such letters only to the neighbouring Bishops.
But the Chorepiscopi of good report may give letters pacifical.
CANON IX.
It behoves the Bishops in every Province to acknowledge
the Bishop who presides in the Metropolis, and who has to
take thought for the whole Province ; because all men of
business come together from every quarter to the Metropolis,
Wherefore it is decreed that he have precedence in rank, and
that the other Bishops do nothing extraordinary without him,
(according to the ancient Canon which prevailed from [the
times of ] our Fathers) or such things only as pertain to their
own particular Parishes and the districts subject to them.
For each Bishop has authority over his own Parish, both to
manage it with the piety which is incumbent on every one,
and to make provision for the whole district which is depend-
238 CANONS
Kat dlakovove, Kai peta Kploewc Exacta OtadauBavetv* Tre-
patépw Oe pndev mpartery emeyepEiv, Oiye Tov Tie pNTpO-
TéAewe éToKdTov, nde avToy dvev Tie THY AolTaV
yamine.
KANQN TV:
Tovc év tai¢ Kw 7) Talc xwpatc, 7} Tove Kadovpé.
ovg év Taig Kepatc, 7) Talc KXwpatc, 7 Tove KaAovpE-
vove KwpEeTiakoTove, ei Kal YElpoHeTiav Elev ETLOKOTOV ELAN-
porec, tdoge tH dyia ovvedw eidzvat Tad EavT@Y fuETpAa, Kal
Svoketv Tag troKEyévacg avToig eEKKAnoiac, Kai TH TOvTwWY
apketoOat dpovtids Kai Knydenovia, Kabiotav d& dvayvwortac,
kai brodvakovouc, Kal epopkiotac, Kai Ti} TOVTWY apKetoOaL
Tpoaywy* pte d& mpEecBvTEpov, pyTe Diakovoyv yeEtpoToveEeiv
ToAuav diva Tod ev TH TOAEL EmioKOTOV, Wy bTOKELVTAL adTOC
. e Z ar) . s /3 ~ e s
Te Kai 1) yOpa, Ei d& Todunoeé tic TapaBivar ta optobévra,
KabapetoOat avrov Kai ie petéexyer TIC. Xwpentoxotov dé
yivecbat brd Tod THE TOAEWC, 7 LTOKELTAL, ETLOKOTOD,
KANQN IA’,
Ki tic érioxoroc, i) mpeoBvtepoc, 7) bAwo Tod Kavovoc,
dvev yvounc Kal ypauydtwv tov év TH enapyia éentoKoTr,
Kal [dALoTa TOD KaTa TIY pnTpOTOALY, Opunoete TpdC BacLAga
aneAOeiv, tovtov amoKnpvTTecOat, Kai anoBAntov yiveocbat,
ob povov Tie Kolvwviac, GAAd Kat Tic agiac, Ho petéexwv
Tvyyavel* Wc TapevoyAciv ToAudvtTa tac Tov OeodidAectatov
Bactréwo Tudv dxodc, Tapa tov Oeopdv zij¢ éxkAnoiac, Wi
6: avayKaia Kahoin ypsia mpo¢ Bactréa dpa, TovTO TpaT-
TeEW pleTa oKeYews Kal yvounc TOD KaTa THY [LNTPOTOALY Tij¢
imapyiac émioxorov Kai THY év adTi, Tol¢ Te TOVTWY ypdap-
pao &dodiagecbat.
KANQN IB’.
Bi tic bd Tov Idiov etiaKdtov Kabatpebeic mpecBvTepoc,
jj OvdKkovoc, i} Kai étioxotoc bro ovvodov, évoyAijoat ToALt)=
cete Tac BaotAgwc akodc, Ofov én peifova eniokdTwWv avvodov
OF ANTIOCH. 239
ent on his City ; to ordain Presbyters and Deacons ; and to
settle everything with judgment. But let him undertake
nothing further without the Bishop of the Metropolis; neither
[let] the latter [do anything] without the consent of the others.
CANON X.
The Holy Synod decrees that persons in villages and dis-
tricts, or who are called Chorepiscopi, even though they may
have received a Bishop’s Ordination, shall regard their own
limits and manage the Churches subject to them, and be con-
tent with the care and administration of these ; but they may
ordain Readers, Sub-Deacons, and Exorcists, and shall be con-
tent with promoting these. But [such a one] shall not pre-
sume to ordain either a Presbyter or a Deacon, without the
Bishop of the City to which he and his district are subject.
And if he shall dare to transgress [these] decrees, he shall be de-
posed from the rank which he enjoys. And a Chorepiscopus
is to be made by the Bishop of the City to which he is subject.
CANON XI.
If any Bishop, or Presbyter, or any one whatever of the
Canon [i e, the Sacerdotal List] shall presume to betake
himself to the Emperor without the consent and letters of the
Bishops of the Province, and particularly of the Bishop of the
Metropolis, such a one shall be publicly deposed and cast out,
not only from Communion, but also from the rank which he
happens to have; inasmuch as he dares to trouble the ears of
our most religious Sovereign, contrary to the law of the
Church. But, if necessary business shall require any one to
go to the Emperor, let him do it with the advice and consent
of the Metropolitan Bishop and other [Bishops] in the Pro-
vince, and let him undertake his journey with letters from them.
CANON XII.
If any Presbyter, or Deacon, deposed by his own Bishop,
or any Bishop deposed by a Synod, shall dare to trouble the
ears of the Emperor, when it is his duty to submit his cause
940 CANONS
-
tpimecOal, Kal, @ voice dixaa exerv, Tpooavapéperv tHeloow
’
émloxoTrolc, Kal THY Tap’ avtov éséTaciv Te Kal EeniKpLoLy
, 4 et ‘ 7 > ta ne ’ 4 ~ ry
éxdiyed0at, 6 d2, TovTwv GAtywpyoac évoyAncele TH Baotdet
(at TOUTOY pndEUaC Gvyyvamnco asLovcAal, [nde NKwWpav aTro-
hoyiag eyev, pnd? éAmida peAAovong atoKaTaoTasEWC Tpoo-
OoKav.
KANGN, LY:
Mydéva éetiokorov toApav ad’ érépac ttapylac eic étrépav
petaBuiveryv, Kat xelporovety Ev ExKANoia TLVag Eig TpoaywyTyY
, . ’ 4 x e af Moe ) ; n
AetToupylac, nde el OVVETAYOLTO EaVT@ ETEPOLG, EL [Li] Tapa-
KAnbeic adikotto Std ypayupmaTwv TO TE UATpOTOAiTOV Kal THY
’ ne ’ , = , x / , > x
adv ar7@ éniskoTwv, Ov sig THY Xwpav Trapépxoito, Hi 63
pndevog Kadkovvtog aeAOor ataKtwo eri yetpoecia TLVvOV, Kat
SE MEN eho) ane 5 . coe
KaTaOTaGEL TOV EKKANOIADTIKOY TpAayLaTWY, [L1) TPOONKOVTWY
avTe, akupa piv 7a Un avTov TpaTTOMEeva TVyYaVELY, Kal
aizov d& bréyerv tie atagiac aitov, Kai tig mapaddyou ént-
KYELPHTEWC TIV TpOOnKevGav Oiknv, KaOnpnuévov EevtedOev 70H
UT THC dylag ovvodov.
KANQN IA’,
” 3 4 3 ¢ = a 4 4 x St
Ei tig émtoxotoc émt Tlotv éyKkAnmact KplVvOLTO, ETTELT
7 S > ~ ~ s O 7 4 rd
ovuBain tTEpi avtov diadwveivy tove ev TH eETrapyia@ éemt-
oKoTouc, TaV piv aboov Tov KplvomEevoY amopatvovTwr,
cov Oc, Evoyov: wtwnep anmadAayjc Tao LULMLaBntioEw
roy Oc, EVOY ep ai yI¢ Taos appiopnzidEewe,
édoke TH dyia ovvedw, TOV Tie pyTpoTOAEwo émioKoTrOV
amo The TAnoLoywpov éTapyiag eTaKarEiobat ETEpovC
\ > > ~ ‘\ Xx +] Se ,
Tivac, TovG emIKp\vodYTaG, Kat THY apdLoBitHoLy dLiadAv-
~ ~ X ~ ~ ’ ‘ x
sovrac, Tov PEBatdoat ovv Toic Tic éemapxiagc 7d Tapl-
OTAMEVOV,
KANON IE’,
Ei tig énioxotoc, émi tio éyKkAnjpace Kxartnyopnbetc,
Kpibein bd TavTwY TOY ev TH emapyia éttioKdTWY, TaV-
Teg TE ovudwror pilav Kat’ adbtod éevéyKorev yijpov, Tov-
Tov pnnéTe trap’ érépoic OikagecOm,~ dada pévery Be-
Baiav tiv ovppwvov tév eri Tio itapyiag émtonoTwY
anopaoty, ’
Gr - AN TIOC H:. 241
to a greater Synod of Bishops, and to refer to more Bishops
the things which he thinks right, and to abide by the examina-
tion and decision made by them ; if, despising these, he shall
trouble the Emperor, he shall be entitled to no pardon, neither
shall he have an opportunity of defence, nor any hope of fu-
ture restoration.
CANON XIII.
No Bishop shall presume to pass from one Province to an-
other, and ordain persons to the dignity of the Ministry in the
Church, not even should he have others with him, unless he
should go at the written invitation of the Metropolitan and
Bishops into whose country he goes. But if he should, with-
out invitation, proceed irregularly to the ordination of any, or
to the regulation of ecclesiastical affairs which do not concern
him, the things done by him shall be disallowed, and he him-
self shall suffer the due punishment of his irregularity and
his unreasonable undertaking, by being forthwith deposed by
the Holy Synod.
CANON XIV.
If a Bishop shall be tried on any accusations, and it should
then happen that the Bishops of the Province disagree con-
cerning him, some pronouncing the accused innocent, and
others [pronouncing him] guilty ; for the settlement of all
dispute, the Holy Synod decrees that the Metropolitan call on
some others of the neighbouring Province, who shall add their
judgment and resolve the dispute, and thus, with those of the
Province, confirm what is determined.
CANON XV.
If any Bishop, lying under any accusation, shall be judged
by all the Bishops in his Province, and all shall unanimously
deliver the same verdict concerning him, he shall not be again
judged by others, but the unanimous sentence of the Bishops
of the Province shall remain established.
242 CANONS
KANQN I>’,
Ei tig émioxorog oyoAdswv, emi oyoAdgovoav éxKdAnoiav
et x ’ Spud ies GQ sy . / , , ,
éavtov énipplipac, toapndga tov Opovov diya ovvodov TeAgiac,
~ ’ fy 7 ” ’ ~ t " t /
TovTOY aToBAntov Elval, Kav ei TAG O Aadc, Ov dHpTACEV,
iv4 > 4 , x ’ / a 7 ca 4
EAoito aitov, Tedsiav d& éxeivny eivat ovvodov, 7 ovjmapEeoTtt
kal 6 Ti¢ pnTpoTOAEmc,
KANQN IZ’,
Ei rig étiokoto¢c yeipobeciav éemtoxoTov AaBwv, Kai dpLo-
Oeic mpoeotavat Aaov, pH KatedésoiTo THV AEiTOvpyiav, pHOE
melOoito amlévae cig THY eyxelploOeioay aita éKKAnoiayv, TOv-
Tov eivat dkowwwvytov, to 7’ adv avayKacbeic KatadééotTO, 7}
6picot Tt wept avTov H TEAeia ovvodog TOV KaTa TiV ETTap-
yiav émloKoTwv,
KANQN If’,
Ei tig émioxoroc xelpotovnbeic eic¢ Tapotkiav, ju) aTéAOQ
cic iv éxepotov7On, ov Tapa tiv é~avtod aitiay, AAA’ ijroL
dia THY TOD Aaod Tapaitno.y, 7 Ov Etépav aitiav ovK &&
avToU YEvouévny, Tov’TOY pETEXELY THC Tig Kal Tio AE-
Tovpyiac, povov jindév TapevoyAovvTa ToI¢ Tpaypact TIC
éakAnotac, &vOa adv ovvayotto* éKdexecbat dé TovTOV, O av
i Tho emapyiac TeAtia ovvodog Kpivaca TO TapLoTdapEevoy
bplon.
KANQN IO’.
"Exioxonov jun xelpotoveioOat diya ovvddov Kai Tra-
povotac Tov é&v Th pntpomoAe tig émapylac’ tovrov dé
mapovrog éamavtoc, BéATiov piv ovveivat aiT@ TavTac
Tove év TH émapyia avdAdetovpyovc, otg Kat TpoorKer
du’ émtotoAyc tov ev 7H puntpoTmOAee ovykadeiv, Kai ei
wiv amavroiev of mavtec, BéATiov: ei dé dvoyEpic ToOvTO
eln, Tove ye TAelovg edmavtog tapeivar det, 7) Oia ypase-
UaTov .buowpnpove yevécOat, Kat oVTW pETa TIC TOV TAELO=
Vov iro Tapovoiac, 7) wWihdov, ylvecBar tiv KaTaoTacV:
ei OF ddadAwe Tapa Ta Gpiouéva ylyvorto, jindiv loyverv
THY veipotoviav, Hi d& Kata TOV wptonévov Kavova yiy-
volTO 7) KaTaoTacIc, av7tAéyoev O& TLVvEeg OV oikEtay dtdo-
VELKLAV, KpaTEiv THY TOV TrAELOVWY YHdov,
OF ANTIOCH. 243
CANON XVI.
If any Bishop without a See shall throw himself upon a
vacant church and seize its throne, without a full Synod, he
shall be cast out, even if all the people over whom he has
usurped jurisdiction should elect him. And that shall be [ac-
counted} a full Synod, in which the Metropolitan is present.
CANON XVII.
If any Bishop, having received the ordination of a Bishop,
and having been appointed to preside over a people, shall not
accept his ministry, and will not be persuaded to proceed to the
Church entrusted to him, he shall be suspended, until he shall
have been constrained to accept it, or until a full Synod of the
Bishops of the Province shall have determined concerning him.
CANON XVIII.
If any Bishop ordained to a Parish shall not proceed to
the Parish to which he has been ordained, not through any
fault of his own, but either because of the rejection of the
people, or for some other reason not arising from himself, let
him enjoy his rank and ministry ; only he shall not disturb
the affairs of the Church which he joins; and he shall abide
whatever the full Synod of the Province shall determine, after
judging the case.
CANON XIX.
A Bishop shall not be ordained without a Synod and the
presence of the Metropolitan of the Province. And when he
is present, it is by all means better that ail his brethren in the
Ministry of the Province should assemble together with him ;
and these the Metropolitan ought to invite by letter. And it
were better that all should meet ; but if this be difficult, it is
by all means necessary that a majority should be present or
take part, by letter, in the election, and that thus the ap-
pointment should be made in the presence, or with the con-
sent, of the majority ; but if it should be done contrary to
these deerees, the ordination shall be of no force. And if the
appointment shall be made according to the prescribed Canon,
and any should object through natural love of contradiction,
the decision of the majority.shall prevail.
244 CANONS
KANQN K’.
Aci Tac éxkAnovaoTiKag ypElac, Kai Tac THY audtoBnTov-
, / ~ ” »” ~~ 7 ’ 2 7
wevav diadvoec, Kaadc éxetv &dose ovvddovce Kal? éExaoTnv
trapylav TOV éETLoKOTWY yivecOar devTEepov tod ETovc* amas
wev pera tv TpityY EBdoudda Tig E~optig tod Ilaoya, wore
th tetdpty EBdoudde TH¢ MevryKoori¢ émetedcioba tiv ovvo-
dov, bTouvysKkovtog TodG eTapyIWTAaG TOD év TH junTpOTrOAEL*
pas A j> é c ee va ‘ fe) Wik 0 id ~ , a / 2 vA 3 XN
rHV 02 devtépav ovvodov yivecBat Eidoic OkKTwWBplalc, TLC EOTL
dexatn ‘YrepBepetaiov* Wore év avtaic tavtat¢ Tai¢ ovvddots
mpootévar TpeaBurTépove, Kat Olakdvove, Kal TavTag Tov 70L-
5 ine cy = _ x X Pais 4 > , tA
keioOat vouisovtac, Kai Tana TiC GvVOdOY ETLKpioEwC Tuyxa-
verv, My e&eivac dé tivac Ka’ éavtov¢ ovvoddove mTotetobat,
GVEV TOV TETLOTEVLEVWY TAG [LNTPOTOAELC,
KANQN KA’,
’ , 3 , (tov , (ove BS ,
Exioxovov amd trapoikiac étépac ei¢ etépav jai) peOiora-
4 > 4 >J Colles e ‘x asee ly X\ ~
aPat, pnjte avOapévwg eTippintovta ~avTov, fujTe vTO Aawv
ExBiaGopevov, pnte oO éTLoKOTWY avayKacouEevov* pévery O&
? \ rd 7 e ‘ ~ ~ ee » ~ 2 mee 4 ‘ XN
cic jv éxAnpwOn id Tob COEov &E apxic eKKAnoiav, Kal [i
ueDictacbat avdtic, KaTa TOV dn TMpOTEpOY TEpt TOvTOV ekE-
re ih) s
vexOévta bpov,
KANQN KB’,
’Exioxorov pun émtBatverv aAdAoTpia mOAEL TH [7] VTOKEL-
ugvy abTd, pnd YOpa TH av7@ jy Stadepovoy, Emi YElpoTovia
tivdc, pndé Katiorav mpecButépove 7) dtaxcvovc sic TOTOUC
e 4 ? fo e ‘Z ’ ‘\ ” X‘ 7 / ~
irépw étioKkdsw tToKEMEVOvC, Ei [7 apa jleTa yvwnc TO
oikeiov THe Ywpac emtoxoTov, Hi dé toApioee tig TovovTov,
” x ~ 4 s ? > -) 7 e ~ ~
dkvpov iva THY KELpoOeciav, Kal avdTov EemLTYLiag LTO TIC
ovvodov TvyXaveELy,
KANQN KI",
’ , us toy ’ > b ~ ~ i t
Enioxorov pi) e&Seivae avr’ avtot Kafiorav Etepor save
tov dtddoyov, Kav mpd¢ Th TEeAevTi Tov Biov tvyxavy’ el
dé TL TOLODTOV ylyvolTO, GakUpOV eivaL TIV KaTaoTacLY, Pv-
4 2 xt » » > ‘ / \
AdrtecOar dé TOV Oeomov Tov eEKKANOLaOTLKOY TEpLEXOVTAa, [17
OP CANTIOCH. 245
CANON XX.
With a view to the business of the Church and the settle-
ment of disputes, it is decreed to be well that Synods of the
Bishops, (to which the Metropolitan shall summon the Provin-
cials), should be held in every Province twice a year; one after
the third week of the feast of Easter, so that the Synod may
be ended in the fourth week of the Pentecost ; and the second
on the Tdes of October which is the tenth day of the month
Hyperberetzus ; so, that, to these Synods, Presbyters and
Deacons, and all who think themselves unjustly dealt with,
may resort and obtain the judgment of the Synod. But it
shall be unlawful for any to hold Synods by themselves, with-
out the persons entrusted with the Metropolitan Sees.
CANON XXI.
A Bishop may not be translated from one Parish to an-
other, either intruding himself [thereinto] of his own choice,
or under compulsion by the people, or by constraint of the
Bishops ; but he shall remain in the Church to which he was
allotted by Gop from the beginning, and shall not be trans-
lated from it, according to the decree formerly passed on the
subject.
CANON XXII.
A Bishop may not enter a City [which belongs] to another,
and is not subject to himself, nor may he enter into a district
which does not belong to him, either to ordain any one, or to
appoint Presbyters or Deacons to places within the jurisdic-
tion of another Bishop, unless with the consent of the proper
Bishop of the place. And if any one shall presume to do any
such thing, the ordination shall be void, and he himself shall
be punished by the Synod.
CANON XXIII.
It shall not be lawful for a Bishop, even at the close of life,
to appoint another as successor to himself; and if any such
thing should be done, the appointment shall be void. And
the ecclesiastical law must be observed, that a Bishop must
246 CANONS
deiv dAAwe yivecOar érioxoTor, i) peta Gvvddov Kal ETLKpidEwS
ETLOKOTWY, TOY META THY Koimnoy Tod dvaTavoapevov THY eSov~
ciav éyovTwy Tod TpedyecOat TOV asLov,
KANQN KA’
Ta tie éxxAnoiac TH éxxAnoia Karoo exyev vdAarrte-
oOa dei peta maone éeriedsiac, Kai ayabij¢ ovvedrjoewc,
Kal TioTewe Tie sig TOV TdvTwY &popov Kai KpiT7]Vv OEOr,
“A «ai OvotkeioOat mTpoorjKer peta Kpicewo Kai eSovoiag Tov
émlokoTov, TOU TETLOTEvWEVOY TaVTa TOV AaodY, Kai TAG
yuyac THY ovvayowévov, Pavepa dé Eivar Ta dLtapépovta
TH ekKAnoia, peta yvoorws TOV TEpi abToY TpEecBuTépwr
@oTEe TovTov¢g eEidsvat Kai pu] ayvoeiv, Tiva
Kul OlLAKOVWY,
4 J ~
% . y ’ , ” . ’ N
moTé Ta Wid eoTL Tie EKKAnoiac, WoTEe pndev avTovc Aav-
Cavey’ iv’ el ovuBain tov émioxomov pretadAdtTEy Tov
Biov, pavepdv dvtwv THv Diapepovtwy TH ExkAnoia Tpay-
pdtwv, pte avta dlatinzely nai adroAAvCOM, juijTe Ta iota
tov émoKoTrov évoyAciobat, Tpopace. TOV EeKKANoLaOTLKOV
Tpaynatwv, Aikalov yap Kat apectov napa Te Oe Kal
wOpwrerc, Ta tdia Tov éemioKdTOV, oic av abtoc BovAnTaL
a Pp TO Cs 7 7 4 G TOC W1 9
KaTadiuumavecbar’ Ta pévtoe Tie ékKAnsiag abty vdar-
a ‘5 ane a 2 2 e / s ,
TecOat* =Kai puyjTe TY EkKAnoiay vTomevEery TLVa CnUlar,
pyre Tov étiokotov Troopacee Tic eKkkAnoiag OnuevecOat, 7)
kai cig mpadyuata eutintery tovgc att dtapépovtac, peta
Tov Kal avTov peta Oavarov dvodnuia tepiBadAdecOa.
KANQN KE’,
’Exioxorov eye tOv tij¢ éxkAnoiac mpayudtwv élovaiar,
Gate avTa OuoiKkeiv sic mavtag Tove Jeouévove, peta TmdonC
eviAaBeiac Kai PoBov Ocov* petadauBdverv d& Kai ad7oVv THY
deovTwy, elye d&éoito, sig Tag dvayKaiacg abtod ypetac, Kal TOV
rap abta@ éemiSevovpévwv aderAgav, Wo Kata jundéva TpOTOV
aitov¢ otepeicbat, Kata Tov Oeiov ’ATooToAov, A€yovTa*
*Eyovrec dtatpopac Kai oKetaouata, TovTolc dpKecOnooueba *
ei O& py] TOUTOLG apKoiTO, peTaBdAAo’ OF Ta TpaywaTa El¢
oixeiag adtod ypeiac, Kal Tod¢e TOpOVE Tig EKKANGiac, 7) TOVG
TOV GYPOV KapTOVvG, [ui] WETa yvOuNG THY TpECBvTEpwY 7] TOV
OR A N/PEOC F. 247
not be constituted otherwise than with a Synod and with the
judgement of the Bishops, who, after the decease of a former
Bishop, have the authority to promote the man who is worthy.
CANON XXIV.
It is right that what belongs to the Church be preserved
with all care to the Church, with a good conscience and fidel-
ity to Gop, the Inspector and Judge of all. And these things
ought to be administered under the judgement and authority
of the Bishop, who is entrusted with the whole people and
with the souls of the congregation. And whatever belongs
to the Church should be plainly distinguished, with the
knowledge of the Presbyters and Deacons about him; so that
these may know assuredly what things are the property of the
Church, and that nothing be concealed from them : in order
that, when the Bishop may happen to depart this life, the
property belonging to the Church may be well known, and not
be embezzled nor lost, and in order that the private property
of the Bishop may not be disturbed on a pretence that it is
[part] of the ecclesiastical goods. For it is right and well-
pleasing to Gop and man that the private property of the
Bishop be bequeathed to whomsoever he will, but that for the
Church be kept whatever belongs to the Church ; so that
neither the Church may suffer loss, nor the Bishop be injured
for the sake of the Church, nor those who belong to him fall
after him into lawsuits, and himself, after his death, be
brought under reproach.
CANON XXvV.
Let the Bishop have power over the funds of the Church,
so as to dispense them with all piety and in the fear of Gop
to all who need. And if there be occasion, let him take what
he requires for his own necessary uses and those of his brethren
sojourning with him, so that they may in no way lack, accord-
ing to the divine Apostle, who says, “ Having food and rai-
ment, let us therewith be content.” And if he shall not be
content with these, but shall apply the funds to his own
private uses, and not manage the revenues of the Church, or
the fruits of his lands, with the consent of the Presbyters and
248 -~ CANONS
Stakdvav yetpifor, GAX’ oixeiowg avzov Kai ovyyevéaly, 7} aded-
goic, | vioig Tapdoxotro Tijy eovaiay, Wore Ola THY TOLOUTWY
AeAnfbtwc BAdtTEcIa Tod AdyouG Tig EKKAnCiac, TOUTOY Ev-
Oivac Tapéyery TH ovvddw tig etapyiac. Hi dé Kai aAdws
SiaBdAAotTo 6 EmiakoToG, 7) Ol odv avT@ TpEGBUTEPOL, wo TA
Th éxkAnoia d:adipovta, jrot €& adypav, 1 Kal &§ ETEpag Tpo-
padcewe exkAnovactiKitc, cic Eavtode anopspopevol, wo OAiBecbar
wev Tove Trévytac, diaBoAyv dé Kai dvopnuiay mpootpiBecbat
T@ Te Adyw Kai Tog ObTw JLoLKOdoL, Kai TodTOVE dLOpPAadEwS
tvyydvev, TO Tpérov SoKywagovone TIS aylag avvddov.
Gr ANTIOCH. 249
Deacons, but shall give the authority to his own domestics
and kinsmen, brothers, or sons, so that the accounts of the
Church are secretly injured, he himself shall submit to an
investigation by the Synod of the Province. And if in any
other way the Bishop or his Presbyters shall be accused of
appropriating to themselves what belongs to the Church,
(whether from lands or any other ecclesiastical resources), so
that the poor are oppressed, and accusation and infamy are
brought upon the account and on those who so administer it,
let them also be subject to correction, the holy Synod deter-
mining what is right.
LOA ONSET
THES EN NAGATIOENT SY TH “KATA T TAIN
®PYTIAS ZSYTKPOTHGEIZSHS ZYNOAOY.
KANON A’,
Ilept tot dsiv kata tov ékKkAnotaotiKby Kavéva, todc
Ehevbépwo Kat vouiwo ovvadbévtac devtéporg ydwowc, py
Aabpoyauiav Toljoavtac, dAtyov ypévov rapedAbdvtoc, Kat
oxoAdcavtac taic Tpooevyaic Kal vyotelaic, KaTa oVvyyve-
unv arodidocba adbtoicg tiv Kowvwviav wpicaper.
KANQN B’.
Ilept tov tovc eSauaptdvovtag év draddpoig mrTatopaot,
kal TpookapTEepovvTac TH Tpocevyy THC eFouodoyioews Kal
petavoiac, Kat tiv anootpopiy THY KaKOVY TEAEiaV ToOLOV-
pévouc, Kata THY advadoylav Tov TTAloWaToOC, KaLpov jETa-
votacg Oobévro¢g Toig toLvovtotc, dia Tod¢ oiKTIpMOod¢o Kal THY
ayabornta Tov OE0d mpoodyecOat TH KOLVwria.
KANON I’.
Ilepi tod pH div rpoodpdtwo pwriobévta mpoodyecBbat év
Tdypare lepaTiKe.
KANQN A’,
Ilept tov pH deiv tepatixod¢e daveigerv, kal téKove, Kab
Tac Aeyouévac Hutodtiacg Aapndvecv.
KANQN E’,
Ilept tod pn deiv rac yelpotoviag én Tapovoia akpow-
wévov yivecba,
CANONS OF LAODICEA.
CANON TI.
We declare it to be right, according to the ecclesiastical
Canon, that the Holy Communion should by indulgence be
given to those who have freely and lawfully joined in second
marriages, but have not made a clandestine marriage ; a short
space having elapsed, which is to be spent by them in prayer
and fasting.
CANON IL.
They who have sinned in divers particulars, if they apply
themselves to the prayer of confession and penitence, and are
wholly converted from their faults, shall be brought to Com-
munion, through the mercy and goodness of Gop, after a time
of penance appointed to them, in proportion to the nature of
their offence.
CANON IIL.
He who has been recently baptized ought not to be pro-
moted to the Sacerdotal Order.
CANON IV.
They who are of the Sacerdotal Order ought not to lend
and receive usury, nor what is called Hemiolie [7.e., the
whole and one-half in kind].
CANON V.
Elections* are not to be held in the presence of
Hearers.
* Matpecoue in this Canon, as in the Synodical Epistle of Niczea, is interpreted as
above, both by Balsamon and by Zonaras. If, however, it has its usual force of ordi-
nation, as Avistenas maintains, the reference is to the low tone of voice in which the
prayer of ordination was uttered.
252 CANONS
KANQN ¢’.
Ilept tod put) ovyxwpeiv toic aipetixoi¢ eiotévar sic TOV
oikov Tow Ogov, éemiévovracg TH aipécet.
KANQN Z?,
Ilep) tov trove é&& tev aipécewr, TovTéott Navatia-
vor, Hrow Pwreviarvov, 7 Teooapeckadekatit@yv, émtotpe-
houévouc, elite KaTnyoumévovc, eite TLOTOUG TOvG Tap’ Ekéi-
volg, fin TmpoodéxysoOa, mpiv avadewatiowo. Taoav aipeo.r,
ékaipétwco O& év 7 KaTEelyovTo* Kal TOTE AoLTOY TOvE AEyoO-
pévove tap’ abtoig motodc, éxpavOavovtac ta Tig TiaTEwe
otuBora, xpiobévrag Te TO adyiw YplopaTt, ovTW KoLYwrELVY
TOV pvoTHpiwy TAY ayiwV.
KANON H’.
Ilept tov tod¢ and Tij¢ aipéoewo TOV AEyouévwvy Ppvydv
Emiatpémovrac, ei Kat ev KAHp® vopucouévw Trap’ avroic
TVYKavoEV, &i Kat péylotoL AéyoLVTO, TOdE TOLOVTOVEG pETA
mionce émpedciac, KatnyeioOai te Kat Banrigecbar bnd THY
Tig EkKAnOCiag ETLoKOTWY TE Kal TpEOBUTEpwY.
KANQN 0’.
Ilepi tov pu) ovyxwpeiv sic Ta Kouywntipia, 7 Eig Ta
Acyoueva praptupla TdvtTwy TaV aipeTiKhy amlévat TOVE
Tie éxKAnotac, evytc 7 Osparsiac Evexa: aAAd Tove Tol-
otrove, €av @olt TLOTOL, akoLVwriTtove yivecDar péypL TLVOC.
Metavoovvtacg 0&8, Kat eouwodoyoupévovg eapdAdal, mTapa-
dévec0a.
KANON I’.
Ilept tod pu dsiv rode rife exxAnoiac ddiapépwo mpo¢
é
yaov Kolvwviav ovvantey ta tavtdv radia aipetixotc.
KANON IA!
Ilept tov pun Oetv tac Aeyouévag mpeoBitidac, ATO’ Tpd-
KaOnuévac, &v TH EkKAnoia Ka0ioracBal.
OF LAODICEA. 953
CANON VI.
It is not permitted to heretics to enter the house of Gop
while they continue in heresy.
CANON VIL.
Persons converted from heresies, that is, of the Novatians,
Photinians, and Quartodecimans, whether they were Catechu-
mens or Communicants among them, shall not be received
until they shall have anathematized every heresy, and parti-
cularly that in which they were enthralled; and afterwards
those who among them were called Communicants, having
thoroughly learned the Symbols of the Faith, and having been
anointed with the holy Chrism, shall so communicate in the
holy Mysteries.
CANON VIII.
Persons converted from the heresy of those who are called
Phrygians, even should they be among what is with them re-
puted as the Clergy, and even should they be called the very
chief, are with all care to be both instructed and baptized by
the Bishops and Presbyters of the Church.
CANON IX.
The members of the Church are not to meet in the Ceme-
teries, nor attend the so-called Martyries, of any of the here-
tics, for prayer or service ; but such as so do, if they be Com-
municants, shall be excommunicated for atime. But if they
shall repent and confess that they have sinned, they shall be
received,
CANON xX.
The members of the Church shall not indiscriminately
marry their children to heretics.
CANON XI.
Presbyteresses, as they are called, or female Presidents,
are not to be appointed in the Church.
254 CANONS
KANQN IB’,
Ilepi tov Tove énioxdmovg KplosL THY pNTpoTOALTOY
Kal tev Tépls emokdmwv KabiotacBar Eig zHV EKKAN-
ovaoTiKhy apynv, ovtag é&k ToAAov dedokipacpévovg ev
Te TO Abyw THO TioTewo, Kal TH TOV EvOEOG Piov
TOALTELG.
KANQN II”.
Ilepi tov pi Toig byAoug emiTpéTmELY Tag eKAoya¢ ToLEiG-
dar TOV pEeddovTwy Kabiotacbat Eig LepaTtetov.
KANQN IA’,
Ilepi tov pa) Ta dyta, Eig Adyov evdoyldyv, Kata TY
éoptiv tov Ildoya, sic érépac mapotkiac dvavéuTecOat.
KANQN IE’,
Ilept tod pun dsiv TAY Tov KavoviKdYv WadaTov, THY
émt Tov duBwva avaBaivévtwr, Kat ard dipbépac waddAdv-
Twv, ETépove TLVaG WddAAELVY ev ExKANOia.
KANQN Ic’.
Ilepit tov év oaBBatTw esvayyéAia peta Etépwv Tpaddv
avaytvooKecba,
KANQN IZ’.
Tlept tod py div émiovvdntey év tai¢g ovvdseo. Tove
Wadwodc, dAda dia péoov Kal? éxaotov wWaduov yiveoba
aVvdyVwoL,
KANON IH’,
Ilept tov tiv avtiv Agttovpyiav THY elyOv Tav-
Tore Kat &v taig évvdtatc, Kal év taic éonépaic detAecv
yiveobat.
KANQN I@’,
Ilept tov deiv idia mpOtov, peta Tag butAiag TOV ert |
OKOTWY, Kal TOV KaTHYovUEVvWOY ebyhv éetiTeAcioNaL* Kai
peta TO e&eAOeiv toe Katnyovuévouc, TOY .tv petavoia
OF LAODICEA. O55
CANON XII.
Bishops are to be appointed to the ecclesiastical govern-
ment by the judgment of the Metropolitans and [other] neigh-
bouring Bishops, after having been long proved both in the
foundation of their faith and in the conversation of an honest
life.
CANON XIII.
The election of those who are to be appointed to the
Priesthood is not to be committed to the multitude.
CANON XIV.
The holy [Gifts] are not to be sent into other Parishes at
the feast of Easter by way of Eulogicze.
CANON XV.
No others shall sing in the Church, save only the canonical
Singers, who go up into the Ambo and sing from a book.
CANON XVI.
The Gospels are to be read on the Sabbath Day, with the
other Scriptures.
CANON XVII.
The Psalms are not to be joined together in the congrega-
tions, but a lesson shall intervene after every Psalm.
CANON XVIII.
The same Office of Prayers is to be said both at Nones and
at Vespers.
CANON XIX.
After the sermons of the Bishops, the prayer for the Cate-
chumens is to be made first by itself; and, after the Cate-
chumens have gone out, the prayer for those who are unger
256 CANONS
‘x 7 ‘ , x 4 , e “ ~
THY evyny ylvecbar* Kai tTovTwWY TpOdEADOVTwWY LTH YEIpa
Kal UTOYWPHOaVTWY, OUT) THY TOTaV Tag Eebyacg ylvecBat
Tpeic, piav pév THY TpOTHY dla Glwrijc, tiv d& devtéepav
m , ~ , ~ tn) nN
kal tTpiznv Ola Tpoodwricews TAnpovobat: if’? ovTwW TV
? 7 , s XN >t “ 4 ~
eipjvyv Oidocbar* Kal peta TO TOG TpEOBUTEPOYG DovvaL
TO ETLOKOTW THY Eeipyvyv, Té6TE Tove Aaikove THY sipyvnY
dWova, Kai ovTwW TY dyiav Tpoomopay émiTEdeioNat* Kai
wovowg &&ov eivat Toic tepatixoic eiotevar cig TO OvotaoTA-
plov, Kal KOLY@YVELY,
KANQN K’,
“Ore ov det Otakovov éunpoobev mpecBvtTépov KabéfeoBar,
GAAG peTa KEhEvoEWS TOV TpEcBuTépov KabECecAaL. ‘Opuoiwe
d& Eyetv Tiny Kat Tove dlaKovovge bd THY iTNpETaY Kal
TAaVTWY TOV KANPLKOY,
KANQN KA’,
"Ort ob dei dmnpétac every yopav év Ta dvakoviKe, Kal
7 Dy
igs ~ ~ ~
anTec0at THY LEPOV OKEVOY.
KANQN KB’,
"Ore ob dei tirnpétnv apdpiov gopetv, ovd® Tac Ovpac
eyKkatadtmravey,
KANON KI’.
“Ore od det dvayvwotac, 7) WaATtac wpdptov dopeiv, Kar
ovTWS avaylvooKev, } ddAdelv,
KANQN KA’,
“Ort ob Ost ispatikodg amd TpEeoBvTépwv Ewe diaKd-
5 La adad ~ b] ~ ae ” e ~
vov, Kal esi¢ Tie ekKkAnoiaoTiKn¢ Tagewo EWC VTNPETOYV,
i} dvayvwoTtav, i WaaTav, i) EpopKioTav, 7) Ovpwpav, 7 Tod
Taylwatog TOV doKnrov, ele KaTNAEiov EioLtévat,
KANON KE’,
ics ? ~ t 4 ” aa “) ‘ 4 >
Ott ob dei onnpétnv dptov didovat, ovde ToTiptov Eev=
Aoyeiv,
OF BAODIC HA. Jan
penance ; and, after these have passed under the hand [of the
Bishop] and departed, there should then be offered the three
prayers of the Faithful, the first to be with silence, the second
and third to be completed with acclamation [or response],
and then [the kiss of] peace is to be given. And, after the
Presbyters have given [the kiss of] peace to the Bishop, then
the laity are to give it, and so the Holy Oblation is to be
completed. And it is lawful to the Priesthood alone to go to
the Altar and [there] communicate.
CANON XX.
It is not right for a Deacon to seat himself in the presence
of a Presbyter, unless he be bidden by the Presbyter to sit
down. Likewise the Deacons shall have worship of the Sub-
Deacons and all the Clergy.
CANON XXI.
The Subdeacons have no right to a place in the Deacon’s
Room, nor to touch the Sacred vessels.
CANON XXII.
The Sub-deacon has no right to wear an Orarium [i. e.,
Stole}, nor to leave the doors.
CANON XXII.
The Readers and Singers have no right to wear an Ora-
rium, and to read or sing thus | habited].
CANON XXIV.
No one of the Priesthood, from Presbyters to Deacons,
and so on in the ecclesiastical order to Sub-deacons, or
Readers, or Singers, or Exorcists, or Door-keepers, or any of
the order of the Ascetics, ought to enter a tavern.
CANON XXV.
A Sub-deacon must not give the Bread, nor bless the Cup.
258 CANONS
KANON Ke’,
"Ore ob dei EpopKigery Tove wh TpoaxOévtac tno émtoK6-
TMV, [Te ev Talc EKKANnoialc, NTE ev Tai¢g olKiaLc.
KANQN KZ’,
“Ort ob Osi iepatiKkovc, 7) KAnptKodc, 7) AaiKodc, KaAovpE-
vouc eic ayatnv, pépn aipev, did TO THY UBpLY TH Taser
mpooTplBecOa TH EKKANOLAaCTLKT.
KANON KH’,
“Otte ov dst év toig Kuptakoic, i) &v taic éxxAnoiac, Ta¢
~ ”
Aeyouévac ayatac TrolEiv, Kal EV TH OiKW TOV OEod éoOieLy, Kai
aKOUBLITA OTPWYYVELY,
KANQN KO’,
"Ort ov dei Xptotiavode iovdaiverv Kai év TO caBBaTw
ayoAacev, GAN epyaceoOar avtonc év TH abth muépar THYV
POR GEE, sPyGS aC ri) REP /
» ~ al ay 4 = ‘> [x 2
d& Kupiakijy mpoty@vtac, elye Ovvaiyto, oxodacev wo Xpe
ottavol, Hi dé etpebetiev “lovdaiotai, totwoav avabewa Tapa
XploTo,
KANQN A’.
“Ove ov det lepatiKkovc, 7) KANpLKOD i) adoKnrac, év
TL OU patlKove, 1) nplkovc, i) doKnzac, &
Badaveitw peta yvvatkOv arodovecOa, pnd&e Tavta Xpr-
‘ ht - ra 7 bs a Gy >
oTlavov, 7) Aaikov' avtTn yap mpwWTNH KaTayvwolg Tapa
toic eOveouv,
KANQN AA’,
“Ort od det mpd¢ Tavtac aipetikodg emvyapiac ToLEiv, 7
(bats. enn ” , 96 \ ~ s ”
diddvat viotc, i} Ovyatépac, GAAd paAdov AauBdvey, Elye
érayyéAdourto Xptioriavol yiveobat.
ri KANQN AB‘.
‘Ore ov di aipetinov evdoyiag AapBdvev, attic eioww
4 ~ “ ? 4
ddoyias paArdov, 7) evdoyiat,
OF LAODICEA. 959
CANON XXVI.
They who have not been promoted [as Exorcists] by the
Bishops, ought not to exorcise, either in Churches or in
[private] houses.
CANON XXVIII:
Neither they of the Priesthood, nor Clergymen, nor lay- _
men, who are inyited to a love feast, may take away their por-
tions, for this is to cast reproach on the ecclesiastical order.
CANON XXVIII.
It is not permitted to hold love feasts, as they are called,
in the Lorp’s Houses, or in Church assemblies, nor to eat and
to spread couches in the House of the Lorp.
