\ S \ \ 
 
 QQ 
 
 SS 
 
 ey 
 A 
 eS 
 e 
 i 
 . F . 
 Bi 
 i) ae 
 
 AAC 
 OO — \ 
 RAV 
 AQ 
 
 OS a eS en ek Kae + 
 
 hide: meses 
 
 
 
From the Library of 
 
 Professor Benjamin Breckinridge Warfield 
 
 Beyueathed by him to 
 the Library of 
 Princeton Theological Seminary 
 
 BY /OL «AL FSO LOY2Z 
 Fulton, John, 1834-1907, 
 Index canonum 
 
 
 

 
 ay ay ee a va - Ara 
 
 
 
 
 
 
 
 : of 
 
 ge Ae ¥ 
 ; a 
 
 1% 
 
 ar) ; 
 
 
 
 
 bs * 
 ste je 
 
 (or , 
 rr 
 
 
 

 

 
 TR 
 
 
 
 . 
 nA 
 ys 
 

 
 Bee, He Ni rrtye )  e 
 ok ee ee Ae: ut ae ee | 
 
 ' nf 
 J AD. my. cae, 
 
 
 
ae 
 hy ques Ga te, 
 1] ? , 
 
 
 
SENS 
 
 LMinor Clergy 
 
 7 
 
 
 
 The Fatcthful 
 
 and 
 
 Co- Standers. 
 
 O QO 
 Améo: 
 [ex] O 
 ¥ Prostrators, 7 
 \ 7o 
 
 LZ 
 
 WZ 
 AZ 
 
 ILL 
 LE Fo fs 
 
 Hearers 
 ane 
 
 Catechumens. 
 
 
 
 
 
 ®: LA 
 \ a 
 
 
 
INDEX CANONUM 
 
 THE GREEK TEXT 
 
 Be ENGLISH TRANSLATION 
 
 AND 
 
 A COMPLETE, DIGEST 
 
 OF THE ENTIRE CODE OF 
 
 CANON LAW 
 
 OF THE UNDIVIDED PRIMITIVE CHURCH 
 
 WITH A DISSERTATION ON THE SEVENTH CANON OF EPHESUS 
 AND THE CHALCEDONIAN DECREE OF DOCTRINAL LIBERTY 
 
 Wien 
 BPO N PUL TON,. DD. ‘hbase 
 
 THIRD EDITION 
 
 NEW YORK 
 TH O.MEA) Sin ET OAS Ky R: 
 2 AND 3 BiBsLE HOUSE 
 
 1892 
 
ENTERED according to Act of Congress, in the year 1883, bP 
 JOHN FULTON, 
 In the Office of the Librarian of Congress, at Washington, 
 
 Che Carfon (press 
 171, 173 Macdougal Street, New York 
 
TO 
 
 THE RIGHT REVEREND HENRY C. POTTER, D.D., LL.D. 
 BISHOP OF NEW YORK 
 THIS MANUAL OF PRIMITIVE CATHOLIC LAW 
 IS NOW 
 BY HIS PERMISSION 
 REVERENTLY AND AFFECTIONATELY INSCRIBED 
 BY 
 
 HIS GRATEFUL FRIEND AND LOVING PRESBYTER 
 
 JOHN FULTON 
 

 
COM EN TS. 
 
 FRONTISPIECE :— eat 
 PLAN OF AN ANCIENT CHURCH ... ...........- Opposite Title. 
 PREPACE TO-THE THIRD EDITION 2...02.00. x 
 
 - PREFACE TO THE SECOND EDITION, Contatn- 
 ING A DISSERTATION ON THE SEVENTH CANON 
 oF EPHESUS, AND THE CHALCEDONIAN LAW OF 
 
 PGOCVRUNA TMB RES.) lecices ae OR ec oma cae ale 
 PREFACE TO THE FIRST EDITION........ XXVII 
 INTRODUCTION. 
 
 CHAPTER I—THE PROVINCIAL SYSTEM OF THE ROMAN 
 
 ROE TR rere eoresiae siete chante atansescrelokatersrelnisiere wrateratetay oto 13 
 
 CHAPTER IL—THE CLERGY, OFFICERS, AND RELIGIOUS 
 
 ORDARA LENGE Se © MUR CH icclee «0.0 ocie/a stele eter ie eleieiotent « 17 
 “CHAPTER III.—ANCIENT CHURCHES, AND THE APPOINTED 
 STATIONS OF THE VARIOUS CLASSES OF THE LAITY.... 35 
 
 CHAPTER IV.—PARISHES, PROVINCES, AND DIOCESES OF 
 PELE © IOC Hie Meet) cea e tae iaheroval a ele'g3 hd taralo fora eieavarche tess eter 42 
 CHAPTER V.—HISTORY OF THE COUNCILS OF THE CHURCH 
 TO PACS DD ice Alesis cise ech vido asa: ny ayer trae alo erdtete lerete are iene Re ree 51 
 
 THE APOSTOLICAL CANONS......ceceeesseeeeeese- Bl 
 GENERAL COUNCILS. 
 
 Nica@a :—SyNODICAL LETTER.......... Wiehe deisa ete eatne ates air ete 
 Asoc, (C1511 01 DRO SIRERE ICCC Cac Oce uO OL OUOSGO ae a 119 
 
 CANONS IR adisicist =o asesacere cvectleanpetcetoeiohe slerepererAaiete 12 
 CONSTANTINOPLE :—THE CREED.........2cc0.sceeescceees 137 
 LETTER TO THE EMPEROR............ 139 
 CRINONBER Siersracaietonttercosictan sve rerere orci 141 
 HPEESUS::— ENCYCHICAT) LETT ccraierse sacielelcicicieies'e a> 151 
 CANONS); stoafclerr teem stebale asta rains Pale avarte er orase ate 1538 
 EPISTLE RESPECTING EUSTATHIUS............. 161 
 CHALCEDON :—DEFINITION OF FAITH......-....00.22005 wae AGU 
 
 CANONS yee stiett tie aaceae <ie Wetreve CCC I 
 
vill CONTENTS. 
 
 PROVINCIAL COUNCILS. a 
 JAINGY RAY (OA NON a5. asc c/olelsrenie le siete» elelelesielets sieve clevsiicisieeie/aiers 199 
 INTO - OATS AT EVAN: — CAIN ONEieicisiciersie\e stalerelalercis'e eiaveleisretacveleleavelors 213 
 GANGR AC SYINODICAT: sLsEOU TIGR «0:0 c.s1s/ehs's/c?areieie's{eicieteleiaisin tals ols 219 
 
 CANONS orice cistbetetataalelalonielstelefevotorslnvelelerelatnatets teres 223 
 
 IOSTRCRTED ole eicksistesiatal e/a otelelaictsie! stale chetere sinters) =1-i= 229 
 
 ANTIOCH :— SYNODICATI LHTTER 2... «\cs/c\elesils elcls 0/sc/6 © sis)ola -in= 231 
 
 WAN ONS crceictecieletsie oiereie eleleisteta casrcielelerelajetehetl ote 233 
 
 LAODICEA :—CANONS. .....-cccccsesccccccecs Sooo choonancc 251 
 DIGEST OF THN OANONG.), 2.0 oe ee 273 
 
 INDEX TO THE INTRODUCTION, 222) eicsnnacs'aesr ane 
 
PREFACE TO THE THIRD EDITION. 
 
 T was with some surprise that the compiler of this volume 
 learned from the publisher, some months ago, that the 
 Second Edition had been exhausted. 
 
 In issuing this Third Edition he avails himself of the 
 opportunity to correct a few typographical errors which had 
 escaped his observation, and to which his attention was kindly 
 called by the Right Reverend Dr. Davies, Bishop of Michigan. 
 He has thought it proper to retain the Dissertation on the 
 Seventh Canon of Ephesus and the Doctrinal Decree of 
 Chalcedon, which appeared in the Preface to the Second 
 Edition, nothwithstanding that he has recently endeavored to 
 enlarge and popularize the same argument in the “Charlotte 
 Wood Slocum Lectures” for 1891.* 
 
 When this work was published twenty years ago, the 
 writer felt sure that a fearless and unbiassed investigation of 
 the historical documents of Christianity would discover a 
 mine of inexhaustible wealth for all the uses of the Church. 
 He did not look, however, for the marvellous development of 
 the historical spirit which has so preeminently illustrated the 
 course of ecclesiastical studies in these later years. He can 
 hope for nothing better than that this small contribution to 
 the documentary study of Church History may continue in 
 some degree to assist in fostering the love of historical research 
 in those who are hereafter to be leaders in the progress of the 
 Church. 
 
 It is becoming that the writer should here renew his 
 acknowledgments to the eminent divines, whose aid was 
 freely given when this work was first published, the Right 
 
 * “The Chalcedonian Decree: or Historical Christianity, Misrepresented by Modern 
 Theology, Confirmed by Modern Science, and Untouched by Modern Criticism.” New 
 York: Thomas Whittaker. 
 
og PREFACE TO THE THIRD EDITION. 
 
 Reverend George F. Seymour, 8.T.D., LLD., Bishop of 
 Springfield, and the late Reverend John Henry Hopkins, 
 “od WDE 
 
 Dr. Hopkins, throughout his long and strenuous life, 
 labored with unflagging zeal for the historic faith, “as defined 
 by the Undisputed General Councils”—a happy phrase, which, 
 as he loved to tell, was coined for the First Lambeth Confer- 
 ence in 1868 by no less a man than Dr. Pusey. For the 
 historic order of the Church he stood like adamant, knowing, 
 and none knew better than he, that the historic ministry can 
 be “locally adapted ” to all possible necessities. Many a truth 
 that was considered startling when it was first uttered by Dr. 
 Hopkins, thirty years ago, in the columns of The Church 
 Journal, he lived to see accepted as an ecclesiastical maxim 
 by another generation. Per aspera ad astra! John Henry 
 Hopkins fought a good fight, and he enjoyed it. He finished 
 a long course of usefulness. He kept the faith. He is at rest. 
 