CANON XXIX.
Christians must not judaize by resting on the Sabbath, but
must work on that day, rather honouring the Lorv’s Day ;
and, if they can, resting then as Christians. But if any
shall be found to be Judaizers, let them be Anathema from
CuristT.
CANON XXX.
None of the Priesthood, nor Clergymen, nor Ascetics, nor
any Christian or layman, shall wash in a bath with women;
for this is a chief [cause of] condemnation, [even] among the
heathen.
CANON XXXI.
It is not lawful to make marriages with all [sorts of] here-
tics, nor to give our sons and daughters to them; but rather
to receive them, if they promise to become Christians.
CANON XXXII.
It is unlawful to receive the Bulogive of heretics, for they
are rather Alogi [7. e., follies], than Eulogiz [/. ¢. blessings].
260 CANONS
KANQN AI”.
” > ~ e =~ ~ “ = ~ 4
Ort od dei aipetiKoic, 7) oXLoWaTLKoIg ovvevyeobat,
KANQN AA’.
"Ore ob del Travta, Xpiotiavoy éyKatadeiney paptupac Xpr-
oro, Kal anmlevat Tpd¢ TOvC WevdoudpTYpac, TOVTéGTLY aipETL-
KOV, 7) avTode Tpbe TOdCE TpOELPHU VOLE aipETLKOG yEvoLEVOUE*
ovTol yap GAAdtpLoe Tow Od Tvyydvovely, "Eotwoav ov
avabeua ot amtEepyouevoe PoE avTovE.
KANON AE’.
"Ore ob dei Xptotiavods e&ykaTadeiney tiv ExKAqoiay Tov
Ocod, Kai ameval, Kai GyyéAovE Ovopacely, Kai ovvaserc ToLEtv,
anep annyopevta. El tic ovv ebpeO) tavty TH KEexpvppevy
3 , 47¥ ” bJ 2 a ? La
eidwAoAatpeia oyoragwy, sotw avafewa, OTL eykaTédiTe TOV
Kipiov judy “Inootv Xprordv, tov Yiov tov Cov, Kai eidw-
Aohatpeia TpooiAder,
KANQN Ac’,
“(0 7 6 ~ ie rr \ A mn ‘ 7 bal py
Te ov det ispatiKod¢e 7) KAnptKovc, payovc 7 éTraol~
X\ yy, ” x nn 3 5% + ~ x
dov¢ eivat, 7 wadnuariKovc, i dotpoAoyovc, ToLtelv Ta
Aeyoueva pvdanthpia, aziva éott Oeonwrnpia TOV Wvyov
> ~ s . ~ es ’ ~ , ,
av7av. Tove d& gopovvtac, pimtecfar EK Tic éKKAnoiac
EKEAEVOAUED,
KANQN AZ’.
“Ore ob d&i Tapa THv “Tlovdaiwy, 7 aipeTiK@v, Ta TELTO-
ft — \ , Sy A ie ’ ~
peva Eoptaotika AauBaverv, yd? ovveopTtacely avToic.
KANQN AH’.
‘Ort ob Osi tapd Tév "lovdaiwy afvua AapBaverv, 7) KOLVW=
velv taic doeBetaic abt,
KANQN AO’,
"Ore ob dei Toic eOvect ovveopTagey, Kal KoLvwveiv TH
abeotyTL abTtav.
OF; HAODICEA. 261
CANON XXXIII.
It is unlawful to join in prayers with heretics or schismatics.
CANON XXXIV.
No Christian ought to forsake the Martyrs of Curist, and
resort to false martyrs ; that is, to those of the heretics, or
those who haye been themselves accounted heretics ; for they
are aliens from Gop. Let those, therefore, who go after them,
be Anathema.
CANON XXXV.
Christians must not forsake the Church of Gop, and go
away and invoke’angels and gather assemblies ; which things
are forbidden. If, therefore, any one shall be found engaged
in this covert idolatry, let him be Anathema ; for he has for-
saken our Lorp Jesus Curist, the Son of Gop, and has become
a proselyte to idolatry.
CANON XXXVI.
They who are of the Priesthood, or of the Clergy, shall not
be Magicians, nor Enchanters, nor Mathematicians, nor As-
trologers ; nor shall they make what are called Phylacteries,
which are chains for their own souls. And those who wear
such, we command to be cast out of the Church.
CANON XXXVII.
It is not lawful to receive portions sent from the feasts of
Jews or heretics, nor to feast together with them.
CANON XXXVIII.
It is not lawful to receive unleavened bread from the Jews,
nor to be partakers of their impiety.
CANON XXXIX.
It is not lawful to feast together with the heathen, and to
be partakers of their godlessness.
262 CANONS
KANQN M’.
"Ore od dei tmtoKé70v¢e KaAovusvove sic obvodov Katadpo-
veiv, aAd’ amievat, Kai didasKerv, 7 diddoKEoBa, sic KaTOp-
Owouv tie exKkAnoiac Kai TOV AoiTOv, Ei d& KaTadpovjcevev
6 ToLodToc, EavToV aitldoETal, TapeKTOG Ei py Ov avapadiav
aroAluTavolro.
KANQN MA’,
“Ort od dei iepatiKov 7) KAnpLKOY avEev KeEdevoewC éTLOKO-
Tov ddevely,
KANQN MB’.
qd, bd we Ue. \ nN \ x ~
Ore ov det tepatixove 7 KAnptKOvG dvEev KaVvorLKaY ypa_-
*
patwv ddevery,
KANQN MI”,
lca i} ~ t L b)) XN os 4 be ,
Ore ov dei imnpéTac, Kav Bpayd, Tag Ovpac éyKaTadEirELy,
kal Th evyt) oyoAacery,
KANQN MA’,
“Ore ob dst yvvaikag iv 7H Ovoactnpiw sioép-
yecbat.
KANON ME’,
“Ort ov dei petra Ovo éEBdouddac ti¢ Tesoapaxooric d&xe-
cba cig TO PwTioma,
KANQN Mo’.
"Ore dei Tove Pwrtowévove Tv TioTW ExuavOavely, Kal TH
méunty the éBdouddog drayyéAdev TH étloKOTH 7) TOIC
TmpeoBurépotc.
KANQN MZ’,
"Ott dei Tove tv véow tapadauBavortac TO PwoTtoua, Kai
eita advactavrac, éxuavOdverv tiv TioTlv, Kal yevMoKery, OTE
feiac dwpedc KkatnsimOnoar,
OF LAODICEA. 263
CANON XL.
Bishops called to a Synod must not be guilty of contempt,
but must attend, and either teach, or be taught, for the refor-
mation of the Church and others. And if such an one shall
be guilty of contempt, he will condemn himself, unless he be
detained by ill health.
CANON XLII.
None of the Priesthood nor of the Clergy may go on a
journey, without permission of the Bishop.
CANON XLII.
None of the Priesthood nor of the Clergy may travel with-
out letters canonical.
CANON XLII.
The Sub-deacons may not leave the doors, to engage in
the prayer, even for a short time.
CANON XLIV.
Women may not go in to the Altar [7. e., into the Sanc-
tuary |.
CANON XLV.
[Candidates] for Baptism are not to be received after the
second week in Lent.
CANON XLVI.
They who are to be baptized must learn the Creed by
heart, and recite it to the Bishop, or to the Presbyters, on the
fifth of the Great Week [7. e., on Maundy Thursday].
CANON XLVII.
They who are baptized in sickness and afterwards recover,
must learn the Creed by heart, and know that they have been
youchsafed the Divine gifts.
264 CANONS
KANQN MH’.
"Ore dei Tove HwTiGouevove peta TO BaTTLowa Ypiecbat
xpiouate étovpaviw, Kal pleToyoug elvat Tho PBaoctdAeiacg Tov
Xptorov,
KANQN MO’,
"Ort ob det év tH Teooapakoori dptov mpoodépery, el
py év oaBBatw Kat Kvupiaky povor.
KANON N’,
"Ore od dei év tH Teooapakootl tH botépa éBdoudde
thy méuntny Avetv, Kat OAnv tiv Teooapaxootiy atuysagev
GdAaa dst maoav tiv Teooapakootiy vyoteverv snpoda-
youvrac.
KANON NAV.
"Ore ob Oct év tH Teooapakooth papttpwv yevebAia émt-
1 4) eapTvp
tedeiv, GAAd TOY dyiwy paptipwrv pvjuac Toleiv ev Tot
> Pp }--
caBBdtoie Kat Taig Kuptaxaic.
KANQN NB’.
"Ore ob det év tH Teooapaxooth yduove 7 yevéOAa
émiTedeiv.
KANQN NT”.
"Ort ob dei Xpioriavode sic ydwove amepyouévovc, Bad-
Rigerv 7 dpyetoOa, aAAd cepvec devtvety 7) apioTay, w¢
mpétret Xprotvavoic,
KANON NA’,
Ort od det tepatixods 1 KAnptkov¢g Tivac Oewpiag Oew-
peiv ev ydpouc, 1 deitvowc, dada, mpd Tod eicépyecOar Tod¢
Auuekinodc, tyeipecOat adtov¢e Kat avaxwpelr.
OF LAODICEA. 265
CANON XLVIII.
They who are baptized must after Baptism be anointed
with the heavenly Chrism, and be partakers of the Kingdom
of Gop [i.e must be confirmed and brought to the Holy
Eucharist}.
CANON XLIX.
There must be no Oblation of Bread in Lent, except on the
Sabbath Day and on the Lorp’s Day only.
CANON L.
The fast must not be broken on the fifth day of the last
week in Lent [7. e., on Maundy Thursday], and the whole of
Lent be dishonoured ; but it is necessary to fast during all
the Lenten season by eating only dry meats.
CANON LI.
The nativities of Martyrs are not to be celebrated in Lent,
but commemorations of the holy Martyrs are to be made on
Sabbath days and Sundays.
CANON LII.
Marriages and birthday feasts are not to be celebrated in
Lent.
CANON LIII.
Christians, when they attend at weddings, must not joi
in wanton dances, but modestly sup or dine, as is becoming
to Christians. ;
CANON LIV.
Members of the Priesthood and of the Clergy must not
witness the plays at weddings or banquets ; but, before the
players enter, they must rise and depart.
266 CANONS
KANQN NE’.
w > ~ Fe ‘ 0 ‘ , PS ,
Ore ov dei LepatiKod¢ 1) KAnpLKOvG EK OvEBOATS ovUTOOLA
émitedetv, aGAnr’ ovdé Aaikovc.
KANQN Neo’.
“Ore ov dei mpeoBuTépovg mpd Tij¢ eloddov Tov étLOK6-
mov eiovevat Kat KabélecOa év tH Bhatt, GAAa peta
Tov éemloKoTov Eiolévars TAY Ei fl} AVwuadoin 7 aTodnmot
6 émloKoToc.
KANQN NZ’.
“Ore ob Osi év Taig Kdwatge Kal év taic yopatc Kabioracbat
émuoxoTouvc, GAAa TeptodevTdcg* Tovg pév Tot 7j0n TpokaTa-
otabévrac, pndéy mpdttev dvev yvaung tov énioKdTov Tov
évy TH TOAEL* wWoattwo dE Kai Tove TpEoBuTEépovce jundév
TpattEly avev THC yvounc Tov ETLOKOTIOV.
KANQN NH’,
"Ott od dei év Tol oikolg Tpoopopay yivecOat Tapa émto-
KOTWY 3) TpEDBUTEPWY,
KANQN NO’,
"Ort od det iWtwrtkods wWarpovs AkyecOar év TH exKAn-
sia, obd® axavéviorta PBiBAia, GAAGd pova Ta KavoriKa TiC
Iahkaia¢ kai Katvijg AvabjKye.
KANON &’,
"Oca det BiBAia avayivooKerOat rig TlaAadce AvabjKne*
a. Téveoic xéopov: Bl. "Egodoc e& Alyimtov: y'. Aevituxoy :
!. ’AptOuoi* e!, Aevtepovdutors ¢!, Insoi¢e tov Navije ¢'. Kpt-
tai‘ ‘Povd: 7!.’EoOjp* 6. Baotredv mpwrn Kai devtépa* t!, Ba-
oAEav tpitn Kai tetdptn* ta!, Wapadetrouévwy Tpw@tov Kai
devtepov* 13!. "Eodpac tp@tov Kai devtepov* ty', BiBAog Yad-
~ ! j! 7 Say aya I OR en re
pov pv, LO’, Ilapowstat LoAowwvero¢ ese KKANGLAOTIHC
is!, "Aoua dopdtwr* w2!, 163° w7'. Awdexarpopytov * v6!. ‘Hoatag:
k!. Iepeuiac, kat Bapody, Opivor Kai émvotoAai* kal, leceneja *
KB’, Aavinr:
OF LAODICEA. 267
CANON LV.
Neither members of the Priesthood nor of the Clergy, nor
yet laymen, may form clubs for drinking entertainments.
CANON LVI.
Presbyters may not enter and take their seats in the Bema
before the entrance of the Bishop ; but they must enter after
the Bishop, unless he be sick or absent.
CANON LVII.
Bishops must not be appointed in villages or country dis-
tricts, but itinerant [visitors only]: and those who have been
already appointed, must do nothing without the consent of the
City Bishop. Presbyters, in like manner, must do nothing
without the consent of the Bishop.
CANON LVIII.
The Oblation must not be made by Bishops or Presbyters
in any private houses.
CANON LIX.
Private Psalms and uneanonical books must not be read
in the Church, but only the Canonical Books of the Old and
New Testament.
CANON LX.
These Books of the Old Testament are appointed to be
read: 1, Genesis of the world; 2, The Exodus from Egypt ;
3, Leviticus ; 4, Numbers ; 5, Deuteronomy ; 6, Joshua, the
son of Nun; 7, Judges, Ruth ; 8, Esther ; 9, Kings, First and
Second ; 10, Kings, Third and Fourth ; 11, Paralipomena,
First and Second ; 12, Ezra, First and Second ; 18, One Hun-
dred and Fifty Psalms ; 14, Proverbs of Solomon ; 15, Eccle-
siastes ; 16, Song of Songs ; 17, Job; 18, The Twelve Pro-
phets ; 19, Isaiah ; 20, Jeremiah, and Baruch, Lamentations,
and Epistles ; 21, Ezekiel ; 22, Daniel.
268 CANONS
Ta 0% tio Kawvij¢ AvadiKkno tavta: Ebayyéda téooapa,
kata Mat@aiov, kata Mapxov, kata Aovkay, Kata “lwaveny °
Ilpaéere ’“ATooTOAwy* "EnuotoAai Kabodtkai Enza, ‘lakwBov pia,
Ilétpov dvo, ‘lwavvov tpeic, ‘lovda pias "EnvotoAai Wavaov deka-
téooapec’ mpoc ‘Pwuaiove pia, mpd¢ KopirOiove dve, mpoc¢
Tadatac pia, mpoc "E@zotove pia, mpo¢ PiAuxrnoiove pia, mpo¢
Kodoooaeic pia, Tp0¢ OeccadorKeic Ovo, Tpo¢ ‘EGBpatove pia,
mpo¢ Tyso0eov dv0, mpo¢ Titov pia, Kai Tpo¢ PiAnuova pia,
OF LAODICEA. 269
And these are the Books of the New Testament : Four
Gospels, according to Matthew, according to Mark, according
to Luke, according to John ; Acts of the Apostles ; Seven
Catholic Epistles, One of James, Two of Peter, Three of
John, one of Jude ; Fourteen Epistles of Paul, One to the
Romans, Two to the Corinthians, One to the Galatians, One
to the Ephesians, One to the Philippians, One to the Colos-
sians, Two to the Thessalonians, One to the Hebrews, Two
to Timothy, One to Titus, and One to Philemon.
; ' ay prac
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eS: 35 bie ae nae eat * Dire ie
ag 7 ee i? A ae a8 hela ee oe
. ¥ ea ag thn ie week os oye a
‘ Mi, ae aye. A aA wane? te rote: one td
Ohh, ai ati) Te MG iat bite ae
ie mie Uae, As Tes Ae aay Waist there
og Pa Tice; baer + mri ibaa Oe hi: an) maaiatlgae
is . a ie Sake duet Das eee g aig Ty veg! ee Bout
Di SE rea Ce Se Wh Poe
Der Gs wy Ser
ABORTION.—Women who use, or prepare drugs for, abortion, are
to fulfil ten years of penance (Anc. XX1).
ABSTINENCE.—Clergymen are forbidden to abstain from marriage,
flesh, or wine, except for discipline (Ap. Can. LI); and parti-
cularly, to abstain from flesh and wine on festival days,
except for discipline (Ap. Can, LIII) ; but after tasting flesh
once, they may abstain from it (Anc. XIV).
ACCOUNTS.—A Bishop charged with malversation in the accounts
of the Church, is to be tried by the Provincial Synod (Ant.
XXY).
ACCUSATION.—An accusation of fornication, adultery, or any other
forbidden act, brought against a Communicant, if proved,
disqualifies him for ordination (Ap. Can. LXI). Persons who
are themselves under accusation, are disqualified from bring-
ing charges of ecclesiastical offences against a Clergyman
(Const. VI). See also Accusers.
ACCUSERS.—I. Or a METROPOLITAN.—
Accusers of a Metropolitan must lay their charges before
the Exarch of the Diocese, or before the Throne of Constan-
tinople (Chal.[X, XVII).
IJ. Or A BisHor.—
Accusers of a Bishop must be trustworthy persons (Ap.
Can. LXXIV): they must not themselves be under discipline,
nor even under accusation of offences (Const. VI) ; and they
must be examined as to character (Chal. XXI).
Heretics are not to be received as accusers of a Bishop
(Ap. Can. LXXV). Neither heretics, nor schismatics, may
bring accusations of ecclesiastical offences against a Bishop
(Const. VI) ; but those who complain of personal wrong done
to them by the Bishop, may be of any religion (Const. VI).
A single Communicant cannot be received as the accuser
of a Bishop (Ap. Can. LXXYV), especially if he brings a
charge of any sensual sin (Nic. II).
274 DIGEST.
ACCUSERS.—Or a BisHop.— Continued.
Accusers of a Bishop are to bring their complaint before
the Provincial Synod (Const. VI, Chal. EX), especially if the
charge be that of malversation in the accounts of the Church
(Ant. XXYV); and if they resort to the Civil Power or an
(Ecumenical Synod, they are not to be received as accusers
(Const. V1).
False accusers of a Bishop are to suffer the same penalty to
which he would have been liable, had the charge been
proved (Const. VI).
Ill. Or a Prrest.—
A Priest is not to be convicted of any sensual sin, on the
evidence of a single witness (Nic. II).
Those who are themselves under accusation, are not to be
received as accusers of a Priest (Const. VI).
Accusers of a Priest are to be examined as to character
(Chal. X XT).
IVY. Or A DEACON OR THE Minor CLERGY.—
Those who are themselves under accusation, are not to be
received as accusers of a Clergyman of any rank (Const, VI).
Accusers of a Clergyman are to be examined as to charac-
ter (Chal. XXTI).
See also Accusation.
ACTRESS.—Marriage with an actress is a disqualification for ordina-
tion (Ap. Can. XVIII).
ACTS OF THE APOSTLES.—The Book of Acts is referred to, as
of authority, in Neo Ces. XV: it is also included in the
lists of canonical books, in Ap. Can. LXXXV, Laod. LX.
ADDRESS.—To THe Emprror: vid. Petition.
ADMONITION.—Schismatics are to be admonished before punish-
ment (Ap. Can, XXXI, Ant. V).
A Bishop who neglects, without reasonable cause, to at-
tend a Provincial Synod, is to be admonished (Chal. XTX),
ADULTERY.—If a layman commit adultery, he cannot be ordained
(Ap. Can. LXI): nor can he be ordained if his wife has com-
mitted adultery (Neo Ces. VIII).
A Priest who commits adultery is to be punished by
complete excommunication (Neo Cees. I).
If the wife of a Clergyman commit adultery, he must
put her away, or cease from his ministry (Neo Cas. VHT).
An adulterer, or an adulteress, must fulfil seven years of
penance (Anc, XX).
DIGEST. 275
ADVOCATE.—Bishops are forbidden to nominate Advocates, for
money (Chal. IT).
The Advocate of the Church of Constantinople is to expel
from the City Clergymen and Monks who go there and
create disturbances (Chal. XXIIT).
ZELIA.—The Bishop of Alia is to rank next to the Metropolitan
G@Mie=. VID):
AGAP&.—Vid. Lovefeasts.
AGAPET. — Agapete are forbidden to reside with Clergymen
(Nic. IID), or with men of any class (Anc. XIX).
AGE,.—A Priest is not to be ordained before he is thirty years of age
(Neo Ces. XI); nora Deaconess before she is forty (Chal.
XY).
AGENT.—Clergymen and Monks are forbidden to act as agents of
laymen (Chal. IIT).
ALEXANDRIA.—The Church of Alexandria is to retain its ancient
and customary prerogatives (Nic. VI).
The Bishop of Alexandria is to have jurisdiction in Egypt,
Lybia, and Pentapolis (Nic. VI); he is to have jurisdiction
in Egypt (Const. IT); he is entitled, by ancient custom, to
be consulted by the Bishops of Egypt, before their signing
even acts which they approve (Chal. XXX),
ALIENATION.—The Bishops are forbidden to alienate Church
property (Ap. Can. XX XVIII).
ALMONER.—Priests and Deacons are to act as their Bishop’s al-
moners (Ap. Can. XLI).
ALMSHOUSES.—Almshouses are not to be meddled with by Clergy
who have left them, and gone into another Parish (Chal. X).
ALTAR.—Nothing is to be offered at the Altar, except new ears of
grain and clusters of grapes (Ap. Can. II, IV).
A Priest is forbidden to raise a separate Altar (Ap. Can.
XXXI; Ant. V); also a Deacon (Ant. V).
The Priesthood alone may communicate at the Altar (Laod.
XIX).
Women are forbidden to go into the Altar (Laod.XLIV).
AMBO.—Singers are to sing in the Ambo (Laod. XV).
AMULETS.—Vid. Phylacteries.
ANATHEMA.—The penalty of Anathema is pronounced on Clerey-
men and Monks who accept civil or military office (Chal. VII).
And on Monks who negotiate Simony (Chal. IT); or
Who compose or use any other than the Nicene Creed
(Chal. Encyc.) :
276 DIGEST.
ANATHEMA.— Continued.
And on a Deaconess who marries, and her husband (Chal.
XGVANE
And on Ascetics who abhor marriage (Gang. I); or reject
the Oblation when offered by a married Priest (Gang. IV); or
who, being virgin, insult the married (Gang. X); or who
abhor eaters of flesh (Gang. IT) ; or despise lovefeasts (Gang.
XT) ; or who attempt to withdraw slaves from their masters’
service, under pretext of religion (Gang. III); or who des-
pise the Church and Church Assemblies (Gang. V); or abhor
the services in honour of the Martyrs (Gang. XX); or who
perform ecclesiastical acts without the concurrence of the
Bishop and Priest (Gang. VI); or who misappropriate the
Fruits of the Church (Gang. VII, VIII); or who forsake or
neglect their children (Gang. XV); or forsake their parents
(Gang. XVI); or who fast on Sunday, under pretence of
religion (Gang. XVIII) ; or disregard the fasts of the Church
(Gang. XIX).
And on women who forsake their husbands, from abhor-
rence of marriage (Gang. XIV); or who cut off their hair,
under pretence of religion (Gang. XVII).
And on laymen who profess the heresies of Nestorius or
Theodore of Mopsuestia (Eph. VIL); or who compose or use
any other than the Nicene Creed (Eph. VII, Chal. Encyc.) ;
or who marry Deaconesses (Chal. XV); or who ravish, under
pretence of Marriage (Chal. XXVII); or who negotiate Si-
mony (Chal. II); or who judaize, by resting on the Sabbath
(Laod. XXIX).
And on Christians, who honour heretic martyrs (Laod.
XXXIV); or invoke Angels (Laod. XXXYV).
Anathema against heresies in general (Const. I).
Heretics must anathematize all heresies, and particularly
their own, before reconciliation (Const. VH, Laod. VII).
ANCIENT CUSTOM.—Vid. Custom.
ANCYRA.—The Canons of the Council of Ancyra are confirmed by
Chal. I.
ANGELS. — Christians are forbidden to invoke Angels (Laod.
XXXYV).
ANIMALS.—Animals are forbidden to be offered at the Altar (Ap.
Can. III).
ANOINTING.—Vid. Chrism.
ANOMEANS.—Vid. Hunomians.
DIGEST. 277
ANTIOCH.—The Canons of the Council of Antioch are confirmed by
Chal. I.
The doctrine of the Trinity is accepted by the Church in
Antioch (Const. V).
The Church of Antioch is to retain its ancient and cus-
tomary prerogatives (Nic. VI, Const. I).
The Bishop of Antioch has no jurisdiction in Cyprus
(Eph. VIII).
APOLLINARIANS.—The heresy of the Apollinarians anathematized
(Const. I). :
Apollinarians are admitted to the Catholic Church, by
Chrism, after renunciation of their heresies (Const. VI).
APOSTATE.—Vid. Lapsed.
APOSTOLICAL Canons.—Vid. Canons.
Trapition.—Vid. Tradition.
The Throne of Rome is spoken of as Apostolic (Chal. XXX).
APPAREL.—Vid. Dress.
APPEAL.—OF A BisHop.
A Bishop cannot appeal against the unanimous sentence
of his Comprovincials (Ant. XV).
An appeal by a Bishop or his accusers, is to be from the
Provincial to the Diocesan Synod (Const. VI).
If a Bishop appeal to the Emperor, against a sentence of
deposition, he cannot be restored, nor can his cause be re-
heard by a Synod (Ant. XID).
See also Defence.
—Or A Priest, DEAcoN, oR Minor CLERGYMAN.
Appeals of the Clergy, from their Bishops, are to be made
to the Provincial Synod (Nic. V, Ant. XX); if made to the
Emperor, the appellant cannot be restored, nor can his cause
be reheard, by a Synod (Ant. XII).
See also Defence.
—Or A LAYMAN.
A layman may appeal, from the sentence of his Bishop,
to the Provincial Synod (Nic. V, Ant. XX).
See also Defence.
APPOINTMENT. — The appointment of Presbyteresses, or female
Presidents, is forbidden (Laod. XI).
See also Bishop.
APPROPRIATION.—Bishops are forbidden to appropriate eccle-
siastical property to themselves or their relations (Ap. Can.
XXXVITI, Ant. XXYV).
278 D 1G. Es i.
APPROPRIATION.— Continued.
Priests are forbidden to appropriate ecclesiastical property
to themselves (Ant. XXV).
The appropriation, to private purposes, of wax or ou of
the Church, is forbidden (Ap. Can. LXXII); also of conse-
crated vessels (Ap. Can. LXIII); also of the First Fruits
(Gang. VI, VIII).
The appropriation, to secular purposes, of Monasteries or
their property, is forbidden (Chal. XXTY).
ARBITRATOR.— Vid. Referee.
ARCHBISHOP.—Vid. Ezarch.
ARIANS.—The heresy of the Arians is anathematized (Const. I).
Arians are admitted to the Catholic Church, by Chrism,
after renunciation of their heresies (Const. VII).
ARISTERI.—Vid. Cathari.
ARMY.—Bishops, Priests, and Deacons, are forbidden to serve in the
army (Ap. Can. LXX XII, Chal. VII); also the Minor Clergy,
and Monks (Chal. VII).
ASCETICS.—Asceties must observe the fasts cf the Church (Gang.
XIX).
Ascetics are forbidden to enter a tavern (Laod. XXIV) ;
or to wash in a bath with women (Laod. XXX).
ASCETICISM.—True Asceticism commended (Gang. XX1).
False Asceticism is condemned in various instances as fol-
lows:
In a Bishop, Priest, or Deacon, who divorces his wife,
under pretext of religion (Ap. Can. V), or who abstains
from marriage because he abhors it (Ap. Can. LI, Gang.
TX); and in those who condemn marriage (Gang. I); or who
refuse the Oblation when offered by a married Priest (Gang.
TV); and in women who forsake their husbands from abhor-
rence of marriage (Gang. XIV),
And in a Bishop, Priest, or Deacon, who abstains from
flesh and wine, on festival days, because he abhors them
(Ap. Can. LITT); and in those who, in general, abstain from
flesh and wine because they abhor them (Ap. Can. LI); or
who condemn persons who eat flesh (Gang. I) ; or
Who despise lovefeasts (Gang. XT); and
In those who fast on Sunday (Gang. XVIII); or who do
not observe the fasts of the Church (Gang. XIX); and
In those who despise persons who wear the customary
dress (Gang. XII); and in women who assume the dress of
men (Gang. XIII), or who cut off their hair (Gang. XVID).
DIGEST. 279
ASCETICISM— Continued.
And in those who despise Church Assemblies (Gang. VY) ;
or who abhor the services in honour of the Martyrs (Gang.
XX) ;
And in parents who forsake their children (Gang. XV) ; or
children who forsake their parents (Gang. XVI).
ASIA.—The Metropolitans of the Asian Diocese are to be elected ac-
cording to custom, and are to be ordained by the Patriarch
of Constantinople (Chal. XX VIII).
Their jurisdiction is limited to their own Diocese (Const.
If), within which they are to ordain the Bishops (Chal.
XX VI).
ASSEMBLIES.—Schismatical and separated assemblies are forbidden
(Ap. Can. XXXI, Gang. VI, Ant. II, V, Laod. XXXV).
Those who despise Church Assemblies are to be anathe-
matized (Gang. V); also those who abhor the Assemblies in
honour of the Martyrs (Gang. XX).
Assembling in Church, for public worship, is commended
(Gang. XXI).
ASTROLOGERS.—Astrologers are to fulfil five years of penance
(Anc. XXIV).
Clergymen are forbidden to be astrologers (Laod. XXXVI).
ATTENDANCE.—Attendance at Provincial Synods is enjoined on
Bishops (Chal. XIX, Laod. XL).
AUNT.—The aunt of a Clergyman may reside with him (Nic. II).
AUTUMN. — Provincial Synods are to be held about Autumn
(Nic. VY).
BAILIFF.—No Bishop is to ordain a Bailiff for money (Chal. II).
No Clergyman or Monk is to act as bailiff to a layman
(Chal. II).
BANISHMENT.—Clergymen and Monks, going to Constantinople
and causing disturbances there, are to be banished from the
city (Chal. XXII).
BANQUETS.—Clergymen are forbidden to attend plays at banquets
(Laod. LIV).
BAPTISM.—Baptism washes away all sins (Anc. XII).
Baptism is to be performed according to the Catholic for-
mula (Ap. Can. XLIX), and by trine-immersion (Ap. Can. L) ;
it must not be into the Lorp’s death (Ap. Can. L); it is to
be followed by Chrism and the Eucharist (Laod. XLVIII).
Bishops and Priests are forbidden to refuse to baptize one
who has been polluted by the impious (Ap, Can. XLVI).
280 DIGEST.
BAPTISM— Continued.
A pregnant woman may be baptized whenever she will
(Neo-Ces. VI).
Children of a Reader or Singer, by a heretic wife, must be
baptized in the Catholic Church (Chal. XIV).
Candidates for Baptism are forbidden to be received after
the second week in Lent (Laod. XLY); they must learn the
Creed by heart, and recite it to the Bishop on Maundy
Thursday (Laod. XLVI).
Clinic Baptism is, generally, a disqualification for Priests’
orders (Neo-Czs. XII). Those who have received clinic Bap-
tism, if afterwards restored to health, must learn the Creed
by heart (Laod. XLVII).
A heathen who is converted and baptized, may be or-
dained (Ane. XII).
Bishops and Priests are forbidden to admit the Baptism of
heretics (Ap. Can. XLVI); Baptism by heretics is declared
void (Ap. Can. LX VIII); the Baptism of Eunomians, by one
immersion, is declared void (Const. VII); the Baptism of
Phrygians and Sabellians is void (Const. VII).
Bishops and Priests are forbidden to rebaptize those who
have true Baptism (Ap. Can. XLVI); Paulianists must be
rebaptized upon reconciliation (Nic. XTX), and also Phry-
gians (Laod, VIII, Const. VII), and Eunomians, and Sabel-
lians, and all other heretics, with certain exceptions (Const.
VID).
BARBARIANS.—Castration, by Barbarians, does not disqualify a
man for being ordained (Nice. I).
BATHING.—Bathing with women is forbidden to men of every
class (Laod. XXX), =
BEASTS.—Communicants are forbidden to eat the flesh of animals
slain by beasts (Ap. Can. LXIII).
BEMA.—Priests are forbidden to enter the Bema before their Bishops
(Laod. LVI).
Vid. also Sanctuary.
BENEFACTIONS.—The Steward of Benefactions is to have charge
of the First Fruits (Gang. VID).
BENEFICENCE.—Beneficence in the enjoyment of wealth is com-
mended (Gang. XXI).
BEQUEST.—A Bishop is not allowed to bequeath his See to heirs
(Ap. Can. LXXVI).
BERUS.—Ascetics who despise those who wear the berws, are ana-
thematized (Gang. XII).
DIGEST. 281
BESTIALITY.—Persons who are guilty of bestial lusts, are to fulfil
a term of penance, varying from twenty to thirty years, ac-
cording to circumstances; and in some cases they are to be
admitted to Communion only at the point of death (Anc. XVI).
Those who are themselves guilty, and who have corrupted
others, are to pray amongst the Hyemantes (Anc. XVII).
BETROTHED.—One who ravishes a virgin who is not betrothed,
must marry her (Ap. Can. LXVII); the ravisher of a be-
trothed virgin must restore her to the man to whom she is
betrothed (Ane. XI).
BIRDS. — Birds are forbidden to be offered at the Altar (Ap.
Can. II).
BIRTHDAYS. — Birthdays are forbidden to be observed in Lent
(Laod. Lt).
BISHOP.—I. DisQuALIFICATIONS FOR THE OFFICE OF A BISHOP.
A person to be ordained Bishop, must not, after Bap-
tism, have been twice married, nor have had a concubine
(Ap. Can. XVII); he must not have married a widow, a di-
vorced woman, a harlot, a slave, or an actress (Ap. Can.
XVIII); he must not have married two sisters, nor a niece
(Ap. Can. XIX).
He must not have committed adultery, fornication, or any
other forbidden act (Ap. Can. LXI). One whose wife has
committed adultery cannot be ordained (Neo-Czs. VIII).
He must not have castrated himself (Ap. Can. XXII, Nic.
I); but if castrated by force or persecution, or if born an
eunuch, he may be ordained (Ap. Can. XXI, Nic. I); also
if castrated for surgical purposes (Nic. I); and if castrated
by force, or for surgical purposes, after ordination, he may
remain among the Clergy (Nic. I.
He must not be totally deaf or blind (Ap. Can. LXXVIII),
but partial lameness or blindness is not a disqualification
(Ap. Can. LXXVII).
He must not be possessed of a devil, but if dispossessed,
and worthy, he may be made a Bishop (Ap. Can. LX XIX).
One whose ordination would injure the Church, must not
be made a Bishop (Ap. Can, LX XVIII).
A Neophyte, or a person suddenly converted from a dis-
honourable life, must not be immediately made a Bishop (Ap.
Can, LXXX, Nic. I, Laod. III); but former profession of
heathenism is not, in itself, a disqualification (Anc. XII).
A slave cannot be ordained, unless manumitted by his
master (Ap. Can. LX XXII).
282 DIGEST.
BISHOP. — DisQUALIFICATIONS FOR THE OFFICE OF A BISHOP.—
Continued.
One who has lapsed cannot be ordained (Nic. X) ; but those
who have been steadfast throughout the persecutions, though
forced to seem otherwise, may be ordained (Ane. ITI).
A Bishop must not be ordained without a charge (Chal. VI).
A Bishop must not be appointed in a village or country
district (Laod. LVII).
—II. Or THE ELECTION OF A BISHOP.
A Bishop is not to be elected during the lifetime of his
predecessor (Ant. XXIII).
He is not to be elected until after long probation, both of
faith and life (Laod. XII).
He is not to be elected by the multitude (Laod. XIIT).
He is to be elected by all the Bishops of the Province, as-
sembled together, if possible; otherwise, the suffrage and
consent of those who are absent, is to be given in writing
(Nic. IV, Ant. XIX); he is to be elected by the Provincial
Synod (Ant. XXIID ; by the Metropolitan and Provincial Bi-
shops (Laod. XII).
He is to be elected by a majority of votes, in case of fac-
tious opposition (Nic. VI, Ant. XTX).
His election is to be ratified by the Metropolitan (Nic.
EV,,Va)):
A Bishop without a See, unless elected by a full Synod,
cannot occupy a vacant See, even by unanimous suffrage of
the people (Ant. XVI).
—III. Or THE ORDINATION OF A BISHOP.
A Bishop must be ordained by two or three Bishops (Ap.
Can. I); he must be ordained by at least three Bishops (Nic.
IV), and with the consent of the majority of the Bishops of
the Province (Nic. IV, VI, Ant. XIX).
He must be ordained to his See within three months of its
becoming vacant (Chal. XXY).
—IV. OF THE JURISDICTION OF A BISHOP.
A Bishop’s jurisdiction is confined to his own Parish (Ap.
Can, XXXIV, XXXV, Ant. IX). Two Bishops cannot have
jurisdiction in one City (Nic. VID).
A Bishop already exercising jurisdiction over outlying
Parishes, is to retain it (Chal. XVI).
A Bishop has control over Monks within his Parish (Chal.
IV); also over the Clergy of Poor-houses, Monasteries, and
Martyries (Chal. VIII); also over Ecclesiastical Property
DIGEST. 253
BISHOP—IY. Or THE JURISDICTION OF A BisHop.— Continued.
(Ap. Can. XXXVIII, Ant. XXIV), and the moneys of the
Church (Ap. Can. XLI, Ant. XXYV), and the offerings (Gang.
Vil, Vile):
A Bishop is to be consulted in all matters, by Priests within
his jurisdiction, before they act (Ap. Can. XXXIX, Laod.
LVII), and by Deacons (Ap. Can. XXXIX). Bishops and
itinerant visitors, appointed in country districts, are to do
nothing without the consent of the City Bishop (Laod.
LYVIL). A Clergyman must obtain his Bishop’s permission
before travelling (Laod. XLI). A Monastery, or an Oratory,
eannot be established in a Bishop’s Parish, without his
consent (Chal. IV, XXIV), nor can ecclesiastical acts be
performed, by private persons, against his will (Gang. VI);
nor can referees, in disputes between Clergymen, be ap-
pointed without his consent (Chal. IX); nor can a petition
be presented to the Emperor, by a Clergyman, without his
consent (Ant. XI).
A Bishop may authorize a Chorepiscopus to ordain Priests
or Deacons beyond his own district (Ant. X); or even in a
City (Anc. XIII); he may authorize another Bishop to act
within his Parish (Ant. XXTI); he may grant to a reconciled
Bishop of the Cathari, who is within his jurisdiction. au-
thority to retain his Episcopal title (Nic. VIII).
A Bishop who suspends or excommunicates a person, can
alone readmit him (Ap. Can. XXXII, Nie. V).
A Bishop may grant indulgence to the lapsed, who have
fallen a second time (Nic. XII); and to lapsed Deacons,
who have been restored (Anc. II); and to the lapsed who
have fallen with extenuating circumstances (Anc. V, VII).
And to Monks and dedicated Virgins, excommunicated for
marrying (Chal. XVI); and to persons who have fallen into
many marriages (Neo-Cees. ITT).
And to persons under penance for bestial lusts (Anc. XVI).
A Bishop convicted of anything contrary to religion or
morals, is not entitled to the obedience of his Clergy (Ap.
Can. XV).
—Y. Or THE DouTIes oF A BISHOP.
A Bishop is to ordain Priests, Deacons, and Minor Clergy-
men (Ap. Can. II); he is to ordain Priests and Deacons
within his own Parish and districts (Ant. IX); he is to
ordain Chorepiscopi, Priests, and Deacons (Ant. X); and to
appoint Exorcists (Laod. XXVI).
He must appoint a Steward of his See (Chal. XXVI).
‘
284
DIGEST.
BISHOP.—V. Or THE DuTIEs oF A BrsHop.— Continued.
Offerings, not made at the Altar, are to be taken to the
house of the Bishop and Priest, and to be shared by them
with the other Clergy (Ap. Can. IV). A Bishop is to de-
signate all Church property to the Priests and Deacons (Ant.
XXIV); and to manage the revenues of the Church with their
approval (Ant. XXY).
He is to relieve the poor, from the funds of the Church
(Ant. XXV), through the Priests and Deacons (Ap. Can.
XLI); and to supply necessaries to Clergymen in need (Ap.
Can. LIX); he is to practice hospitality at the expense of
the Church (Ap. Can. XLI); to entertain foreign Clergymen,
bringing letters commendatory (Ap. Can. XXXIIT); and to
make needful provision for Monasteries within his Parish
(Chal. IV).
He is to reclaim Church Property, which had been sold
during the vacancy of his See, and to decide how it shall
be reclaimed (Anc. XY).
He is to appoint Clergymen and Monks, for the transaction
of necessary business, and for the guardianship of Widows
and Orphans (Chal. III). ;
He is to settle disputes between Clergymen (Chal. TX),
He is to attend Synods twice a year, for examination con-
cerning doctrines of religion, and the settlement of eccle-
siastical disputes (Ap. Can. XX XVII, Ant. XX); for revising
episcopal sentences (Nic. V, Ant. XX); and for the regula-
tion of ecclesiastical affairs (Chal. XIX); and if he do not
attend, he is to be admonished, unless prevented by unavoid-
able business (Chal. XIX), or ill health (Chal. XTX, Laod. XL).
He is to admonish schismatics three times before punish-
ment (Ap. Can. XXXI) ; to admonish schismatical Clergymen
three times before deposing them (Ant. VY); he should sum-
mon a Clergyman, who leaves his own Parish, to return,
before punishing him (Ap. Can. XV, Ant. IIT).
He is to baptize persons who have been polluted by the
impious (Ap. Can. XLVII); to baptize according to the
Catholic formula (Ap. Can. XLIX); and by trine-immersion
(Ap. Can. L); he is to instruct and baptize reconciled Phry-
gians (Laod. VII); and to hear candidates for Baptism re-
cite the Creed (Laod. XLVI).
He is to examine the dying before administering the
Eucharist (Nic. XIII); to administer the Eucharist to Priests
and Deacons (Nic. XVIII); and he must partake himself,
or give reasons for refusing (Ap. Can. VU).