 Dr. Seymour, too, has served the Church historically, not 
 only as a Professor of Ecclesiastical History in the General 
 Theological Seminary, but also in the wider and more im- 
 mediately practical sphere of the episcopate. When he was 
 first elected to the Bishopric of Illinois in 1874, that great 
 State had but one single diocese. Now, it has a Province, 
 slightly, but for the present perhaps sufficiently, organized, 
 on the old historic model, with Bishops enough to continue 
 its own succession under the Nicene canon. The work of 
 the Bishop of Springfield has so grown as to require the “local 
 adaptation” of a Coadjutor Bishop. May it be long before 
 the Coadjutor becomes the successor of his Diocesan! 
 
 While these lines are being written, a report comes of the 
 serious illness of the Reverend and venerable Dr. Schaff, of 
 Union Theological Seminary, who was pleased to write a Pre- 
 fatory Note to the Second Edition of this work, commending 
 it in no cold or perfunctory way. The time has not yet come 
 to recount the magnificent services of Dr. Schaff to historical 
 Christianity. May the years be many before his work is 
 closed. 
 
 JOHN FULTON. 
 
 Divinity ScHooL, PHILADELPHIA, 
 July, 1892. 
 
PREFACE TO THE SECOND EDITION. 
 
 CONTAINING A DISSERTATION ON THE SEVENTH CANON 
 OF EPHESUS AND THE CHALCEDONIAN DECREE 
 OF DOCTRINAL LIBERTY.* 
 
 A® an introduction to this Second Edition 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 translation 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. I 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 even the details of the argument 
 herein presented, 
 
xu 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 
 
XIV 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, im the simplest language, and without 
 theory or comment. In other respects they differed in differ- 
 ent Churches. 
 
 (2). It is a very common error, but still an error, to suppose 
 that the First General Council of Nicwa 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 the 
 Catholic Church ever attempted to set forth an exact and 
 authoritative Formula of Faith. But the truth is that the 
 Council of Nicaea 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 Nicea set forth the testimony of all the Churches 
 of Christ concerning the true doctrine of the Son of God. {t 
 did nothing more than that. The Nicene definition was 
 indeed made in exact and scientific 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 beyond what 
 it was required to utter by the manifest necessities of the 
 Church, 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 had 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 Nica. '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 Nicsa 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 Cicumenical 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 Nica 
 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 Counvil 
 of Ephesus, but on this occasion the Council merely tested 
 the heresy of Nestorius by the clear signification of the pre- 
 vious definition of Nicea. The ecthesis, i. e., the statement 
 or exposition of Nicza, 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 aflirms that to explain érépav mioTw ‘asa belief contrary to the Nicene, 
 or a creed expressing doctrine inconsistent with the Nicene” “is to explain it away ;”” 
 an assertion which simply begs the question. He declares that ‘‘wioris means & 
 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 ‘ erépa 
 applied to a creed ” (i. e. to miatts) “ must bear the sense of verbal difference, not of 
 doctrinal opposition ;’’ a necessity which is not shown, so that the statement is 
 mrely a third begging of the question. The learned Canon maintains that the decree 
 o/ 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 mozis had acquired the new meaning of a verbal formulary in 
 acldition to its old and usual signification of a faith, doctrine, belief. No such 
 widoubted 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 
 Cutholic 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 
 express their meaning. So far from that, however, the word ovjSodov lay ready for 
 that very use; and the fact that they did not use it is sufficient evidence that they did 
 not meanif. 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 rioms in the new 
 sense of a verbal formulary ; but the evidence is altogether to the contrary. If miors 
 alone had been understood in that sense, the Fathers of Chalcedon 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 «4 new prohibition by extending the 
 decree which already protected the docirine 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 cecumenical Synod 
 unlawful for any man to propose, or com- | decrees that it is unlawful for any man 
 pile, or compose any érépav miotw than|to propose, or compile, or compose, 
 
SECOND EDITION. xvil 
 
 (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 Niczea, 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 
 Niczea 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 Nica 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 
 fathers assembled with the Holy Ghost at | mio7w. 
 
 Nicza. 
 But those who shall dare to compose, But those who shall dare EITHER to 
 or to publish, or offer érepay miotw compose erépay mor, OR to publish, or 
 
 teach, or deliver erepov avpBodov 
 
 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 édacxadca signifies doctrine in general ; éxecrs, a state- 
 ment of doctrine; édyuara, opinions set forth as doctrines of faith; mioms, faith 
 irrespective of form; cvuBodov, 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 have 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 miors 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 miot:s alone, it is impossible to deny 
 or doubt that mors, clinched by ovuBodov, can mean nothing less than a Creed in the 
 strictest sense of an exact verbal formula of faith. 
 
xvii 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, «nd 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 Nicea 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 Nicwa ; 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 distine- 
 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 whodare 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- 
 munion, 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 (cumenical 
 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 Nica 
 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 Symbol ; 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 
 
xXx PREFACE 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- 
 
‘ “ : Z ’ 
 fat 
 SECOND EDITION. XX 
 
 ciently expressed in a form of words which could not have been 
 changed without endangering the Faith itself, no true Gicu- 
 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- 
 yvincial 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 
 
Xx PREEPACH TO (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 yery 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. XXlil 
 
 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 qjud¢ «. 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 (é7ép 
 juav) 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- 
 
XXIV 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 credenda 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: 1st, 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 pre- 
 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 toa great extent. It is astonishing 
 that on the subject of Eschatology, 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 has 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 6f 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, that 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). If 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, is 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 obeying the Chalcedonian Law of Liberty 
 which secures the liberties of each by maintaining the rights 
 of all. 
 