DIGEST. 285
BISHOP.—Or tur Duties or a BisHop.— Continued.
He is to commence Divine Service with a Sermon, and, at
its close, to give the Kiss of Peace to the Priests and full
Communicants (Laod. XIX).
He is to receive penitents (Ap. Can. LID).
He is to fast during Lent, and on Wednesdays and Fridays,
unless prevented by bodily weakness (Ap. Can. LXIX).
He is to keep his own property distinct from that of the
Church (Ap. Can. XL, Ant. XXIV); and to provide for his
wife, children, and other relatives, out of the former (Ap.
Can. XL); if his relatives are poor, he is to relieve them like
the rest of the poor (Ap. Can. XX XVIII).
He is to find a place, as Chorepiscopus or Priest, for a re-
conciled Bishop of the Cathari, who is within his jurisdiction
(Nic. VIII).
—VI. Or THE PRIVILEGES OF A BISHOP.
A Bishop is to receive his share of offerings not made at
the Altar (Ap. Can. IV); he is to be supported from the
funds of the Church (Ap. Can. XLI, Ant. XXV); he is not
to be at personal expense in the practice of hospitality (Ap.
Can. XLI) ; when in need, he is to be supplied with necessa-
ries (Ap. Can. LIX).
He may bequeath his property to whom he will (Ap. Can.
XL, Ant. XXIV); at his death, his property is not to be
seized for the Church (Chal. XXII).
If he has been degraded to the rank of a Priest, he is
to be either altogether deposed, or restored to his former
rank (Chal. XXIX). A Bishop displaced by Nestorius or
his followers, is to be restored (Eph. III).
A Bishop who has not been received by his Parish, may
retain his rank (Ap. Can. XXXVI); and, if he pleases, re-
sume his position as Priest (Anc. XVIII).
A Bishop may consent in writing, to the ordination of a
Bishop, if personal attendance is difficult (Nic. IV, Ant. XIX).
It is his privilege to communicate at the Altar (Laod. XIX).
Clergymen are forbidden to insult their Bishop (Ap. Car.
LY); Priests are forbidden to enter the Bema before the
Bishop (Laod. LVI); Country Priests are forbidden to offi-
ciate, ina City Church, in the presence of a Bishop (Neo-
Cxs, XTIT) ; but Chorepiscopi may do so (Neo-Cxs. XIV).
A Deacon is the helper of his Bishop (Nic. XVIII).
A Bishop who has been steadfast throughout the nerse-
cutions, though forced to seem otherwise, is entitled to all
his former privileges (Anc. III).
286 DIGEST.
BISHOP.—V1. Or tHE PriviLeces or A BisHop.— Continued.
A Bishop who has a complaint against his Metropolitan,
may lay it before the Exarch of the Diocese, or the throne of
Consianiinople (Chal. IX, XVII).
Vid. aiso * Bishop.—IV. Of the Jurisdiction of a Bishop.”
—Vil. Or Tumycs FoRBIDDEN TO A BISHOP.
A Bishop is forbidden to divorce his wife, under pretext
of religion (Ap. Can. V); or to marry after ordination (Ap.
Can. XXVI); or to abstain from marriage, except for disci-
pline (Ap. Can. LI); or to have any woman dwelling with
him, except such relations, or other persons, as are beyond
suspicion (Nic. III); or to wash in a bath with women
(Laod. XXX),
He is forbidden to engage in worldly business (Ap. Can.
VI, LXXX1), unless he be called by law to the guardianship
of minors (Chal. III); he is forbidden to serve in the army
(Ap. Can. LXXXIIDN); or to accept military or civil office
(Chal. VII); or to exact usury (Ap. Can. XLIV, Nic. XVH,
Laod. IV); or to become security (Ap. Can. XX).
He is forbidden to read false and heretical books in Church,
as Scripture (Ap. Can. LX); or to compose, or use, any other
than the Nicene Creed (Eph. VII, Chal. Encyc.) ; or to join in
prayer with heretics (Ap. Can. XLV, Laod. XXXIII); or to
employ them as Clergymen (Ap. Can. XLV); or to admit
the Baptism, or Sacrifice, of heretics (Ap. Can. XLVJ); or to
receive the Eulogiz of heretics (Laod. XXXII); or to attend
the Cemeteries, or Martyries, of heretics (Laod. IX); or to
marry his children to heretics (Laod. XXXI); or to ob-
serve, or receive gifts from, festivals of heretics (Laod.
XXXVII); to enter a synagogue of Jews or heretics, for
prayer (Ap. Can. LXTV); or to celebrate Easter before the
Vernal Equinox, as the Jews do (Ap. Can. VII, Nic. Encye.,
Ant. 1); or to observe, or receive gifts from, Jewish fasts or
festivals (Ap. Can. LXX, Laod. XXXVII); or to receive
unleavened bread from the Jews (Ap. Can. LXX, Laod.
XXXVIID); or to feast with the heathen (Laod. XXXIX) ; or
to join in prayer with schismatics (Ant. Il, Leod. XXXII) ;
or to adhere to the maintainers of conventicles (Ap. Can.
XXX).
He is forbidden to submit to the jurisdiction of Nestorius
and his partisans (Eph. IT).
He is forbidden to communicate with the excommunicated,
(Ap. Can. X, Ant. II); or with a Bishop who has obtained
his Church through secular rulers (Ap. Can. XXX); or with
DIGEST. 287
BISHOP.—V. Or Tunes ForsmpeNn To A Bisnor.— Continued.
a Clergyman who is deposed for celebrating Easter before the
Vernal Equinox (Ant. I); or with a Clergyman who, after
deposition, meddles with his former ministry (Ant. IV); or
to join in prayer with a deposed Clergyman (Ap. Can. XT).
He is forbidden to receive, in their clerical capacity,
Clergymen who are suspended or deposed for leaving their
own Parishes (Ap. Can. XVI, Ant. IID); or to restore a Priest
or Deacon, properly suspended by another Bishop, unless
the latter die (Ap. Can. XXXII, Nic. V); or to receive and
ordain one who has seceded from another Bishop (Nic. XVI);
or to receive a Clergyman of another Bishop (Chal. XX) ; or
to receive persons excommunicated by another Bishop, un-
less restored by him (Ap. Can. XII, Ant. VI).
He is forbidden to leave his own Parish and enter another,
except under special circumstances, and by special request
(Ap. Can. XIV); or unless he is driven by necessity from his
own country (Chal. XX); he is forbidden to do so without
any exception (Nic. XV, Chal. V, Ant. XXJ) ; and if he do so,
his extra-parochial acts are declared void (Nic. XV); he is
forbidden to act beyond his own Parish (Ap. Can. XXIV,
XXXV, Nic. XV, Ant. XXII); without a written invitation
from the Metropolitan and provincial Bishops of the Pro-
vince into which he goes (Ant. XIID ; or to act beyond his
own Diocese without invitation (Const. I).
He is forbidden to do anything of great moment without
the consent of his presiding Bishop (Ap. Can. XXXIV),
Metropolitan (Ant. IX); or to address the Emperor without
the consent of his Metropolitan and Com-previncials (Ant.
XI). A Bishop appointed in a village, or country district,
is to do nothing without the consent of the City Bishop
(Laod. LVII).
He is forbidden to carry off wax or oil from the Church
(Ap. Can. LX XII); or to appropriate consecrated vessels to
private purposes (Ap. Can. LX XIII); or to appropriate ec-
clesiastical property to himself or his relatives (Ap. Can.
XXXVI) ; or to employ his own domestics, or relatives, in
the administration of Church funds (Ant. XXV).
He is forvidden to offer anything at the Altar except new
ears of grain, or clusters of grapes (Ap. Can. III).
He is forbidden to celebrate Easter before the Vernal
Equinox (Ap. Can. VII, Nic. Encyc., Ant. I).
He is forbidden to rebaptize one who has true Baptism,
or to refuse to baptize one who has been polluted by the
impious (Ap. Can. XLVII).
288 DIGEST.
BISHOP.—V. Or Turnes ForRSIDDEN TO A BisHopr.— Continued.
He is forbidden to make the Oblation in a private house
(Laod. LVIIJI).
He is forbidden to receive a second ordination, unless the
first was void (Ap. Can. LXVIII).
He is forbidden to commit simony (Ap. Can. X XIX, Chal.
II) ; or to negotiate simoniacal contracts (Chal. Il); or to
obtain his Church through secular rulers (Ap. Can. XXX) ;
or toseize a vacant See (Ant. XVI).
He is forbidden to ordain a relative to the Episcopate from
personal motives, or to bequeath his See to heirs (Ap. Can.
LXXVI); or to appoint his successor (Ant. XXIIT).
He is forbidden to ordain a neophyte, without a time of
probation (Nic. If).
He is forbidden to abstain from flesh or wine, except for
discipline (Ap. Can. LI), especially on festival days (Ap. Can.
LII) ; he is forbidden to eat flesh with the blood, or of ani-
mals which have been slain by beasts, or have died a natural
death (Ap. Can. LXIII), or to fast on Sunday, or on any Sab-
bath except Easter Even (Ap. Can. LXVI); or to join in
forming drinking clubs (Laod. LV); or to eat in a tavern,
except on a journey (Ap. Can. LIV).
If invited to a lovefeast, he is forbidden to take away his
portion (Laod. XXVIJ); he is forbidden to attend plays at
weddings and banquets (Laod. LIV).
He is forbidden to castrate himself (Ap. Can. XXIII, Nie, I.
He is forbidden to strike backsliders or unbelievers (Ap.
Can. XXVII).
If deposed, he is forbidden to touch his former ministry
(Ap. Can. XXVIII, Ant. IV).
He is forbidden to insult a Priest or Deacon (Ap. Can.
LVI); or to insult the Emperor, or a magistrate (Ap. Can.
LXXXIV); or to mock the infirm (Ap. Can. LVII).
He is forbidden to neglect his duties (Ap. Can. LVIIT).
He is forbidden to deny his office (Ap. Can. LX).
He is forbidden to misuse his power of Excommunication
(Nic. Y).
He is forbidden to obtain an Imperial Reseript for divid-
ing a Province (Chal. XI1).
A Bishop who has not been received by his Parish, is for-
bidden to assume authority elsewhere (Anc. XVII, Ant.
XVIII).
He is forbidden to practice magic, enchantment, mathe-
matics, or astrology; or to make, or wear, phylacteries
(Laod, XXXVI).
DIGEST. 289
BISHOP.—VIII. Or Tue Triat or A BIsHop.
Accusers of a Bishop must be trustworthy (Ap. Can.
(LXXIV); they must not themselves be under accusation of,
nor condemnation for, offences; nor under sentence of Ex-
communication (Const. VI); they must be examined as to
character (Chal. X XI).
Heretics are not to be received as accusers of a Bishop
(Ap. Can. LXXYV); neither heretics nor schismatics may
bring accusations, of ecclesiastical offences, against a Bishop
(Const. VI), but those who complain of personal wrong, done
to them by the Bishop, may be of any religion (Const. VI).
A single communicant cannot be received as the accuser of
a Bishop (Ap. Can. LXXYV); especially if the charge be that
of any sensnal sin (Nic. IT).
False accusers of a Bishop are to suffer the penalty to
which he would have been liable, had the charge been
proved (Const. VI).
A Bishop accused of offences, is to be summoned by the
Bishops (Ap. Can. LX XIV); he is to be summoned a second,
and a third time, if necessary; and if he fail to appear on
the third summons, he is to be tried in his absence (Ap. Can.
LXXIV); he is to be tried by the Provincial or Diocesan
Synod, not by the civil courts, or an CGicumenical Synod
(Const. VI); he is to be tried by the Provincial Synod (Chal.
Px Aut. XV 1):
A Bishop misappropriating Church Funds, is to be judged
by the Synod (Ant. XXY).
If the Provincial Bishops cannot agree to a verdict, on the
trial of a Bishop, the Metropolitan is to call in some of the
Bishops of the neighboring Provinces, to rehear the case
(Ant. XTYV).
A Bishop who appeals to the Emperor, instead of to a
Synod, against a sentence of deposition, cannot be restored ;
nor can his cause be reheard by a Synod (Ant. XII); a
Bishop cannot appeal against the unanimous sentence of his
Com-provincials (Ant. XV).
Vid. also Accusers,
—IX. PENALTIES TO BE INFLICTED ON A BisHor. Vid. Sus-
pension of a Bishop, Deposition of a Bishop, Degradation,
Excommunication, Anathema, and Metropolitan.
—X. GENERAL REGULATIONS AS TO A BISHOP.
A Bishop is not to be received from abroad, without com-
mendatory letters; nor, even if he bring such letters, with-
out examination (Ap. Can. XX XIII).
290
DIGEST.
BISHOP.—X. GENERAL REGULATIONS AS TO A BrsHor.— Continued.
A Bishop who refuses to enter upon his ministry, is to be
suspended (Ap. Can. XXXVI, Ant. XVII); and judged by
the Synod (Ant. XVII).
One Bishop of each Nation is to be acknowledged as
chief (Ap. Can. XXXIV). The Bishop of the Metropolis is
to be acknowledged as the head of the Bishops of the Proy-
ince (Ant. IX).
A Bishop deposed for celebrating Easter before the Ver:
nal Equinox, is to be deprived of the external honour due to
the Priesthood (Ant. I).
If the wife of a Bishop commit adultery, he must divorce
her, or desist from his ministry (Neo-Czes. VIII).
A Bishop of the Cathari, reconciled to the Catholic Church,
retains his.orders, and his rank amongst other reconciled
Clergy, but ranks as a Priest if within the jurisdiction of a
Catholic Bishop, unless the latter give him permission to use
the episcopal title (Nic. VIII); he is entitled to employment
as Chorepiscopus, or Priest, if within’ the jurisdiction of a
Catholic Bishop (Nic. VIII).
A Bishop of the Paulianists, reconciled to the Catholic
Church, is, if worthy, to be ordained, and, if unworthy, to
be deposed (Nic. XTX).
A Bishop of the Phrygians, seeking reconciliation to the
Catholic Church, is to be instructed and baptized before ad-
mission (Laod. VIII).
BISHOPS.—The Bishops of each country, are to acknowledge one of
their body as chief (Ap. Can. XXXIV). The Bishops of
each Province, are to acknowledge the Bishop of the Metrop-
olis as their head (Ant. TX).
The Bishops are to hold Synods twice a year, for mutual
examination concerning the doctrines of religion, and for the
settlement of ecclesiastical disputes (Ap. Can. XXXVI,
Ant. XX); for revising Episcopal sentences (Nic. V, Ant.
XX); and for the regulation of ecclesiastical affairs (Chal.
XIX).
The Bishops must summon three times, if necessary, a
Bishop accused of offences; and if he fail to appear on the
third summons, they must try him in his absence (Ap. Can.
LXXIV).
All the Bishops of a Province, should, if possible, meet for
the appointment of a Bishop; but those who cannot attend,
may vote in writing (Nic. IV, Ant. XIX); and a majority
must consent to the appointment, either personally, or by
letter (Nic. VI, Ant. XIX). The Metropolitan and Provin-
DIGEST. 291
BISHOPS.— Continued.
cial Bishops of a Province, must concur in the appointment
of a Bishop (Laod XII).
The Metropolitan and Provincial Bishops of a Province,
must consent, before a Clergyman can address the Emperor
(Ant. XI).
They may jointly give, to a Bishop of another Province, a
written invitation to ordain for them (Ant. XIII).
A Bishop is forbidden to leave his own Parish and enter an-
other, except at the request of several Bishops (Ap. Can. XTV).
A Metropolitan, falling into the heresies of Nestorius or
Celestius, or joining the schismatical assembly at Ephesus, is
to be subject to his own Bishops, and the neighbouring or-
thodox Metropolitans (Eph. Encyc., Can. DD.
The Bishops of one Province may take part in the trial
ef a Bishop of another Province, if the proper Bishops can-
not agree (Ant. XIV).
Bishops are described as belonging to the Priesthood
(Const. VI, Eph. IH, Chal. XX VI).
For regulations as to the Bishops of particular Sees, vid.
Alexandria, Antioch, Asia, Constantinople, Cyprus, Egypt,
the East, Jerusalem, Lybia, Pentapolis, Pontus, Rome, Thrace.
BLEMISH.—A bodily blemish is not a disqualification for the Epis-
copate (Ap. Can. LX XVII).
BLIND.—Clergy and laity are forbidden to mock the blind (Ap. Can.
LVI).
BLINDNESS.—Total blindness is a disqualification for the Episcoy
pate (Ap. Can. LXX VIII), but partial blindness is not (Ap.
Can. LX XVII).
BLOOD.—Flesh with blood, is forbidden to be eaten (Ap. Can, LXITI,
Gang. IT).
BODILY SIN.—Vid. Sin.
BLEMISH.—Vid. Blemish.
BONIFACE.—A Priest called Boniface, was present at the Council
of Chalcedon, as one of the legates of Rome (Chal. Introduc-
tion to Can. XXIX),
BOOK.—The book of the Western Bishops is approved by the Church
of Antioch (Const. V).
Singers are to sing from a book (Laod. XY).
BOOKS.—Spurious and heretical books are forbidden to be read
publicly in Church (Ap. Can. LX); uncanonical books are
forbidden to be read in Church (Laod. LIX).
For lists of Canonical Books, see Ap. Can, LXXXYV, Laod.
ge 9.
292 DIGEST.
BREAD.—Communicants are forbidden to receive unleavened bread
from the Jews (Ap. Can. LXX, Laod. XXXVIII).
Lapsed Deacons, who have been restored, are forbidden to
bring in the Bread (Anc. II) ; country Priests are forbidden
to offer the Bread, unless in the absence of the Bishops and
city Priests (Neo-Czs. XIII); Sub-deacons are forbidden to
give the Bread (Laod. XXY).
There is to be no Oblation of Bread in Lent, except on
Sabbaths and Sundays (Laod. XLIX).
DROTHER-IN-LAW.—A woman who has married two brothers, is
to be cast out until the hour of death (Neo-Ces, If).
BROTHERS.—Bishops are forbidden to ordain their own brothers to
the Episcopate from personal motives (Ap. Can. LXXVI);
or to employ them in the management of Church Funds
(Ant. XXV).
BUSINESS.—Bishops and Priests are forbidden to engage in worldly
business (Ap. Can. VI, LXXXI, Chal. III); also Deacons (Ap.
Can. VI, Chal. III), and Monks (Chal. III, IV); but either
Clergymen or Monks may accept the guardianship of minors,
if called upon by the law to do so (Chal. III), Clergymen
are forbidden to engage in ecclesiastical business, except by
direction of their Bishops (Chal. IIT); and also Monks (Chal.
Til, IV).
Unavoidable business, is a sufficient excuse, to a Bishop,
for not attending a Provincial Synod (Chal. XIX).
CAKES.—Communicants are forbidden to receive unleavened cakes
from Jewish feasts (Ap. Can, LXX).
CALUMNY.—Those who bring false and calumnious accusations
against a Bishop, are to suffer the penalty to which he
would have been liable, had the charges been proved (Const.
VI.
CANDIDATES. —Candidates for Baptism are not to be received after
the second week in Lent (Lacd. XLV); they must learn the
Creed by heart, and recite it to the Bishop on Maundy
Thursday (Laod. XLVI).
CANON.—Vid. Lisé.
CANONICAL BOOKS.—Vid. Books.
LETTERS.—Vid. Letters.
CANONS.—The Canons of Nicxa are confirmed by Const. I; the
Canons of Nica, Constantinople, Ephesus, Ancyra, Neo-
Ceesarea, Gangra, Antioch, and Laodicea, are confirmed by
Chal. I; the third Canon of Constantinople is confirmed by
Chal. XXVIII; the decision of tne Council of Nica, as to
the time for celebrating Easter, is confirmed by Ant.*I.
DIGEST. 293
CASTRATION.—Castration by force, or persecution, is not a disqual-
ification for the Episcopate (Ap. Can. XXI); castration by
force, or for surgical purposes, is not a disqualification for
Ordination (Nic. I); but self-castration is a disqualification
for Orders (Ap. Can. XXII, Nic. I).
Self-castration is punishable, in Clergymen, by deposition
(Ap. Can, XXTIT, Nic. I); and in laymen, by suspension for
three years (Ap. Can. XXIV).
CATECHISING.—Catechising is enjoined on Bishops and Priests
(Ap. Can, LVIII).
CATECHUMEN.—A catechumen cannot be made a Bishop or Priest
(Laod. II), without a time of probation (Ap, Can. LXXX,
Nic. If).
The Mass of the Catechumens, is to follow the Bishop’s
sermon (Laod. XIX); the Catechumens are to leave the
Church before the prayer for penitents (Laod. XIX).
Lapsed Catechumens are to pass three years as hearers
(Nic. XIV); if a Catechumen fall into sin, whilst he is a
Kneeler, he may be admitted to penance ; but if he sin when
he is a Hearer, he is to be cast out (Neo-Ces, V).
CATHARI.—Cathari, seeking reconciliation to the Catholic Church,
must promise, in writing, to observe its decrees, and partic-
ularly, to communicate with digamists, and with the lapsed
who have been admitted to penance (Nic. VIII).
The Clergy of the Cathari, reconciled to the Catholic
Church, retain their Orders, and their respective ranks, inter
se; but a Bishop of the Cathari, if within the jurisdiction
of a Catholic Bishop, is to rank as a Priest, unless the latter
should give him permission to use the episcopal title; and
he is entitled to a place as Chorepiscopus, or Priest, if within
the jurisdiction of a Catholic Bishop (Nic. VII).
Cathari are admitted to the Catholic Church by Chrism,
after renunciation of their heresies (Const. VII, Laod. VII).
CELESTIUS.—A Metropolitan, professing the heresies of Celestius,
is to be deposed and excommunicated, and to be under the
control of his own Bishops and the neighbouring orthodox
Metropolitans (Eph. Encye., Can. I); a Provincial Bishop,
for the same cause, is to be deposed (Eph. Encye., Can. II);
and also a Priest, Deacon, or Minor Clergyman (Eph. Encye.,
Can. IV).
The heresies of Celestius are anathematized (Eph. VI).
CELIBACY.—None of the Clergy, except Readers and Singers, may
marry after ordination (Ap. Can. XXVI); but Deacons may
marry, if, at their ordination, they have declared an inten-
294 DIGEST.
CELIBACY— Continued.
tion to do so (Anc. X). A Priest who marries is to be de-
posed (Neo-Ces. I); a Deaconess who marries is to be
anathematized (Chal. XV); a Monk, or dedicated Virgin,
who marries, is to be excommunicated (Chal. XVI). Those
who break their vows of celibacy, are to fulfil the penance
of digamists (Anc, XIX).
CEMETERIES.—Communicants are forbidden to assemble in the
Cemeteries, or attend the Martyries, of heretics (Laod. IX).
CENSURE.—Eccuestasticau.—Vid. Anathema, Deposition, Degrada-
tion, Hxcommunication, Expulsion, and Suspension.
CENTESIM &.—Vid. Usury.
CHARGE.—No Clergyman is to be ordained without a charge (Chal.
VI).
CHARGES.—Brovueur against CLERGYMEN.—Vid. Accusers, Bish-
op, Priest, Deacon, and Clergy, Minor.
CHARISIUS.—A Priest of Philadelphia, named Charisius, produced
the creed of Theodore of Mopsuestia to the Council of Ephe-
sus (Eph. VI, and Introduction to the same Canon).
CHARITY.—The traditions of the Church inculcate charity (Gang.
XXq).
CHARMS.—Vid. Phylacteries.
CHILDREN.—The children of a Bishop are to be provided for out of
his private property (Ap. Can. XL).
Children of a Reader or Singer, by a heretic wife, must be
brought into communion with the Catholic Church (Chal.
XIV); they are not to be given in marriage to heretics, un-
less such heretics promise to become Christians (Chal. XTV);
nor are children of communicants to be given in marriage to
heretics (Laod. X\, unless such heretics are converted to
Christianity (Laod. XXX).
Parents who forsake, or neglect, their children, are anath-
ematized (Gang. XV); and also children who forsake their
parents (Gang. XVI).
CHOREPISCOPUS.—A Chorepiscopus is to be ordained by the
Bishop of the City (Ant. X).
He is to ordain Readers, Sub-deacons, and Exorcists, with-
in his own district (Ant. X); he is not to ordain Priests, be-
yond his own Parish, without the Bishop’s written consent
(Anc. XIII); nor is he to ordain Priests or Deacons, at all,
without his Bishop; nor, in any way, to act officially beyond
his own district (Ant. X).
DIGEST. 295
CHOREPISCOPUS— Continued.
He may offer the Oblation in a City Church, in the pres-
ence of the Bishop (Neo-Cas. XIV).
He may give Letters Pacifical (Ant. VIII).
He is forbidden to commit Simony (Chal. I).
A Bishop of the Cathari, reconciled to the Catholic Church,
is entitled to employment asa Chorepiscopus, or Priest (Nic.
VEEL):
CHRISM.—Chrism is declared to be the Seal of the Gift of the Hoiy
Guos7 (Const. VII).
Certain heretics are admitted to the Catholic Church by
Chrism, after renunciation of their heresies Const. VU, Laod.
Wit):
For the ceremony of anointing, in this case, see Const. VIL
Chrism is to follow Baptism (Laod, XLVIIT).
CHRISTIANS.—Christians are forbidden to take oil into, or light
lamps in a heathen temple, or a Jewish synagogue (Ap. Can.
LXXI); or to judaize, by resting on the Sabbath (Laod.
XXIX); or to honour martyrs of heretics (Laod. XXXIV) ;
or to forsake the Church, and invoke Angels and gather as-
semblies (Laod. XX XY).
They are forbidden to wash in a bath with women (Laod.
XXX); or to join in wanton dances at weddings (Laod. LIT).
Reconciled heretics are to be first received as Christians
(Const. VI). .
Christians are distinguished from laymen (Laod. XXX).
CHURCH.—Assembling in Church is commended (Gang. XXT) ; those
who despise the Church are to be anathematized (Gang. V);
also those who misappropriate the Fruits offered at the
Church (Gang. VIT, VIII).
Confusion in the Church is forbidden (Ap. Can. IX, Ant. IT).
Heretical and spurious books are forbidden to be read in
Church (Ap. Can. LX); also private psalms, and uncanoni-
cal books (Laod. LIX).
None but canonical Singers are to sing in Church (Laod.
XV); none but duly appointed Exorcists are to exorcise
either in Churches or private houses (Laod. XX VI) ; country
Priests are forbidden to officiate in a City Church, in the
presence of the Bishop and City Priests (Neo-Cws. XID) ;
but Chorepiscopi may do so (Neo-Cas. XIV).
Eating and sleeping in Church are forbidden (Laod.
XXVIII).
Heretics are forbidden to enter the Church (Laod. VI).
Bishops are forbidden to obtain their Churches through
secular rulers (Ap. Can, XXX).
296 DIGEST.
CHURCH— Continued.
Appointment to a Church is necessary for ordination
(Chal. VI).
A Church having a Bishop, is to have also a Steward
amongst its Clergy (Chal. XX VI).
For regulations as to Clergymen leaving their Churches,
vid. Parish.
PROPERTY.—Vid. Property, Ecciesiastical.
CHURCHES.—The Churches, in all the Provinces, are to retain their
ancient and customary prerogatives (Nic. VI).
CITY.—A Bishop’s jurisdiction is limited to his own City and dis-
tricts (Ap. Can. XXXV, Ant. XXII); he is to have charge of
his own City (Ant. IX); Monasteries are to be dependent
upon the Bishop of the City (Chal. IV); Bishops appointed
in villages, or country districts, are to do nothing without
the consent of the Bishop of the City (Laod. LVID) ; Chore-
piscopi are forbidden to ordain City Priests, without the
Bishop’s written consent (Anc. XIii); country Priests are
forbidden to make the Oblation in a City Church, in the pres-
ence of the Bisaops and City Priests (Neo-Ces, XIII) ; but
Chorepiscopi may do so (Neo-Cas. XIV).
Those who are excommunicated in one City are not to be
received in another (Ap. Can, XII).
In a new or rebuilt City, the Ecclesiastical Districts are to
follow the political and municipal arrangement (Chal. XVI).
The number of Deacons in a City is to be seven (Neo-Cas.
XV).
A City rejecting a Bishop, Priest, or Deacon, is to be pun-
ished by the suspension of its Clergy (Ap. Can. XXXVI); a
City rejecting its Bishop is to be judged by the Synod (Ant.
XVIII).
For regulations as to Clergymen leaving their Cities, vid.
Parish.
CIVIL POWER.—Charges against a Bishop are not to be brought
before the civil power (Const. VI).
Bishops are forbidden to obtain their Churches from the
civil power (Ap. Can. XXX); or to obtain the division of
Provinces by the civil power (Chal. XII).
The civil power is to treat contumacious persistence in
schism as sedition (Ant. V).
OFFICE.—Clergymen and Monks are forbidden to accept
any civil office (Chal. VII).
CLERGY, MINOR. —I. DisquanIFICATIONS FOR THE OFFICE.—
A man to be ordained, must not, after Baptism, have been
DIGEST. 297
CLERGY, MINOR.—I. DisQUALIFICATIONS FOR THE OFFICE.— Con-
tinued.
twice married, nor have had a concubine (Ap. Can. XVII);
he must not have married a widow, a divorced woman, a
harlot, a slave, or an actress (Ap. Can. XVIII); he must not
have married two sisters, or a niece (Ap. Can. XIX).
He must not have committed adultery, fornication, or any
other forbidden act (Ap. Can. LXI); one whose wife has
committed adultery cannot be ordained (Neo-Ces. VHT).
He must not have castrated himself (Ap. Can. XXU, Nic.
I); but if castrated by force, or for surgical purposes, be
may be ordained; and if so castrated after ordination, he
may remain among the Clergy (Nic. I).
He must not be possessed of a devil (Ap. Can. LXXEX):
but if dispossessed, and worthy, he may be ordained (Ap.
Can. LXXIX).
A slave, unless manumitted by his master, cannot be or-
dained (Ap. Can. LX XXII).
One who has lapsed cannot be ordained (Nic. X); but
those who have been steadfast throughout the persecutions,
though forced to seem otherwise, may be ordained (Anc.
Il).
A Neophyte must not be ordained (Laod. II); but former
profession of heathenism is not, in itself, a disqualification
for ordination (Anc. XII). ‘
No Clergyman may be ordained without a charge (Chal. Riser
—II. Or THE ORDINATION OF THE MINOR CLERGY.—
A Minor Clergyman is to be ordained by a Bishop (Ap.
Can. Il); Readers, Sub-deacons, and Exorcists may be or-
dained by a Chorepiscopus (Ant. X).
A Minor Clergyman is not to be ordained in another
Church, after leaving his own (Nic. XVI).
—IIl. Or THEIR DurTiEes.—
The Minor Clergy are to partake, when the Oblation is
made, or to give reasons for refusing (Ap. Can, VII); they
are to fast during Lent, and on Wednesdays and Fridays,
unless prevented by bodily weakness (Ap. Can, LXIX).
The Minor Clergy of Poorhouses, Monasteries, and Mar-
tyries, are to remain subject to the Bishop of the Parish
(Chal. VIII).
—IV.—Or THEIR RIGHTS AND ‘PRIVILEGES.—
The Minor Clergy are to receive a share of offerings not
made at the Altar (Ap. Can. [V); when in need, they are to
be supplied with necessaries (Ap. Can. LIX).
298 DIGEST.
CLERGY, MINOR.—IV. Or THerr Rieuts anp PRIVILEGES.—
Continued,
If displaced by heretics or schismatics, they are to be re-
stored (Eph. III).
They owe no obedience to a Bishop convicted of anything
contrary to religion or morals (Ap, Can, XXXII).
They have a right of appeal to the Provincial Synod
against a sentence of their Bishop (Ant. VI, XX).
A Minor Clergyman, having a complaint against another
Clergyman, may lay it before his Bishop ; or if the complaint
be against a Bishop, he may lay it before the Provincial Sy-
nod (Chal. IX); if he have a complaint against a Metropoli-
tan, he may lay it before the Exarch of the Diocese or the
Throne of Constantinople (Chal. IX, XVII).
A Minor Clergyman, who has been steadfast throughout
the persecutions, though forced to seem otherwise, is entitled
to all his former privileges (Anc. ITI).
—YV. Tuincs ForBIDDEN TO THE Minor CLERGY.—
The Minor Clergy are forbidden to read false and heretical
books in Church, as Scripture (Ap. Can: LX); or to com-
pose, or use, any other than the Nicene Creed (Eph. VII,
Chal. Encye.); or to join in prayer with heretics (Laod.
XXXII) ; or to attend the Cemeteries or Martyries of here-
tics (Laod. IX); cr to marry their children to heretics (Laod.
X, XXXI) ; or to observe, or receive gifts from, festivals of
heretics (Laod. XXXVII) ; or to enter a synagogue of Jews
or heretics for prayer (Ap. Can. LXIY); or to observe, or
receive gifts from, Jewish fasts or festivals (Ap. Can. LXX,
Laod. XXXVIZ) ; or to receive unleayened bread from the
Jews (Laod. XXXVIII); or to feast with the heathen (Laod.
XXXIX); or to join in prayer with schismatics (Ant. II,
Laod. XX XIII); or to adhere to the maintainers of conven-
ticles (Ap. Can. XXXII).
They are forbidden to submit to the jurisdiction of Nesto-
rius or his partisans (Eph. IID).
They are forbidden to communicate with the excommuni-
cated (Ap. Can. X, Ant. II); or with a Clergyman who is
deposed for celebrating Easter before the Vernal Equinox
(Ant. I); or with a Bishop who has obtained his Church
through secular rulers (Ap. Can, XXX); or with a Clergy-
man wuo, after deposition, meddles with his former ministry
(Ant. IV); or to join in prayer with a deposed Clergyman
(Ap. Can. XT). ;
They are forbidden to remove from their own Parishes
(Nic. XVI, Chal. V, XX), without the Bishop’s consent (Ap.
DIGEST. | 299
CLERGY, MINOR.—Y. Turnes Forsiwpen.— Continued.
Can. XV, Ant. III); or unless driven by necessity from their
own country (Chal. XX); and if they do so, they cannot offi-
ciate (Ap. Can. XV, Nic. XV, XVI); nor be received by an-
other Church (Nic. XVI); they are forbidden to be enrolled
in two Churches (Chal. X); and if lawfully transferred to
another Church, they are forbidden to meddle with the
affairs of their former ministry (Chal. X).
None of the Clergy, except Readers and Singers, may marry
after ordination (Ap. Can. XXVI); the Clergy are forbid-
den to abstain from marriage, except for discipline (Ap, Can.
LI); or to have any women dwelling with them, except such
relations or other persons as are beyond suspicion (Nic. ID) ;
or to wash in a bath with women (Laod. XXX.)
They are forbidden to carry off wax or oil from the
Church (Ap. Can. LXXII); or to appropriate consecrated
vessels to private purposes (Ap. Can. LXXIII).
They are forbidden to seize their Bishop’s property on his
death (Chal. XXII).
They are forbidden to transact worldly business, unless
called by law to the guardianship of minors (Chal. HI); or
to accept military or civil office (Chal. VII); or to meddle
with ecclesiastical business, except by direction of the Bishop
(Chal. III); or to become security (Ap. Can. XX); or to
exact usury (Nic. XVII, Laod. IV).
They are forbidden to officiate in another City, without
letters commendatory (Chal. XIII); or to travel without the
Bishop’s consent (Laod. XLI); or without Letters Canonical
(Laod. XLI¥); or to address the Emperor, without the con-
sent of the Metropolitan and Provincial Bishops (Ant.
X1).
They are forbidden to commit Simony, or negotiate simo-
niacal contracts (Chal. IT).
They are forbidden to castrate themselves (Ap. Can. XXIII,
Nae 1):
They are forbidden to abstain from flesh or wine, except
for discipline (Ap. Can. LI); they are forbidden to eat flesh
with the blood, or of animals which have been slain by
beasts, or have died a natural death (Ap. Can. LXIII); or to
fast on Sunday, or on any Sabbath, except Easter Even (Ap.
Can. LXVI); or to join in forming drinking clubs (Laod.
LV); or to eat in a tavern, except on a journey (Ap. Can.
LIV) ; or to enter a tavern (Laod. XXIV).
If invited to a Lovefeast, they are forbidden to take away
their portions (Lacd. XXVII).
300
DIGEST.
CLERGY, MINOR.—YV. Tutnes Forsippen.— Continued.
They are forbidden to attend plays at weddings and-ban-
quets (Laod. LIV).
They are forbidden to insult a Bishop (Ap. Can. LV); or a
Priest, or Deacon (Ap. Can. LVI); or the Emperor, or a
Magistrate (Ap. Can. LXXXIYV) ; or to mock the infirm (Ap.
Can. LVII).
They are forbidden to sit in the presence of a Deacon,
without his permission (Laod. XX).
They are forbidden to practise magic, enchantment, math-
ematics, or astrology, or to make or wear phylacteries (Laod.
XXXVI).
Ifa Minor Clergyman have a complaint against another
Clergyman, he is forbidden to forsake his own Bishop and
run to secular courts (Chal. TX).
—VI. Or THE TRIAL oF THE Minor CLERGY.—
Accusers of a Clergyman are to be examined as to charac-
ter (Chal. X XI).
A Minor Clergyman cannot be convicted of any offence on
the evidence of those who are themselves under accusation
(Const. VI).
—VII. For THE PENALTIES TO BE INFLICTED ON THE MINOR
CLERGY, vid. Suspension of the Minor Clergy, Deposition of
the Minor Clergy, Excommunication, and Anathema.
—VIII. GENERAL REGULATIONS AS TO THE MINOR CLERGY.—
A Minor Clergyman, if suspended, or deposed, for leaving
his Parish, cannot be received as a Clergyman (Ap. Can. XVI,
Ant. IID) ; nor, if suspended, or excommunicated, in one City,
can he be received in another, without letters commendatory
(Ap. Can. XII); if excommunicated by his Bishop, he can-
not be restored by another Bishop (Nic. V); nor can he be
received by others, uniess restored by his Bishop, or unless
the sentence is reversed by a Synod (Ant. VI).
The restoration of deposed Clergymen by Nestorius or his
followers, is declared void (Eph. VY).
Heretics cannot be employed as Clergymen in the Catholic
Church (Ap. Can. XLV),
A Clergyman who adheres to the maintainers of conven-
ticles, is to be admonished three times, by his Bishop, before
punishment (Ap. Can, XXX).
A Clergyman who is excommunicated, cannot bring accu-
sations against a Bishop (Const. VI); a Minor Clergyman,
bringing accusations against a Clergyman, is to be examined
as to character (Chal. XXI),
DIGEST. 301
CLERGY, MINOR.—VIII. Generat REGULATIONS AS TO THE MINOR
CieRGyY.— Continued.
A Clergyman deposed for celebrating Easter before the
Vernal Equinox, is to be deprived of the external honour
due to the Clergy (Ant. I).
A Clergyman going to Constantinople, and raising distur-
bances there, is to be expelled from the City (Chal. XXIII).
If the wife of a Clergyman commit adultery, he must di-
vorce her, or desist from his ministry (Neo-Ces. VIII).
Minor Clergy of the Cathari, reconciled to the Catholic
Church, retain their orders, and their rank amongst other
reconciled Clergy (Nic. VII).
Minor Clergy of the Paulianists, reconciled to the Catholic
Church, are, if worthy, to be ordained, and, if unworthy, to
be deposed (Nic. XIX).
Minor Clergy of the Phrygians, seeking reconciliation to
the Catholic Church, are to be instructed and baptized before
admission (Laod. VIII).
Minor Clergy ordained by Maximus the Cynic, are declared
not to be:Clergymen (Const. IV).
CLERGY.—Denial of one’s Clergy is punishable by deposition (Ap.
Can. LXII).
Bishops and Priests are forbidden to neglect their Clergy
(Ap. Can. LVIII). :
Every Church that has a Bishop, is to have also a Steward
amongst its Clergy (Chal. XX VI).
CLINIC BAPTISM.—Clinic Baptism is generally a disqualification
for Priests’ orders (Neo-Czs. XII); those who have received
clinic Baptism, if afterwards restored to health, must learn
the Creed by heart (Laod. XLVII).
CLOAK.—Anathema on those who wear a rough cloak, and despise
persons who use the derus, and other customary dress (Gang.
XII).
CLOTHING.—Vid. Dress.
CLUBS.—Communicants of every class are forbidden to join in form-
ing clubs for drinking entertainments (Laod. LY).
CLUSTERS OF GRAPES.—See Grapes.
COHABITATION, CLANDESTINE.—A digamist, who has been
guilty of clandestine cohabitation, cannot be readmitted to
communion under Laod. I.
COMMEMORATION.—Anathema on those who despise the commem-
orations of the Martyrs (Gang. XX); in Lent, commemora-
tions of the Martyrs are to be made only on Sabbaths and
302 DIGEST.
COMMEMORATION — Continued.
Sundays (Laod. LI) ; the commemoration of Martyrs of her-
etics is forbidden to Christians (Laod. XXXIV).
COMMENDATORY LETTERS.—Vid. Letters,
COMMUNICANTS.—Vid. Laymen.
In Divine Service, the prayers for full communicants are
to follow the prayers for penitents (Laod. XIX).
COMMUNION, HOLY.—I. Or Fuiut Communicants.—
Communicants are to remain in Church for Communion,
as well as for the reading of Scripture (Ap. Can, IX, Ant. II).
—II. Or THE READMISSION OF OFFENDERS TO CoMMUNION.—
Communion is permitted to those who remained steadfast
throughout the persecutions, though forced to appear other-
wise (Ane. III).
Penitents are to be admitted to communion after penance
proportioned to the nature of their offences (Laod. IT); this
rule is applied in the case of persons who are guilty of bestial
lusts (Anc. XVI).
The lapsed may be readmitted to communion after a term
of penance varying, according to circumstances, from two to
thirteen years (Nic. XI, XII, XIV, Anc. IV, V, VI, VII, VIII,
IX), A lapsed Priest, readmitted to communion, is not per-
mitted to officiate (Anc. I); nor a lapsed Deacon, unless by
indulgence of his Bishop (Ane. II).
Digamists may be admitted to communion (Nic. VIII),
after a short period of prayer and fasting (Laod. I); those
who contract many marriages may be readmitted to com-
munion after a term of penance which is mentioned as being
well known (Neo-Ces. IIT),
An adulterer or an adulteress may be readmitted to com-
munion after seven years of penance (Anc. XX); women
causing, or preparing drugs for, abortion, after ten years
(Anc. XXI); involuntary homicides, after five years (Anc. ,
XXIII); and diviners, sorcerers, and astrologers, after five
years (Anc. XXIV).
A certain case of seduction is mentioned as having en-
tailed ten years of penance on the parties before they were
received as co-standers (Anc. XXYV).
Communion is not in any case to be refused to the dying,
but it must not be administered to them until after exami-
nation (Nic. XIII); the first part of this rule is applied to
‘married men, over fifty years of age, who are guilty of bestial
lusts (Anc. XVI); and to wilful murderers (Anc. XXII) ; and
to a woman who has married two brothers (Neo-Ces. IT) ;
DIGEST. 303
COMMUNION.—II. Or THe READMISSION OF OFFENDERS TO Com-
MUNION.— Continued.
but if any of the lapsed have been readmitted to Communion
at the point of death, this gives them no privilege in case of
their recovery (Anc. VI).
Communion in prayers only, and witheut the Oblation, is
the last degree of penance (Nic. XI, XII, XTII, Anc. IV, V,
VI, VIL, TX, XVI, XXIV).
—Iif. Or tHe Apmission oF HERETICS TO COMMUNION.—
The Catbari may be admitted to Communion, upon their
promising to observe the decrees and discipline of the Cath-
olic Church (Nic. VII); they are admitted by Chrism
(Const. VII); Paulianists, by Baptism (Nic. XIX); Arians,
Macedonians, Sabbatians, Quartodecimans, and Apollinari-
ans, by Chrism, after renouncing and anathematizing all
heresies (Const. VII); Eunomians, Phrygians, Sabellians,
and all other heretics, are received as heathen, and are exor-
cised, instructed, and baptized (Const. VII); Novatians
(Cathari), Photinians, and Quartodecimans are admitted by
Chrism after having renounced all heresies, and having
learned the Symbols of the Faith (Laod. VII); Phrygians
are to be instructed and baptized before admission (Laod.
Vid).
—IV. GENERAL REGULATIONS.—
Communion is not to be granted to foreign Clergymen
without examination, nor if the result of such examination
should be unsatisfactory (Ap. Can. XX XIII) ; communion is
not to be granted to one possessed of a devil (Ap. Can.
LXXIX).
Communion is to follow Baptism and Chrism (Laod,
XLVIII).
Communion with the excommunicated is forbidden (Ap.
Can. X, Ant. II).
None but the Priesthood may communicate at the Altar
(Laod. XIX).
Vid. also Hucharist, Oblation, Suspension from Communion,
and Lay Communion.
COMPLAINT.-—A complaint of a personal wrong done by a Bishop,
may be brought by a person of any religion (Const.
VI).
COMPULSION.—The lapsed, who have fallen without compulsion,
are to fulfil twelve years of penance (Nic. XI).
CONCUBINE, —One who, after Baptism, has had a concubine, can-
not be ordained (Ap. Can, XVII),
304 DIGEST.
CONCUPISCENCE.—Concupiscence is not to be regarded as actual
sin (Neo-Cees. IV).
CONFESSION.—A crime discovered by confession, is a disqualifica-
tion for ordination as Priest (Nic. IX). A Priest who makes
confession of bodily sin, is forbidden to offer the Oblation
(Neo-Cees. IX).
CONFIRMATION.—Vid. Chrism.
Or CANONS AND CREED.—Vid. Cunon, Creed.
CONFUSION.—Confusion in the Church is forbidden (Ap. Can. IX,
Ant. Il).
CONGREGATION.—Priests are forbidden to gather separate congre-
gations (Ap. Can. XX XI, Ant. V); also Deacons (Ant. V).
CONSANGUINITY.—For regulations as to marriages within the pro-
hibited degrees of consanguinity, vid. Marriage.
CONSECRATION.—Consecrated vessels are forbidden to be appro-
priated to private purposes (Ap. Can. LX XIII); the Sub-
deacons are forbidden to touch them (Laod. XX1I).
Monasteries, once consecrated, are forbidden to be used as
secular dwellings (Chal. XXIV).
CONSENT. —Neither the Metropolitan, nor the Provincial Bishops of
a Province, may act alone without the concurrent consent of
both (Ap. Can. XXXIV, Ant. IX); a Clergyman cannot ad-
dress the Emperor, without the consent of the Metropolitan
and Provincial Bishops (Ant. XI); Bishops are to be elected
with the consent of the Metropolitan and a majority of the
Provincial Bishops of the Province (Nic. IV, VI, Ant. XIX),
Priests and Deacons are forbidden to act without the con-
sent of their Bishop (Ap. Can. XX XIX, Laod. LVII); a
Bishop cannot act beyond his own jurisdiction, without the
consent of the Bishop having jurisdiction (Ap. Can. XXXV),
The consent of the Bishop is required to the appointment of
referees in disputes between Clergymen (Chal. IX); also to
the establishment of a Monastery or Oratory (Chal. IV,
XXIV) ; also to the performance of ecclesiastical acts (Gang.
VI); also to the appropriation of Fruits offered at the
Church (Gang, VII, VIII). Chorepiscopi are forbidden to
ordain Priests and Deacons beyond their own districts, with-
out the Bishop’s consent (Anc. XIII). Clergymen are for-
bidden to travel without the Bishop’s consent (Laod. XLI).
Bishops appointed in country villages, itinerant visitors and
Priests, are forbidden to act without the consent of the
Bishop of the City (Laod. LVII).
Bishops must manage the revenues of the Church with the
consent of their Priests and Deacons (Ant. X XV).
DIGEST. 305
CONSEN T— Continued.
The consent of the master must be obtained, before a slave
can be ordeined (Ap. Can. LX X XII) ; or received as a Monk
(Chal. IV).
CONSPIRACY.—Clergymen and Monks, conspiring against their
Bishop and fellow Clergymen, are to be deposed (Chal.
XVIII). ?
CONSTANTINOPLE.—The Canons of Constantinople are confirmed
(Chal. 1); the Third Canon is expressly confirmed (Chal.
XXVITI).
The Bishop of Constantinople is to rank next after the
Bishop of Rome (Const. III) ; this precedence is declared, by
the Council of Chalcedon, to have been rightly conceded by
the Fathers of Constantinople, because that City is a seat of
government and an imperial residence (Chal. XXVIII); the
Bishop of Constantinople may hear accusations brought
against any Metropolitan (Chal. LX, XVII); he is to ordain
the Metropolitans of Pontus, Asia, and Thrace (Chal.
XXVIII).
The disturbances in Constantinople, occasioned by Maxi-
mus the Cynic, are mentioned (Const. 1V); Clergymen and
Monks going to Constantinople and raising disturbances
there, are to be expelled from the City (Chal. XXIII).
For regulations as to the creed of Nicza and Constantino-
ple, see Creed.
CONTINENCE.—Those who observe continence from abhorrence of
marriage are anathematized (Gang. LX); continence for its
own sake is commended (Gang. IX, X-X1).
CONTINUOUS POSSESSION.—Vid. Uninterrupted Possession.
CONTRACTS.—The negotiators of simoniacal contracts, are, if Cler-
gymen, to be deposed ; and, if laymen or Monks, to be anath-
ematized (Chal. Il).
Clergymen and Monks are forbidden to make contracts re-
lating to secular affairs (Chal. III).
CONVENTICLES.—Marinratnrmnea or.—Vid. Schism.
CONVERT.—One who is recently converted from heathenism, is not
to be made a Bishop (Ap. Can. LX XX, Nic. IT); nor a
Priest (Nic. II); nor a Clergyman of any rank (Laod. IIT);
but former profession of heathenism is not in itself a dis-
qualification for ordination (Anc. XI).
A converted heathen, Jew, or heretic, may marry the child
of a Reader or Singer (Chal, XIV); a converted heretic may
marry the child of a Communicant (Laod. XX X1).
306 DIGEST.
CO-STANDERS.—The lapsed, and other offenders, after passing a
certain time, first as Hearers, and secondly as Prostrators,
are to be received as Communicants in Prayers, or Co-
standers, that being the last degree of Penance (Nic. XI, XI,
EE Ane IV 6 Vi Wal VL TEX Va UNV) DXSXGVaS
COUNCIL.—See Synod.
COUNTRY PRIESTS are forbidden to serve in a City, unless in the
absence of the Bishop and City Priests (Neo-Czxs. XIII); they
are forbidden to send Letters Canonical except to the neigh-
bouring Bishops (Ant. VIII).
DISTRICTS are not to have independent Bishops; and
such Bishops, if already appointed, are not to act without
the consent of the City Bishop (Laod. LVI).
COURTS.—Charges against a Bishop cannot be brought before the
secular courts (Const. VI); nor can disputes between Clergy-
men (Chal. IX).
CREED. —The Creed of Nicza is confirmed (Const. I); the ae
and Constantinopolitan Creed is confirmed by Chal. Encyc.; i
is to be the only Declaration of. Faith demanded of ee ;
from heathenism, Judaism, or heresy ; and the composition
of any other Creed is stringently forbidden (Eph. VII, Chal.
Encyc.); it is to be recited before Baptism (Laod. XLVI);
it is to be learned by heart, by those who have received Clinic
Baptism, and are afterwards restored to health (Laod. XLVIT;
and certain classes of heretics are required to learn the Sym-
bols of the Faith before reconciliation to the Catholic Church
(Laod. VII).
CRIME.—Conviction of crime is a disqualification for ordination (Ap.
Can. LXI); confession of crime is a disqualification for ordi-
nation as Priest (Nic. IX).
CUP.—Lapsed Deacons, who have been restored, are forbidden to
bring in the Cup (Anc. II); country Priests are forbidden to
offer the Cup in a City Church, unless in the absence of the
Bishop and City Priests (Neo-Ces. XIII); a Sub-deacon is
not permitted to bless the Cup (Laod. XXV).
CUSTOM.—The prerogatives of all Churches are to be retained ac-
cording to ancient custom (Nic. VI); ancient custom is to be
observed and to regulate Diocesan rights (Eph. VIII);
Churches in heathen nations are to be governed according to
ancient custom (Const. II).
The ancient customs are to continue in Egypt, Libya, and
Pentapolis (Nic. VI); and in the election of the Metropoli-
tans of Pontus, Asia, and Thrace (Chal. XXVIII); ancient
custom entitles the Bishop of Jerusalem to rank next his
DIGEST. 307
CUSTOM— Continued.
CYNIC,
Metropolitan (Nic. VII); the ancient custom of Egypt, by
which the Bishops were bound not to sign even acts which
they approved, without the consent of their Metropolitan,
was respected in practice at Chalcedon (Chal. XXX).
The custom of the removal of Clergy is declared uncanoni-
cal (Nic. XV).
Those who follow the customs of the heathen are to be re-
ceived to Communion after five years of Penance (Anc.
XXIV).
MAXIMUS THE —Ordinations by Maximus the Cynic, and
also his own ordination as Bishop, are declared void (Const.
IV).
CYPRUS.—The Bishops of Cyprus are not within the jurisdiction of
the Bishop of Antioch (Eph, VIII).
DANCES.—Communicants are forbidden to join in wanton dances at
weddings (Laod. LITI).
DANGER.—Personal danger is an extenuating circumstance in case
of lapse (Nic. XI).
DEACON.—I. Or THE DISQUALIFICATIONS FOR THE OFFICE OF A
DEACON.—
A person, to be ordained Deacon, must not, after Baptism,
have been twice married, nor have had a concubine (Ap. Can.
XVII); he must not have married a widow, a divorced wo-
man, a harlot, a slave, or an actress (Ap. Can. XVIII); he
must not have married two sisters, or a niece (Ap. Can. XIX).
He must not have committed adultery, fornication, or any
other forbidden act (Ap. Can. LXI); one whose wife has
committed adultery cannot be ordained (Neo-Ces. VIII) ;
He must not have castrated himself (Ap. Can. XXII, Nic.
I); but if castrated by force, or for surgical purposes, he
may be ordained; and if so castrated after Ordination, he
may remain amongst the Clergy (Nic. 1).
He must not be possessed of a devil (Ap. Can. LX XIX) ;
but if dispossessed, and worthy, he may be ordained (Ap.
Can. LXXIX).
A slave cannot be ordained, unless manumitted by his
master (Ap. Can. LX XXII).
One who has lapsed, cannot be ordained (Nic. X); and if
he lapse after ordination, and is subsequently restored, he
cannot officiate, except by indulgence of the Bishop (Anc.
II); but those who have been steadfast throughout the per-
secutions, though forced to seem otherwise, may be ordained
(Ane, ITI).
308 DIGEST.
DEACON.—I. OF THE DISQUALIFICATIONS FOR THE OFFICE OF A
Dracon.— Continued.
A neophyte must not be made a Deacon (Laod. II); but
former profession of heathenism is not in itself a disqualifi-
cation for a Deacon’s Orders (Anc. XII).
A Deacon is not to be ordained without a charge (Chal. VI).
—II. Or Tae ELEcTION oF A DEACON.—
A Deacon is not to be elected by the multitude (Laod.
XIII).
—IlIl. Or THE ORDINATION oF A DEACON.—
A Deacon is to be ordained by a Bishop (Ap. Can. II); he
is to be ordained by the Bishop of the Parish (Ant. IX); he
is not to be ordained by a Chorepiscopus, beyond his own
Parish, without the Bishop’s consent (Anc. XIII); he is not
to be ordained by a Chorepiscopus without the Bishop
(Ant. X); he is not to be ordained by a Bishop beyond his
jurisdiction (Ant. XXII).
He is not to be ordained in another Church, after leaving
his own (Nic. X VI).
—IY. Or Tue Duties oF A DEACON.—
A Deacon is to partake, when the Oblation is made, or to
give reasons for refusing (Ap. Can. VIII); he is to receive
the Eucharist from a Bishop or Priest, not to administer to
either (Nic. XVIII).
He is to act as his Bishop’s Almoner (Ap. Can. XLI); and
to supply necessaries to Clergy in need (Ap. Can. LIX); and
to join with the Bishop in the administration of Church
Funds (Ant. X XY).
He is to fast during Lent, und on Wednesdays and Fri-
days, unless prevented by bodily weakness (Ap. Can.
LXIX).
He is his Bishop’s helper, and the inferior of the Priest
(Nic. XVIII); the Deacons of Poorhouses, Monasteries, and
Martyries, are to remain subject to their Bishop (Chal.
VIII).
—Y. Or THE PRIVILEGES OF A DEACON.—
A Deacon is to receive his share of Offerings, not made at
the Altar (Ap. Can. 1V); when in need, he is to be supplied
with necessaries (Ap. Can. LIX).
Clergymen are forbidden to insult a Deacon (Ap. Can.
LVI); Sub-deacons, and other Minor Clergy, are forbidden
to sit in the presence of a Deacon, without his permission
(Laod. XX),
DFG HST. 009
DEACON.—V. Or THE PRIVILEGES oF A DEAcon.— Continued.
A Deacon, who has declared, at his ordination, that he
cannot contain, may marry (Anc. X).
A Deacon has the right of appeal to a Provincial Synod,
against a sentence of his Bishop (Nic. V, Ant. VI, XII, XX).
A Deacon, haying a complaint against another Clergyman,
may lay it before his Bishop, and if he have a complaint
against a Bishop, he may lay it before the Provincial Synod
(Chal. IX); if he have a complaint against a Metropolitan,
he may lay it before the Exarch of the Diocese, or the Throne
of Constantinople (Chal. IX, XVII).
A Deacon displaced by heretics or schismatics, is to be re-
stored (Eph. III).
A Deacon owes no obedience to a Bishop convicted of
anything contrary to religion or morals (Ap. Can. XXXI).
A Deacon who has been steadfast throughout the persecu-
tions, though forced to seem otherwise, is entitled to all his
former privileges (Anc. II).
Deacons are to be informed, by their Bishops, which is,
and which is not Church property (Ant. XXIV).
A Deacon may communicate at the Altar (Laod. XIX).
—VI. Turncs ForBIDDEN To A Dracon.—
A Deacon is forbidden to divorce his wife, under pretext
of religion (Ap. Can. V); or to marry after ordination (Ap.
Can. XX VI); unless, when ordained, he has declared that he
cannot contain (Anc. X); he is forbidden to abstain from
marriage, except for discipline (Ap. Can. LI); or to have
any woman dwelling with him, except such relations, or
other persons, as are beyond suspicion (Nic. IT); or to wash
in a bath with women (Laod. XXX).
He is forbidden to engage in worldly business (Ap. Can.
VI); unless called by law to the guardianship of minors
(Chal. III); he is forbidden to meddle with ecclesiastical
business, except by direction of his Bishop (Chal. ITT) ; he is
forbidden to serve in the army (Ap. Can. LXXXTI]); or to
accept military or civil office (Chal. VID); he is forbidden to
become security (Ap. Can XX); or to exact usury (Ap. Can.
XLIV, Nic. XVII, Laod. IV).
He is forbidden to read false and heretical books in
Church, as Scripture (Ap. Can. LX); or to compose, or use,
any other than the Nicene Creed (Eph. VII, Chal. Encyc.) ;
or to join in prayer with heretics (Ap. Can. XLV, Laod.
XXXIID) ; or to employ them as Clergymen (Ap. Can. XLY) ;
or to admit the Baptism or Sacrifice of heretics (Ap. Can.
310 DIGEST.
DEACON.—VI. Turncs ForBIDDEN TO A DEracon.— Continued.
XLVI); or to receive the Eulogiz of heretics (Laod. XXXII) ;
or to attend the Cemeteries or Martyries of heretics (Laod.
IX); orto marry his children to heretics (Laod. X, XXXI) ;
or to observe, or receive gifts from, festivals of heretics
(Laod. XXXVII) ; or to enter a synagogue of Jews or here-
tics, for prayer (Ap. Can. LXIV); or to celebrate Easter be-
fore the Vernal Equinox, as the Jews do (Ap. Can. VII, Nie.
Encyc., Ant. I); or to observe, or receive gifts from, Jewish
fasts or festivals (Ap. Can. LXX, Laod. XXXVID); or to re-
ceive unleavened bread from the Jews (Ap. Can. LXX, Laod.
XXXVIIT) ; or to feast with the heathen (Laod. XXXIX) ;
or to join in prayer with schismatics (Ant. II, Laod. XXXIID) ;
or to adhere to the maintainers of conventicles (Ap. Can.
XXXII).
He is forbidden to submit to the jurisdiction of Nestorius
or his partisans (Eph. II).
He is forbidden to gather a separate congregation, and
raise another Altar (Ap. Can. XXXI, Ant. V).
He is forbidden to communicate with the excommunicated
(Ap. Can. X, Ant. IT); or with a Bishop who has obtained
his Church through secular rulers (Ap. Can. XXX); or with
a Clergyman who is deposed for celebrating Easter before
the Vernal Equinox (Ant. I); or with a Clereyman who,
after deposition, meddles with his former ministry (Ant. IV) ;
or to join in prayer with a deposed Clergyman (Ap. Can. XI).
He is forbidden to remove from his own Parish (Nic. XV,
Chal. V, XX); without his Bishop’s consent (Ap. Can. XV,
Ant. III); or unless he is driven by necessity from his own
country (Chal. XX); and if he do so, he cannot act officially
(Ap. Can. XV, Nic: XV, XVI, Ant. IID); nor be received by
another Church (Nic. XVI); he is forbidden to be enrolled
in two Churches; and if lawfully transferred to another
Church, he is forbidden to meddle with the affairs of his
former ministry (Chal. X).
He is forbidden to act without the consent of his Bishop
(Ap. Can. XX XIX); or to address the Emperor, without the
consent of the Metropolitan and Provincial Bishops (Ant.
XI); or to officiate in another City, without Letters Com-
mendatory from his own Bishop (Chal. XIII); or to travel
without his Bishop’s consent (aod. XLI); or without Let-
ters Canonical (Laod. XLII).
He is forbidden to carry off wax or oil from the Church
(Ap. Can, LX XII); or to appropriate consecrated vessels to
private purposes (Ap. Can. LX-XIIT).
DIGEST. dll
DEACON.—VI. Tunes ForRBIDDEN TO A DEAcon.— Continued.
He is forbidden to seize his Bishop’s property, on his death
(Chal. XX). :
He is forbidden to receive the Eucharist before the Bishop
or Priest, or to administer It to a Priest ; and he has no right
to offer at all (Nic. XVIII).
If deposed, he is forbidden to touch his former ministry
(Ap. Can. XXVIII, Ant. IV).
He is forbidden to commit simony (Ap. Can. XXIX, Chal.
II); or to negotiate simoniacal contracts (Chal. II).
He is forbidden to receive a second ordination, unless the
first was void (Ap. Can. LXVIII).
He is forbidden to gather a separate congregation, and
raise another Altar (Ap. Can. XXXI).
He is forbidden to abstain from flesh or wine, except for
discipline (Ap. Can. LI); especially on festival days (Ap.
Can. LIII); but after tasting flesh once, he may abstain if he
wishes (Anc. XIV); he is forbidden to eat flesh with the
blood, or of animals which have been slain by beasts, or
have died a natural death (Ap. Can. LXIII); or to fast on
Sunday, or on any Sabbath except Easter Even (Ap. Can.
LXVI) ; or to join in forming drinking clubs (Laod. LY) ;
or to eat in a tavern, except on a journey (Ap. Can. LIV);
or to enter a tavern (Laod. XXIV).
If invited to a Loveteast, he is forbidden to take away his
portion (Laod. XXVIII); he is forbidden to attend plays at
weddings and banquets (Laod. LIV).
He is forbidden to castrate himself (Ap. Can. XXIII,
Nie ob):
He is forbidden to strike backsliders or unbelievers (Ap.
Can. XXVII).
He is forbidden to insult a Bishop (Ap. Can. LY); or a
Priest, or Deacon (Ap. Can. LVI); or the Emperor, or a mag-
istrate (Ap. Can. LX XXIV); or to mock the infirm (Ap.
Can. LVI).
He is forbidden to deny his office (Ap. Can. LXII).
He is forbidden to sit amongst the Priests (Nic. XVIII) ;
or to sit in the presence of a Priest, without his permission
(Laod. XX).
He is forbidden to practice magic, enchantment, mathe-
matics, or astrology, or to make, or wear, phylacteries (Laod.
XXXVI).
If he have a complaint against another Clergyman, he is
forbidden to forsake his own Bishop, and run to secular
courts (Chal. IX).
312
DIGEST.
DEACON.—VII. OF tat TRIAL OF A DEACON.—
A Deacon cannot be convicted of any offence on the evi-
dence of those who are themselves under accusation (Const.
VI); his accusers are to be examined as to character (Chal.
XXII).
A Deacon appealing to the Emperor, instead of to a
Synod, against a sentence of deposition, cannot be restored,
nor can his cause be reheard, by a Synod (Ant. XII).
—VIII. PENALTIES TO BE INFLICTED ON A DEACON.—Vid.
Suspension of a Deacon, Deposition of a Deacon, Excommuni-
cation, and Anathema.
—IX. GENERAL REGULATIONS AS TO A DEACON.—
A Deacon who is suspended or excommunicated, by
his Bishop, cannot be restored by any other Bishop (Ap.
Can. XXXII, Nic. V), unless the Bishop who suspended him
should die (Ap. Can. XXXII); nor can he be received by
others, unless restored by his Bishop, or unless the sentence
is reversed by a Synod (Ant. VI); nor if suspended or ex-
communicated in one City, can he be received in another,
without Letters Commendatory (Ap. Can. XII); nor if sus-
pended or deposed, for leaving his own Parish, can he be
received as a Clergyman (Ap. Can. XVI, Ant. III).
A Deacon is not to be received from abroad, without Com-
mendatory Letters, nor without examination, even if he bring
them (Ap. Can. XXXII).
A heretic cannot be employed as a Deacon in the Catholic
Church (Ap. Can. XLY).
A Deacon who is guilty of maintaining conventicles, is to
be admonished three times, by his Bishop, before punish-
ment (Ap. Can. XXXI, Ant. V).
The restoration, by Nestorius or his followers, of a deposed
Deacon, is declared void (Eph. V).
An excommunicated Deacon cannot bring accusations
against a Bishop (Const. VI); a Deacon bringing charges
against a Clergyman, is to be examined as to character
(Chal. X XT).
A lapsed Deacon, if restored, is entitled to his former
honours, but he cannot officiate, except by indulgence of his
Bishop (Ane. II).
A Deacon going to Constantinople, and causing disturb-
ances there, is to be expelled from the City (Chal. XXIII).
A Deacon deposed for celebrating Easter before the Ver-
nal Equinox, is to be deprived of the external honour due to
the Priesthood (Ant. I).
DIGEST. 313
DEACON.—IX. GENERAL REGULATIONS.— Continued.
A Deacon who abstains from flesh, must taste it at least
once (Anc. XIV).
A Deacon who commits bodily sin, is to rank as a Sub-
deacon (Neo-Cees. X).
If the wife of a Deacon commit adultery, he must divorce
her, or desist from his ministry (Neo-Cxs. VII).
There should be seven Deacons in a City, of whatever size
it may be (Neo-Ces. XV).
A Deacon of the Cathari, reconciled to the Catholic
Church, retains his orders, and his rank amongst other re-
conciled Clergymen (Nic. VIII).
A Deacon of the Paulianists, reconciled to the Catholic
Church, is, if worthy, to be ordained, and if unworthy, to
be deposed (Nic. XIX).
A Deacon ordained by Maximus the Cynic, is declared not
to be a Clergyman (Const. IV).
A Deacon of the Phrygians, seeking reconciliation to the
Catholic Church, is to be instructed and baptized, before
admission (Laod. VIIT).
DEACONESS.—A Deaconess is not to be ordained under forty years
of age, nor without examination; and she is forbidden to
marry (Chal. XY).
A Deaconess of the Paulianists, reconciled to the Catholic
Church, is, if worthy, to be ordained ; but Paulianist Deacon-
esses, who appear in the habit of that order, are to be num-
bered among the laity (Nic. XIX).
DEAF.—Clergymen and laymen are forbidden to mock the deaf (Ap.
Can. LVI).
DEAFNESS.—Total deafness is a disqualification for the Episcopate
(Ap. Can. LXXVII).
DEBTORS. —Clergymen are forbidden to exact usury from debtors
(Ap. Can. XLIV, Nic. XVI, Laod. IV).
DECEASED Wire's Sister.—Vid. Sister-in-Lav.
HusBANnD’s BroTHer.—Vid. Sister-in-Law.
DECREES.—The Cathari must promise to obey the Decrees of the
Catholic Church, before being received into it (Nic. VIII).
DEDICATED VIRGIN.—Dedicated Virgins are forbidden to marry
(Chal. XVI); if they commit fornication, they are to fulfil
the penance of digamists (Anc. XIX).
DEFENCE.—A deposed Clergyman, who meddles with his former
ministry, is not allowed to make a new defence before the
Synod (Ant. IV); nor can a Clergyman who appeals to the
314 DIGEST.
DEFENCE— Continued.
Emperor, instead of to a Synod, make any further defence
before the Synod (Ant. XII); a Bishop, who is deposed by
‘the unanimous sentence of his Provincial Synod, cannot make
any further defence (Ant. XV); nora Priest or Deacon, who
is deposed for leaving his Parish (Ant. IIT); or for the con-
tumacious maintaining of conventicles (Ant. V).
DEGRADATION.—The degradation of a Bishop to the rank of a
Priest, is declared to be sacrilege (Chal. X XIX).
DEGREES OF PENANCE.—See Penance.
DELAY.-—Delay by a Metropolitan, in the ordination of a Bishop, is
condemned (Chal. XXYV).
DEPOSED CLERGYMAN.—Clergymen are forbidden to join in
prayer with a deposed Clergyman (Ap. Can. XI) ; Bishops are
forbidden to receive Clergymen who are deposed for leaving
their own Parishes (Ap. Can. XVI, Ant. II).
A deposed Bishop, Priest, or Deacon, is forbidden to touch
his former ministry (Ap. Can. XXVIII, Ant. IV).
A deposed Clergyman cannot be restored by Nestorius or
his partisans (Eph. V).
A deposed Clergyman, who appeals to the Emperor, in-
stead of to a Synod, cannot be restored, nor can his cause be
reheard, by a Synod (Ant. XII).
DEPOSITION.—Or a MErTRopoiitan.—
The penalty of deposition is pronounced against a Metro-
politan, who joins the schismatical assembly of Bishops at
Ephesus, or who falls into the heresies of Nestorius and Ce-
lestius (Eph. Encyc. and Can. I); or who unnecessarily de-
lays the ordination of a Bishop (Chal. XXY).
—Or a BisHor.—
/
The penalty of deposition is pronounced against a Bishop
who offers anything at the Altar, except new ears of grain
and clusters of grapes (Ap. Can. III).
Or who engages in worldly business (Ap. Can. VI,
LXXXI, Chal. III); or serves in the army (Ap. Can.
LXXXIII); or becomes security (Ap. Can. XX); or exacts
usury (Ap. Can. XLIV, Nic. XVID).
Or who celebrates Easter before the Vernal Equinox, as
the Jews do (Ap. Can. VII, Ant. I); or professes the heresies
of Nestorius and Celestius (Eph. Encye., Can. II, Can. VII),
or of Theodore of Mopsuestia (Eph. VII); or reads heretical
and spurious books in Church, as Scripture (Ap. Can. LX);
or composes, or uses, any other than the Nicene Creed (Eph.
VII, Chal. Eneyc.); or enters a synagogue of Jews or here-
DEGE ST. 315
DEPOSITION.—OF a Bisnop.— Continued.
tics to pray (Ap. Can. LXIV); or observes or receives gifts
from Jewish fasts or festivals (Ap. Can. LXX); or admits
the Baptism or Sacrifice of heretics (Ap. Can. XLVI); or
employs them as Clergymen (Ap. Can. XLY).
Or who joins the schismatical assombly of Bishops at
Ephesus (Eph. I).
Or who joins in prayer with a deposed Clergyman (Ap.
Can. XI); or receives him as a Clergyman (Ant. III); or
communicates with a Clergyman who is deposed for cele-
brating Easter before the Vernal Equinox (Ant. I).
Or who commits simony (Ap. Can. XXIX, Chal. Il); or
negotiates simoniacal contracts (Chal. II); or obtains his
Church through secular rulers (Ap. Can. XXX).
Or who holds ordinations beyond his own jurisdiction
(Ap. Can. XXXY); or acts, without invitation, beyond his
own Province (Ant. XIII).
Or who rebaptizes one who has true Baptism (Ap. Can.
XLVI); or refuses to baptize one who has been polluted
by the impious (Ap. Can. XLVII); or does not baptize ac-
cording to the Catholic formula (Ap. Can. XLIX); or does
not baptize by trine-immersion (Ap. Can. L).
Or who refuses to receive Penitents (Ap. Can. LID).
Or who persists in neglect of his duties (Ap. Can. LVIII) ;
or persists in refusing to relieve Clergymen in need (Ap.
Can. LIX); or refuses to appoint a Steward (Chal. XXVI).
Or who denies his clerical position (Ap. Can. LXI).
Or who has been ordained after lapse (Nic. X).
Or who receives, or grants, a second erdination, unless the
first is void (Ap. Can. LX VIII).
Or who disobeys the Canons of the lawful Synod of
Ephesus (Eph. VI).
Or who obtains an imperial rescript for dividing a Proy-
ince (Chal. XII). )
Or who allows Monasteries to be used for secular purposes,
or appropriates their property (Chal. XXIV).
Or who seizes on a yacant See, without a full Synod (Ant.
eV):
Or who persists in divorcing his wife, under pretext of re-
ligion (Ap. Can, V); or abstains from marriage because he
abhors it (Ap. Can. LI); or refuses to divorce an adulterous
wife (Neo-Cexs. VIII).
Or who castrates himself (Ap. Can. XXIII, Nic. I).
Or who commits fornication, perjury, or theft (Ap. Can,
XXV); or commits manslaughter (Ap. Can. LXV); or is
316
DIGEST.
DEPOSITION.—Or A BrsuHor.— Continued.
guilty of any sensual sin (Nic. I); or ravishes a woman,
under pretence of marriage (Chal. XX VII).
Or who is given to dice, or drunkenness (Ap. Can. XLII) ;
or who strikes backsliders or unbelievers (Ap. Can, X XVI).
Or who abstains from flesh and wine because he abhors
them (Ap. Can. LI); especially if he so abstain on festival
days (Ap. Can. LID); or who eats flesh with the blood, or
of animals which have been slain by beasts, or have died a
natural death (Ap. Can. LXIII); or who fasts on Sunday, or
on any Sabbath except Easter Even (Ap. Can. LXVI); or
neglects to fast during Lent, and on Wednesdays and Fridays,
unless prevented by bodily weakness (Ap. Can. LXIX).
Or who insults the Emperor or a magistrate (Ap. Can.
LXXXIV).
Or who resorts to secular courts, against another Clergy-
man (Chal. IX).
Or who, retaining the seat, as Priest, which he held before
his ordination as Bishop, stirs up sedition against the con-
stituted Bishop (Anc. XVIII).
Or who petitions the Emperor, without the consent of his
Metropolitan and Com-provincials (Ant. XI).
Deposition from the Episcopate involves loss of all clerical
rank (Chal. X XIX).
A Bishop of the Paulianists, reconciled to the Catholic
Church, is, if unworthy, to be deposed (Nic. XIX).
—Or A CHOREPISCOPUS.—
The penalty of deposition is pronounced against a Chore-
piscopus who commits simony (Chal. IT).
Or who ordains Priests, or Deacons, without his Bishop
(Ant. X).
—Or A PRIEST. —
The penalty of deposition is pronounced against a Priest
who offers anything at the Altar, except new ears of grain
and clusters of grapes (Ap. Can, IIT).
Or who engages in worldly business (Ap. Can. VI, LXXXI,
Chal. III); or serves in the army (Ap. Can. LXX XIII); or
becomes security (Ap. Can, XX); or exacts usury (Ap. Can.
XLIV, Nic. XVI).
Or who celebrates Easter before the Vernal Equinox, as
the Jews do (Ap. Can. VII, Ant. I); or professes the here-
sies of Nestorius and Celestius (Eph. Encyc., Can. IV, Can.
VII); or of Theodore of Mopsuestia (Eph. VII); or reads
heretical and spurious books, in Church, as Scripture (Ap.
Can. LX); or composes, or uses, any other than the Nicene
DIGEST. 317
DEPOSITION.—Or A Priest.— Continued.
Creed (Eph. VII, Chal. Encyc.); or enters a synagogue of
Jews or heretics, to pray (Ap. Can. LXIV); or observes, or
receives gifts from, Jewish fasts or festivals (Ap. Can. LXX) ;
or admits the Baptism or Sacrifice of heretics (Ap. Can.
XLVI) ; or employs heretics as Clergymen (Ap. Can. XLV).
Or who joins in prayer with a deposed Clergyman (Ap.
Can. XI); or communicates with a Clergyman who is de-
posed for celebrating Easter before the Vernal Equinox
(Ant. I); or with a Bishop who has obtained his Church
through secular rulers (Ap. Can. XXX).
Or who separates himself from the Church (Ap. Can.
XXXI, Ant. V); or adheres to those who do so (Ap. Can.
XXX]I).
Or who commits simony (Ap. Can. X XIX, Chal. II); or
negotiates simoniacal contracts (Chal. IL).
Or who receives irregular and uncanonical ordination
(Ap. Can. XXXYV); or receives a second ordination, unless
the first was void (Ap. Can. LXVIII) ; or who has been or-
dained without examination, or after confession of crimes
(Nic. IX); or after lapse (Nic. X).
Or who denies his clerical position (Ap. Can. LXII).
Or who rebaptizes one who has true Baptism, or refuses
to baptize one who has been polluted by the impious (Ap.
Can. XLVII); or does not baptize according to the Catholic
formula (Ap. Can. XLIX); or does not baptize by trine-im-
mersion (Ap. Can. L).
Or who refuses to receive penitents (Ap. Can. LI).
Or who persists in neglecting his duties (Ap. Can. LVIII) ;
or persists in refusing to relieve Clergymen in need (Ap.
Can. LIX).
Or who disobeys the Canons of the lawful Synod of Ephe-
sus (Eph. VI); or disobeys his Bishop (Chal. VIII); or
leaves his Parish and refuses to return on his Bishop’s sum-
mons (Ant. III).
Or who seizes the property of a Bishop on his death
(Chal. XXII); or who allows Monasteries to be used as sec-
ular dweilings, or appropriates their property (Chal. XXTY).
Or who, after being transferred to another Church, med-
dles with the affairs of his former ministry (Chal. X).
Or who persists in divorcing his wife under pretext of re-
ligion (Ap. Can. VY); or refuses to divorce an adulteroas
wife (Neo-Cxs. VIII); or who abstains from marvriuye be-
cause he abhors it (Ap. Can. Li); cr who marries (Neo-
Ces. I).
318
DIGEST.
DEPOSITION.—Or a Priest.— Continued.
Or who castrates himself (Ap. Can. XXIII, Nic. I).
Or who commits fornication, perjury, or theft (Ap. Can.
XXY); or commits manslaughter (Ap. Can. LXV); or is
guilty cf any sensual sin (Nic. II); or ravishes a woman,
under pretence of marriage (Chal. XX VII).
Or who is given to dicing or drunkenness (Ap. Can.
XLII).
Or who strikes backsliders or unbelievers (Ap. Can.
XXVII).
Or who abstains trom flesh and wine because he abhors
them (Ap. Can. LI); especially if he so abstain on Festival
Days (Ap. Can. LIII); or refuses to taste flesh, or to eat
herbs served therewith (Anc. XIV); or who eats flesh with
the blood, or of animals which have been slain by beasts, or
have died a natural death (Ap. Can. LXIIT); or who fasts
on Sunday, or on any Sabbath except Easter Even (Ap. Can.
LXV1I); or neglects to fast during Lent, and on Wednesdays
and Fridays, unless prevented by bodily weakness (Ap. Can.
LXIX).
Or who insults his Bishop (Ap. Can. LV); or insults the
Emperor, or a Magistrate (Ap. Can. LX XXTV).
Or who resorts to secular courts, against another Clergy-
man (Chal. TX).
Or who petitions the Emperor, without the consent of the
Metropolitan and Provincial Bishops (Ant. XI).
Or who joins in a conspiracy against his Bishop and fellow
Clergyman (Chal. XVIII); or who, having received a Bishop’s
Orders, but retaining the seat, as Priest, which he had pre-
viously held, stirs up sedition against the constituted Bishop
(Anc. XVIII).
A Priest of the Paulianists, reconciled to the Catholic
Church, is, if unworthy, to be deposed (Nic. XIX),
—Or Aa DEACoN.—
The penalty of deposition is pronounced against a Deacon
who engages in worldly business (Ap. Can. VI, Chal. IIT);
or serves in the army (Ap. Can. LX XXIII); or becomes secu-
rity (Ap. Can. XX); or exacts usury (Ap. Can. XLIV, Nic.
XVII).
Or who celebrates Easter before the Vernal Equinox, as
the Jews do (Ap. Can. VII, Ant. I); or professes the heresies
of Nestorius and Celestius (Eph. Encye., Can. IV, Can. VII);
or of Theodore of Mopsuestia (Eph. VII); or reads heretical
and spurious books, in Church, as Scripture (Ap. Can. LX) ;
DIGEST. 319
DEPOSITION.—Ov a Deacon. — Continued.
or composes, or uses, any other than the Nicene Creed
(Eph. VII, Chal. Encye.); or enters a synagogue of Jews or
heretics, to pray (Ap. Can. LXIV); or observes, or receives
gifts from, Jewish fasts or festivals (Ap. Can. LXX); or em-
ploys heretics as Clergymen (Ap. Can. XLY).
Or who joins in prayer with a deposed Clergyman (Ap.
Can. XI); or communicates with a Clergyman who is deposed
for celebrating Easter before the Vernal Equinox (Ant. I); or
with a Bishop who has obtained his Church through secular
rulers (Ap. Can. XXX).
Or who separates himself from the Church (Ap. Can,
XXXI, Ant. V); or adheres to those who do so (Ap. Can.
XXXiI).
’ Or who commits simony (Ap. Can. XXIX, Chal. II); or
negociates simoniacal contracts (Chal. IT).
Or who receives irregular and uncanonical ordination (Ap.
Can. XXXV); or receives a second ordination, unless the
first was void (Ap. Can. LXVIII); or who has been ordained
after lapse (Nic. X).
Or who denies his clerical position (Ap. Can. LXII).
Or who persists in refusing to relieve Clergymen in need
(Ap. Can. LIX).
Or who disobeys the Canons of the lawful Synod of Ephe-
sus (Eph. VI); or disobeys his Bishop (Chal. VIII); or leaves
his Parish, and refuses to return on his Bishop’s summons
(Ant. IIT).
Or who seizes the property of a Bishop, on his death
(Chal. XXII); or who allows Monasteries to be used as secu-
lar dwellings, or appropriates their property (Chal. XXIV).
Or who, after being transferred to another Church, med-
dles with the affairs of his former ministry (Chal. X).
Or who administers the Eucharist to a Priest, or receives
it before the Bishop or Priest (Nic. XVIII).
Or who persists in divorcing his wife, under pretext of re-
ligion (Ap. Can. V); or refuses to divorce an adulterous wife
(Neo-Ces. VIII); or abstains from marriage because he ab-
hors it (Ap. Can. LI); or marries after being ordained, with-
out having, at his ordination, declared a purpose to marry
(Anc. X).
Or who castrates himself (Ap. Can. XXIII, Nie. I).
Or who commits fornication, perjury, or theft (Ap. Can.
XXV); or commits manslaughter (Ap. Can. LXV); or ray-
ishes a woman, under pretence of marriage (Chal. XX VID.
Or who is given to dicing or drunkenness (Ap. Can. XLII).
320 DIGEST.
DEPOSITION.—Or Aa Dracon.—— Continued.
Or who strikes backsliders or unbelievers (Ap. Can.
XXVII).
Or who absiains from flesh and wine because he abhors
them (Ap. Can. LI); especially if he so abstain on Festiva)
Days (Ap. Can. LITT); or who refuses to taste flesh, or to eat
herbs served therewith (Anc. XIV); or who eats flesh with
the blood, or of animals which have been slain by beasts, or
have died a natural death (Ap. Can. LXIII); or who fasts on
Sunday, or on any Sabbath except Easter Even (Ap. Can.
LXVI1); or neglects to fast during Lent, and on Wednesdays
and Fridays, unless prevented by bodily weakness (Ap. Can.
LXIX).
Or who insults his Bishop (Ap. Can. LV); or insults the
Emperor, or a Magistrate (Ap. Can. LXXXIY).