 JOHN FULTON. 
 
 EASTERTIDE, 1883. 
 
PREFACE TO THE 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 Primitive Vindicatus ac Illustratus. In the Canons of 
 the 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 has 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. 
 
XXVii PREFACE TO THE 
 
 2. In the Enauiso 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 TpeaBv- 
 tepoc, for example, is always rendered by presbyter, never by 
 priest ; and whenever the word priest or priesthood occurs, 
 which is exceedingly 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 Invex To THe Iytropucrion, 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. O0b 4 
 
 4. In the Dicrsr 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 Docrriyvat Derinitions 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 S. 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 ; in which 
 the doctrinal decisions of the undivided Church of Curisr 
 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. 
 
Pei. DUCT LON 
 

 
O08 0s ol gl NGO 2 
 
 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 PRATORIAN PRH#FECTURES. 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 Chvrch 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 76/1c), 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 (7podoreva) 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 taporkia, a Parisy ; 
 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 Pretor or 
 Proconsul or other Officer of like rank who presided over the 
 Province 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 ; 
 
[IN TRODUGTION: 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 Rheetia ; Noricum ; Pannonia; Mesia ; Dacia; Britan- 
 nia ; Mauritania Cesariensis et Tingitana ; Aegyptus ; Cappa- 
 docia ; Galatia ; Rhodus ; Lycia; Commagene; Judea; Ara- 
 bia; Mesopotamia; Armenia; Assyria. 
 
 Gradually, however, the necessities of administrative goy- 
 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 Hast, 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 Em- 
 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 PRATORIAN PRAFECTURES, 
 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. 
 
Cau Bre EE. 
 
 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 VOID NOR 
 ADULTEROUS. CEREMONY OF CONSECRATION. CONSECRATED VIRGINS WERE NOT 
 THE SAME AS DEACONESSES. THE SYNEISACT®. THE WIDOWS OF THE CHURCH. 
 
 HE Cunzrey (6 «Aijpoc), 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 
 
 Church, 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 TO KAjpw). 
 
 A List of THE CLERGY (KaTtdAoyoc THY KAnpLKov), other- 
 wise called Tue Canon (6 xavev), and still more frequently the 
 SacerporaL List (KkatdAoyo¢ iepatixoc), 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. 
 
 THE PriestHoop (iepareiov), in its various offices of worship 
 and administration, included only the Bishop, Presbyters, and 
 Deacons as the Presiding Orders of the Church (oi mpoeotére¢ 
 THG éxkAnaiac, Ant. I.). They alone could take part in the 
 Sacred Service (Aectovpyia) of the Sacrifice (@voia) ; only the 
 Bishop or a Priest being permitted to offer (mpoodéperv), and 
 
18 [IN TRO DUC LPO: 
 
 none beneath the rank of a Deacon being permitted to assist 
 at the Oblation (tpoodopd). And as none but they might 
 serve at the Altar (Qvocaorijpiov), so none but they were per- 
 mitted to communicate within the Sanctuary (Gj), or even 
 to touch the Holy Vessels (iepa oxetn). 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 
 Bisuopr, 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. 
 
fPPrRODTaTrT ew... 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 Deacons were included in the 
 Sacred Order of the Priesthood. Though they might not 
 offer (tpoopéperv), 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 Minor Crerey 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 Clerey* was 
 
 THE SuBDEACON (U7 7péTI|C, UTodLdKovoc), 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 Acotyruist (akdAovOoc), 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. 
 
 Tur Exorcist (éopkeorc) 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. IM, 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. 
 
 Tae Reaver (dvayvoornc) 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. 
 
 THe DoorKErrer (tvAwpdc¢) seems to have been little more 
 than Sexton and Janitor. 
 
 Tue Sineer (adti¢ Kkavovkoc) is first mentioned in the 
 Council of Laodicea. His office was to sing in the Church, in 
 his appointed place, which was the Ambo or Pulpit. 
 
 Tae Copratm or Fossarm (komidta, kom@vtec) had charge 
 of funerals, and were particularly bound to see that the poor 
 had decent burial. 
 
 THe ParaBoLant (TtapaBodavoi) 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 (mapdBodo:), who fought with wild 
 beasts, on account of the equal danger incurred by the para- 
 bolani in encountering infectious disease. 
 
 Tue Carecuists (Katynyntai), were not an order of the 
 Clergy, but were men chosen from among the Clergy superior 
 and inferior on account of their peculiar aptness to teach. 
 Their duty was to receive and instruct the candidates for 
 Baptism. They were also sometimes called vavtoAdyo. As 
 the Bishop, as ruler in the Ark of Christ’s Church, resembles 
 the tpwpev¢ or Pilot ; the Presbyters, the vaita: or Mariners; 
 the Deacons, the toiyapyou or Chief Rowers; so the Catechists 
 were called vavtoddéyo., 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 vai¢ (Nave) which represented the Ship 
 or Ark of the Church. 
 