Or who resorts to secular courts, against another Clergy-
man (Chal. IX).
Or who petitions the Emperor, without the consent of the
Metropolitan and Provincial Bishops (Ant. XT).
- Or who joins in a conspiracy against his Bishop and fellow
Clergymen (Chal. XVIII).
A Deacon of the Paulianists, reconciled to the Catholic
Church, is, if unworthy, to be deposed (Nic. XIX).
—OF THE Minor CLERGY.—
The penalty of deposition is pronounced against those of
the Minor Clergy who engage in worldly business (Chal.
III); or become security (Ap. Can. XX); or exact usury
(Nic. XVID).
Or who profess the heresies of Nestorius and Celestius
(Eph. Encyc., Can. IV); or of Theodore cf Mopsuestia (Eph.
VII); or who read heretical and spurious books, in Church,
as Scripture (Ap. Can. LX); or compose, or use, any other
than the Nicene Creed (Eph. VII, Chal. Encyc.); or enter a
synagogue of Jews or heretics, to pray (Ap. Can. LXIV); or
observe, or receive gifts from, Jewish fasts or festivals (Ap.
Can. LXX).
Or who join in prayer with a deposed Clergyman (Ap.
Can. XI); or communicate with a Clergyman who is deposed
for celebrating Easter before the Vernal Equinox (Ant. I);
or with a Bishop who has obtained his Church through sec-
ular rulers (Ap. Can. XXX).
Or who adhere to the maintainers of conventicles (Ap.
Can. XXXII).
Or who commit simony, or negotiate simoniacal contracts
(Chal. IT).
DIGEST. 321
DEPOSITION.—Or tur Mrnor CLeRGY.— Continued.
Or who receive irregular and uncanonical ordination (Ap.
Can, XXXY); or have been ordained after lapse (Nic. X).
Or who deny their clerical position (Ap. Can. LXIT).
Or who disobey the Canons of the lawful Synod of Ephe-
sus (Eph. VI); or disobey their Bishops (Chal. VIII).
Or who seize the property of a Bishop, on his death
(Chal. XXII) ; or who use Monasteries as secular dwellings,
or appropriate their property (Chal. XXIY).
Or who, after being transferred to another Church, med-
dle with the affairs of their former ministry (Chal. X).
Or who abstain from marriage because they abhor it (Ap.
Can. LI); or refuse to divorce wives who commit adultery
(Neo-Ces. VIII).
Or who castrate themselves (Ap. Can. XXIII, Nic. I).
Or who commit fornication, perjury, or theft (Ap. Can.
XXYV); or commit manslaughter (Ap. Can. LXV) ; or ravish,
under pretence of marriage (Chal. XX VII).
Or who abstain from flesh and wine from abhorrence of
them (Ap. Can. LI); or who eat flesh with the blood, or of
animals which have been slain by beasts, or have died a nat-
ural death (Ap. Can. LXIII), or who fast on Sunday, or on
any Sabbath except Easter Even (Ap. Can. LXVI); or neg-
lect to fast during Lent, and on Wednesdays and Fridays,
unless prevented by bodily weakness (Ap. Can. LXTX).
Or who insult their Bishops (Ap. Can. LY); or insult the
Emperor or a Magistrate (Ap. Can. LX XXIV).
Or who resort to secular courts, against other Clergymen
(Chal. LX).
Or who petition the Emperor, without the consent of the
Metropolitan and Provincial Bishops (Ant. X1).
Or who join in conspiracies against their Bishops and fel-
low Clergymen (Chal. XVIID).
Minor Clergy of the Paulianists, reconciled to the Catholic
Church, are, if unworthy, to be deposed (Nic. XIX).
—Or A READER oR SINGER. —
A Reader, or Singer, who intermarries with, or gives his
children in marriage to, heretics, or who baptizes his chil-
dren amongst heretics, is to be deposed (Chal. XIV).
—OrF A STEWARD, ADVOCATE, OR BAILIFF.—
A Steward, Advocate, or Bailiff, who commits simony, or
negotiates simoniacal contracts, is to be deposed (Chal. IT).
DEPRIVATION.—Deprivations by Nestorius or his followers are de-
clared yoid (Eph. IIT).
322 DIGEST.
DEVIL.—A man possessed by a devil, is excluded from the ministry,
and from the congregation, until he is dispossessed (Ap.
Can, LXXTX).
DIACONICUM.—A Sub-deacon is forbidden to enter the Diaconicum
(Laod XXI).
DICE.—Dice are forbidden to Bishops, Priests, and Deacons (Ap.
Can. XLII); also to Sub-deacons, Readers, Singers, and Lay-
men (Ap. Can. XLII).
DIGAMISTS.—A digamist may be admitted to communion (Nic.
VIII) after a short period of prayer and fasting (Laod. I) ;
he is declared to be worthy of penance (Neo-Cexs. VID).
A digamist cannot be ordained (Ap. Can. XVII).
A Priest is not allowed to attend, as guest, the marriage
of a digamist (Neo-Cas. VII).
Those who profess Virginity, if they disregard their pro-
fessions, are to do the same penance as digamists (Anc. XIX).
The Cathari, who are reconciled to the Catholic Church,
must promise to communicate with digamists (Nic. VIID.
DIGNITY, SECULAR.—Clergymen and Monks are forbidden to ac-
cept secular dignity (Chal. VII).
DIOCESE.—A Diocese of the Church might include more than one
civil Diocese within its jurisdiction (Chal. XVIII); and the
ancient customary rights of Dioceses are to be maintained
(Eph. VIII); but Bishops are forbidden to bring confusion
on the Churches, by officiating beyond their own Dioceses
(Const. II). See also Hxarch, Diocesan Synod, Appeal, Prov-
ince, Alexandria, Antioch, Constantinople, Cyprus, Rome.
DISCIPLINE.— Abstinence from marriage, flesh, or wine, for Disci-
pline, is permitted (Ap. Can. LI, LIII.).
The Cathari, before reconciliation to the Catholic Church,
must promise conformity to its Discipline (Nic. VIII).
DISHONOURABLE LIFE.—A man who is just converted from a
dishonourable life, must not be immediately made a Bishop
(Ap. Can. LXXX).
DISOBEDIENCE.— Disobedience to his Bishop, of a Clergyman, who
refuses to return to his Parish when summoned to do so, ze
punishable by suspension (Ap. Can. XV, Ant. III); and,
persisted in, by deposition (Ant. III); disobedience of a
gymen to their Bishops, is punishable by deposition, and of
Monks or laymen, by excommunication (Chal. VIII); dis-
obedience of a Priest to his Bishop is punishable by deposi-
tion (Anc. XVII).
Disobedience to the third Canon of Nicea, is at the peril
DIGEST. 323
DISOBEDIENCE— Continued.
of a man’s Orders (Nic. III); disobedience to the Canons of
the lawful Synod of Ephesus, is punishable in Clergymen by
deposition, and in laymen by excommunication (Eph. V1).
DISPENSATION.—Vid. Indulgence.
DISPUTES.—Disputes with a Metropolitan are to be decided by the
Exarch of the Diocese, or by the Throne of Constantinople
(Chal. XVII).
Disputes as to a Bishop’s jurisdiction over outlying Par-
ishes, are to be decided by the Provincial Synod (Chal.
XVII).
Disputes between Clergymen are to be decided by the
Bishop, or by referees appointed with his consent (Chal.
IX).
Ecclesiastical disputes are to be settled by the Provincial
Synod (Ap. Can. XX XVII, Ant. XX).
DISQUALIFICATIONS.—For OrpDINATION.—
One who, after Baptism, has been twice married, or has
had a concubine, cannot be ordained (Ap. Can, XVII); nor
one who has married a widow, a divorced woman, a harlot,
a slave, or an actress (Ap. Can. XVIII); nor one who has
married two sisters or a niece (Ap. Can. XIX).
Nor one who has castrated himself (Ap. Can. XXII, Nic.
I); but castration by force, or for surgical purposes, is not a
disqualification (Nic. I).
A husband, whose wife commits adultery, cannot be or-
dained (Neo-Ces. VIII).
One who has committed fornication, adultery, or any other
forbidden act, cannot be ordained (Ap. Can. LXI).
Nor one who is possessed of a devil, until he is dispos-
sessed (Ap. Can. LX XIX),
Nor a slave, unless the master manumit him (Ap. Can.
LXXXII).
Nor one who has lapsed (Nic. X); but those who have re-
mained steadfast throughout the persecutions, though forced
to seem otherwise, are not disqualified (Anc. IV).
A recent convert from heathenism cannot be ordained
(Laod. III); but former profession of heathenism is not, in
itself, a disqualification (Ane. XII); nor is former profession
of the Paulianist heresy (Nic. XIX).
One who has left his own Church, cannot be ordained in
another Church (Nic. XVI).
A Clergyman cannot be ordained without a charge (Chal.
VI).
324
DIGEST.
DISQUALIFICATIONS.—For Orprnarion.— Continued.
One who is already canonically ordained, cannot receive a
second Ordination (Ap. Can. LX VIII).
—For THE EpiscopaTe.—
A eunuch, if made by force or persecution, or so born, is
not disqualified for the Episcopate (Ap. Can, XXI),
Total deafness or blindness is a disqualification for the
Episcopate (Ap. Can. LXX VIII); but partial blindness or
lameness is not (Ap. Can. LXXVII).
One whose Ordination would injure the Church, cannot
be made a Bishop (Ap. Can. LX XVIII).
A Bishop cannot ordain a relative, to the Episcopate,
from personal motives (Ap. Can. LXXVI).
Recent conversion from heathenism or a dishonourable
life, is a disqualification for the Episcopate (Ap. Can. LXXX,
Nic. II); a Bishop cannot be ordained until after long pro-
bation both of faith and life (Laod, XII).
—For THE PRESBYTERATE.—
A Priest cannot be ordained without examination, nor
after confession of crimes (Nic. [X); bodily sin in a Priest
disqualifies him for making the Oblation (Neo-Ces. IX); but
the married state does not (Gang. IV).
Lapse disqualifies a Priest for performing any of his
duties, even after he is restored (Ane. I).
Clinic Baptism is, generally, a disqualification for the
Presbyterate (Neo-Ces. XIII).
Recent conversion from heathenism, is a disqualification
for the Presbyterate (Nic. II).
One who is under thirty years of age, is disqualified for
Ordination as a Priest (Neo-Czs. XI).
—IN GENERAL.—- .
Lapse disqualifies a Priest for performing any of his duties,
even after he is restored, unless his Bishop grant him in-
dulgence (Ane. II).
A Deaconess cannot be ordained under forty years of age,
or without examination (Chal. XY).
A slave is disqualified for being received as a Monk (Chal.
IV).
One who is possessed of a devil, is disqualified for admis-
sion to the congregation, until he is dispossessed (Ap. Can.
LXXIX).
Heretics, single communicants, maintainers of conventicles,
and persons who are themselves under accusation, or are ex-
communicated, are disqualified for bringing accusations of
DIGEST. 325
DISQUALIFICATIONS.--IN GENERAL.— Continued.
ecclesiastical offences against a Bishop (Ap. Can. LXXYV,
Const. VI); also persons who are under accusation are dis-
qualified for bringing such charges against any Clergyman
(Const. V1).
DISTRICTS.—The jurisdiction of a Bishop is limited to his own
Parish and Districts (Ap. Can. XXXIV, Ant. IX); it is
limited to his own City and Districts (Ap. Can. XXXY, Ant.
XXII).
Chorepiscopi are forbidden to act beyond their own Dis-
tricts, within which they are to ordain Readers, Sub-deacons,
and Exorcists (Ant. X).
Country Districts are not to have independent Bishops,
but those already appointed are to consult the City Bishop
before acting (Laod. LVI).
In a new or rebuilt City, the Ecclesiastical Districts are to
follow the political and municipal arrangements (Chal. XVII).
DISTURBANCES IN CONSTANTINOPLE.—The disturbances in
Constantinople, occasioned by Maximus the Cynic, are men-
tioned (Const. IV); Clergymen and Monks, going to Con-
stantinople and causing disturbances there, are to be expelled
from the City (Chal. XXIII).
DIVINE SERVICE.—Vid. Service.
DIVINERS.—Diviners are to fulfil five years of penance (Anc.
XXIV).
DIVISION OF PROVINCES.—Bishops are forbidden to obtain im-
perial rescripts for dividing Provinces (Chal. XII).
DIVORCE.—A Bishop, Priest, or Deacon, is forbidden to divorce his
wife under pretext of religion (Ap. Can. VY); but if she com-
mits adultery, he must divorce her, or desist from his minis-
try (Neo-Ces. VIII).
A layman is forbidden to divorce his wife and take another
(Ap. Can. XLVIII).
DIVORCED WOMAN.—Marriage with a divorced woman is a dis-
qualification for ordination (Ap. Can. XVIID); and is for-
bidden to laymen (Ap. Can, XLVIIJ).
DOCTRINE.—The purity of Doctrine is to be guarded by Synods
(Ap. Can. XXXVI).
—OF THE TRINITY.—Vid. Trinity.
DOMESTICS.—Bishops are forbidden to employ their own domestics
in the management of Church Funds (Ant. XXV).
DOORKEEPER.—A Doorkeeper is forbidden to enter a tavern (Laod.
XXIV).
326 DIGEST.
DOORS.—The Sub-deacon is forbidden to leave the doors (Laod.
XXII, XLIID.
DRESS.—Anathema on one who wears a rough cloak, and despises
those who use the berus, and other customary dress (Gang.
XII); also on a woman who assumes the dress of a man,
under pretence of asceticism (Gang. XIII).
Plainness in dress is commended, and dissolute excess, and
over-fastidiousness, condemned (Gang. XXI).
DRINKING CLUBS.—Communicants, of every class, are forbidden
to join in forming clubs for drinking entertainments (Laod.
LV).
DRUGS.—Women who prepare drugs for causing abortion, are to
fulfil ten years of penance (Anc. XXI).
DRUNKENNESS.—Drunkenness in a Bishop, Priest, or Deacon, is
punishable by deposition (Ap. Can. XLII); and in a Sub-
deacon, Reader, Singer, or Layman, by suspension (Ap. Can.
XLUI).
DWELLINGS, SECULAR.—Monasteries, once consecrated with the
Bishop’s consent, are forbidden to be used as secular dwell-
ings (Chal. XXIV).
DYING.—The dying are entitled, in all cases, to receive the Oblation,
after being examined by the Bishop (Nic. XIII).
The lapsed, who have been admitted to penance, if in
danger of death, are to be received to full communion, so
long as the danger continues (Anc. VI).
A married man, of over fifty years of age, who is guilty of
bestial lust, is to be admitted to communion only at the
point of death (Anc. XVI); also a wilful murderer (Anc.
XXIT); also a woman who marries two brothers (Neo-
Cees. II).
EAST, THE.—The jurisdiction of the Bishops of the East is confined
to their own Diocese (Const. II).
The identity of the doctrine of the Trryrry in East and
West is declared (Const. V).
EASTER.—Clergymen are forbidden to celebrate Easter before the
Vernal Equinox, as the Jews do (Ap. Can. VII, Nic. Encye.,
Ant. I),
Fasting is permitted on Easter Even (Ap. Can. LXYI).
Provincial Synods are to be held in the third week of
Easter (Ant. XX).
Eulogiz are forbidden to be sent from one Parish to an-
other at Easter (Laod. XIV).
EATING.—Eating in Church is forbidden (Laod. XXVIII).
DIGEST. 327
ECCLESIASTICAL BUSINESS.—Clergymen are forbidden to engage
in ecclesiastical business except by direction of their Bishops
(Chal. IJ); Monks are under the same restriction (Chal.
BEEFY):
—CENSURE.—Vid. Suspension, Deposition, Degradation, Kxpul-
sion, Excommunication, and Anathema,
—DISTRICTS.—Ecclesiastical Districts in a new or rebuilt
City, are to follow the political and municipal arrangement
(Chal. XVII).
—OFFENCES. — Heretics, maintainers of conyenticles, and
persons who are themselves under accusation, or are ex-
communicated, are disqualified for bringing accusations
of ecclesiastical offences against a Bishop (Const. VI);
also persons who are under accusation, are disqualified for
bringing such charges against any Clergyman (Const.
WE):
—PROPERTY.—Vid. Property, Ecclesiastical.
EGYPT.—The Bishop of Alexandria is to have jurisdiction in Egypt
(Nic. VI, Const. I).
The Bishops of Egypt are bound, by ancient custom, not
to sign even acts which they approve, without the consent
of their Archbishop; and this custom was respected in prac-
tice at Chalcedon (Chal. XXX).
ELECTION.—The election of the Metropolitans of Pontus, Asia, and
Thrace, is to be according to custom (Chal. XXVIII).
—OF A BISHOP.—Vid. Bishop,
—OF A PRIEST.—Vid. Priest.
—OF A DEACON.—Vid. Deacon.
Elections are forbidden to be held in the presence of the
Hearers (Laod. Y).
EMASCULATION.—Vid. Castration.
EMPEROR, THE.—Communicants are forbidden to insult the Em-
peror (Ap. Can. LX XXIV).
Charges against a Bishop are not to be brought before the
Emperor (Const. V1).
Bishops and Priests are forbidden to address the Emperor,
without the consent and letters of the Metropolitan and Pro-
vincial Bishops (Ant. XI).
A Clergyman appealing to the Emperor, instead of to a
Synod, against a sentence of deposition, cannot be restored,
nor can his cause be reheard, by a Synod (Ant. XII).
ENCHANTERS.—Clergymen are forbidden to be enchanters (Laod
XXXVI).
328 DIGEST.
ENTREATY.— Offenders are not to be admitted to penance, without
earnest entreaty (Ant. II).
EPHESUS.—The Canons of Ephesus are confirmed by Chal. I.
EPISCOPATE.—Bishops are forbidden to raise their relatives to the
Episcopate from personal motives (Ap. Can. LXXVI); or to
bequeath his Episcopal office to heirs (Ap. Can. LXXYI).-
Deposition from the Episcopate involves loss of all cleri-
cal rank (Chal. X XIX).
For the disqualifications for the Episcopate, vid. Disquali-
Jication, Bishop.
EQUINOX, VERNAL.—Easter is not to be celebrated before the
Vernal Equinox (Ap. Can, VII, Nic. Encyc., Ant. I).
EUCHARIST.—The word Hucharist is used in the Canons only three
times—Nic. XIII, XVIII, Ant. IZ; and, in these instances, it
is used in reference to the Holy Gifts. In the Apostolical
Canons, the celebration of the Eucharist is called the Sacri-
fice (§vcia) (Ap. Can. III, XLVI). The word for Holy Com-
munion or Hucharist commonly used in the Canons is Obla-
tion (zgoc¢oed), which see.
EUDOXIANS. — The heresy of the Eudoxians is anathematized
(Const. I).
EULOGLE.—Eulogie are forbidden to be sent from one Parish to
another at Easter (Laod. XIV). Clergymen are forbidden to
receive the Eulogis of heretics (Laod, XXXII).
EUNOMIANS.—The heresy of the Eunomians is anathematized
(Const. I); Eunomians who come over to orthodoxy are to
be received as heathen (Const. V11).
EUNUCH.—A Eunuch, if made by force or persecution, or so born,
may be made a Bishop (Ap. Can. XXI); if so made by force
or for surgical purposes, he may be ordained (Nie. I).
EVIDENCE.—For regulations as to evidence, on the trial of a Cler-
gyman, see Bishop, Priest, Deacon, Clergy, Minor.
EXAMINATION.—Examination is to be made of candidates for
Priests’ Orders (Nic. IX); and of Deaconesses before ordina-
tion (Chal. XV); and of Clergy of the Paulianists, who are
reconciled to the Catholic Church, before ordination (Nic.
XIX).
Examination is not to be made of those who bring per-
sonal accusations against a Bishop (Const. VJ) ; but those
who bring charges of ecclesiastical offences must be exam-
ined (Const. VI, Chal. XXT).
Examination is to be made of Clergymen received from
abroad, before they are admitted to communion (Ap. Can.
XXXII).
DIGEST. 329
EXAMINATION — Continued.
Examination is to be made into the lives of the lapsed,
who desire restoration to the Catholic Church (Anc. II, II,
V, VII, TX); and into the lives of those who are under pen-
ance for bestial lusts (Anc. XVI).
Examination is to be made of the dying, before adminis-
tering the Eucharist (Nic. XIII).
Examination is to be made of the poor, before giving them
Letters Pacifical (Chal. XT).
Mutual examination, concerning the doctrines of religion,
is one of the objects of Synods (Ap. Can. XX XVII).
EXARCH.—Complaints against a Metropolitan are to be laid before
the Exarch of the Diocese, cr the Throne of Constantinople
(Chal. [X, XVII).
Exarchs may not acquire or usurp jurisdiction contrary to
ancient custom (Eph. VIII).
The Exarch, or Archbishop, of Alexandria was entitled,
by ancient custom, to be consulted by the Bishops of Egypt
before they signed even acts which they approved (Chal.
XXX).
Se also Alexandria, Antioch, Constantinople, Cyprus, Pontus,
Rome, Thrace.
EXCESS.—Dissolute and effeminate excess in dress is condemned
(Gang. XX1).
EXCOMMUNICATED PERSONS.—Communicants are forbidden to
join with an excommunicated person in prayer (Ap. Can.
X); or to communicate with him (Ant. II); those who are
excommunicated in one City, are not to be received in an-
other, without Letters Commendatory (Ap. Can. XII); they
are not to be received at all, until restored to communion
(Ant. VI).
A person who is excommunicated by one Bishop, is not to
be restored by another (Nic. V).
Persons under sentence of excommunication, cannot bring
accusations of ecclesiastical offences, against a Bishop
(Const. VI).
EXCOMMUNICATION.—OF A METROPOLITAN.—
A Metropolitan, who professes the heresies of Nestorius
and Celestius, is to be excommunicated (Eph. Encyc., Can. 1).
—OF A BISHOP.—
The penalty of excommunication is pronounced against a
Bishop who, after deposition, meddles with his former min-
istry (Ap. Can. XXVIII, Ant. IV); or who communicates
with one who does so (Ant. IV); cr communicates with the
330
DIGEST.
EXCOMMUNICATION.—OF A BISHOP.— Continued.
excommunicated (Ant. II); or with a Bishop who has ob-
tained his Church through secular rulers (Ap. Can. XXX).
Or who commits simony (Ap. Can. XXIX); or obtains his
Church through secular rulers (Ap. Can. XXX).
Or who denies the name of Curist (Ap. Can. LXTI).
Or who abstains from marriage, flesh, and wine, because
he abhors them (Ap. Can. LI).
Or who petitions the Emperor, without the consent of the
Metropolitan and Provincial Bishops (Ant. X1).
A Bishop deposed for fornication, perjury, or theft, is not
to be excommunicated (Ap. Can, XXY).
—OF A PRIEST.—
The penalty of excommunication is pronounced against
a Priest who, after deposition, meddles with his former
ministry (Ap. Can. XXVIII, Ant. IV); or who communi-
cates with one who does so (Ant. IV); or communicates
with the excommunicated (Ant. II); or with a Bishop who
has obtained bis Church through secular rulers (Ap. Can.
XXX).
Or who commits simony (Ap. Can. XXTX).
Or who denies the name of Curist (Ap. Can. LXID.
Or who petitions the Emperor, without the consent of the
Metropolitan and Provincial Bishops (Ant. X1).
Or who abstains from marriage, flesh, and wine, because
he abhors them (Ap. Can. LI).
Or who commits fornication or adultery (Neo-Ces. I).
A Priest deposed for fornication, perjury, or theft, is not
to be excommunicated (Ap. Can. XXYV).
—OF A DEACON.—
The penalty of excommunication is pronounced against a
Deacon who, after deposition, meddles with his former min-
istry (Ap. Can. XXVII, Ant. IV); or who communicates
with one who does so (Ant. IV); or communicates with the
excommunicated (Ant. II); or with a Bishop who has ob-
tained his Church through secular rulers (Ap. Can. XXX).
Or who commits simony (Ap. Can, X XIX).
Or who denies the name of Curist (Ap. Can. LXII).
Or who petitions the Emperor, without the consent of the
Metropolitan and Provincial Bishops (Ant. XI).
Or who abstains from marriage, flesh, and wine, because
he abhors them (Ap. Can. LI).
A Deacon deposed for fornication, perjury, or theft, is not
to be excommunicated (Ap. Can. XXY).
DIGEST. 331
EXCOMMUNICATION.—OF THE MINOR CLERGY.—
The penalty of excommunication is pronounced against
those of the Minor Clergy who communicate with a Bishop
who has obtained his Church through secular rulers (Ap.
Can. XXX); or with a Bishop, Priest, or Deacon, who, after
deposition, meddles with his former ministry (Ant. IV); or
with the excommunicated (Ant. II).
Or who denies the Name of Curist (Ap. Can, LXII).
Or who petitions the Emperor, without the consent of the
Metropolitan and Provincial Bishops (Ant. XI).
Or who abstains from marriage, flesh, and wine, because
he abhors them (Ap. Can. LI).
—OF A MONK.—
The penalty of excommunication is pronounced against a
Monk who engages in worldly business (Chal. HI, IV); or
who permits Monasteries to be used as secular dwellings, or
appropriates their property (Chal. X XIV).
Or who will not remain permanently at his Monastery, and
subject to his Bishop (Chal. IV, VUI).
Or who marries (Chal. XVI).
—OF A DEDICATED VIRGIN.—
A dedicated Virgin, who marries, is to be excommunicated
(Chal. XVI).
—OF THE LAITY.—
The penalty of excommunication is pronounced against
those of the laity who disobey the decrees of the lawful Sy-
nod of Ephesus (Eph. VI); or who disobey their Bishops
(Chal. VIII).
Or who celebrate Easter before the Vernal Equinox, as
the Jews do (Ant. I).
Or who permit Monasteries to be used as secular dwellings,
or appropriate their property (Chal. X XTY).
Or who communicate with a Bishop, Priest, or Deacon,
who, after deposition, meddles with his former ministry
(Ant. IV).
Or who are guilty of bestial lusts (Anc. XVI).
Or who wear phylacteries (Laod. XX XVI).
A woman who marries two brothers is to be excommuni-
cated (Neo-Ces. IT).
~-OF A CATECHUMEN.—
A Catechumen who falls into sin whilst he is a Hearer, is
to be excommunicated (Neo-Cwxs, V).
332 DIGEST.
EXCOMMUNICATION—GENERAL REGULATIONS.—
Excommunication is to be for sufficient reason (Nic. V).
A Bishop’s sentence of excommunication may be reversed
by a Provincial Synod (Nic. V, Ant. VI).
Vid. also Anathema.
EXORCISM.—For the ceremony of exorcism, in the case of certain
classes of reconciled heretics, and for an enumeration of those
classes, see Const. VII.
EXORCIST.—An Exorcist may be ordained by a Chorepiscopus
(Ant. X); he must be promoted by the Bishop, or he cannot
act officially (Laod. X XVI).
An Exorcist is forbidden to enter a tavern (Laod.
XXIV).
EXPULSION.—A Monk, who joins in a conspiracy against his
Bishop or the Clergy, is to be expelled from his order (Chal.
XVIII).
Clergymen and Monks going to Constantinople, and caus-
ing disturbances there, are to be expelled from the City
(Chal. XXIII).
A Bishop who, retaining the seat, as Priest, which he held
before his ordination as Bishop, stirs up sedition against the
constituted Bishop, is to be expelled (Anc. X VIII).
A Bishop who seizes on a vacant See, without a full Sy-
nod, is to be expelled (Ant. XVI).
FAITH, SYMBOLS OF THE.—Vid. Creed.
FAITHFUL, THE.—Vid. Laymen.
FALSE ASCETICISM.—Vid. Asceticism.,
FASTIDIOUSNESS.—Fastidiousness in dress is condemned (Gang.
XXII),
FASTING.-—Communicants are forbidden to fast on Sunday (Ap.
Can. LX VI, Gang. XVIII); or on any Sabbath except
Easter Even (Ap. Can. LXVI); or to fast with the Jews
(Ap. Can. LXX).
Communicants are required to fast during Lent (Ap. Can.
LXIX, Laod. L); and on Wednesdays and Fridays (Ap. Can.
LXIX); and persons who disregard the fasts appointed by
the Church, are anathematized (Gang, XIX).
Fasting is enjoined on Monks (Chal. IV),
A digamist may be admitted to communion, after a short
period of prayer and fasting (Laod. I); those who have
been guilty of many sins, may be admitted to penance, if
they apply themselves to prayer, with fasting and penitence
(Laod. II).
DIGEST. 333
FATHER.—A father who forsakes or neglects his children, is anathe-
matized (Gang. XV).
FEASTS.—Vid. Festivals.
FEMALE PRESIDENTS (i. ¢., Presbyters)—Female Presidents are
forbidden to be appointed (Laod. Xi).
FESTIVALS.—Communicants are forbidden to observe, or receive
gifts from, festivals of Jews (Ap. Can. LXX, Laod. XXXVI,
XXXVIII); or of heretics (Laod. XXXVII); or heathen
(Laod. XXXIX); or to take oil into, or light lamps in a
temple of the heathen, or a synagogue of the Jews at their
festivals (Ap. Can. LXXT),
A Bishop, Priest, or Deacon, who abstains from flesh and
wine on festival days, because he abhors them, is to be de-
posed (Ap. Can. LITT).
Clergymen are forbidden to attend plays at festivals
(Laod. LIV).
FIRST-FRUITS.—The first-fruits are not to be offered at the Altar,
FLESH.
except new ears of grain, and clusters of grapes (Ap. Can.
III); all other first-fruits are to be taken to the house of the
Bishop and Priest, and to be shared by them with the other
Clergy (Ap. Can. IV); persons who misappropriate the
first-fruits of the Church, are to be anathematized (Gang.
VII, VII).
—Abhorrence of flesh is a blasphemous slander of Gop’s
work, and is punishable by excommunication (Ap. Can. LI) ;
and a Bishop, Priest, or Deacon, who abstains from flesh on
festival days because he abhors it, is to he deposed (Ap. Can.
LIMIT); Priests and Deacons who abstain from flesh, are to
taste it at least once, and if they refuse to do so, or to eat
herbs served with flesh, they are to be deposed (Anc. XIV) ;
those who condemn the use of fiesh, are anathematized
(Gang. II).
Flesh containing blood, is forbidden to be eaten (Ap. Can.
LXIII, Gang. II); also the flesh of animals that have been
slain by beasts, or have died a natural death (Ap. Can.
LXII); or have been strangled (Gang. II); also flesh offered
to idols (Gang. II).
FOREIGNER.—Foreign Clergymen are forbidden to be received
without Letters Commendatory (Ap. Can. XXXIII). For-
eigners are not to be received without Letters Pacifical
(Ant. VII).
FORMULA.—Baptism is to be performed according to the Catholic
formula ; for which see Ap. Can. XLIX.
334 DIGEST.
FORNICATION.—Fornication, in a Clergyman, is punishable by de-
position (Ap. Can. XXYV); in a Priest, by complete excom-
munication (Neo-Ces. I).
Professed Virgins, guilty of fornication, are to fulfil the
penance of digamists (Anc. XIX).
A layman, convicted of fornication,-cannot be ordained
(Ap. Can. LXT).
FRIDAY.— Fasting is ordained on Fridays (Ap. Can. LXTIX).
FRUGALITY.—Frugality is commended (Gang. XXI).
FRUITS.— Vid. Firstfruits.
FUNDS OF THE CHURCH.—Vid. Moneys.
GALATIANS.—The numerous heresies arising amongst the Galatians
are mentioned (Const. VII).
GAMBLING.—Gambling is forbidden to the Clergy and laity (Ap.
Can. XLH, XLII).
GANGRA.—The Canons of Gangra are confirmed by Chal. I.
GIFTS.—Clergymen and laymen are forbidden to receive gifts from
feasts of Jews (Ap. Can. LXX, Laod. XXXVII, XXXVIII);
or of heretics (Laod. XX XVII).
The Holy Gifts are forbidden to be sent at Easter as Eu-
logize (Laod. XIV).
GODLINESS.—Godliness is commended (Gang. XX1).
GOSPEL.—The Gospel is to be read on the Sabbath (Laod. XVI).
GRAIN.—New ears of grain may be offered at the Altar (Ap. Can.
III).
GRAPES.—Clusters of grapes may be offered at the Altar (Ap. Can.
III).
GRAVITY.—Gravity is commended (Gang. XX1).
GUARDIANSHIP.—Clergymen and Monks may undertake the guar-
dianship of widows, orphans, and minors (Chal. I).
GUEST.—The expenses of a Bishop’s guests are to be borne by the
Church (Ap. Can. XLI, Ant. XXY).
A Priest is forbidden to be a guest at the marriage of a
digamist (Neo-Cexs. VII).
HABIT.—-The habit customarily worn by Deaconesses cf the Pauli-
anists is mentioned (Nic. XTX).
HAIR.—A woman’s hair is the token of her subjection; and if she
cut it off, she is to be Anathema (Gang. XVII).
HALT.—The Clergy and laity are forbidden to mock the halt (Ap.
Can. LVII).
HANDS, IMPOSITION OF.—Paulianist Deaconesses, enrolled as
far as the dress, had no Imposition of Hands (Nic. XIX).
DIGEST. 335
HANDS, IMPOSITION OF.— Continued.
Persons under penance, are to receive Imposition of Hands
from the Bishop, before leaving the Church (Laod. XTX).
HARLOT.—Marriage with a harlot is a disqualification for ordina-
tion (Ap. Can. XVIII).
HEARERS.—A Catechumen, falling into sin whilst he is a Hearer, is
to be cast out (Neo-Ces. V).
Hearers are not to be present at elections (Laod. V).
Vid. also Penance.
HEATHEN.—A convert from heathenism, must not be immediately
made a Bishop (Ap. Can. LXXX, Nic. II), or Priest (Nic.
II); but former profession of heathenism does not, of itself,
disqualify a man for being ordained (Anc. XII).
Communicants are forbidden to feast with the heathen
(Laod. XXXIX); Readers and Singers are forbidden to
give their children in marriage amongst the heathen (Chal.
XIV).
Lapse, from fear of heathens, is punishable, in Clergymen,
by complete excommunication (Ap. Can. LXTI).
Christians are forbidden to take oil into, or light lamps in
a temple of the heathen, at their festivals (Ap. Can. LX XI).
Churches, in heathen nations, are to be governed accord-
ing to custom ‘Const. II).
Persons who follow the customs of the heathen, are to ful-
fil five years of penance (Anc. XXIV).
HEIRS.—A Bishop cannot bequeath his See to heirs (Ap. Can.
LXXYVI).
HEMIOLIL4A.—Clergymen are forbidden to receive hemiolie (Nic.
XVII, Laod. IV).
HERBS.—A Priest or Deacon, who refuses to eat herbs served with
flesh, is to be deposed (Anc. XIV).
HERESIES.—Heresies in general are anathematized (Const. I).
Vid. also Heretics.
HERETICAL BOOKS.—Heretical and spurious books are forbidden
to be read publicly, in Church, as Scripture (Ap. Can. LX).
HERETICS.—Bishops, Priests, and Deacons, are forbidden to join in
prayer with heretics, or to employ them as Clergymen (Ap.
Can. XLY); or to admit the Baptism or Sacrifice of heretics
(Ap. Can. XLVI); Communicants are forbidden to join in
prayer with heretics (Laod. XXXIII); or to enter a syna-
gogue of heretics to pray (Ap. Can. LXIV); or to assemble
in the Cemeteries, or attend the Martyries, of heretics (Laod.
IX); or to honour the martyrs of heretics (Laod. XXXIV) ;
336 DIGEST.
HERETICS— Oontinued.
or to observe, or receive gifts from, the festivals of heretics
(Laod. XXXVII); or to give their children in marriage to
heretics (Laod. X); unless they promise to become Chris-
tians (aod. XXXI); Readers and Singers are forbidden to
intermarry with, or give their children in marriage to, or
baptize them amongst heretics (Chal. XIV); Clergymen are
forbidden to receive the Eulogie of heretics (Laod. XXXII).
Lapse, from fear of heretics, is punishable, in Clergymen,
by complete excommunication (Ap, Can. LXII).
Heretics.are not allowed to enter the Church, whilst they
remain in heresy (Laod. VI).
Heretics cannot be received as accusers of a Bishop (Ap.
Can. LXXV); they may bring accusations of personal
wrong, but not of ecclesiastical offence against a Bishop
(Const. VI); and for this purpose, maintainers of conven-
ticles are classed with heretics (Const. VI).
Ordinations by heretics are void (Ap. Can. LX VII) ; de-
privations by Nestorius, or by the partisans of his heresy,
are declared to be void (Eph. ITI).
Heretics must renounce and anathematize all heresies, and
especially their own, before reconciliation to the Catholic
Church (Const. VII, Laod. VII). Cathari, seeking reconcili-
ation to the Catholic Chureh, must promise, in writing, to
obey its decrees (Nic. VII). Phrygians must be instructed
and baptized before admission (Laod. VIII). Certain here-
tics must learn by heart the Symbols of the Faith, before
being received (Laod. VII). Certain classes of heretics are
admitted to the Catholic Church by Chrism, others are re-
ceived as heathen; for an enumeration of these classes, and
an account of the forms and ceremonies used in each case,
see Const. VII.
HETERODOX.—Vid. Heretic.
HIRING,—The hiring of property for profit is forbidden to Clergy-
men and Monks (Chal. IT).
HOLY.—GIFTS.—Vid. Gifts.
MYSTERIES.—Vid. Mysteries.
OBLATION.—Vid. Obdlation.
HOMICIDE.—Involuntary homicides are to fulfil five years of pen-
ance (Anc. XXIII); wilful homicides are to remain prostra-
tors for life, receiving communion only at their death (Anc.
XXII).
HONEY.—Honey is forbidden to be offered at the Altar (Ap. Can.
III).
DIGEST. 837 .
HOSPITALITY.—Hospitality to foreign Clergymen is commended
(Ap. Can. XXXII}).
Hospitality is to be maintained at the expense of the
Church (Ap. Can. XLI, Ant. XXV).
HOUSE, PRIVATE.—Communicants are forbidden to join in prayer
with an excommunicated person, even in a private house
(Ap. Can. X).
None but duly-appointed Exorcists, may exorcise, either
in a Church, or a private house (Laod. XXVI).
The Oblation is not to be made in a private house (Laod.
LVII)).
HOUSES OF REFUGE.—Clergymen, who have been lawfully trans-
ferred to another Parish, are forbidden to meddle with the
Houses of Refuge of their former ministry (Chal. X).
HUMILITY.—Humility is commended (Gang. XXI).
HUSBAND.—The husband of a Deaconess who marries, is to be
anathematized (Chal. XV).
A woman who marries the brother of a deceased husband,
is to be cast out till her death; and if she or her husband
should die in the unlawful marriage, penance cannot readily
be allowed to the survivor (Neo-Ces. II).
The husband of an adulteress cannot be ordained (Neo-
Ces. VIII).
A woman who forsakes her husband, from abhorrence of
marriage, is to be anathematized (Gang. XIV).
HYEMANTES.—Persons who are guilty of bestial lusts and who
have corrupted others, are to pray among the Hiemantes
(Anc. XVII).
HYPERBORETAUS,.—Vid. Oeteber.
IDES OF OCTOBER.—Provincial Synods are to be held on the Ides
of October (Ant. XX).
IDOLATRY.—The Invocation of Angels is covert idolatry (Laod.
XXXYV).
IDOLS.—Flesh that has been offered to idols, is forbidden to be
eaten (Gang. II).
ILLNESS.—Illness is a sufficient excuse, to a Bishop, for not attend-
ing a Provincial Synod (Chal. XIX).
IMMERSION.—Baptism must be by trine-immersion (Ap. Can. L) ;
the baptism of the Eunomians, by one immersion, is void
(Const. VII).
IMPERIAL RESCRIPT.—Vid. Reseript.
IMPOSITION OF HANDS.—Vid. Hands.
338 DIGEST.
INCARNATION, THE.—The heresies of Theodore of Mopsuestia,
respecting the Incarnation of CHrisT, are anathematized
(Eph. VII).
INCENSE.—Incense may be offered at the Holy Oblation (Ap. Can.
TUL).
INCOME OF THE CHURCH.—Vid. Revenue.
INDULGENCE.—Provincial Synods may grant indulgence to per-
sons under sentence of excommunication (Nic. V).
Bishops may grant indulgence to Monks, and dedicated
Virgins, who are excommunicated for marrying (Chal. XVI) ;
and to the lapsed (Nic. XII, Anc. I, V, VII); and to per-
sons who are under penance for bestial lusts (Anc. XVI);
and to those who contract many marriages (Neo-Ces. III) ;
but a Bishop may, if necessary, take away indulgence, already
eranted to a lapsed Deacon, who has been restored (Ane. IT).
INFIRM.—Clergy and laity are forbidden to mock the infirm (Ap.
Can. LVII).
INHERITANCE.—The right to a See cannot be acquired by inherit-
ance (Ap. Can. LXXYVI).
INITIATION.—Vid. Baptism.
INN.—Clergymen are forbidden to eat in an inn, except on a journey
(Ap. Can. LIV); Clergymen and Monks are forbidden to
enter an inn (Laod. XXIY).
INSOLENCE.—Insolence, of a Clergyman to his Bishop, is punish-
able by deposition (Ap. Can. LV); insolence of a Clergyman »
to a Priest or Deacon, is punishable by suspension (Ap.
Can. LVI); insolence to the Emperor or a Magistrate, is
punishable, in Clergymen, by deposition, and in laymen by
suspension (Ap. Can. LX XXIV); insolence of Virgins to the
married, is punishable by anathema (Gang. X).
INSTRUCTION.— Instruction of converted heathen is required he-
fore Baptism (Const. VII) ; also of certain classes of recon-
ciled heretics (Const. VII, Laod. VII, VIII).
INVESTIGATION.—An investigation is to be made, by the Provin-
cial Synod, into the accounts of a Bishop, who is charged
with dishonesty (Ant. X XY).
INVITATION.—Bishops are forbidden to act officially beyond their
Provinces, witaout invitation (Const. II, Ant. XH); an in-
vitation by the Metropolitan, and Provincial Bishops of a
Province, to a Bishop of another Province, to act within
their jurisdiction, must be in writing (Ant. XTI]); as also
should be the invitation of a Metropolitan to his Provincial
Bishops to attend a Provincial Synod (Ant. XTX).
DIGEST. 339
INVOCATION OF ANGELS.—The Invocation of Angels is declared
to be covert idolatry (Laod. XXXV).