 Tue Steward or THE CuuRcH (oikovduoc), like the Cate- 
 
22 PN PRODUC TION: 
 
 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. 
 
 Tae ScrvopHytax (pvAag thy oxedwv, or otherwise PiAakt 
 TOV KEyNAiwWY), 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 CuartopHyLax, or Keeper of the Rolls and 
 Archives. 
 
 Tae Hermenevt& or INTERPRETERS (épynvevtai), 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 Derensor oF THE CHURCH (ék- 
 dixocg ti¢ éxkAnotac), who is also sometimes called Eccrxstec- 
 picus (é«mAnoéxduxoc). 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 ApvocaTr OF THE 
 Poor to look to the interests of poor persons, widows, and 
 virgins belonging to the Church, and in case of wrong or 
 
iwTRGODUCTION. 23 
 
 injury being done them by the rich, to act as their attorneys 
 and advisers in seeking redress from the Magistrates. 
 
 Tue Cuurcu Apvocarte, 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 case 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 Copiatie 
 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. 
 
 THe Mansionarivs (tapapyovdpioc) 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. 
 
 Tae Warvens oF THE CuurcHEs (@tAaKe¢ TOY EKKANOLOYV) 
 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 Norarn or Exceprores (dévypdpor, 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 Apocrtsarmt or ResponsaLEs, 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. 
 
94 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 DEaconrsses were of apostolical ap- 
 pointment, since St. Paul, in Rom. xv, 1, calls Phoebe a 
 Servant (d:dkovoc, Deaconess) of the Church of Cenchrea. 
 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- 
 cration 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 quierere. 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. 
 
DNERODUCTION, é 25 
 
 ordained, but who lived under the rules and appeared in the 
 habit or dress (€v 7@ oy7warte) of the Deaconesses. Zonaras 
 states (Com. on Nic. xx) 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 (dvaxovicoar) 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 Monxs (wovayol) began 
 to be a very important class in the Church, but Monasticism is 
 not to be confounded with the Ascerricism 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, ov dia doxnolv, aAAa da 
 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. 
 
 Tur AncHorets (avaywpntai) 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 Canosrres (KovvoZi7ai), and their habitations 
 
INTRODUCTION. 27 
 
 were called Cenobia (kotv6Bia). Such communities were soon 
 established in all parts of Christendom, and became the regu- 
 lar form of Monastic Institutions. They were under reguls- 
 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 Sryirrm 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 were 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 superstitious 
 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, saturabantur 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 Carisr. 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 proficient 
 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. -lud quoque convenit precavere, ut preter eos qui sunt 
 Domini Sacerdotes, nullus sibi jus docendi et predicandi audeat vindicare, sive sit 
 ille monachus, sive laicus, qui alicujus scientie 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 likewise 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 iepowovayoi 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 of 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 
 cares and his affections which must necessarily be given to 
 
 * Aug. Serm. 49 de Diversis. Volui habere in isté domo Episcopi meum monas- 
 terium clericorum. Ecce quomodo vivimus. WNulli licet in societate habere aliyuid 
 proprium. 
 
30 INTRODUCTION: 
 
 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 not 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 
 marked 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 Virarn 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 
 ErernaL Son oF Gop, being conceived of the Hoty Guost, 
 did not abhor the Virgin’s womb ; but that, being Gop of the 
 Substance of the Farner, 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 Church (avayeypaypévar év 
 T@ TOY ékKAnowy Kavéve); and that their customary distinc- 
 tion was that of Virgins of the Church or Ecclesiastical Vir- 
 gins (Ilapbévoi éxxAnovaortixai). “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 
 
PR TRODUCTION . 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 Curisto dicaverunt, pudice et caste 
 sine ulla fabula perseverent; ita fortes et stabiles premium Virginitatis exspectent. 
 Si autem perseverare nolunt, vel non possunt, melius est nubant, quam in ignem suis 
 delictis cadant. 
 
32 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 her 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 dyaryrai 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 
 
INE ODUCT LO. 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 themselves 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 (ovveioaxrov). 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. 
 
 Tue Wiwows 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 List or 
 Sacred Canon of the Church. The whole, as we have seen, 
 comprises 
 
34 [IND RODYCTION: 
 
 I. Tar Priestnoop, including the Bishop, Presbyters, and 
 Deacons. 
 
 II. Toe Minor Cuerey, including the Subdeacons, Aco- 
 lythists, Exorcists, Readers, Doorkeepers, Singers, and the 
 Copiatz or Fossarii. Here, too, perhaps, we ought to class 
 the Deaconesses. 
 
 III. Curricat 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. 
 
 IV. OFFicrERS WHO MIGHT BE EITHER CLERGYMEN oR LayMeEn, 
 viz., The Advocate or Defensor, the Mansionarius, the War- 
 dens, the Notarii, and the Apocrisarii. 
 