INVOLUNTARY HOMICIDE.—Vid. Homicide.
ITINERANT VISITORS.—Vid. Visitors.
JERUSALEM.—The Bishop of Jerusalem is entitled to rank next to
the Metropolitan of Caesarea (Nic. VII).
JEWS.—Communicants are forbidden to observe, or receive gifts
from, fasts or festivals of Jews (Ap. Can. LXX, Laod.
XXXVII); or to receive unleavened bread from them (Ap.
Can. LXX, Laod. XXXVIII); Clergymen are forbidden to
celebrate Easter with the Jews (Ap. Can. VII, Ant. 1);
Readers and Singers are forbidden to give their children in
marriage to Jews (Chal. XIV); Clergymen and laymen are
forbidden to enter a synagogue of Jews to pray (Ap. Can.
LXIV); Christians are forbidden to take oil into, or light
lamps in a synagogue of Jews, at their festivals (Ap. Can.
LXXI).
Lapse, from fear of Jews, is punishable in Clergymen by
complete excommunication (Ap. Can, LXIT).
JOURNEY.—Vid. Travelling.
JUDAISERS.—Judaisers, who rest on the Sabbath, are anathema-
tized (Laod. XXTX).
JUDGMENT.—If a Bishop, who is charged with offences, should re-
fuse to obey the summons of the Bishops, they may give
judgment in his absence (Ap. Can. LX XIV).
—PRIVATE.—Private judgment is forbidden to be main-
tained, against the decision of the Church as to the time of
celebrating Easter (Ant. I).
JURISDICTION.—The Bishop of Egypt has jurisdiction over Egypt,
Libya, and Pentapolis (Nic. VI).
Tle jurisdiction of the Bishop of Rome is founded on cus-
tom (Nic. VI).
The jurisdiction of the Bishops of Egypt, the East, Asia,
Pontus, and Thrace, is confined to their own ‘Dioceses
(Const. IT).
—OF PROVINCIAL SYNODS.—Vid. Synods.
—OF A BISHOP.—Vid. Bishop.
KINSMEN OF A BISHOP.—The kinsmen of a Bishop are to be
provided for out of his private property (Ap. Can. XL, Ant.
XXIV); if in need, they are to be relieved like the rest of
the poor (Ap. Can. XXXVIII).
A Bishop is forbidden to ordain his own kinsmen to the
Episcopate, from personal motives (Ap. Can. LXXY1); or to
340 DIGEST.
KINSMEN OF A BISHOP— Continued.
employ them in the management of the Church Funds (Ant.
XXV).
KISS OF PEACE.—The Kiss of Peace is to follow prayers for full
Communicants, in Divine Service (Laod. XTX).
KNEELER.—A Catechumen, who falls into sin whilst he is a Kneeler,
may be admitted to penance (Neo-Ces. V).
KNEELING.—Kneeling for prayers, on Sunday, and during Whit-
suntide, is forbidden (Nic. XX).
LAME.—Clergymen and laymen are forbidden to mock the lame
(Ap. Can. LVI).
A man who is partially lame, may, if worthy, be made a
Bishop (Ap. Can. LX XVII).
LAMPS.—Christians are forbidden to light lamps in a synagogue of
the Jews, at their festivals (Ap. Can. L.XX]).
LAODICEA.—The Canons of Laodicea are confirmed by Chal. I.
LAPSED, THE.—Lapsed Clergymen are punishable by complete ex-
communication (Ap. Can. LXII); a lapsed Priest, if restored,
may retain his title, but is not allowed to officiate (Anc. I);
the same rule applies to lapsed Deacons; but the Bishop
may, if he thinks fit, grant them further indulgence (Ane, II).
The lapsed, who have fallen in persecution, may be ad-
mitted to penance and communion (Nic. VIII); the lapsed
who have fallen without compulsion, are to fulfil twelve
years of penance (Nic. XI); those who yielded merely upon
threats, are to fulfil six years of penance (Anc. VI); those
who submitted to force with indifference, are to fulfil a term
of five years (Anc. IV); and those who submitted to force
with mourning, are to be prostrators three years, if they par-
took of the feast provided ; and if not, they are to be pros-
trators two years, and the third year co-standers (Anc. Y);
those who brought and ate their own meats at heathen feasts,
are to be prostrators two years (Anc. VII); those who have
fallen a second time, are to be hearers three years, and pros-
trators ten years (Nic. XII); those who sacrificed two or
three times, under compulsion, are to fulfil six years of pen-
ance (Anc. VII); those who forced their brethren to aposta-
tize, are to fulfil ten years of penance (Anc. IX); lapsed Cat-
echumens are to fulfil three years of penance (Nic. XIV) ;
those who are under penance for lapse, may be allowed the
Sacrament, if in danger of death (Anc. VI).
The lapsed, if afterwards ordained, are to be deposed
(Nic. X).
DIGEST. d41
LAWSUITS.—Lawsuits, as to the ownership of property in the pos-
session of a Bishop at the time of his death, are to be pre-
vented, by his keeping his private property distinct from
that of the Church (Ap. Can. XL, Ant. XXIV).
LAYMEN.—I. Or tHE Duties oF LAYMEN.—
Laymen are to remain in Church for prayers and the Hoiy
Communion, as well as for the reading of Scripture (Ap.
Can. IX, Ant. ID); they are to fast during Lent, and on
Wednesdays and Fridays, unless prevented by bodily weak-
ness (Ap. Can. LXIX); they are to remain subject to their
Bishops (Chal. VII1); they are to give the Kiss of Peace to
the Bishop, after the Priests have done so (Laod. XIX).
—II. OF THE PRIVILEGES or LAYMEN.—
Bishops, Priests, an 1 Deacons, are forbidden to strike lay-
men who sin (Ap. Can. XXVII); Bishops and Priests are
forbidden to neglect the laity (Ap. Can. LVIII).
Laymen who have been steadfast through the persecu-
tions, though forced to seem otherwise, are entitled to all
their former rights, and may, if worthy, be ordained (Anc,
II).
A layman has a right of Appeal to a Provincial Synod,
against a sentence of his Bishop (Ant. VI, XX).
—III. Turnes Forsippen To LayMEN.—
They are forbidden to compuse, or use, any other than the
Nicene Creed (Eph. VII); or to join in prayer with here-
tics (Laod. XX XIII); or to assemble in the Cemeteries, or
attend the Martyries, of heretics (Laod. IX); or to observe,
or receive gifts from, festivals of heretics (Laod. XX XVII); or
to marry their children to heretics (Laod. X, XXXT); or to
enter a synagogue of Jews or heretics to pray (Ap. Can.
LXIYV) ; or to observe, or receive gifts from, Jewish fasts or
festivals (Ap.Can. LXX, Laod. XXXVI); or to receive un-
leavened bread from the Jews (Ap. Can. LXX, Laod.
XXXVIII); or to feast with the heathen (Laod. XXXIX);
or to join in prayer with schismatics (Laod. XX XIII); or to
adhere to the maintainers of conventicles (Ap. Can. XXXI).
They are forbidden to communicate with the excommuni-
cated (Ap. Can. X, Ant. ID; or with a Clergyman who,
after deposition, meddles with his former ministry (Ant. IV).
They are forbidden to fast on Sunday, or on any Sabbath
except Easter Even (Ap. Can. LXVI); or to judaize, by
resting on the Sabbath (Laod. XXTIX).
They are forbidden to marry after obtaining a divorce,
or to marry a diyorced woman (Ap. Can. XLYIII); or to
342 DIGEST.
LAYMEN.—Turnes ForBIDDEN TO LAYMEN.— Continued.
abstain from marriage, except for discipline (Ap. Can.
LI.
They are forbidden to wash in a bath with women (Laod.
XXX).
They are forbidden to castrate themselves (Ap. Can.
XXIV).
They are forbidden to abstain from flesh and wine, except
for discipline (Ap. Can. LI); or to eat flesh with the blood
thereof, or the flesh of animals which have been slain by
beasts, or have died a natural death (Ap. Can. LXIII); or
to join in forming drinking clubs (Laod. LV).
If invited to a lovefeast, they are forbidden to take away
their portions (Laod. XX VII); they are forbidden to join in
wanton dances at weddings (Laod. LIII).
They are forbidden to mock the infirm (Ap. Can. LVID);
or to insult the Emperor or a Magistrate (Ap. Can.
LXXXIV).
They are forbidden to carry off wax or oil from the Church
(Ap. Can. LX XII) ; or to appropriate consecrated vessels to
private purposes (Ap. Can. LXXIIT).
They are forbidden to negotiate simoniacal contracts
(Chal. IT).
They are forbidden to communicate at the Altar (Laod.
XIX).
—IV. For the penalties to be inflicted on a layman, see Sus-
pension, Excommunication, and Anathema.
—V. GENERAL REGULATIONS.—
Laymen who are suspended or excommunicated, in one
City, are forbidden to be received in another, without Letters
Commendatory (Ap. Can. XII); if excommunicated by their
Bishops, they cannot be received by others, unless restored
by the Bishop, or unless the sentence is reversed by a Synod
(Ant. VI); nor can they be restored by any other than the
Bishop who excommunicates them (Nic. V).
A single Communicant cannot be received as the accuser
of a Bishop (Ap. Can. LXXV); nor can one who is excom-
municated, or who is under accusation for alleged faults,
bring charges of ecclesiastical offences against a Bishop ;
nor can those who are themselves under accusation, bring
such charges against any Clergyman (Const. VI); but any one
may bring a charge of personal injury done to him bya
Bishop ; accusers of a Bishop are to be examined as to char-
acter (Chal. X XI).
DIGEST. 343
LAYMEN.—Y. GENERAL REGULATIONS.— Continued.
Laymen who adhere to the maintainers of conventicles,
are to be admonished three times before excommunication
(Ap. Can. XXXI).
A Deaconess of the Paulianists, who has assumed the habit
of that order, if reconciled to the Catholic Church, is to be
received amongst the laity (Nic. XIX),
A layman is not to befreceived from abroad without Let-
ters Pacifical (Ant. VII).
A layman who is possessed of a devil, is to be suspended
(Ap. Can. LXXIX).
Prayers for full Communicants (lay) are to follow prayers
for those under penance, in Divine Service (Laod. XIX).
For the disqualifications which prevent the ordination of
a layman, see Disqualifications.
Vid. also Lay Communion.
By Laod. XXX, laymen are distinguished from Christians.
For regulations as to the latter, see Christians.
LAY COMMUNION.—A Priest who is deposed, for leaving his Par-
ish without his Bishop’s consent, may be admitted to Lay
Communion (Ap. Can. XV); also one who is deposed for
denying his clerical position (Ap. Can. LXII).
LEGATES OF ROME.—Vid. Rome.
LENT.—Both Clergy and laity are to fast during Lent, unless pre-
vented by bodily weakness (Ap. Can. LXIX); the whole of
Lent is to be fasted, by eating only dry meats (Laoa. L).
There is to be no Oblation of Bread in Lent, except on
Sabbaths and Sundays (Laod. XLIX); the Nativities of
Martyrs are not to be celebrated in Lent, but commemora-
tions of the Martyrs are to be made on Sabbaths and Sun-
days (Laod. LI).
Marriages and birthdays are not to be celebrated in Lent
(Laod. LIT).
The second week in Lent is the last for receiving candi-
dates for Baptism (Laod. XLY).
Provincial Synods are to be held before Lent (Nic. V).
LEO, SAINT.—The letter of Leo, Archbishop of Rome, is approved
by Chal. Encye. and Can. XXX.
LESSON.—A Lesson is to come after every Psalm in Divine Service
(Laod. XVII).
LETTER.—A Letter of Summons to attend the ordination of a
Bishop, is to be sent by the Metropolitan to his Provincial
Bishops (Ant. XIX).
Vid. also Tome,
344 DIGEST.
LETTERS CANONICAL.— Ccuntry Priests are forbidden to send
Letters Canonical, except to the neighbouring Bishops (Ant.
VIII).
Clergymen are forbidden to travel without Letters Canon-
ical (Laod., XLII).
—COMMENDATORY.-—Strangers are not to be received with-
out Letters Commendatory (Ap. Can. XII, XX XIII); Cler-
gymen and Readers are forbidden to officiate in another City
without Letters Commendatory (Chal. XIII).
Letters Commendatory are not to be given to the poor,
but only to persons who are liable to question (Chal. XI).
A Clergyman must obtain the letters of the Metropolitan
and Provincial Bishops, before he can petition the Emperor
(Ant. XT).
—PACIFICAL.—Strangers are not to be received without Let-
ters Pacifical (Ant. VII).
Letters Pacifical are to be given to the poor after examina-
tion (Chal. XI).
A Chorepiscopus may give Letters Pacifical (Ant. VIII).
LIBERTIES.—The liberties of Churches are not to be invaded, even
by Exarchs (Eph. VIII).
LICINIUS.—The persecutions under Licinius are mentioned (Nic. XI).
LIMITATION.— The time within which a Bishop’s jurisdiction over
outlying Provinces can be questioned, is limited to thirty
years from the date when such jurisdiction was first acquired
(Chal. XVII).
The lapsed, who are admitted to penance, if in danger of
death, may be received to communion under limitation
(Anc. VI).
LIST.—The Canon, Sacerdotal List, or Roll of the Church, is men-
tioned in Ap. Can. VIII, XVII, XVIII, LI, LXII, LXxX,
Nic.. XVIU,-Chal. 11, Ant. I, If, VI, XT.
For lists of Canonical books, see Ap. Can. LXXXYV, Laod.
LX.
LORD’S DAY.—Vid. Sunday.
LORD’S SUPPER.—Vid. Oblation.
LOVEFEASTS. --Those who despise Lovefeasts, are to be anathema-
tized (Gang. XI).
Persons who attend Lovefeasts, are forbidden to take
away their portions (Laod. XXVII).
Lovefeasts are not to be held in Church (Laod, XXVIII).
LOWLINESS OF MIND-—Lowliness of mind is commended (Gang.
XXy).
DIGEST. 345
LUCENSIUS.—A Bishop named Lucensius was present at Chalcedon,
as one of the Legates of Rome (Chal., Introduction to Can.
XXIX).
LUSTRATIONS.—Persons who practice lustrations are to fulfil five
years of penance (Anc. XXIV).
LUST.—The penance of those who are guilty of bestial lusts, varies,
from aterm of fifteen years to complete excommunication,
according to circumstances (Ane. XVI); those who have
been guilty themselves and have corrupted others, are to
pray amongst the Hyemantes (Anc. XVII).
Vid. also Coneupiscence.
LIBYA.—The Bishop of Alexandria is to have jurisdiction in Libya
(Nic. VI).
MACEDONIANS.—Macedonians are admitted to the Catholic Church
by Chrism, after renunciation of their heresies (Const. VII).
MAGICIANS.—Magicians are to fulfil five years of penance (Anc.
XXIV); Clergymen are forbidden to be magicians (Laod.
XXXVI).
MAGISTRATE.—Communicants are forbidden to insult a Magistrate
(Ap. Can. LXXXIV).
MAJORITY.—The election of a Bishop is to be by a majority of the
Bishops of the Province, in case of factious opposition (Nic.
VI, Ant. XTX).
MALICE.—Bishops must not excommunicate persons through malice
(Nic. V).
MALVERSATION.—The Provincial Synod is to investigate the ac-
counts of a Bishop who is charged with malversation (Ant.
XXV).
MANSLAUGHTER.—A Clergyman, who commits manslaughter, is
to be deposed, and a layman to be suspended (Ap. Can.
LXV).
MANUMISSION.—Manumission is necessary before a slave can be
ordained (Ap. Can. LX XXII).
MARCELLIANS.—The heresy of the Marcellians is anathematized
(Const. I).
MARRIAGE.—Marriage is forbidden to the Clergy after ordination,
except to Readers and Singers (Ap. Can. XXVI); it is for-
hidden to Priests (Neo-Czes, I); but the married state Goes
not disqualify 1 Priest for offering the Oblation (Gang. IV) ;
marriave is forbidden to Deacons, unless they have been or-
dained after declaring that they cannot contain (Anc. X);
marriage is forbidden to Deaconesses (Chal. XV); and to
Monks and dedicated Virgins (Chal. XVI).
346 DIGHST.
MARRIAGE— Continued.
Abhorrence of marriage is a blasphemous slander of Gop’s
work, and is punishable by complete excommunication
(Ap. Can. LI) ; those who abhor and condemn marriage, are
anathematized (Gang. I); also those who abstain from mar-
riage because they abhor it (Gang. IX); also women who
forsake their husbands from abhorrence of marriage (Gang.
XIV).
Marriage is commended (Gang. XXI).
Readers and Singers are forbidden to intermarry nite or
to give their children in marriage to, heretics (Chal. XIV);
communicants are forbidden to give their children in mar-
riage to heretics (Laod. X, XXXI), unless they promise to
become Christians (Laod. XXX).
A second marriage, by a man who has divorced his first
wife, is forbidden; also marriage with a divorced woman
(Ap. Can. XLVIII) ; also the marriage of a woman with her
deceased husband’s brother (Neo-Cees. IT).
A second marriage after Baptism disqualifies a man for
being ordained (Ap. Can. XVII); also marriage with a
widow, a divorced woman, a harlot, a slave, or an actress
(Ap. Can. XVIII); also marriage with a deceased wife’s
sister, or a niece (Ap. Can. XIX).
Persons who have been twice married, are permitted to
communicate (Nic. VIII, Laod. I), after a short term of pen-
ance (Laod. I); a Priest is forbidden to be a guest at the
nuptials of a man contracting a second marriage (Neo-Ces.
VII); those who contract many marriages, may be admitted
to communion after penance (Neo-Cees, IIT).
One who ravishes a virgin not betrothed, must marry her
(Ap. Can. LXVII). Ravishing, under pretence of marriage,
is punishable in Clergymen by deposition, and in laymen by
excommunication (Chal. XX VII).
Marriages are forbidden to be celebrated in Lent (Laod.
LI).
Vid. also Weddings.
MARRIED, THE.—Persons who maintain Virginity are forbidden to
insult the married (Gang. X).
MARTYRIES.—The Clergy of Martyries are to be subject to the
Bishop of the Parish (Chal. VIII).
A Clérgyman, who is lawfully transferred to another Par-
ish, is forbidden to meddle with the Martyries of his former
ministry (Chal. X).
Communicants are forbidden to attend the Martyries of
heretics (Laod. IX).
DIGEST. 347
MARTY RIES— Continued.
Appointment to a Martyry is a sufficient title for a Cler-
gyman (Chal. VI).
MARTYRS.—Persons who abhor services in honour of the Martyrs,
are anathematized (Gang. XX, and Synodical Epistle); the
Martyrs of CHRIsT are to be honoured \Laod. XXXIV); the
Nativities of Martyrs are not to be celebrated during Lent,
but commemorations of the Martyrs are to be made on Sab-
baths and Sundays (Laod. LI).
Christians are forbidden to honour the Martyrs of heretics
(Laod, XXXIV).
MASS OF THE CATECHUMENS.—The Mass of the Catechumens
is to follow the Bishop’s Sermon in Divine Service (Laod.
XIX).
MASTER.—A slave cannot be ordained, against the will of his master
(Ap. Can. LXXXII); nor can he be received as a Monk
(Chal. IV); those who attempt to withdraw slaves from their
masters’ service, are anathematized (Gang. III).
MATHEMATICS. —Clergymen are forbidden to be mathematics
(Laod. XXXVI).
MAUNDY THURSDAY.—Candidates for Baptism must recite the
Creed to the Bishop, on Maundy Thursday (Laod. XLVI);
the fast is not to be broken on Maundy Thursday so as to
dishonour the whole of Lent (Laod. L).
MAXIMUS THE CYNIC.—The disturbances in Constantinople, oc-
casioned by Maximus the Cynic, are mentioned, and it is
declared that he is not a Bishop, and that those who are or-
dained by him are not Clergymen (Const. IV).
MEAT.—Vid. Flesh.
MEATS.—Only dry meats are allowed during Lent (Laod. L).
Those who have eaten their own meats at heathen feasts,
are to be Prostrators two years (Anc. VII).
METROPOLIS.—The Metropolis is to have its due dignity assured
(Nic. VII).
The erection of a new Metropolis in a Province, is forbid-
den; and Cities already uncanonically raised by the civil
power to the Metropolitan rank, are to have the title only of
Metropolis, and not the jurisdiction (Chal. XII).
METROPOLITAN.—One Bishop in each country is to be recognized
as chief (Ap. Can. XXXIV); the Bishops of each Province
are to recognize the Bishop of the Metropolis as their head
(Ant. IX); there is to be only one Metropolitan in a Province
(Chal. XIf),
348
DIGEST.
METROPOLITA N— Oontinued.
A Metropolitan is not to act without the consent of his
Provincial Bishops (Ap. Can. XXXIV, Ant. IX); be is to be
consulted by his Bishops, before they do anything of great
moment (Ap. Can. XXXIV, Ant. IX); he is to have charge
of the whole Province (Ant. IX); his consent is necessary to
the election of a Bishop (Nic. IV, VI); he must be person-
ally present at the ordination of a Bishop (Ant. XTX); he
and his Provincial Bishops must concur in the appointment
of a Bishop (Laod. XII); a Synod at which the Metropolitan
is not present, is not to be considered a full Synod (Ant. XVI,
XX); be must consent before a petition can be presented to
the Emperor (Ant. XI); he may, on the trial of a Bishop,
call in some of the Bishops of the neighbouring Provinces, if
his own Bishops cannot agree (Ant. XIV); he and his Pro-
vincial Bishops may jointly give, to a Bishop of another
Province, a written invitaticn to ordain for them (Ant. XTID).
The Metropolitan is to appoint the place of meeting of
Provincial Synods (Chal. XIX); he is to ordain a Bishop to
a See within three months of its becoming vacant (Chal.
XXV); he is to invite his Provincial Bishops, by letter, to
assist at the ordination of a Bishop (Ant. XIX).
The Metropolitan is to have precedence in rank, within
his own Province (Ant. IX); Metropolitan rights unlawfully
divided, are reserved to the true Metropolis (Chal. XID) ;
each Metropolitan is entitled to a copy of the Canons of
Ephesus (Eph. VIII.
Complaints against a Metropolitan, are to be brought be-
fore the Exarch of the Diocese, or the Throne of Constanti-
nople (Chal. IX, XVII).
A Metropolitan who professes the heresies of Nestorius
and Celestius, is to be deposed and excommunicated, and
to be subject to the control of his own Bishops and the
neighbouring orthodox Metropolitans (Eph. Encye., and
Can. I).
MILITARY SERVICE.—Military service is forbidden to Bishops,
Priests, and Deacons (Ap, Can. LXX XIII); it is forbidden to
Clergymen of all ranks, and to Monks (Chal. VII).
MILK.—Milk is forbidden to be offered at the Altar (Ap. Can. III).
MINISTRY.—A Bishop, Priest, or Deacon, is forbidden, after deposi-
tion, to touch his former ministry (Ap. Can. XX VII, Ant.
IV).
A Bishop who will not enter upon his ministry, is to be
suspended (Ap. Can. XXXVI, Ant. XVID), and judged by
the Synod (Ant. XVII); a Priest or Deacon, who will not
DIGEST. 349
MINISTRY— Oontinued.
enter upon his ministry, is to be suspended (Ap. Can.
XXXVI); a Bishop who is prevented from entering upon
his ministry, is to retain his rank (Ap. Can. XXXVI, Ant.
XVIID).
Lapsed Priests, who have been restored, are forbidden to
perform the duties of their ministry (Anc. I); lapsed Dea-
cons, who have been restored, cannot perform the duties of
their ministry, except by indulgence of the Bishop (Anc. II).
MINOR ORDERS.—Vid. Clergy, Minor.
MINORS.—Clergymen are allowed to undertake the guardianship of
minors, if called thereto by the law (Chal. ITI).
MINORITY.—Factious opposition of a minority of the Bishops of a
Province, is to be disregarded (Nic. VI, Ant. XIX).
MISA PPROPRIATION.—Misappropriation, by a Bishop, of ecclesi-
astical property, is forbidden (Ap. Can. XX XVIII); misap-
propriation of wax or oil of the Church is punishable by sus-
pension (Ap. Can. LX XII); as is also misappropriation of
consecrated vessels (Ap. Can. LX XIII); misappropriation of
Monasteries, or their pioperty, is punishable by ecclesiastical
penalties (Chal. XXIV); misappropriation of the Offerings
of the Church, is punishable by anathema (Gang. VII, VID);
misappropriation, by a Bishop, of Church property, is pun-
ishable by the Synod (Ant. XXY).
MISSIONARY BISHOPS.—The Missionary Bishops of Pontus, Asia,
and Thrace, are to be ordained by the Bishop of Constanti-
nople (Chal. XXVIII).
MOCKING.—Mocking of the infirm is forbidden (Ap. Can. LVI).
MONASTERTES.—Monasteries are forbidden to be established in a
Parish without the Bishop’s consent; and when established,
they are to be dependent upon him (Chal. IV); the Clergy
of Monasteries are to be subject to the Bishop of the Parish
(Chal. VIII).
Monasteries once consecrated, are to remain Monasteries,
and their property is to be secured to them (Chal. XXTY).
Appointment to a Monastery is a sufficient title for a Cler-
gyman (Chal. VI).
MONASTICISM.—Monasticism is permitted and regulated (Chal.
IV) ; it is commended (Gang. XXT).
MONEY.—Bishops, Priests, and Deacons, are forbidden to obtain
their offices for money (Ap. Can. X XTX); they are forbidden
to lend money and receive usury (Ap. Can. XLIV, Nic.
XVII, Laod. IV).
350 DIGEST.
MONEYS.—The moneys of the Church are to be under the control of
the Bishops (Ap. Can. XLI, Ant. XXYV), acting with the con-
sent of the Priests and Deacons (Ant. XXV); and are to be
used for the support of the Bishop and his guests, and of
the poor (Ap. Can. XLI, Ant. XXYV).
MONKS.—A slave cannot be made a Monk, without the consent of
his master; and no Monastery, or Oratory, can be established
anywhere without the consent of the Bishop of the Parish -
(Chal. IV).
Monks are to remain permanently at their Monasteries,
and to give themselves to fasting and prayer (Chal. IV);
they are to be subject to the Bishop of the Parish (Chal. IV,
VII).
Monks are forbidden to engage in secular business (Chal.
Ill, IV); unless called by the law to the guardianship of
minors (Chal, IIL); they are forbidden to accept military or
civil office (Chal. VII); they are forbidden to meddle with
ecclesiastical business, except by direction of their Bishop
(Chal. III, IV); they are forbidden to negotiate simoniacal
contracts (Chal. II); they are forbidden to marry (Chal.
XVI); or to wash in a bath with women (Laod. XXX); they
are forbidden to enter a tavern (Laod. XXIV).
A Monk going to Constantinople, and causing disturb-
ances there, is to be expelled from the City (Chal. XXIII).
~ Vid. also Ascetic.
MONTANISTS.—Montanists desiring reconciliation to the Catholic
Church, are to be received as heathen (Const. VII).
MOPSUESTIA, THEODORE OF.—The heresies of Theodore of
Mopsuestia are anathematized (Eph. VII).
MOTHER.—The mother of a Clergyman may reside with him (Nic.
ED}
MUNICIPAL DISTRICTS.—Ecclesiastical districts in a new or re-
built City, are to coincide with the municipal divisions
(Chal. XVII).
MURDERERS.—Wilful murderers can only be admitted to com-
munion at the point of death (Anc, XXID).
MUTILATION.—Vid. Castration.
MYSTERIES, HOLY.—Heretics, who are reconciled to the Catholic
Church, are, after Chrism, to communicate in the Holy Mys-
teries (Laod. VII).
NATIVITIES OF MARTYRS.—Nativities of Martyrs are forbidden
to be celebrated during Lent (Laod. LI).
NEEDY .—Vid., Poor.
DIGEST. 351
NEGLIGENCE.—Negligence of his duties, by a Bishop or Priest, is
punishable by suspension, and if continued, by deposition
(Ap. Can. LVIII).
NEO-CESAREA.—The Canons of Neo-Cesarea are confirmed by
Chal. I.
NEOPHYTE.—A Neophyte is not to be made a Bishop (Ap. Can.
LXXX); he is not to be made a Bishop or Priest without a
time of probation (Nic. If); he is not to be ordained (Laod.
Ill).
Neophytes are to learn the Creed by heart, and recite it
to the Bishop on Maundy Thursday, before being baptized
(Laod. XLVI).
NESTORIUS.—A Metropolitan, who professes the heresies of Nes-
torius, is to be deposed and excommunicated, and to be sub-
ject to his own Bishops and the neighbouring Orthodox
Metropolitans (Eph. Encye., Can. I); a Provincial Bishop,
for the same cause, is to be deposed (Eph. Encyc., Can. II,
Can. VII) ; also a Priest, Deacon, or Minor Clergyman (Eph.
Encyc., Can. [V, Can. VII); and a layman is to be excom-
municated (Eph. VII).
Prohibitions by Nestorius are declared to be void (Eph.
III); and also restorations by him of deposed Clergymen
(Eph. V).
NEW ROME.—The Bishop of Constantinople is to have precedence
next to the Bishop of Rome, because Constantinople is New
Rome (Const. III, Chal. XX VIID.
NEW TESTAMENT.—Vid. Testament.
NICZA. —The Creed of Niczea is confirmed at Constantinople (Const.
T), and at Ephesus (Eph. Vil), and Chalcedon (Chal. Encyc.) ;
the Creed cf Nicza is to be the only Declaration of Faith de-
manded of converts from heathenism, Judaism, or heresy,
and the composition of any other Creed is stringently for-
bidden (Eph. VII, Chal. Encyc.); the decision of Nicea, re-
garding the time for celebrating Easter, is reaffirmed (Ant.
I); the Canons of Niczea are confirmed (Chal. I).
NIECE.—Marriage with a niece disqualifies a man for being ordained
(Ap. Can. XTX).
NON-ATTENDANCE.—A Bishop who does not attend a Provincial
Synod, is to be admonished, unless his attendance was im-
possible (Chal. XIX); non-attendance of a Bishop at a Pro-
vincial Synod, is condemned, unless it is unavoidable (Laod.
XL).
NONES.—The same Office of Prayers is to be used both at Nones
and at Vespers (Laod. XVIII).
352 DIGEST.
NON-RESIDENCE.—For the Canons directed against non-residence
of the Clergy, see Parish.
NOVATIANS.—Vid. Cathari.
NOVELTIES.—The introduction of novelties is condemned (Gang.
XXI).
NOVICE.—A novic2 is forbidden to be made a Bishop (Ap. Can.
LXXX, Nic. Il), or Priest (Nic. Il); or to be ordained at all
(Laod. ITT).
NUN.—Vid. Virgin.
NUPTIALS.—A Priest is forbidden to attend as guest the nuptials
of a digamist (Neo-Ces. VII).
OATH.—The Egyptian Bishops who refused to sign the letter of
Leo, Archbishop of Rome, before the appointment of a
Bishop of Alexandria, were required to take an oath that
they would not leave Chalcedon until the appointment had
been made (Chal. XXX).
OBEDIENCE.— Obedience to Bishops is enjoined on Clergymen (Ap.
Can. XV, XXXII, XXXIX, Chal. VII, Ant. III, Ane.
XVIID; and on Monks and laymen (Chal. VII).
A Bishop who is convicted of anything contrary to re-
ligion or morals, forfeits his claim to the obedience of his
Clergy (Ap. Can. XXXII). A Metropolitan who falls into the
heresy of Nestorius or Celestius, forfeits his claim to the ohe-
dience of his Provincial Bishops (Epi. J),
OBLATION.—The word Oblation (xpocgogé) is in the Canons com-
monly used for the Holy Communion, and is indifferently
‘applied to the celebration and to the reception of the Sacra-
ment. Hucharist is used with reference to the Holy Gifts,
and Communion to the status of the Communicant which
entitled him to be present at the celebration, and to receive
the Sacrament.
The Oblation is forbidden to be made in a private house
(Laod. LVIID); or in Lent, except on Sabbaths and Sundays
(Laod XLIX).
It is to come last in Divine Service (Laod, XIX); and
Communicants are required to remain in Church for the Ob-
lation, as well as for the reading of Scripture (Ap. Can. IX,
Ant. II).
At the time of the Holy Oblation, incense may be offered
at the Altar (Ap. Can. III).
The Oblation is not to be offered by a lapsed Priest, even
if restored (Anc. I); nor by one who has been promoted
after confession of bodily sin (Nec-Ces. IX); nor by a Dea-
con (Nic, XVIII); nor by a country Priest in a City Church,
DIGEST. 353
OBLATION— Continued.
in the presence of the Bishop and City Presbyters (Neo-Ces.
XIIJ) ; but this may be done by a Chorepiscopus (Neo-Ces.
EV):
A married Priest may make the Oblation (Gang. IV).
All Clergymen are required to partake when the Oblation
is made, or to give sufficient reasons for abstaining (Ap.
Can. VIII); and its reception is always to follow Baptism
and Confirmation (Laod. VII, XLVIII).
The Deacon is forbidden to receive before the Bishop or
Priest; and it is to be administered to the Deacon by the
Bishop or Priest (Nic. XVIII).
It is not to be granted to persons under penance (Nic. XI,
XI, Anc. IV, V, VI, VIL, VIL, 1X, XXII, XXIV); but it is
not to be refused to the dying in any case (Nic. XIII), even
though they may be under penance (Anc. VI, XVI, XXII,
Neo-Ces. ID); but the dying are to be examined by the
Bishop before receiving the Oblation (Nic. XIII).
Bishops and Priests are forbidden to admit the Oblation
of heretics (Ap. Can. XLYI).
See also Hucharist and Communion ; and for particulars of
persons excluded from the Oblation, see Penance.
OCTOBER.—Proyincial Synods are to be held on the twelfth of Oc-
tober (Ap. Can. XX XVII); they are to be held on the Ides
of October (Ant. XX).
(ECUMENICAL SYNOD.—Vid. Synod.
OFFENCES, ECCLESIASTICAL.—For regulations as to persons
who may bring accusations of ecclesiastical offences against
a Bishop, see Acewsers.
OFFERING.—Vid. Oblation.
OFFERINGS.—Vid. First-fruits.
OFFICE.—Clergymen and Monks are forbidden to accept any civil or
military office (Chal. VII).
—OF PRAYERS.—The same Office of Prayers is to be used
both at Nones and at Vespers (Laod. XVIII).
OIL.—Oil for the Altar lamps may be offered at the Altar (Ap. Can.
IIT); the misappropriation of oil of the Church is forbid-
den (Ap. Can. LXXII).
Christians are forbidden to take oil into a temple of the
heathen, or a synagogue of the Jews, at their festivals (Ap.
Can. LXXI).
OLD TESTAMENT.—Vid. Testament.
354 DIGEST.
ONESIMUS.—Onesimus is mentioned as having been ordained, after
manumission by his master (Ap. Can, LX XXII).
OPPOSITION.—Factious opposition, of a minority of the Bishops of
a Province, to the election of a Bishop, is to be disregarded
(Ant. XIX).
ORARIUM.—A Sub-deacon has no right to wear an Orarium (Laod.
XXII); nor a Reader or Singer (Laod. XXIII).
ORATORY.—An Oratory cannot be established without the consent
of the Bishop of the Parish (Chal. IY),
ORDAINER.—Simony in an Ordainer is punishable by deposition
(Ap. Can. XXIX, Chal. IT), and excommunication (Ap. Can.
XXIX). <A Bishop who grants a second ordination, is to
be deposed, unless the first ordination was void (Ap. Can.
LXVIII).
ORDINATION.—Ordination is generally believed to remit past sins
(Neo-Ces. IX).
A Bishop is forbidden to ordain for money (Ap. Can.
XXIX, Chal. IJ); he is forbidden to ordain beyond his own
Parish (Ap. Can. XXXY, Const. II, Eph. VII, Ant. XXII) ;
or beyond his own Province, unless on the written invitation
of the Bishops of the Province in which the ordination is
made (Ant. XIII) ; a Chorepiscopus is forbidden to ordain
Priests beyond his own District (Anc. XIII) ; he is forbidden
to ordain Priests or Deacons (Ant. X).
A Bishop is to be ordained by two or three Bishops (Ap.
Can. I); he is to be ordained by at least three Bishops (Nic.
TV); and with the consent of a majority of the Bishops of
the Province, and especially of the Metropolitan (Nic. TV,
VI, Ant. XTX); he is to be ordained by the Provincial Sy-
nod (Ant. XXIII); he is to be ordained to his See within
three months of its becoming vacant (Chal. XXYV).
A Chorepiscopus is to be ordained by a Bishop (Ant. X).
A Priest, or Deacon, is to be ordained by a Bishop (Ap.
Can. II); he is to be ordained by the Bishop of the Parish
(Ant. IX).
The Minor Clergy are to be ordained by a Bishop (Ap.
Can. II); but Readers, Sub-deacons, and Exorcists, may be
ordained by a Chorepiscopus (Ant. X).
The ordination of those who have been steadfast ‘neous
out the persecutions, though forced to seem otherwise, is
permitted (Anc. IT).
Bishops may consent in writing, to the ordination of a
Bishop, if personal attendance is difficult (Nic. IV, Ant.
XTX).
DIGEST. 355
ORDINATION— Continued.
Imposition of hands is necessary to the validity of ordina-
tion (Nic. XIX).
Ordinations by heretics are void (Ap. Can. LXVIII); or-
dinations by Paulianists are void (Nic. XIX); ordinations
by Maximus the Cynic are declared to be void (Const. IV);
ordinations by the Cathari are valid (Nic. VIII).
For the disqualifications for ordination, see Disqualifi-
cations.
ORPHANS.—Clergymen acting under their Bishop’s directions may
undertake the guardianship of orphans (Chal. III).
OUTLYING PARISH.—Vid. Parish.
PACIFICAL LETTERS.—Vid. Letéers.
PARENTS.—Parents, who forsake or neglect their children, are
anathematized (Gang. XV); also children, who forsake their
parents (Gang. XVI).
PARISH.—A Bishop is forbidden to leave his own Parish, except
under special circumstances, and by special request (Ap.
Can. XIV); he is forbidden to do so without any exception
(Nic. XV, Chal. V, X, XX, Ant. XX).
A Bishop is to have charge of his own Parish (Ant. TX);
but he is not to perform official acts beyond it (Ap. Can.
XXXIV, XXXV, Ant. [X, XXII), unless authorized by the
proper Bishop (Ant. XXI1); he is to retain his jurisdiction
over outlying and rural Parishes; but such jurisdiction must
have existed for thirty years, to give a good title (Chal.
XVII); he has a veto on the establishment of a Monastery or
Oratory within his Parish (Chal. IV); he is to have control
over the Monks within his Parish (Chal. IV); also over the
Clergy of Poorhouses, Monasteries, and Martyries (Chal.
VIII); he is to ordain Priests and Deacons within his own
Parish (Ant. IX); he may authorize another Bishop to act
within his Parish (Ant. XXII).
A Bishop who refuses to proceed to his Parish, is to be
suspended (Ap. Can. XXXVI, Ant. XVII), and judged by
the Synod (Ant. XVII); a Parish rejecting its Bishop, is to
be punished by the suspension of its Clergy (Ap. Can.
XXXVI); it is to be judged by the Synod (Ant. XVIII).
A Priest, Deacon, or Minor Clergyman, is forbidden to
leave his own Parish without his Bishop’s consent (Ap. Can.
XV, Ant. III); he is forbidden to do so without any excep-
tion (Nic, XV, Chal. V, X, XX); and if he do so, he must
return, or be suspended (Nic. XVI).
356 DIGEST. .
PARISH— Continued.
A Steward is to be appointed in each Parish from among
its Clergy (Chal. XXVI). a
Eulogie are forbidden to be sent from one Parish to an-
other at Easter (Laod. XVI).
Vid. also See.
PASCASINUS.—A Bishop named Pascasinus was present at Chalce-
don, as one of the legates from Rome (Chal., Introduction to
Can. XXIX, also Can. XXX).
PATRIARCH.—See Hzarch.
PATRIARCHAL SYNOD.—Vid. Synod.
PAULIANISTS.—Paulianists seeking reconciliation to the Catholic
Church must be rebaptized (Nic. XIX); their Clergy, after
Baptism, may, if worthy, be ordained, and, if unworthy, they
are to be deposed (Nic. XIX).
PEACE, KISS OF.—The Kiss of Peace is to follow the prayers for
full Communicants in Divine Service (Laod. XIX).
PENALTIES, ECCLESIASTICAL.—Vid. Suspension, Deposition, De-
gradation, Expulsion, Excommunication, Anathema.
PENANCE, DEGREES OF.—Penitents are received first as Hearers,
then as Prostrators, and finally as Co-standers. These are
the ordinary degrees of penance (Nic. XI, XII, XIV, Anc.
IV, VI, IX); the term of penance as Hearers is, however,
sometimes omitted (Anc. V, VII, VIII, XVI, XXII, XXIV);
and there is, besides these, a still lower degree of penance,
viz., that of the Hiemantes (Anc. XVII).
PENANCE.—The penance of offenders is to be proportionate to the
nature of their offences (Anc. XVI, Laod. II); the penance
of the lapsed varies from two to thirteen years, according to
circumstances (Nic. XI, XII, XIV, Anc. IV—IX); an adul-
teress or an adulterer must fulfil seven years of penance (Anc.
XX); women who use or prepare drugs for abortion are
to fulfil ten years of penance (Anc. XXI); wilful murderers
are to remain under penance till the end of life (Anc. XXII);
involuntary homicides are to fulfil five years of penance (Anc.
XXIII); diviners, sorcerers, and astrologers, are also to fulfil
five years (Anc. XXIV); a woman who marries two brothers
is to remain under penance till the hour of death (Neo-Ces.
II); the penance of those who contract many marriages is
mentioned as being well known (Neo-Cvs. II); a digamist
is to fulfil a short term of prayer and fasting (Laod. I); he
is declared to be worthy of penance (Neo-Cvs. VII) ; a Priest
who commits adultery is to be cast out and brought to pen-
. DIGEST. 357
PENANCE— Continued.
ance (Neo-Ces. I); a certain case of seduction is mentioned
as having entailed ten years of penance in the parties before
they were received as Co-standers (Anc. XXV).
Penance is not to be readily allowed to the survivor of an
unlawful marriage, when the other party dies out of com-
munion (Neo-Cexs. IT).
A person who is excommunicated in one City, and not yet
admitted to penance, is not to be received in another City
(Ap. Can. XII).