 V. Tue Ascetics, including Monks, Virgins, and Widows. 
 
(Dds 0 Sete a Di ee 9 
 
 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 THE 
 HEARERS. CATECHUMENS, THEIR AGE, THEIR PROBATION, THEIR FOUR CLASSES. 
 THE GREAT GATES. PLACE OF THE HIEMANTES. PENANCE IN THE PRIMITIVE 
 CHURCH WAS A DISCIPLINE, NOT A PUNISHMENT NOR A MERITORIOUS EXPIATION. 
 
 FTER the account of the Clergy and Ascetics 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 («vpiaxd) 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 ((7jua), or Tribunal, because it was there 
 
36 INTRODUCTION. 
 
 that he pronounced his sentences and made known his deci- 
 sions. The Bishop’s throne was called by the Latins Sedes 
 and by the Greeks Cathedra, whence we derive our Enelish 
 word Sze to designate the City from which he takes his title, 
 and Carneprat as the name of his chief Church. 
 
 Besides the Cathedral there were frequently other Churches 
 that demand some special notice. 
 
 Such were Oratortes (tpooevkripla, oikor ebxt pol), a name 
 which is often indiscriminately applied to all Churches what- 
 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 Celebration of Holy Communion. 
 
 Martyrigs (waptipia) were Churches erected over’ the 
 graves 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 Propurreum (tpopyreiov), or Apos- 
 TOLEUM (adT00TOAEiov). 
 
 CEMETERIES (KovunT7pLa), 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 
 
INTRODUCTION. oT 
 
 great arc, the Bishop’s Turons (@pévoc) which was also some- 
 times called the Bema (@7jua); 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 Aurar 
 (2) called in Greek Ovoracripiov, that is, an Altar of Oblation 
 or Holy Table, but never called Bwudc, 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, O@vovaoripiov, they indignantly denied that they 
 had Bwyuorvc, 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 Aurar. 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 (7pd60eo1¢), 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 
 (dtakovtxdv), 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 Gates (dy:at 7bAa1), 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 Mrvor Crrrey and 
 Farrarut Larry (moro/, téAevot), who were in the enjoyment 
 of the full Communion of the Church. 
 
 With these a class of Prentrents was permitted to stand 
 during the service of the Church, on which account they were 
 called ConsisTentrs (ovviotdevot), or Co-stanprers. 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 téAevor) of the faithful at the Altar. 
 
 In the Nave stood the AmBo (auGwv), 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 KnereErs (i7oréi7- 
 Tovrec, yovuKAivortec) 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 Inrertor Narruex (vdp67&, mpovdo¢), opening into 
 the Nave by (10) the Beautiful or Royal Gates (mvAae wpaiat, 
 mbAat Baotdikai), and in this was the appointed place of the 
 third class of Penitents called Hearerrs, as well as of the 
 Carrcuumens, and of Jews, Heathens, Heretics, or Schismatics 
 who desired from any cause to hear the doctrines of the 
 Church. 
 
 The Hearers (dkpowpevor) 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 CarecHuMENS (kaTjyovpevot) were persons receiving 
 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 He&arers, 
 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 Kwyeerers, 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 Exzcti, called in 
 Greek BanriGéuevor or PwrtGouevor, 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 (ai@piov) of greater or less ex- 
 tent (11) surrounded by a portico (oroa/), and having some- 
 where, generally near the middle, a fountain (p/aAc) or spring 
 (@péap) 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 
 guilty 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 
 Weepers (ovykAaiovtec) 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 
 yeuacouevot, 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 Nicea. 
 
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. 
 
CHARA ry :. 
 PARISHES, PROVINCES, AND DIOCESES OF THE CHURCH. 
 
 PARISHES. 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. Parisnes 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 ; 
 
(INTRODUCTION. 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 of 
 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 itis 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 not 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 little 
 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 Episcopate 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 Curist. 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 
 
4G 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- 
 vince; 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 canonical times 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 
 Lorp Jzsus 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 their 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 East and on the North of 
 Africa, the Churches of the East 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. 
 
 Ill. Tue 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 witb 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 Dioceses 
 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 ArcupisHop—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 Exarca 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 Parrrarch 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 Metropoli- 
 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 8. 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 Caesarea, 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 early 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. 
 
CHASE ER Vs 
 
 HISTORY OF THE COUNCILS OF THE CHURCH. 
 
 NATUBAL TENDENCY TO COUNCILS IN THE EARLY CHURCH. ORIGIN OF THE APOSTO* 
 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-CHSAREA, NICMA. PRESIDENTS AT NI- 
 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 NHE 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 INE ROD UC TPON, 
 
 the third ; and that before the Council of Niczea 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 sutficient 
 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 inserted 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 nad 
 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 Synod, 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 Episcopate of 
 the whole Church. Thus, at Niczea 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 Council of Constan- 
 tinople ; while the latter has been universally accepted by the 
 Universal Church, while the former has as universally been 
 branded with the title 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- 
 
54 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 oF 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 Niczea. 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. 
 
 “Tt 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 having 
 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-Czesarea, 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-Cesarea, Antioch, and Laodicea, 
 are universally recognized, East and West, as having 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- 
 tially examined. 
 
INTRODUCTION. 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- 
 trine as well as discipline.* 
 
 Tue Councit or Nro-CasAREA 
 
 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. 258, 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 FarHer, and the denial of his divinity. 
 These opinions spread rapidly throughout Egypt and the neighbouring Proyinces, 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), Eustathius 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 himselt to have 
 been very active in the Sessions of the Council. “The Em- 
 peror,”’ says Eusebius (Life of Constantine, Bk. TII., 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 Nicene 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, 
 apon 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. IV., P. 2, C. 5. 
 
INTRODUCTION. 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 
 
 * ““MeELetTius was Bishop of Lycopolis in Egypt. He was accused and convicted 
 of having offered incense to idols, and was in consequence deposed by Peter, Bishop 
 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, 0., 
 note by Dr. Maclaine. 
 
 + The controversy respecting the proper time of celebrating the Easter festival was 
 of very early origin in the 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 angel 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, however, 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 Ireneus, who wrote to him in the name of the 
 Churches of Gau]. 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, z. é., 
 the first Sunday after the full moon, which happens upon, or next after, the vernal 
 equinox, @. ¢., the 21st 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 various 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 Nica 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 Nicea 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 Novatians 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.—Hammond, pp. 43, 44; Bingham, Scholastic Hist. of Lay Bap- 
 tism, p. II., C. IL.,s.2. Mosheim, B. I., p. IL, C. V., 5. 17. 
 
 + The Pautranists derived their name from Paulus Samosatensis. who was elected 
 Bishop of Antioch, A. D. 260. He maintained, amongst other errors, that our LoRD 
 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 SAviour’s command, ‘‘In the name of the FaTHeEr, the Son, and the Hoty 
 Guost.”” 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.—Hammond, pp. 51, 52. 
 
 + Licnytus, 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 a later 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 Niczea. 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. 
 
 Councin 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 tobe 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 Illyricum 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 Clergyman’s Vade Mecum, Vol. II., p. 157. 
 
 Amongst other things enacted by these Canons, it was provided, 
 that in the event of any Bishop considering himself aggrieved by the 
 sentence of the Bishops of his Province, he might apply to the Bishop 
 
50 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 
 Canons 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 Ceci- 
 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 
 
INTRODUCTION. 61 
 
 that the alleged Canons were genuine, they would submit to them. 
 They sent accordingly, and received answers from 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. 
 
 Councit 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 Czsarea 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 371. The more probable opinion 
 is that it was held between the Council of Nica 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 INTRODUCTION. 
 
 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 XI 
 
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 of 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 like 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 
 XVII. 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 Niczeea—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. 
 
 Counciz 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 PND ROD C.C Lilo MN. 
 
 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 Niceea ; 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. 
 
Or Sere Hi OVE: 
 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 NIC#A, THE FILIOQUE AFTER- 
 WARDS INSERTED THROUGH THE INFLUENCE OF SECULAR POWER. COUNCILS OF 
 TOLEDO, ROME, AIX-LA-CHAPELLE. ACTION OF CHARLEMAGNE AND LEO Ill, 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. 
 
 THE 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 Eunomtans, 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 FaTHER (whence 
 the name of Anomeans or dissimilar), that the Son was created by the FatHErR, and 
 the Hoty Guost by the Son, and that the Hoty GuostT is destitute of all divinity, or 
 creative power.—Hammond, p. 68. 
 
 The Eupoxtans derived their name from Eudoxius, who was Bishop 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 Smmi-ARIANS or PNEUMATOMACHI were properly those who neither agreed 
 with the Catholics in holding that the Son is of the same substance, ogoovcvos, with the 
 FATHER, nor with the rigid Arians in asserting that he is altogether dissimilar, avo- 
 wovos, 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, opuorovowos, but that the 
 Hoty Guost is in all respects a creature, and different from the FarHer 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 GuHostT, whom they asserted to be a mere creature. 
 Augustin, Heer. 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. 
 
 Tue SaBeLirans, from Sabellius, a native of Lybia, held that the Son and the 
 Hoty Guost are not only the same Gop with the FaTHeER, 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 FarHerR, Son, and Hoty Guost, and who is 
 therefore sometimes called the FaTHER, 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 FATHER 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 Curist 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- 
 THER. He founded his opinion upon 1 Cor. xy. 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 Hony Guost.—dammond, p. 10. 
 
 The PuHorrt1ans, 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. 
 
 ApoLirnarius, 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- 
 tellectyal faculty—Hammond, p. 70. 
 
 The SABBATIANS were so called from Sabbatius, a Presbyter, who adopted the 
 sentiments of Novatianus. 
 
 ARISTERI, is probably a false reading for Aristi, é.¢., the best; as we also find 
 Cathari and Catheroteri, i. e., the pure and the more pure. 
 