Prayers, for those who are under penance, are to follow
the prayers for Catechumens, in Divine Service ; and persons
under penance are to leave the Church before the prayers
for the faithful (Laod. XIX).
PENITENCE.—True penitence is a cause for remission of penance
(Nic. XII, Anc. IT); it is also a necessary condition for ad-
mission to penance (Laod. IT).
PENITENTS.—Bishops and Priests are directed to receive penitents
(Ap. Can. LIT); but not without earnest entreaty (Ant. II) ;
a Clergyman who repents of having denied his office, is
to be received as a layman (Ap. Can. LXII); persons who
are excommunicated for attending the Martyries of heretics,
are to be readmitted if penitent (Laod. IX).
PENTAPOLIS.—The Bishop of Alexandria is to have jurisdiction in
Pentapolis (Nic. VI).
PENTECOST.—Proyvincial Synods are to be held in the fourth week
of Pentecost (Ap. Can. XXXVII, Ant. XX).
Kneeling at Prayer, during Pentecost, is forbidden (Nic.
XX).
PERJURY.—A Clergyman who commits perjury is to be deposed
(Ap. Can. XXV).
PERMISSION.—Vid. Consent.
PETITION.—A Clergyman cannot present a petition to the Emperor,
without the consent of the Metropolitan and Provincial
Bishops (Ant. XI).
PHOTINIANS.—The heresy of the Photinians is anathematized
(Const. I).
Photinians are admitted to the Catholic Church by Chrism,
after anathematizing all heresies, and especially their own,
and after having learned the Symbols of the Faith (Laod.
VID.
PHRYGIANS.—Phrygians, seeking reconciliation to the Catholic
Church, are to be received as heathen (Const. VI); both
358 DIGEST.
PHRYGIANS— Continued.
the Clergy and laity of Phrygians are to be instructed and
baptized before admission to communion (Laod. VIII).
PHYLACTERIES.—Clergymen are forbidden to make or wear phy-
lacteries (Laod. XXXVI).
PLAINNESS.—Plainness in dress is commended (Gang. XX1).
PLAYS.—Clergymen are forbidden to attend plays at weddings and
banquets (Laod. LIV).
PLOTTING.— Plotting against the Bishop or Clergy is punishable,
in Clergymen by deposition, and in Monks by excommuni-
cation (Chal. XVIII).
PNEUMATOMACHI.—The heresy of the Pneumatomachi is anathe-
matized (Const. I).
POLITICAL DISTRICTS.—Ecclesiastical Districts, in a new or re-
built City, are to coincide with the political divisions (Chal.
XVID).
PONTUS.—The jurisdiction of the Bishop of Pontus is confined to
his own Diocese (Const. IL); the Metropolitans of Pontus
are to be elected according to custom, and to be ordained
by the Patriarch of Constantinople; and they are to ordain
their own Bishops (Chal. XXVIII).
POOR.—The poor:are to be relieved by the Bishop, from the funds
of the Church (Ap. Can. XXXVIII, XLI, Ant. XXV); poor
Clergymen are to be supplied with necessaries (Ap. Can.
LIX).
The poor, when on a journey, are, after examination, to
receive Letters Pacifical, not Letters Commendatory (Chal.
XI).
The tradition of the Church inculcates charity to the poor
(Gang. XX1).
POORHOUSES.—The Clergy of Poorhouses are to be subject to the
Bishop of the Parish (Chal. VIII).
POSSESSION.—A man who is possessed of a devil, can neither be
ordained, nor received to communion, until he is dispos-
sessed (Ap. Can. LX XIX).
Uninterrupted possession for thirty years, by a Bishop, of
jurisdiction over outlying or rural Parishes, gives a good
title (Chal. XVII).
POSTURE.—The posture during Prayer is to be standing (Nic. XX).
PRAYER.—Conmmunicants are forbidden to join in Prayer with the
excommunicated (Ap. Can. X); Clergymen are forbidden to
join in Prayer with a deposed Clergyman (Ap, Can. XT);
Bishops, Priests, and Deacons are forbidden to join in Prayer
DIGEST, 359
PRA YER— Oontinued.
with heretics (Ap. Can. XLV, LXIV, Laod. IX, XXXIII);
the Minor Clergy and laity are under the same restriction
(Ap. Can. LXIV, Laod. IX, XXXIIT); Prayer with Jews is
forbidden to Clergy and laity (Ap. Can. LXIV); also Prayer
with schismatics (Ant. I, Laod. XXXITI).
A Sub-deacon is forbidden to leave the doors to join in
Prayer (Laod. XLITI),
Communicants must remain in Church for Prayer, as well
as for the reading of Scripture (Ap. Can. IX, Ant. ID).
Prayer is enjoined on Monks (Chal. IV).
Prayers on Sunday, and during Pentecost, are to be offered
standing (Nic. XX); the same Office of Prayers is to be used
both at Nones and at Vespers (Laod. XVIII); in Divine Ser-
vice the Prayer for the Catechumens is to follow the Bishop’s
sermon; and after this Prayer, is to come the Prayer for
those who are under penance; which is to be followed by
three Prayers for the Faithful, the first offered in silence, and
the second and third with response (Laod. XIX).
Digamists may be admitted to communion after a short
period of prayer and fasting (Laod. I); those who commit
many sins, may be ad nitted to penance, if they give them-
selves to prayer with fasting and penitence (Laod. II).
Communion in Prayers only is the last degree of penance
(Nic. XI, XII, Anc. XVI, XXIV).
PREACHING.—Preaching is forbidden to lapsed Priests, even after
they have been restored (Ane. I).
PRECEDENCE.—The Bishop of Jerusalem is to have precedence
next to the Metropolitan (Nic. VII).
A Metropolitan is to have precedence within his own Pro-
vince (Ant. IX).
For the precedence of the Bishops of Rome and Constan-
tinople, see Rome, Constantinople.
PREGNANT WOMAN, —A pregnant woman may be baptized when-
ever she will (Neo-Cxs. VI).
PREROGATIVES.—The prerogatives of all Churches are to be re-
tained, according to the ancient customs (Nic. VI, Const. II,
Eph. VIII, Chal. XII, XVII).
PRESBYTERATE, DISQUALIFICATIONS FOR THE.—Vid. Dis-
qualifications.
PRESBYTERESSES.— Presbyteresses are forbidden to be appointed
(Laod. XD.
360 DIGEST.
PRESIDENTS.—Female Presidents are forbidden to be appointed
(Laod. XI).
PRESIDING BISHOP.—The Presiding Bishop of a country is to be
consulted by the Bishops under him, before they do anything
of importance, and he is not to act without their consent
(Ap. Can. XXXIV).
Vid. also Metropolitan.
PRETENDED ASCETICISM.—Vid. Asceticism.
PRIEST.—I. DisQuALIFICATIONS FOR THE OFFICE OF A PRIEST.—-
A person to be ordained Priest, must not, after Baptism,
have been twice married, nor have had a concubine (Ap. Can.
XVII); he must not have married a widow, a divorced wo-
man, a harlot, a slave, or an actress (Ap. Can. XVIII); he
must not have married two sisters, nor a niece (Ap. Can.
XIX).
He must not have committed adultery, fornication, or
any other forbidden act (Ap. Can. LXI); one whose wife
has committed adultery cannot be ordained (Neo-Ces.
VIII).
He must not have castrated himself (Ap. Can. XXII, Nic.
I); but if castrated by force, or for surgical purposes, he
may be ordained; and if so castrated after ordination, he
may remain among the Clergy (Nic. I).
He must not be possessed of a devil; but if dispossessed,
and worthy, he may be ordained (Ap. Can. LX XTX).
A neophyte cannot be made a Priest without a time of
probation (Nic. II, Laod. HI); but former profession of
heathenism is not in itself a disqualification (Anc. XII).
A slave, unless manumitted by his master, cannot be or-
dained (Ap. Can. LX XXII).
One who has lapsed cannot be ordained (Nic. X); and if
he lapse after ordination, and is subsequently restored, he
cannot officiate (Anc. I); but those who have been stead-
fast throughout the persecutions, though forced to seem
otherwise, may be ordained (Anc. II).
A Priest is not to be ordained without examination, nor
after confession of crimes (Nic. IX); and if ordained after
confession of bodily sin, he cannot make the Oblation (Neo-
Cees. IX).
One who has received Clinic Baptism, cannot be made a
Priest, unless on account of special qualifications, or because
of lack of men (Neo. Cees. XII).
A Priest is not to be ordained under thirty years of age
(Neo. Ces, XI); nor without a charge (Chal. VI).
DIGEST. 361
PRIEST—II. Or tHe ELEcTIon oF A PRIEST.—
A Priest is not to be elected by the multitude (Laod.
XIN).
—III. OF THE ORDINATION OF A PRIEST.—
A Priest is to be ordained by a Bishop (Ap. Can. IT); he
is to be ordained by the Bishop of the Parish (Ant. IX); he
is not to be ordained by a Bishop beyond his jurisdiction
(Ant. XXII); nor by a Chorepiscopus, beyond his own Par-
ish, without the Bishop’s permission (Anc. XIII); he is not
to be ordained by a Chorepiscopus without the Bishop
(Ant. X).
He is not to be ordained in another Church, after leaving
his own (Nic. XVI).
—IY. Or THe DvTIes OF A PRIEST.—
Offerings not made at the Altar, are to be taken to the
house of the Bishop and Priest, and to be shared by them
with the other Clergy (Ap. Can. IV); a Priest is to join with
his Bishop in the administration of Church funds (Ant.
XXV).
He is to act as the Bishop’s Almoner (Ap. Can. XLI), and
to supply necessaries to Clergymen in need (Ap. Can. LIX).
He is to baptize persons who have been polluted by the
impious (Ap. Can. XLVII); to baptize according to the
catholic formula (Ap. Can. XLIX); and by trine-immersion
(Ap. Can. L); he is to instruct and baptize reconciled Phry-
gians (Laod. VII).
He is to receive penitents (Ap. Can. LII).
He is to administer the Eucharist to Deacons (Nic. XVIII) ;
and when it is celebrated, he must partake himself, or give
sufficient reasons for refusing (Ap. Can. VIII).
He is to fast during Lent, and on Wednesdays and Fri-
days, unless prevented by bodily weakness (Ap. Can. LXTX).
He is to give the Kiss of Peace to the Bishop, at the close
of Divine Service, before the laity do so (Laod. XIX).
The Priests of Poorhouses, Monasteries, and Martyries, are
to remain subject to their Bishop (Chal. VIII).
—YV. OF THE PRIVILEGES or A PRIEST.—
A Priest is to receive his share of Offerings not made at
the Altar (Ap. Can. IV); when in need, he is to be supplied
with necessaries (Ap. Can. LIX),
A Priest who is deposed by Nestorius or his followers, is
to be restored (Eph. III).
A Priest may communicate at the Altar (Laod. XIX).
Clergymen are forbidden to insult a Priest (Ap. Can. LVI).
362 DIGEST.
PRIEST.—Y. OF THE PRIVILEGES OF A Prigst.— Continued.
A Priest is superior to a Deacon; and a Deacon may not
sit amongst the Priests (Nic. XVIII); nor may he sit in the
presence of a Priest, without permission (Laod. XX).
Ecclesiastical acts cannot be performed by private persons,
against the will of the Bishop and Priest (Gang. VI).
A Priest has a right of appeal to a Provincial Synod,
against a sentence of his Bishop (Nic. V, Ant. VI, XII, XX).
A Priest who has a complaint against another Clergyman,
may lay it before his Bishop; and if he have a complaint
against a Bishop, he may lay it before the Provincial Synod
(Chal. IX); if he have a difference with a Metropolitan, he
may bring it before the Exarch of the Diocese, or the Throne
of Constantinople (Chal. [X, XVII).
A Priest owes no obedience to a Bishop who is convicted
of anything contrary to religion or morals (Ap. Can. XXXI).
A Priest is to be informed by his Bishop which is and
which is not Church Property (Ant. XXIV).
A married Priest may offer the Oblation (Gang. IV).
Country Priests are forbidden to officiate in a City Church,
in the presence of a City Priest (Neo-Ces. XIII).
A Priest who has been steadfast throughout the persecu-
tions, though forced to seem otherwise, is entitled to all his
former privileges (Anc. III).
—VI. TuiInes FORBIDDEN TO A PRIEST.—
A Priest is forbidden to divorce his wife under pretext of
religion (Ap. Can. V); or to marry after ordination (Ap.
Can. XXVI, Neo-Ces. I); or to abstain from marriage, ex-
cept for discipline (Ap. Can. LI); or to have any woman
dwelling with him, except such relations, or other persons,
as are beyond suspicion (Nic. II); or to wash in a bath
with women (Laod. XXX).
He is forbidden to engage in worldly business (Ap. Can.
VI, LXXXI); unless called by the law to the guardianship
of minors (Chal. IIT); he is forbidden to meddle with any
other than ecclesiastical business, and with that only by
direction of his Bishop (Chal. III); he is forbidden to serve
in the army (Ap. Can. LXXXIIT); or to accept military or
civil office (Chal. VII).
He is forbidden to become security (Ap. Can. XX); or to
exact usury (Ap. Can. XLIV, Nic. XVII, Laod. IV).
He is forbidden to read false and heretical books in Church,
as Scripture (Ap. Can. LX); or to compose, or use, any
other than the Nicene Creed (Eph. VII, Chal. Encyc.); or
DIGEST. 363
PRIEST.—VI. Tuines ForRBIDDEN TO A PriEst.— Continued.
to join in prayer with heretics (Ap. Can. XLV, Laod.
XXXII); or to employ them as Clergymen (Ap. Can.
XLY); or to admit the Baptism or Sacrifice of heretics (Ap.
Can. XLVI); or to receive the Eulogie of heretics (Laod.
XXXII); or to attend the Cemeteries or the Martyries of her-
etics (Laod. IX); or to marry his children to heretics (Laod.
X, XXXI) ; or to observe, or receive gifts from, festivals of
heretics (Laod. XX XVII); or to enter a synagogue of Jews
or heretics, for prayer (Ap. Can. LXIV); cr to celebrate
Easter before the Vernal Equinox, as the Jews do (Ap. Can.
VU, Nic. Encye., Ant. I); or to observe, or receive gifts
from, Jewish fasts or festivals (Ap. Can. LXX, Laod.
XXXYVII); or to receive unleavened bread from the Jews
(Ap. Can. LXX, Laod. XXXVIII); or to feast with the
heathen (Laod. XX XIX); or to join in prayer with schis-
matics (Ant. II, Laod. XX XIII); or to adhere to the main-
tainers of conventicles (Ap. Can. XXXII).
He is forbidden to submit to the jurisdiction of Nestorius
or his partisans (Eph. IT1).
He is forbidden to gather a separate congregation, and
raise another Altar (Ap. Can. XXXI, Ant. Y).
He is forbidden to communicate with the excommunicated
(Ap. Can. X, Ant. II); or with a Clergyman who is deposed
for celebrating Easter before the Vernal Equinox (Ant. I);
or with a Bishop who has obtained his Church through sec-
ular rulers (Ap. Can. XXX); or with a Clergyman who,
after deposition, meddles with his former ministry (Ant.
TV); or to join in prayer with a deposed Clergyman (Ap.
Can. XT).
He is forbidden to remove from his own Parish (Nic. XV,
Chal. V, XX), without his Bishop’s consent (Ap. Can. XV,
Ant. HT), or unless he is driven by necessity from his own
country (Chal. XX); and if he do so, he cannot act officially
(Ap. Can. XV, Nic. XV, XVI, Ant. III), nor be received
by another Church (Nic. XVI); he is forbidden to be en-
rolled in two Churches (Chal.’X); and if lawfully trans-
ferred to another Church, he is forbidden to meddle with the
affairs of his former ministry (Chal. X).
He is forbidden to act without the consent of his Bishop
(Ap. Can. XXXIX); he is forbidden to act without the
consent of the Bishop of the City (Laod. LVII); or to ad-
dress the Emperor without the consent of the Metropolitan
and Provincial Bishops (Ant. XI); or to travel without his
Bishop’s consent (Laod. XLI); or without Letters Canonical
364 DIGEST.
PRIEST.—VI. Turneas ForBIpDEN To A Prixst.— Continued.
(Laod. XLII); or to officiate in another City, without Let-
ters Commendatory from his Bishop (Chal. XIII).
He is forbidden to carry off wax or oil from the Church
(Ap. Can. LX XII) ; or to appropriate consecrated vessels to
private purposes (Ap, Can. LXXIII).
He is forbidden to seize his Bishop’s property on his death
(Chal. XXII).
He is forbidden to offer anything at the Altar, except new
ears of grain and clusters of grapes (Ap. Can. II).
He is forbidden to receive the Eucharist from a Deacon
(Nic. XVIII) ; he is forbidden to make the Oblation in pri-
vate houses (Laod. LVIII); country Priests are forbidden to
make the Oblation in a City Church, in the presence of the
Bishop and City Priests (Neo-Cees. XIII).
He is forbidden to rebaptize one who has true Baptism, or
to refuse to baptize one who has been polluted by the im-
pious (Ap. Can, XLVI).
He is forbidden to receive a second ordination, unless the
first was void (Ap. Can. LX VIII).
He is forbidden to commit simony (Ap. Can. X XIX, Chal.
II); or to negotiate simoniacal contracts (Chal. ID).
He is forbidden to abstain from flesh or wine, except for
discipline (Ap. Can. LI); especially on festival days (Ap.
Can. LI); but after tasting flesh once, he may abstain, if he
wishes to doso (Anc. XIV); he is forbidden to eat flesh with
the blood, or the fiesh of animals which have been slain by
beasts, or have died a natural death (Ap. Can. LXIII); or
to fast on Sunday, or on any Sabbath except Easter Even
(Ap. Can. LXVI); or to join in forming drinking clubs
(Laod. LV); or to eat in a tavern, except on a journey (Ap.
Can. LIV); or to enter a tavern (Laod. XXIV).
He is forbidden to be a guest at the marriage of a diga-
mist (Neo-Cxs. VII).
If invited to a Lovefeast, he is forbidden to take away his
portion (Laod, XXVII); he is forbidden to attend plays at
weddings and banquets (Laod. LIV).
He is forbidden to castrate himself (Ap. Can, XXIII,
Nic. I).
He is forbidden to strike backsliders or unbelievers (Ap.
Can. XXVII).
If deposed, he is forbidden to touch his former ministry
(Ap. Can. XXVIII, Ant. IV).
He is forbidden to insult his Bishop (Ap. Can. LV); or to
insult a Priest or Deacon (Ap. Can. LVI\; or the Emperor,
DIGEST. 365
PRIEST.—VI. Tutncs ForBIDDEN TO A Prrest.— Continued.
or a Magistrate (Ap. Can. LXXXIV); or to mock the in-
firm (Ap. Can. LYII).
He is forbidden to neglect his duties (Ap. Can. LVIID).
He is forbidden to deny his Clergy (Ap. Can. LXII).
He is forbidden to practice magic, enchantment, or matb-
ematics, or to make or wear phylacteries (Laod. XXXVI).
He is forbidden to enter the Bema before his Bishop
(Laod. LVI).
If he have a complaint against another Clergyman, he is
forbidden to forsake his Bishop and run to secular courts
(Chal. IX).
A country Priest is forbidden to send Letters Canonical,
except to neighboring Bishops (Ant. VIID).
—VII. Or THE TRIAL OF A PRIEST.—
A Priest cannot be convicted of any bodily sin on the evi-
dence of a single witness (Nic. II); nor can he be convicted
of any offence on the evidence of those who are themselves
under accusation (Const. VI); accusers of a Priest are to be
examined as to character (Chal. X XT).
A Priest who appeals to the Emperor, instead of to a Sy-
nod, against a sentence of deposition, cannot be restored,
nor can his cause he reheard by a Synod (Ant. XII).
A Priest who misappropriates Church Property, is to be
judged by the Synod (Ant. XXV).
—VIII. Penatties To BE INFLICTED ON A PRIEST.—
Vid. Suspension of a Priest, Deposition of a Priest, Excom-
munication, and Anathema.
—IX. GENERAL REGULATIONS AS TO A PRIEST.—
A Priest who is suspended or excommunicated by his
Bishop, cannot be restored by any other Bishop (Ap. Can.
XXXII, Nic. V), unless the Bishop who suspended him
should die (Ap. Can. XXXII); nor can he be received by
others, unless restored by his Bishop, or unless the sentence
is reversed by a Synod (Ant. VI); nor, if suspended or ex-
communicated in one City, can he be received in another,
without Letters Commendatory (Ap. Can. XII) ; nor, if sus-
pended or deposed for leaving his own Parish, can he be re-
ceived as a Clergyman (Ap. Can. XVI, Ant. ITI).
A Priest is not to be received from abroad without Com-
mendatory Letters, nor, even if he bring them, without ex-
amination (Ap. Can. XX XIII).
A heretic cannot be employed as a Priest in the Catholic
Church (Ap. Can. XLY).
366 DIGEST.
PRIEST.—IX. GENERAL REGULATIONS AS TO A PRIEST.— Continued.
The restoration by Nestorius or his followers, of a deposed
Priest, is declared void (Eph. V).
An excommunicated Priest cannot bring accusations
against a Bishop (Const. VI); a Priest bringing charges
against a Clergyman, is to be examined as to character
(Chal. X XT).
A lapsed Priest, if restored, is entitled to his former
honours, but he cannot officiate (Anc. I), nor, if ordained
after the commission of bodily sin, can he make the Oblation
(Neo-Ces. IX).
A Priest going to Constantinople and causing disturbances
there, is to be expelled from the City (Chal. X-XTII).
A Priest who is deposed for celebrating Easter before the
Vernal Equinox, is to be deprived of the external honour
due to the Priesthood (Ant. I).
A Priest who abstains from flesh, must taste it at least
once (Anc. XIV).
If the wife of a Priest commit adultery, he must divorce
her, or desist from his ministry (Neo-Ces. VIII).
A Priest who is guilty of maintaining conventicles, is to
be admonished three times by his Bishop before punishment
(Ap. Can. XXXI, Ant. V).
A Bishop is forbidden to be reduced to the rank of a
Priest (Chal. X XIX).
Bishops are described as of the Priesthood (Const. VI,
Eph. II, Chal. XXVI).
A Priest of the Cathari, if reconciled to the Catholic
Church, retains his orders, and his rank amongst other re-
conciled Clergymen (Nic. VII); a Bishop of the Cathari, if
reconciled, is to rank as a Priest whilst within the jurisdic-
tion of a Catholic Bishop, and is entitled to employment as
a Chorepiscopus or Priest (Nic. VIII).
A Priest of the Paulianists, reconciled to the Catholic
Church, is, if worthy, to be ordained, and if unworthy, to be
deposed (Nic. XIX).
A Priest ordained by Maximus the Cynic, is declared not
to be a Clergyman (Const. IV).
A Priest of the Phrygians, seeking reconciliation to the
Catholic Church, is to be instructed and baptized before ad-
mission (Laod. VIII).
PRIESTHOOD.—Bishops are included in the Priesthood (Const. VI,
Eph. II, Chal. XXVI, Laod. XIX); the expression “the
Priesthood of the Episcopate” is used in Chal. XXTX.
DIGEST. 367
PRIVATE JUDGMENT.—Private judgment is forbidden to be main-
twined against the decision of the Church, as to the time of
celebrating Easter (Ant. I).
—PSALMS.—Private Psalms are forbidden to be read in
Church (Laod. LIX).
—HOUSE.—Vid. House.
PROBATION.—A Bishop is not to be appointed until after long pro-
bation, both of faith and life (Laod. XII).
PROCLAMATIONS.—Lapsed Deacons, who have been restored, are
forbidden to make proclamations (Ane. IJ).
PROPERTY.—The property of a Bishop is to be kept distinct from
tbat of the Chnrch (Ap. Can. XL, Ant. XXTYV) ; at his death,
it is not to be seized by Clergymen, for the Church (Chal.
XXII).
—ECCLESIASTICAL.—
Bishops are to have charge of ecclesiastical property (Ap.
Can. XXXVIII, Ant. XXIV) ; they are forbidden to alienate
it, or to bestow it upon their own relatives (Ap. Can.
XXXVIITI); they are to keep it distinct from their private
property (Ap. Can. XL, Ant. XXIV).
Ecclesiastical property, which has been sold by Priests
during the vacancy of a See, is to be reclaimed hy the
Bishop (Anc. XY).
The property of a Church having a Bishop, is to be man-
aged by a Steward (Chal. XX VI).
The property of Monasteries is to be secured to them
(Chal. XXTY).
PROSELYTE.—Vid. Neophyte.
PROSTRATORS.—Vid. Degrees of Penance.
PROVINCE.—No Bishop may act officially beyond his own Proyince,
without the written invitation of the Metropolitan and Pro-
vincials of the Province in which he acts (Ant. XIII); but
the Bishops of one Province may take part in the trial of a
Bishop of another Province, if the Com-provincials of the
accused Bishop cannot agree (Ant. XTY).
A Bishop is forbidden to obtain from the secular power
the division of a Province, and the erection of a new Me-
tropolis (Chal. XII).
For regulations as to the Bishops of particular Pro-
vinces, see Alexandria, Antioch, Asia, Constantinople, Cyprus,
Egypt, the East, Jerusalem, Libya, Pentapolis, Pontus, Rome,
Thrace.
368 DIGEST.
PROVINCIAL CHURCHES.—The rights of Provincial Churches are
to be maintained according to ancient custom (Nic. VI,
Eph. VIII).
—SYNODS.—Vid. Synods.
—BISHOPS.—Vid. Bishops.
PSALMS.—The Psalms are not to be read consecutively, but with a
Lesson after each (Laod. XVII).
Private Psalms are forbidden to be read in Church (Laod.
LIX).
PUBLIC BUSINESS.—Bishops and Priests are forbidden to engage
in public business (Ap. Can. LX XXII).
QUARTODECIMANS.-— Quartodecimans are admitted to the Catholic
Church by Chrism, after renouncing all heresies, and espe-
cially their own (Const. VIJ, Laod. VII); and after learn-
ing the Symbols of the Faith (Laod. VII).
RAPE.—One who has committed rape on a virgin who is not be-
trothed, must marry her (Ap. Can. LXVII); but if she be
betrothed, he must restore her to the man to whom she is
betrothed (Anc. XI).
Rape is punishable, in Clergymen, by deposition, and in
laymen, by anathema (Chal. XX VII).
RATIFICATION. —Ratification by the Metropolitan is necessary to
the validity of the election of a Bishop (Nic. IV, VI).
RAVISHER.—A Clergyman, who ravishes a woman, under pretence
of marriage, is punishable by deposition; and a layman, by
anathema (Chal. XX VID).
Vid. also Rape.
READER.—A Reader may be ordained by a Chorepiscopus (Ant. X).
He is to fast during Lent, and on Wednesdays and Fri-
days, unless prevented by bodily weakness (Ap. Can. LXIX).
He may marry after ordination (Ap. Can. XXVI); in cer-
tain Provinces (Chal. XIV).
He is forbidden to intermarry with, or to give his chil-
dren in marriage to, a heretic (Chal. XIV); if given to dice
or drunkenness, he is to be suspended (Ap. Can, XLIIT); he
is forbidden to enter a tavern (Laod. XXIV); he is forbid-
den to officiate in another City, without Letters Commenda-
tory (Chal. XIII); heis forbidden to read wearing the
Orarium (Laod. XXITI).
READING.—The reading of heretical and spurious books, publicly,
in Church, as Scripture, is forbidden (Ap. Can. LX); the
reading of uncanonical books in Church, is forbidden (Laod.
LIX).
DIGEST. 369
REBAPTISM.-—A Bishop or Priest is forbidden to rebaptize one who
has true Baptism (Ap. Can. XLYII).
Paulianists, who are reconciled to the Catholic Church,
must be rebaptized (Nic. XIX); also Phrygians (Laod.
VEL
REBELLION.—Rebellion against their Bishops, is punishable, in
Clergymen, by deposition, and in laymen or Monks, by ex-
communication (Chal. VIII).
RECEPTION.—The reception of a suspended or excommunicated
person, who is not furnished with Letters Commendatory, is
forbidden (Ap. Can. XII); the reception by a Bishop, of
suspended Priests, in their clerical capacity, is forbidden
(Ap. Can, XVI); the reception by a Bishop, of excommuni-
cated persons, is forbidden (Ant. IV); the reception of a
stranger, without Letters Commendatory, is forbidden (Ap.
Can. XXXII); the reception of a stranger, without Letters
Pacifical, is forbidden (Ant. VII); the reception of candi-
dates for Baptism, after the second week in Lent, is forbid-
den (Laod. XLV).
RECEIVER.—The receiver of a person who is under ecclesiastical
censure, and who is not furnished with Letters Commenda-
tory, is to be suspended (Ap. Can. XII).
The unlawful zeceiver of the Offerings of the Church, is to
be anathematized (Gang. VIII).
RECLAMATION. —The reclamation by a Bishop, of Church Pro-
perty, sold by Priests, during the vacancy of the See, is or-
dered (Anc. XV).
RECONCILIATION OF HERETICS.—Vid. Heretics.
REFEREE.—A referee, in disputes between Clergymen, may be ap- .
pointed by the parties, subject to the Bishop’s approval
(Chal. IX).
REFORMATION OF THE CHURCH. —The reformation of the
Church is one of the objects of Synods (Laod. XL).
REFUGE, HOUSES OF.—A Clergyman, who is lawfully trans-
ferred from his own Parish to another, is forbidden to
meddle with the Houses of Refuge in his former ministry
(Chal. X).
REFUGEES.—Clergymen who have been driven by necessity from
their own country, are allowed to ofliciate in the country of
their adoption (Chal. XX),
RELATIONS.—A Bishop is forbidden to bestow Church Property
upon his own relations; if they are poor, he is to relieve
them like the rest of the poor (Ap. Can, XXXYVIIJ); he is
370 DIGEST.
RELATIONS— Continued.
forbidden to ordain them to the Episcopate from personal
motives (Ap. Can. LXXYVI); or to entrust them with the
management of Church Funds (Ant. XXV); he is to provide
for them out of his private property (Ap. Can. XL, Ant.
XXIV).
RELIGION.—Mutual examination by the Bishops, concerning the
doctrines of Religion, is one of the objects of Synods (Ap.
Can. XXXVII).
REMOVAL.—Removal of a Bishop from his own Parish, is forbid-
den, except under special circumstances, and by special re-
quest (Ap. Can. XIV); it is forbidden without any excep-
tion (Nic. XV, Chal. V, Ant. XXT).
Removal of a Priest or Deacon from his own Parish, with-
out his Bishop’s consent, is forbidden (Ap. Can. XV, Ant. IIT);
it is forbidden without any exception (Nic. XV, Chal. V, X,
XX); and if they leave their own Church, they cannot be re-
ceived by another (Nic. XVI).
Removal of a Minor Clergyman from his own Parish, with-
out his Bishop’s consent, is forbidden (Ap. Can. XV); it
is forbidden without any exception (Chal. V, X, XX); and
after removal, they cannot be received by another Church
(Nic. XVI).
Removal of a Monk from his Monastery, is forbidden
(Chal. IV).
RENUNCIATION.—Renunciation of all heresies, and especially their
own, is required from heretics, before their admission to the
Catholic Church (Nic. VIII, Const. VII, Laod. VII).
REORDINATION.—Reordination is forbidden, unless the first ordi-
nation was void (Ap. Can. LXVIII).
REPENTANCE.—Vid. Penitence.
RESCRIPT.—A Bishop is forbidden to obtain an Imperial Rescript
for dividing a Province (Chal. XII).
RESIDENCE.—For the Canons which enjoin permanent residence on
the Clergy, see Removal.
RESPONSE.—The second and third Prayers for full Communicants,
in Divine Service, are to be offered with response (Laod.
XIX).
RESTING.—Resting on the Sabbath is forbidden, and resting on
Sunday, when possible, is enjoined (Laod. X XIX).
RESTORATION.—A Bishop who is unjustly removed from his See,
is to be restored (Chal, XXIX); a deposed Bishop cannot be
restored, if, after the sentence, he. meddles with his former
DIGEST. 371
RESTORATION— Continued.
ministry (Ant. IV); nor if he appeals to the Emperor, in-
stead of to a Synod, against the sentence of deposition (Ant.
XII).
A Priest or Deacon, who is deposed for the contumacious
maintaining of conventicles, cannot be restored (Ant. V); a
Priest or Deacon, who is suspended by his Bishop, cannot be
restored by another Bishop, unless the Bishop who sus-
pended him should die (Ap. Can. XX XID); persons who are
excommunicated by their Bishops cannot be restored by any
other Bishop (Nic. V); nor can they be received, until re-
stored by their own Bishops, or by a Synod (Ant. VI); a de-
posed Clergyman cannot he restored by Nestorius or his par-
tisans (Eph. V).
Those who have been steadfast throughout the persecu-
tions, and are unjustly punished as if they had lapsed, are to
be restored to all their former rights (Ane. II).
For regulations as to the restoration of the lapsed, see
Lapsed.
Priests, Deacons, and Minor Clergy, who leave their own
Parishes, are to be restored to them (Nic. XVI).
The ravisher of a betrothed virgin, is to restore her to the
man to whom she is betrothed (Anc. X1).
REVENUES.—The revenues of the Church are to be under the con-
trol of the Bishops (Ap. Can. XLI, Ant. XXV); acting with
the consent of the Priests and Deacons (Ant. XXV); they
are to be used for the support of the Bishop and his guests
(Ap. Can. XLI, Ant. XXYV).
The revenues of a vacant See are to be accumulated by its
Steward (Chal. XXV).
RIGHTS.—Provincial and Diocesan rights are to be maintained, ac-
cording to ancient custom (Eph. VIII).
ROME.—The Bishop of Rome is to have his ancient and customary
jurisdiction (Nic. VI).
The Bishop of Constantinople is to rank next after the
Bishop of Rome, because Constantinople is New Rome (Const.
Til, Chal. XXVIII); the precedence of Rome is declared, by
the Council of Chalcedon, to have been rightly conceded by
the Fathers of Constantinople, because Rome was the capital
of the Empire (Chal. XXVIII).
The Throne of Rome is spoken of as apostolic (Chal.
XXV).
Bishops Pascasinus and Lucensius, with the Priest Boni-
face, attended the Council of Chalcedon as legates of Rome
372 DIGEST.
ROME— Continued.
(Chal., Introduction to Can. XXIX). Pascasinus is men-
tioned again in the same way (Chal. XXX).
RURAL PARISH.—Vid. Parish.
SABBATH.—Communicants are forbidden to fast on any Sabbath
except Easter Even (Ap. Can. LX VI); they are forbidden to
judaize by resting on the Sabbath (Laod. XXTX),.
There is to be no Oblation of Bread in Lent, except on Sab-
baths and Sundays (Laod. XLIX); commemorations of Mar-
tyrs are to be made, in Lent, only on Sabbaths and Sundays
(Laod. Lt).
The Gospels and other Scriptures are to be read on the
Sabbath (Laod. XVI).
SABBATIANS.—Sabbatians are admitted to the Catholic Church by
Chrism, after renunciation of all heresies (Const. VII).
SABELLIANS.—The heresy of the Sabellians is anathematized
(Const. I); Sabellians, who desire reconciliation to the Cath-
olic Church, are to be received as heathen (Const. VII).
SACERDOTAL LIST.—Vid. List.
SACRIFICE.—This word is applied twice in the Apostolical Canons
to the celebration of the Eucharist (Ap. Can. III, XLVI).
The term in ordinary use is “ Oblation,” which see.
SACRILEGE.—To reduce a Bishop to the rank of a Presbyter is sacri-
lege (Chal. X XTX).
SAINT LEO.—-Vid. Leo.
SAINTS’ DAYS.—Those who despise the services on Saints’ days,
are anathematized (Gang. XX). See also Synod. Ep. of same
Council.
SANCTUARY.—Women are forbidden to enter the Sanctuary (Laod.
XLIV); Priests are forbidden to enter the Sanctuary before
their Bishops (Laod. LVI).
Vid. also Bema.
SCHISM.--(Norr.—Under this head is included the maintaining of
conventicles.)
Schism is punishable in Clergymen by deposition (Ap.
Can. XXXI, Eph. II, Chal. VIII, Ant. V); and in laymen
by suspension (Ap. Can. XXXI); it is punishable in Monks
or laymen by excommunication (Chal. VIII); it is pun-
ishable in Clergymen by final deposition; and, if contuma-
ciously persisted in, it is to be treated as sedition by the civil
power (Ant. V).
A Metropolitan, who joins ‘the schismatical assembly at
Ephesus, is to be deposed and excommunicated, and to be
DIGEST. 373
SCHISM— Continued.
subject to his own Bishops and the neighbouring orthodox
Metropolitans (Eph. 1).
Schismatics are anathematized (Gang. VI, Laod. XXXYV).
Schismatics are not allowed to bring charges of ecclesias-
tical offences against a Bishop; for this purpose they are
classed with heretics (Const. V1).
Communicants are forbidden to join in prayer with schis-
matics (Ant. II, Laod. XX XIII).
Schismatics are to be admonished by the Bishop before
punishment (Ap. Can. XXXI, Ant. V).
Vid. also Heretics.
SCRIPTURE.—Only the Canonical Books of Scripture are to be read
in Church (Ap. Can. LX, Laod. LIX); the Gospels and other
Scriptures are to be read on the Sabbath (Laod. XVI).
Communicants must remain in Church for Prayer and the
Holy Communion, as well as for the reading of Scripture
(Ap. Can. IX, Ant. IT).
SEAL.—Chrism is declared to be the Seal of the Gift of the Hoty
Guost (Const. VII).
SECOND BAPTISM.—Vid. Baptism.
—ORDINATION.---Vid. Ordination.
—MARRIAGE.--Vid. Marriage.
SECULAR POWER.—
A Bishop is forbidden to obtain his Church through secu-
lar rulers (Ap. Can. XXX); or to obtain from them the
division of a Province, and the erection of a new Metropolis
(Chal. XII).
The secular power is to treat contumacious persistence in
schism as sedition (Ant. V).
—OFFICE.—
Clergymen and Monks are forbidden to accept secular
office (Chal. VII).
—USES.—
Monasteries, once consecrated, are forbidden to be used
for secular uses (Chal. X XIV).
—AFFAIRS.—Vid. Business, worldly.
—COURTS.—Vid. Courts.
SECURITY.—Clergymen are forbidden to become security (Ap. Can.
XX).
Security was to be given by the Egyptian Bishops at
Chalcedon, that they would not leave the City before signing
Archbishop Leo’s letter (Chal. XXX).
374 DIGEST.
SEDITION.—A Bishop, acting as Priest, who stirs up sedition
against the constituted Bishop, is to be deposed (Anc.
XVIII).
Contumacious persistence in schism is to be treated by the
secular power as sedition (Ant. V).
SEDUCER.—The seducer of a virgin, who is not betrothed, must
marry her (Ap. Can. LXVII); but if she be betrothed, he
must restore her to the man to whom she is betrothed (Ane.
XI).
A Clergyman, who seduces a woman under pretence of
marriage, is punishable by deposition, and a layman by
anathema (Chal. XXVII); a certain case of seduction is
mentioned as having involved ten years of penance in the
parties, before they were received as co-standers (Anc.
XXYV).
SEE.—A Bishop is forbidden to obtain his See through secular rulers
(Ap. Can. XXX); or to bequeath it (Ap. Can. LXXYVI, Ant.
XXIII) ; or to seize upon a vacant See (Ant. XVI).
A vacant See is described as “ widowed ;” and it is to
be filled within three months of the vacancy, during which
time the revenue is to be accumulated by the Steward (Chal.
XXYV); the property of a vacant See, which the Priests may
have sold during the vacancy, is to be reclaimed by the
Bishop (Anc. XY).
Provincial Sees are to retain their ancient and customary
prerogatives (Nic. VI).
SELF-CASTRATION.—Self-castration is forbidden to both Clergy
and laity (Ap. Can. XXII, XXIII, XXIV, Nic. I).
SEMI-ARIANS.—The heresy of the Semi-Arians is anathematized
(Const. I).
SENSUAL SIN.—Vid. Sin.
SENTENCE.-—A Synod may pass sentence on a Bishop in his ab-
sence, if he refuse to attend, after being summoned three
times (Ap. Can. LX XIV).
A Bishop’s sentence of excommunication may be appealed
to the Provincial Synod (Nic. V, Ant. VI, XII); a sentence
passed on a Bishop, by his Provincial Synod, may be ap-
pealed to a greater Synod (Ant. XII); unless the sentence
was unanimous, in which case it is to be final (Ant. XV); it
cannot be appealed to the Emperor (Ant. XII)
Vid. also Verdict.
SERMON.—The Bishop’s sermon is to come first in Divine Service
(Laod. XIX).
DIGEST. 375
SERVICE.—For the regulations for the conduct of Divine Service,
see Laod. XVII, XVIII, XIX.
Those who despise the services in honour of the Martyrs,
are to be anathematized (Gang. XX); Communicants are
forbidden to attend the Martyries of heretics, for prayer or
service (Laod. IX).
Military service is forbidden to Bishops, Priests, and Dea-
cons (Ap. Can, LX XXIII, Chal. VII).
A master is declared to be entitled to his slave’s service
(Gang. ITI).
SIMONY.—Simony is punishable by deposition and excommunica-
tion (Ap. Can. XXIX); it is punishable by deposition (Chal.
I}); and the negotiation of simony is punishable, in Clergy-
men, by deposition, and in laymen and Monks by anathema
(Chal. II).
SIN.—Sensual sin is punishable in Bishops and Priests by deposition
(Nic. I1); a Priest, who has been promoted after confession
of bodily sin, cannot make the Oblation (Neo-Ces. IX); a
Deacon, under the same circumstances, is to rank as a Sub-
deacon (Neo-Cees, X).
A Catechumen, who falls into sin whilst he is a Kneeler,
may be admitted to penance; but if he sin whilst he is a
Hearer, he is to be cast out (Neo-Ces. V).
Those who have been guilty of many sins may be admitted
to penance, if they apply themselves to prayer with fasting
and penitence (Gang. IT).
Baptism washes away sin (Anc. XII).
SINGER.—A Singer is to fast during Lent, and on Wednesdays and
Fridays, unless prevented by bodily weakness (Ap. Can.
LXIX); he is to sing in the Ambo (Laod. XV).
A Singer may marry after ordination (Ap. Can. XXVI);
in certain Provinces (Chal. XTV),.
A Singer who is given to dice or drunkenness, is to be sus-
pended (Ap. Can. XLIII); he is forbidden to intermarry
with, or give his children in marriage to, heretics (Chal.
XIV) ; he is forbidden to sing wearing the Orarium (Laod.
XXIII); he is forbidden to enter a tavern (Laod. XXIV).
SISTER.—The sister of a Clergyman may reside with him (Nie. III).
SISTER-IN-LAW.—A man who marries his sister-in-law, cannot be
ordained (Ap. Can. XIX); a woman who marries her husband's
brother, can be admitted to communion only at the point of
death (Neo-Ces. IT).
376 DIGEST.
SLANDER.—Persons who bring slanderous accusations against a
Bishop, are to suffer the penalty to which he would have
been liable, had the accusations been proved (Const. VI).
SLAVE.—A man who marries a slave cannot be ordained (Ap. Can.
XVIII).
A slave cannot be ordained, unless his master manumit
him (Ap. Can. LX XXII) ; nor can he be received as a Monk,
without his master’s consent (Chal. IV); if castrated by his
master, he is not thereby disqualified for ordination (Nic. I).
Persons who attempt to withdraw slaves from their mas-
ters’ service, are anathematized (Gang. IIJ).
A Bishop is to provide for his slaves out of his private
property (Ap. Can. XL).
SLEEPING.—Sleeping in Church is forbidden (Laod. XXVIII).
SONS.—A Bishop is forbidden to ordain his own sons to the Episco-
pate from personal motives (Ap. Can. LX X Vi); or to employ
them in the management of Church Funds (Ant. XXY).
Vid. also Children.
SORCERERS.—Sorcerers are to fulfil five years of penance (Anc.
XXIV).
SPIRITS.—Spirits are forbidden to be offered at the Altar (Ap. Can.
III).
SPURIOUS BOOKS.—Vid. Books.
STANDING.—Prayers on Sunday, and during Pentecost, are to be
offered standing (Nic. XX).
STEWARD.—Every Church that has a Bishop, is to have a Steward
among its Clergy (Chal. XXVI).
The Steward of a See is to accumulate its revenues during
a vacancy (Chal. XXV); he is to take charge of the Offer-
ings (Gang. VII, VIII).
A Steward who obtains his office for money, is to be de-
posed (Chal. IT).
-Clergymen and Monks are forbidden to act as stewards to
laymen (Chal. ITI).
STOLE.—Vid. Orarium.
STRANGER.—A stranger is not to be received without Letters Com-
mendatory (Ap. Can. XXXII); he is not to be received
without Letters Pacifical (Ant. VII).
STRANGLED.—The flesh of animals that have been strangled, is
forbidden to be eaten (Gang. II).
STRIKING.—The striking of backsliders or unbelievers, is forbidden
to Bishops, Priests, and Deacons (Ap. Can, X XVII).
DIGEST. 377
SUBDEACON.—A Subdeacon may be ordained by a Chorepiscopus
(Ant. X).
A Subdeacon is forbidden to give the Bread or to bless the
Cup (Laod. X XV); he is forbidden to leave the doors (Laod.
XXH, XLII); he is forbidden to wear an Orarium (Laod.
XXIII) ; he is forbidden to sit in the presence of a Deacon,
without his permission (Laod. XX); he is forbidden to enter
the Diaconicum, or to touch the sacred vessels (Laod. XXJ) ;
he is forbidden to enter a tavern (Laod. XXIV) ; if given to
dice or drunkenness, he is to be suspended (Ap. Can. XLIII).
A Deacon who, before ordination, has committed bodily
sin, is to rank as a Sub-deacon (Neo-Ces, X).
SUBJECTION.—A woman’s hair is the token of her subjection
(Gang. XVII).
SUBMISSION.—Cathari, seeking reconciliation to the Catholic
Church, must promise submission to her decrees (Nic. VIII).
SUCCESSOR.—A Bishop is forbidden to ordain a relation as his
successor (Ap. Can. LX XVI), or to appoint his successor at
all (Ant. XXII).
SUFFRAGE.—The suflrage of Bishops, on the election of a Bishop,
may be given in writing, if personal attendance is difficult
(Nic. IV, Ant. XTX).
SUMMONS.—A summons to a Bishop, to appear for trial, must be
served by two Bishops; and it must be served three times,
if necessary (Ap. Can. LXXIV),.
Bishops are forbidden to neglect a summons to attend a
Provincial Synod (Chal. XIX, Laod. XL).
SUNDAY.—Communicants are forbidden to fast on Sunday (Ap. Can.
LXVI, Gang. XVIII) ; they are to rest on Sunday, if possible
(Laod. XXIX).
Prayers on Sunday are to be offered standing (Nic. XX).
There is to be no Oblation of Bread in Lent, except on
Sabbaths and Sundays (Laod. XLIX); Commemorations of
Martyrs are to be made, in Lent, only on Sabbaths and Sun-
days (Laod. LI).
SUPERCILIOUSNESS.—Superciliousness is condemned (Gang. XXI).
SUPPER, THE LORD’S.—Scee Oblation.
SUPPORT.—I. Or a Bisnor.—
A Bishop is to receive his share of Offerings which are not
made at the Altar (Ap. Can. IV) ; he is to be supported from
the Funds of the Church (Ap. Can. XLI, Ant. XXV); when
in need, he is to be supplied with necessaries (Ap. Can. LIX).
378 DIGEST.
SUPPORT.—II. Or a Priest, DEACON, oR MINOR CLERGYMAN.—
Priests, Deacons, and the Minor Clergy, are to receive their
share of Offerings which are not made at the Altar (Ap. Can.
IV); when in need they are to be supplied with necessaries
(Ap. Can. LIX).
SURETY.—Vid. Security.
SURGICAL OPERATION.—A eunuch, who is so made by a surgical
operation, is not disqualified for ordination (Nic. I).
SUSPENDED PERSONS.—A person who is suspended in one City,
is not to be received in another, without Letters Commenda-
tory (Ap. Can. XII); suspended Clergymen are not to be
received by a Bishop in their clerical capacity (Ap. Can.
XVI); a Priest or Deacon, who is suspended by his Bishop,
is not to be restored by any other Bishop, unless the Bishop
who suspended him should die (Ap. Can. XXXII).
SUSPENSION.—I. Or a BisHor.—
The penalty of Suspension is pronounced against a Bishop
who joins in prayer with heretics (Ap. Can. XLV); or com-
municates with the excommunicated (Ap. Can. X, Ant. ID);
or receives susp2: ded or excommunicated persons, without
Letters Commendatory (Ap. Can. XII); or receives suspended
Clergymen in their clerical capacity (Ap. Can. XVI); or re-
ceives a Clergyman of another Bishop (Chal. XX).
Or who refuses, without sufficient reason, to partake when
the Oblation is made (Ap. Can. VIII).
Or who neglects his duties (Ap. Can. LVIII); or refuses
to enter upon his ministry (Ap. Can. XXXVI, Ant. XVID);
or refuses to relieve Clergymen who are in need (Ap. Can.
LIX).
Or who misappropriates wax or oil of the Church (Ap. Can.
LXXII); or appropriates consecrated vessels to private pur-
poses (Ap. Can. LX XIII).
Or who divorces his wife under pretext of religion (Ap.
Can. V).
Or who eats in a tavern, unless when he is on a journey
(Ap. Can. LIY).
Or who insults a Priest or Deacon (Ap. Can. LVI); or
mocks the infirm (Ap. Can. LVII).
Or who ordains a relative to the Episcopate from personal
motives (Ap. Can. LXX VI).
Suspension, when contumaciously disregarded, is to be
prolonged (Ap. Can. XIII).
DIGEST. 379
SUSPENSION.—II. Or a Priest.—
The penalty of Suspension is pronounced against a Priest
who joins in prayer with heretics (Ap. Can. XLY) ; or com-
municates with the excommunicated (Ap. Can. X, Ant. ID) ;
or receives suspended or excommunicated persons, without
Letters Commendatory (Ap. Can. XII).
Or who refuses, without sufficient reason, to partake when
the Oblation is made (Ap. Can. VIII).
Or who neglects his duties (Ap. Can. LVIII) ; or refuses
to enter upon his ministry (Ap. Can. XXXVI) ; or refuses to
relieve Clergymen who are in need (Ap. Can. LIX).
Or who leaves his Parish, and refuses to return when sum-
moned by his Bishop (Ap. Can. XV, Nic. XVI, Chal. V, Ant.
III) ; or visits another City without Letters Commendatory
(Chal. XIII); or is received by any other than his own
Bishop (Chal. XX).
Or who misappropriates wax or oil of the Church (Ap.
Can. LX XII) ; or appropriates consecrated vessels to private
purposes (Ap. Can. LXXIII).
Or who divorces his wife under pretext of religion (Ap.
Can. V).
Or who eats in a tavern, unless when he is on a journey
(Ap. Can. LIV).
Or who insults a Priest or Deacon (Ap. Can. LVI); or
mocks the infirm (Ap. Can. LVII.)
If the people of a See refuse to receive a Bishop who is
ordained over them, the Clergy of the See are to be sus-
pended (Ap. Can. XXXVI).
Suspension, when contumaciously disregarded, is to be
prolonged (Ap. Can. XIII).
—III. Or a DEAcoN.—
The penalty of suspension is pronounced against a Deacon
who joins in prayer with heretics (Ap. Can. XLV); or com-
municates with the excommunicated (Ap. Can. X, Ant. ID ;
or receives suspended or excommunicated persons, without
Letters Commendatory (Ap. Can. XII).
Or who refuses, without sufficient reason, to partake when
the Oblation 1s made (Ap. Can. VIII).
Or who refuses to enter upon his ministry (Ap. Can.
XXXVI); or refuses to relieve Clergymen who are in need
(Ap. Can. LIX).
Or who leaves his Parish, and refuses to return when sum-
moned by his Bishop (Ap. Can. XV, Nic. XVI, Chal. V,
Ant, III); or visits another City without Letters Commenda-
380
DIGEST. See
SUSPENSION.—Or a Dracon.— Continued.
tory (Chal. XIII); or is received by any other than his own
Bishop (Chal. XX).
Or who misappropriates wax or oil of the Church (Ap.
Can. LXXII); or appropriates consecrated vessels to private
purposes (Ap, Can. LX XIII).
Or who divorces his wife under pretext of religion (Ap.
Can. VY).
Or who eats in a tavern, unless when he is on a journey
(Ap. Can. LIV.)
Or who insults a Priest or Deacon (Ap. Can, LVI); or
mocks the infirm (Ap. Can. LVII).
If the people of a See refuse to receive a Bishop who is
ordained over them, the Clergy of the See are to be sus-
pended (Ap. Can, XXXVI).
Suspension, when contumaciously disregarded, is to be pro-
longed (Ap. Can. XIII).
—IV. Or A READER.—
A Reader who is given to dice or drunkenness, is to be
suspended (Ap. Can, XLII).
A Reader who visits another city without Letters Com-
mendatory, is ipso facto suspended (Chal. XIII).
—V. Or A SUBDEACON OR SINGER.—
A Subdeacon or Singer, who is given to dice or drunken-
ness, is to be suspended (Ap. Can. XLII).
—VI. Or THE Minor CLEeRGY.—
The penalty of Suspension is pronounced against those of
the Minor Clergy who communicate with the excommuni-
cated (Ap. Can. X, Ant. IT); or receive suspended or excom-
municated persons, without Letters Commendatory (Ap. Can.
XII).
Or who refuse, without sufficient reason, to partake when
the Oblation is made (Ap. Can. VIII).
Or who leave their own Parish, and refuse to return when
summoned by the Bishop (Ap. Can. XV, Nic. XVI, Chal. V);
or visit another City without Letters Commendatory (Chal.
XIII); or are received by any other than their own Bishops
(Chal. XX).
Or who misappropriate wax or oil of the Church (Ap. Can.
LXXIJ) ; or appropriate consecrated vessels to private pur-
poses (Ap. Can. LX XIII).
Or who eat in a tavern, unless when on a journey (Ap.
DIGEST. 381
SUSPENSION— Oontinued.
Can. LIV); or are given to dicing or drunkenness (Ap. Can.
XLII).
Or who insult a Priest or Deacon (Ap. Can. LVI); or
mock the infirm (Ap. Can. LVII).
If the people of a See retuse to receive a Bishop who is
ordained over them, the Clergy of the See are to be sus-
pended (Ap. Can. XXXVI).
Suspension, when contumaciously disregarded, is to be
prolonged (Ap. Can, XIII).
SUSPENSION FROM COMMUNION.—I. Or a BisHop, Priest,
DEACON, OR Minor CLERGYMAN.—
A Clergyman of any rank, who enters a synagogue of Jews
or heretics to pray, is to be suspended from communion
(Ap. Can. LXTYV).
—II. Or a Layman.—
The penalty of Suspension from Communion, is pronounced
against a layman, who leaves Church after the reading of
Scripture, and does not remain for prayer and the Holy
Communion (Ap. Can. IX, Ant. ID).
Or who joins in prayer with the excommunicated (Ap.
Can. X); or adheres to the maintainers of conventicles (Ap.
Can. XXXI) ; or attends the Cemeteries or Martyries of here-
tics, for prayer or service (Laod. IX); or enters a synagogue
of Jews or heretics to pray (Ap. Can. LXIV); or observes, or
receives gifts from, Jewish fasts or festivals (Ap. Can. LXX).
Or who fasts on Sunday, or on any Sabbath except Easter
Even (Ap. Can. LXVI); or neglects to fast during Lent, and
on Wednesdays and Fridays, unless prevented by bodily
weakness (Ap. Can. LXTX).
Or who is given to dice or Grunkenness (Ap. Can. XLIID ;
or commits manslaughter (Ap. Can. LXV); or rape (Ap.
Can. LXVII).
Or who misappropriates wax or oil of the Church (Ap.
Can. LX XII) ; or appropriates consecrated vessels to private
purposes (Ap. Can. LX XIII).
Or who castrates himself (Ap. Can. XXIV).
Or who clivorces his wife and takes another; or marries a
divorced woman (Ap. Can. XLVIII).
Or who mocks the infirm (Ap. Can. LVID ; or insults the
Emperor or a Magistrate (Ap. Can, LX XXIV).
Or who eats flesh with the blood thereof, or the blood of
animals which have been slain by beasts, or have died a nat-
ural death (Ap. Can, LXIII).
382 DIGEST.
SUSPENSION.—From CoMMUNION, OF A LAyMAN.— Continued.
Or who is possessed of a devil (Ap. Can. LXXTX).
Suspension, when contumaciously disregarded, is to be
prolonged (Ap. Can. XITJ).
SYMBOL.—See Creed.
SYNAGOGUE.—Christians are forbidden to take oil into, or light
lamps in, a synagogue of the Jews, at their festivals (Ap.
Can. LX XI); Clergymen and laymen are forbidden to enter
a synagogue of Jews or heretics to pray (Ap. Can. LXIYV).
SYNEISACT.Z.—Syneisacte are forbidden to reside with the Clergy
(Nic. III, Anc. XTX).
SYNOD.—CGcumenicaL.—
Charges against a Bishop are not to be brought before an
(Ecumenical Synod (Const. VI).
—Diocrsan.—
Charges against a Bishop may be brought before a Dioce-
san Synod, if the Provincial Synod cannot decide them satis-
factorily (Const. VI).
—PROVINCIAL.—
Provincial Synods are to be held twice a year, the first in
the fourth week of the Pentecost, and the second on the
twelfth of October (Ap. Can. XX XVII); the first is to be
held after the third week of Easter, and the second on the
Ides of October (Ant. XX); the first is to be held before
Lent, and the second during Autumn (Nic. V); the Metro-
politan is to decide where they shall be held (Chal. XTX) ;
and they cannot be held without him (Ant. XVI, XX).
They are to guard the purity of Doctrine (Ap. Can.
XXXVI); to give and receive instruction, and provide for
the reformation of the Church (Laod. XL); to determine
disputes (Ap. Can. XX XVII) ; to determine disputes as to
a Bishop’s jurisdiction over outlying Parishes (Chal. XVID) ;
to decide what shall be done when a Bishop is prevented
from entering upon his ministry (Ant. XVIII); to act asa
Court of Appeal in revising sentences of individual Bishops.
(Nic. V, Ant. VI, XX); to try Bishops accused of offences
(Ap. Can. LXXTV, Const. VI); to try the complaint of a
Clergyman against a Bishop (Chal. IX); to try a Bishop
who refuses to enter upon his ministry (Ant. XVID) ; to in-
vestigate the accounts of a Bishop or Priest who is charged
with malversation (Ant. XXV); to punish Bishops who re-
ceive deposed Clergymen in their clerical capacity (Ant. IIT);
or who act beyond their jurisdiction (Ant. XXII); to ap-
point Bishops (Nic IV, Ant. XIX, XXII).
PEGE S TE. 383
SYNOD.—Provincrau.— Continued.
A Provincial Synod is forbidden to rehear the case of a
deposed Clergyman, who, after deposition, meddles with his
former ministry (Ant. IV); or that of a Priest or Deacon
who is deposed for the contumacious maintaining of conven-
ticles (Ant. V); or that of a Clergyman who appeals to the
Emperor against a sentence of deposition (Ant. XII); a Pro-
vincial Synod is forbidden to appoint a Bishop in the ab-
sence of the Metropolitan (Ant. XIX),
A sentence by a Provincial Synod, is final, if unanimous
(Ant. XV).
The consent of the Synod is necessary to the occupation
of a See, even by a Bishop who is without a See (Ant. XVI).
A Synod is not to be accounted full without the presence
of the Metropolitan (Ant. XVI).
Bishops are to attend Provincial Synods, unless prevented
by unavoidable business (Chal. XIX); or ill health (Chal.
XIX, Laod. XL).
SYSTATIC LETTERS.—Vid. Letters Commendatory.
TAVERN.—Clergymen are forbidden to eat in a tavern, unless when
they are on a journey (Ap. Can. LIV); Clergymen of every
grade, and Monks, are forbidden to enter a tavern (Laod.
XXIV).
TEACHING.—Teaching of the Clergy and people is enjoined ‘on
Bishops and Priests (Ap. Can. LVIII).
Teaching is one of the objects of Synods (Laod. XL).
TEMPLE, HEATHEN.—Christians are forbidden to take oil into, or
light lamps in, a temple of the heathen, at their festivals
(Ap. Can. LXX1).
TESTAMENTS.—For lists of the Canonical Books of the Old and
New Testaments, see Ap. Can. LXXXV, Laod. LX.
The Old and New Testaments are alone permitted to be
read in Church (Laod. LIX).
TETRA DITES.—Tetradites are admitted to the Catholic Church by
Chrism, after renouncing and anathematizing all heresies
(Const. VII).
THEFT,.—Thett is punishable in Clergymen by deposition (Ap. Can.
XXYV).
THEODORE OF MOPSUESTIA.—The heresies of Theodore of
Mopsuestia are anathematized (Eph. VII).
THRACE.—The Metropolitans of Thrace are to be elected according
to custom, and to be ordained by the Bishop of Constantino-
ple (Chal. XXVIII); their jurisdiction is. confined to their
own Diocese (Const. II); within which they are to ordain
their own Bishops (Chal. XXVIII).
384 DIGEST.
THURSDAY, MAUNDY.—Vid. Maundy Thursday.
TIME.—The time within which a Bishop’s jurisdiction over outlying
Parishes can be questioned, is limited to thirty years (Chal.
XVII).
For regulations as to the time for holding Provincial Sy-
nods, see Synod.
TITLE.—A Clergyman cannot be ordained without a title (Chal. V1).
TOME.—The Tome of Saint Leo is approved (Chal. Encyc., and Can.
XXX); the Tome of the Western Bishops is approved by the
Church in Antioch (Const. V).
TORTURE.—Priests, who have lapsed under torture, may be restored
to their honours, but are not permitted to officiate (Anc. I).
Persons who have remained steadfast under torture, though
forced to seem otherwise, are entitled to all their former pri-
vileges (Anc. II).
TRADITION.—Ancient Tradition entitles the Bishop of Jerusalem
to honour (Nic. VII).
The authority of Bishops is founded on Tradition (Chal.
Vill).
The Tradition of the Church inculcates charity (Gang.
XXII).
Apostolic Tradition is mentioned as of authority (Gang.
XXII).
TRANSLATION.—The Translation of Bishops is forbidden (Nic. XV,
Chal. V, X, XX, Ant. XXT).
TRAVELLING.—A Clergyman is forbidden to eat in an inn, unless
when he is travelling (Ap. Can. LIV); he is forbidden to
travel without his Bishop’s consent (Laod. XLI); or without
Letters Canonical (Laod. XLII).
TRIAL OF A CLERGYMAN.—Vid. Bishop, Priest, Deacon, Clergy,
Minor.
TRINE-IMMERSION.—Initiation (7. e., Baptism) is to be by Trine-
Immersion (Ap. Can. L).
TRINITY.—The doctrine of the Trinity is acknowledged by Ap. Can.
XXXIV, Const. V ; it is to be acknowledged in the formula
of Baptism (Ap. Can. XLIX).
UNANIMITY.—A unanimous verdict, by a Provincial Synod, on the
trial of a Bishop, is final (Ant. XV).
UNBELIEVERS.—Bishops, Priests, and Deacons are forbidden to
strike unbelievers (Ap. Can. XXVII).
UNCANONICAL BOOKS.—Uncanonical books are forbidden to be
read in Church (Ap, Can. LX, Laod, LIX).
DIGEST. 385
UNINTERRUPTED POSSESSION.—Uninterrupted possession for
thirty years, by a Bishop, of jurisdiction over outlying or
rural Parishes, gives a good title (Chal. XVII).
UNLEAVENED BREAD.—Communicants are forbidden to receive
unleavened bread from the Jews (Ap. Can. LXX, Laod.
XXXVI).
UPRIGHTNESS.—Uprightness in the enjoyment of wealth is com-
mended (Gang. XXI).
USURPATION.—The usurpation of a Province, by an Exarch, is
forbidden (Eph. VIII); also the usurpation of a vacant See
by a Bishop (Ant. XVD ; also the usurpation, by a Bishop,
of metropolitical power, by means of state interference (Chal.
XII).
USURY.—The exaction of usury is forbidden to Bishops, Priests, and
Deacons (Ap. Can. XLIV, Nic. XVII, Laod. 1V); and to the
Minor Clergy (Laod. IV).
VACANT SEE.—Vid. See.
VEGETABLES.— Vegetables are forbidden to be offered at the Altar,
except new ears of grain, and clusters of grapes (Ap. Can.
Ill).
A Priest or Deacon who refuses to eat vegetables served
with meat is to be deposed (Anc. XIV).
VERDICT.—If the Provincial Bishops cannot agree to a verdict on
the trial of a Bishop, the Metropolitan is to call in some of the
Bishops of the neighbouring Provinces to re-hear the case
(Ant. XIV).
Vid. also Sentence.
VERNAL EQUINOX.—Bishops, Priests, and Deacons, are forbidden
to celebrate Easter before the Vernal Equinox as the Jews
do (Ap. Can. VII, Ant. I). See also Nic. Encyc.
VESPERS.—The same Office of Prayers is to be used both at Nones
and at Vespers (Laod. XVIII).
VESSELS.—The appropriation of consecrated vessels to private pur-
poses is forbidden (Ap. Can. LX XIII); a Subdeacon is for-
bidden to touch the sacred vessels (Laod. XXI).
VESTMENTS.—The vestments worn by Deaconesses are mentioned
in Nic. XIX.
A Subdeacon has no right to wear an Orarium (Laod.
XXII); nor has a Reader nor a Singer (Laod. X-XTII).
VETO.—A Metropolitan has a veto on the election of a Bishop (Nic.
IV, VI); a Bishop has a veto on the establishment of a
Monastery in his Parish (Chal. IV).
336 DIGEST.
VIATICUM.—The Viaticum is never to be refused to the dying (Nic.
XII).
VILLAGE.—A village is not to have an independent Bishop, and
such as are already appointed are to consult the City Bishop
before acting (Laod. LVII).
VIRGIN.—A man who ravishes a virgin who is not betrothed, must
marry her (Ap. Can. LXVII); but if she be betrothed, he
must return her to the man to whom she is betrothed (Anc.
XI).
A dedicated Virgin, who marries, is to be excommunicated
(Chal. XVI); a professed Virgin, if corrupted, is to fulfil the
penance ofa digamist (Anc. XIX).
Virgins are forbidden to reside with men as sisters (Anc.
XIX).
Virgins are forbidden to insult the married (Gang. X).
VIRGINITY.—Virginity is forbidden to be maintained from abhor-
rence of marriage (Ap. Can. LI, Gang. TX) ; though declared
to be in itself holy and excellent (Gang. IX); it is com-
mended when accompanied by humility (Gang. X XI); and
professed Virgins who disregard their vows are to fulfil the
penance of digamists (Anc. XIX).
VISITORS.—Itinerant visitors are to be appointed in villages and
country districts, and they are to consult the Bishop before
acting (Laod. LVII).
VOWS.—See Virginity.
WAX.—The misappropriation of wax of the Church is forbidden
(Ap. Can. LXXTI).
WEAKNESS.—Bodily weakness is a sufficient excuse for not obsery-
ing the fasts of the Church (Ap.'Can. LXIX, Gang. XTX).
WEALTH.—Uprightness and beneficence in the enjoyment of wealth
is commended (Gang. XXI).
WEDDINGS.—A Priest is forbidden to be a guest at the wedding of
a digamist (Neo-Ces. VII).
Communicants are forbidden to join in wanton dances at
weddings (aod. LIT); Clergymen are forbidden to attend
plays at weddings (Laod. LIV).
WEDNESDAY.—Fasting on Wednesdays is ordained (Ap. Can.
LXIX).
WEST AND EAST.—The identity of the doctrine of the Trinity in
the Eastern and Western Churches is affirmed (Const. V).
WHITSUNTIDE.—Vid. Pentecost.
WIDOW.—Marriage with a widow disqualifies a man from being or-
dained (Ap. Can, XVIII).
DIGEST. 387
WIDOW — Continued.
Clergymen, acting under the direction of their Bishops, are
allowed to undertake the guardianship of widows (Chal. IID).
WIFE.—The wife of a Bishop, Priest, or Deacon, is not to be divorced
under pretext of religion (Ap. Can. V); but if she commit
adultery, she must be divorced (Neo-Ces. VIII); the wife of
u Bishop is to be provided for out of his private property,
if he have any (Ap. Can. XL); the wife of a Reader or
Singer must not be a heretic (Chal. XTYV).
The wife of a man who dies in an unlawful marriage, and
out of communion, is not to be easily admitted to penance
(Neo-Cees. I).
A Communicant is forbidden to put away his wife and
take another, or to marry another man’s divorced wife (Ap.
Can. XLVIII).
A wife who forsakes her husband from abhorrence of mar-
riage is to be anathematized (Gang. XIV).
The ravisher of a virgin who is not betrothed, must take
her to wife (Ap. Can. LXVII).
WIFE’S SISTER, DECEASED.—Vid. Sister-in-law.
WINE.— Wine may be offered at the Altar (Ap. Can. ITI).
Abhorrence of wine is a blasphemous slander of Gop’s
work ; and abstinence because of such abhorrence is punish-
able, in Clergymen, by deposition and excommunication, and
in laymen by excommunication (Ap. Can. LI) ; if such absti-
nence be practised by a Clergyman on festival days, it is
punishable by deposition (Ap. Can. LIT).
WITNESS.—Vid. Accuser.
WOMAN.—A woman who marries two brothers, is to be admitted to
communion only at the point of death (Neo-Ces. I) ; mar-
riage with a divorced woman disqualifies a man for being
ordained (Ap. Can. XVIII); 2 woman who forsakes her bas-
band from abhorrence of marriage is to be anathematized
(Gang. XIV).
A pregnant woman may be baptized whenever she will
(Neo-Cees. VI). 1
A woman who procures abortion, is to fulfil ten years of
penance (Anc. XXI]).
A woman who assumes the dress of a man, is anathema-
tized (Gang. XIII); also a woman who cuts off her hair
under pretence of religion (Gang. XVII).
Bathing with women is forbidden to men of every class
(Laod. XXX).
388 DIGEST.
WOMAN— Continued.
Women are forbidden to reside with the Clergy, unless,
from relationship or otherwise, they are beyond suspicion
(Nic. II) ; women who are professed Virgins, are forbidden
to reside with men as sisters (Anc. XIX).
Women are forbidden to go into the Sanctuary (Laod.
XLIV).
WORLDLY BUSINESS.—Vid. Business, Worldly.
WRITING.—The votes of Bishops, on the election of a Bishop, may
be given in writing, if personal attendance is difficult (Nic.
IV, Ant. XIX).
The consent of a Bishop, to ordinations by a Chorepiscopus
beyond his district, must be in writing (Anc. XIII).
The invitation by a Metropolitan, to his provincial Bishops,
to attend a Synod for the election of a Bishop, should be in
writing (Ant. XTX).
The invitation of the Metropolitan and Provincial Bishops
of a Province, to a Bishop of another Province, to act within
their jurisdiction, must be in writing (Ant. XII).
INDEX 10 THE INTRODUCTION.
Abbot, 29.
Acolythist, 20.
Advocate of the Church, 22, 23.
E of the Poor, 22.
’Ayarnrai, 31.
"Aylat woAaL, 87.
"Avptov, 89.
Aix-la-Chapelle, the
adopts Filioque, 69.
"AkoAovboc, 20.
"Akpowuevot, 38.
Alexandria,privileges of theSee of,49.
Almoners of the Bishop were Dea-
cons, 20.
Altar, the, 18, 37.
Ambo, "AuBwr, 38.
’Avayvoorne, 20.
’Avaywpnral, 26.
Anastasius, case of, 69.
Anchorets, 26.
Aneyra, Council of, 54.
Antioch, Council of, 52, 62.
Antioch, John of, his collection of
the Ap. Canons, 52; another of
that name sustains Nestorius at
Ephesus and is excoramunicated,
71; but finally adopts the Catho-
lic doctrine of the Theotocos, 73.
Apiarius, the case of, 60.
Apocrisarii, 23.
Apollinarians, 66 (note).
Apostoleum, Aocro/eiov, 36.
Apostolical Canons, 51, 52.
Appeals to Rome, 59, 61.
Archbishop, 48, 49.
Archimandrite, 29.
Aristeri, 66 (note).
Arius, Arians, 55 (note), 56, 65.
Asceticism, 25, 26, 61.
Athanasius, 56, 59, 62.
Council of,
Barrigouevot, 39.
Bailiff of Church lands, 23.
Bema, 3iua, 35, 37.
Bishop, the, 18, 19.
his place in Church, 37.
Bovay tig moAEwc, 14.
Buoc, 37.
Ceesarea, superior to Jerusalem, 49.
Cancelli, 37.
Canon, the, 17, 34.
the 28th of Chalcedon, 74.
Canons, the Apostolical, 51, 52.
Carthage, Council of, 60, 61.
Cataphryges, 67 (note).
Catechists, 21.
Catechumens, 38, 39.
Cathari, 58 (text and note).
Cathedra, Cathedral, 36.
Celestine of Rome, letter to him
from the African Bishops, 61.
Celestius, Celestians, 71 (note).
Celibacy, 25, 26, 29.
Cemeteries, 36.
Chalcedon, Council of, 73-76; his-
tory of its XXVIII. Canon, 76.
Chancel, 37.
Charisius, 71 (note).
Charlemagne, a promoter of Fivio-
que, 69.
Chartophylax, 22.
Xewuatouevor, 40.
Chorepiscopus, 41-44.
Christians, Catechumens so called,
38.
Church Advocate,
Wardens, 23.
Churches, 35.
99
Why
23.
Cities, their civil government, ma-
gistracy, and jurisdiction, 13, 14.
390
Civitatis, Dictator, Defensor, 14.
Clergy, ancient meaning of the
word, 17.
Minor, 18, 20; their place in
Church, 37.
Ceenobites, 26.
Communicants,their place inChurch,
a7.
Competentes, 39.
Confessional, 41.
Confessors, Churches built at their
graves, 36.
Consecration of a Virgin, 31.
Consistentes, 37.
Constantine, the Emperor, at Nica,
55, 56.
Constantinople, privilege of the See
cf, 49, 74.
First General Coun-
cil of, 65-69.
Copiatze, 21.
Co-standers, 37.
Council, Provincial, 45, 54 (note).
Diocesan, 48.
General or
52.
Councils, Jurisdiction of, 52.
of Ancyra, 54, 55.
Antioch, 52, 62.
Carthage, 60, 61.
Chalcedon (Fourth Gen-
eral), 73-76.
Constantinople (Second
General), 65-69.
Ephesus (Third Gen-
eral), 69-78.
Ephesus (Robber Coun-
cil), 73-74.
Friuli, 68.
Gangra, 61.
Laodicea, 63, 44.
Neo-Cesarea, 55.
Nicea, First General, 55.
Rome, 69.
Sardica, 59-61.
Toledo, 68.
Tyre, 62.
Creed of Nicaa, 57.
Confirmed at Chal-
cedon, 67,
Cicumenical,
IN DE Xe TOF Ea
Creed of Niczea, corrupted by the
West, 67-69.
Curia Civitatis, 24.
Cyprus, memorial from Bishops of,
presented at Ephesus, 72 (note).
Cyril of Alexandria condemns Nesto-
rius, and attends the Council of
Ephesus, 70.
Damasus, Pope, not even repre-
sented at the First Council of
Constantinople, 66.
Deaconesses, 24, 25.
Deacons, 19.
‘Deacons’ Room, 37.
Defensor Civitatis, 14.
of the Church, 22.
Diaconicum, Acaxovikér, 37.
Dictator Civitatis, 14.
Dioceses of the Empire, 15.
Church, 47, 50.
Dionysius Exiguus, his Collection
of the Ap. Canons, 52.
Dioscorus of Alexandria sustains
Hutyches against Flavian, 73-74.
Discipline, ancient penitential,387-41,
Districts, Country, 41-44.
Door-keeper, 20.
Dorotheus, case of, 69.
Easter, 57 (text and note).
Ecclesiastical Virgins, 30.
Ecclesiecdicus, "ExxAnovéxdtxoc, 22.
Edifices, Sacred, 35.
“Exdukoc tTH¢ éxkAnoiac, 22.
Electi, 39.
Empire, Provincial System of the,
138.
Eparchs of the Empire, 15.
of the Church, 48.
Episcopate, theory of the, 44, 45.
natural codperation of
the, 51.
’Exioxoroc, 17-19.
Ephesus, General Council of, 69-73.
Robber Council of, 73-74.
’Edopktotyc, 20.
"Epunvevrat, 22.
Eudoxians, 65 (note).
Eunomians, 65 (note),
INTRODUCTION.
Eusebius of Caesarea possibly pre-
sent at the Council of Gangra,
61,
Eustathius the heretic condemned
at Ganera, 61.
Eutyches, case of the heretic, 73-74.
Evagrius of Soli, 72 (note).
Exceptores, 23.
Exiguus, Dionysius, his Collection
of the Ap. Canons, 52.
Exorcist, 20.
Faithful, the, their place in Church,
37.
Filioque, 67-69.
Flavian of Constantinople, case of,
73-74.
Fossarii, 21.
Fountain, the, 39.
Friuli, Council of, adopts Filioqgue,
68.
Gallery, the Women’s, 38.
Gangra, Council of, 61.
Gates, the Great, 39.
the Holy, 37.
the Royal, 38.
Gesta Martyrum, 28.
TovukAivorrtec, 38.
Gregory Nazianzen, 67.
Habit, the Virgin’s, 22.
Hearers, 38, 39.
Hermenente, 22.
Hibernantes, 40.
Hiemantes, 40.
‘Iepareiov, 17.
‘Tepouovayor, 29.
Infallibility, 50.
Interpreters, 22.
Jamesof Constantinople condemned
at Ephesus, 71 (note).
Jerusalem inferior in rank to Czesa-
rea, 49.
John of Antioch, his Collection of
the Ap. Canons, 52; another of
that name sustains Nestorius at
Ephesus and is excommunicated,
ool
71; but finally adopts the Catholic
Doctrine of the Theotocos, 73.
Julius of Rome and the Council of
Laodicea, 59-60.
Jurisdiction of the Episcopate, 45.
Kavov, list of the Clergy so called,
ily.
Kara2oyog lepatixoc, 17.
TOV KAnpiKov, 17.
| Karnynrat, 21.
Karnyotuevo, 38.
Kiykdidec, 37.
KAjpoc, 0, 17.
Kneelers, 38, 39.
Kowunrtnpra, 36.
Ko.vosirai, 26.
Korvérat, Koridvtec, 21.
Kupiaka, 35.
Laity, place of the, in Church, 37.
Laodicea, Council of, 63, 64.
Latrocinium Ephesinum, 73-74.
Lauras, the, 26.
Law, universality of Roman, 13.
Aewttoupyia, 17.
Leo of Rome sustains Flavian against
Dioscorus, 74.
Leo ILI. prohibits
Creed, 69.
Licinius the Emperor, 58.
List of the Clergy, 17, 34.
Fitioque in the
Macedonians, = Pneumatomachi, 65
(note).
Mansionarius, 23.
Marcellus, Marcellians, 66 (note).
Marriage, 26.
Martyries, Maprvpia, 36.
Maximus the Cynic, 67 (note).
Meletius of Antioch, 67 (text and
note).
Meletius of Lycopolis, 57.
Metropolitan, 46.
Minor Clergy, 18-20; their place in
Church, 37.
Mitre, the Virgin’s, 31.
Monasticism, 25-32.
Monasteries, 26, 27.
of Clergymen, 29,
392
Monks, 25-30.
Montanists, 66-67 (note).
Mourners, 40.
Naoc, 87.
Narthex (Napé), the Interior, 38.
Exterior, 39.
Naic, 21.
Naira, 21.
Navrodoyor, 21.
Nave, 37.
Nazianzeu. See Gregory.
Nectarius of Constantinople, 67.
Neo-Cesarea, Council of, 55,
Nestorius, the heretic, 69-73.
Niczea, Council of, 55-61.
Nicholas I, Pope. In his reign
Filioque began to be used at
Reme, 69.
Notarii, 23.
Novatians, 58 (note).
Oblation, the, 17, 18.
Oikot eixrnprot, 36.
Oixuvouoc, 21.
Oratories, 36.
Okvypadgot, 28.
Papacy, 16, 50.
Parabolani, tapaBodavoi, mapaBoro,
21.
Ilapapovaptoc, 23.
Parish, Uapouria, 42, 44.
TlapGévor éxxAnoraorixat, 80.
Patriarch, Patriarchate, 15, 49.
Paul of Antioch, 63.
Paulianists, 58.
Their Deaconesses, 24.
Penance, its nature and purposes, 40.
Penitents, their classes and places,
37-A1.
Pillar Monks, 27.
Giaha, 389.
Photinians, 61-66 (note).
Putilopmevat, 39.
Phryges, 67 (note).
PiAakec TOV ékKAnoLov, 28.
OvAak tov akeiwv, 22.
Ivcroi, their place in Church, 37.
TloAtc, 7, 14.
INDEX,.TO (PEs
Prefects, the Preetorian, jurisdiction
of, 15.
Preetor, his jurisdiction, 14.
Preetorian Preefectures, the four, 15.
Presbyters, 19; their place in
Church, 37.
Priesthood, the, 17-20.
Priest-Monks, 29.
Privileges of Alexandria, 49.
Ceesarea, 49.
Constantinople, 49.
Jerusalem, 49.
Rome, 49.
TIpodorera, 14.
Procession and Mission, 68.
Proconsul, his jurisdiction, 14.
Ipoeatarec Tie éxxAnoiac, 17.
Propheteum, ITpogyreiov, 36.
IIpwpetc, the Bishop so called, 21.
IIpocevarypza, 36.
Ppoodéepev, tpoodopa, 17, 18.
Prostrators, 38.
Prothesis, [po6eorc, 37.
Provinces, their original number
and later distributions, 14, 15.
Provincial System of the Empire,
13-17.
of the Church,
44-47,
Yaaric ckavovikoc, 21.
IlvAwpoc, 21.
Quartodecimans, 66 (note).
Reader, 21; his place in Church, 38.
Receared, King of the Goths, intro-
duced Filioque, 68.
Responsales, 23.
Rhiginus, Metropolitan of Cyprus,
his complaint to the Council of
Hphesus, 72 (note).
Rome, privileges of the See of, 49, 74.
Council of, under Martin L,
does not contain Filiogue,
69.
Sabbatians, 66 (note).
Sabellians, 66 (note).
Sacrifice, The, 17.
Sacerdotal List, 17, 34.
Sanctuary, 18. \
INTRODUCTION.
Sardica, Council of, 59-61.
Sceuophylax, Lkevor, diAatrar, 22.
Schism caused by Filiogue, 67-69.
Sedes, See, 36.
Semi-Arians, 66 (note).
Senatus Civitatis, 14.
Service of the Altar, 17.
Singer, 21; his place in Church, 38.
Yeevn lepa, 18, 19.
UKevor, PvAak tov, 22.
Steward of the Church, 21.
Yroai, 39.
Strolling-Monks, 27.
Stylite, 27.
Subdeacon, 18, 20.
Subintroducte, 31.
SvyKdAaiovrec, 40.
Lvveicaxtoc, 82.
Yvvicrauevot, 37.
Synesactee, 31, 32.
Synod. See Cowneit.
Tayvypagor, 23.
Téievov, 76, 38.
Yertullian, concerning the Virgins
of the Church, 30.
‘Tetradites, 66 (note).
Theodosius the Younger calls the
Council of Ephesus, 69.
Theotocos, 69 (text and note).
Throne (Opévoc), The Bishop’s, 35, 37.
co
te)
oo
Ovoia, 17.
Ovaiaornpiov, 18, 37.
Timothy of Alexandria, 67.
Toiyapxot, Deacons so called, 21.
Toledo, Third Council of, first gives
Filioque, 68.
Tribunal, the Bishop’s, 36.
Tyre, Council of, 62.
‘Yrnpérne, 20.
'Y rodtcikovoc, 20.
Yronirrovtec, 88.
Veil, the Virgin’s, 31.
Vessels, the Holy, 18, 37.
Vestments, where kept, 37.
Virginity, the terms, age, ceremo-
nies, and meaning of its profes-
sion, 30, 31.
Virgins of the Church, 24, 25, 30-33.
Vicars of the Empire, 15.
Vows of Chastity, 30, 31.
Wardens of the Church, 238.
Weepers, 40.
Widows and Widowhood, 24, 338, 34.
Women’s Gallery, 58.
Zeno of Curium, 72.
Zosimus, Pope, his controversy with
the African Bishops, 60,
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