 The QUARTODECIMANS, or TETRADITES, were those persons who persisted in ob- 
 serving the Easter festival with the Jews, on the fourteenth day of the first month, 
 whatever 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. He professed to be inspired in a peculiar 
 way by the Horny 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 Sprrrr, 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 Sprrrrr 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 Egyptian by birth, and a cynic philosopher. He 
 was converted to the faith by Gregory Nazianzen, 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 deposed, but 
 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 Paulinus. The Bishop of Rome was in communion with the latter, and 
 consequently regarded Meletius asschismatic. . . . . . The Second @cumenical 
 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 eulogy. . . . . . He was 
 regarded by all as a Saint; and when his body was transported to Antioch, the journey 
 was an uninterrupted ovation.—The Papacy by Abbé Guettée. Engl. Ed., p. 110. 
 
68 PN TROD UCLRrON, 
 
 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 Finroqve procedentem, ‘“‘ Who proceedeth from the 
 Farner 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 Son,” without meaning 
 that He proceeds in the same way or in the same sense from the 
 Son as from the Farurr. 
 
 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 Fin1oqun, ‘and from the Son,” 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 Fin10que 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 Sprerr 
 is said to proceed in an ineffable manner from the Faruer and 
 the Son. 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, Fiioqve 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 au 
 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 IL., 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- 
 grayed the Greek text and the Latin version of the Creed of 
 Constantinople, both without the Fiztoqur. 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 L, 
 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 THEOoTOCOs, 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,”’ Qc6v capxwOévra texovca Oeoroxos dvouagerar. 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 Egypt, 
 Syria, and Asia assembled, and Nestorius also came with ten 
 Bishops in his train ; but owing to the absence of a number 
 of the Eastern 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 Bey- 
 eridge and by Suicer, in v. @coroxos. 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, having 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, é. ¢., the Bringer-forth of Gop (Dei genitricem).” And Leo I., Bishop of 
 Rome, ‘‘ 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 py7yp 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 cov, 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 Myrnp cov, which being retranslated into Latin became Mater Dei, 
 the Mother of Gop. To this I would add, that the expression, Mother of Gon, having 
 thus originated in a mistranslation of the original word, and having, as we know, been 
 in after-ages perverted from its primary intention of an assertion of our LorpD’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 @ecoroxos, and Pearson on the third Article of the Creed.—Ham- 
 mond, pp. 79-81. 
 
INTRODUCTION. 71 
 
 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- 
 cation 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 CHarisius, who was a Presbyter, 
 and G&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 Counci], 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, i. 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, 
 
TD, 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 JEsus Curist, 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. 35), 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 well 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 thé 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. 
 
INTRODUCTION. 73 
 
 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 of 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 
 Cuarist. The Council condemned the doctrine; but Eutyches, 
 having gained the ear of Dioscorus, Bishop of Alexandria, 
 Flavian himself was cited 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 
 Dioscorus 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 Eutyches. 
 
74 INTRODUCTION. 
 
 Flavian was condemned, scourged, and so cruelly maltreated 
 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 
 Nica, 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. 
 EKuphemia 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 Jie 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 
 
IN DBR ODUCTION. 15 
 
 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. Aé€tius, 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 amoi gst 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 
 then 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, 
 xetporoveradar), 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 
 CEcumenical 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 PNTRODUCLIE ON, 
 
 still more elearness 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. 
 
 IN GREEK AND ENGLISH. 
 

 
 . 
 
 p ih Wek i ut i) 
 
THE APOSTOLICAL CANONS. 
 
KUARIVED De i, 2 
 
 TQN 
 
 ATIQN KAI TIANZTEITOQN ATOSTOAQN, 
 
 
 
 Codex Canonum Ereclesine Lrimitivae, 
 
 QUI VULGO 
 
 Canones SS. Apostolorum 
 
 APPELLANTUR. 
 
 
 
 KANQN A’, 
 
 ’"Etiokoroc yelpotoveioOw ind éerioxdtwy Ovo 7 TPLOY. 
 
 KANQN Bi’. 
 
 IIpeoBurepoc i760 évoc EmtoKdrov yELpoTovetobw, Kal didKovoe, 
 kat ob Aotrot KAnpLKol. 
 
 KANQN I. 
 
 El tig érioxorroc, } mpeoBvtepoc, mapa THY Tov Kupiov did- 
 Takiv Thy ent TH Ovoia, mpooevéyny Etepa Tiva ent TO OvoLaoTh- 
 ploy, 7) médt, 7) ydAa, 7} avti olvov oikepa énitndevta, 7 OpveEtc, 
 4 Sad tiva, 7 donpia, Tapa THY dlaTaéty, KabaipEioOw: TAnY 
 véwv vidpwr, 7 otapvaAic TO Kaip@ TO déovtt. My éSdv dé EoTw 
 mpoodyeoOai tt Etepov eic TO Ovotaorhpiov 7) EAaLov Eig THY Avy= — 
 viav, Kat Ovuiawa TH Kaip@ Tie dyiac mpoopopac. 
 
 KANON A’. 
 
 ‘H dAdn ndoa érdépa sic oikov drooteAdécdw, aTtapyn TO 
 ETLOKOT® Kal TOG MpEDBUTEpOLC, GAAG Li TPOG TO OvoLaoTHpLOY. 
 AjjAov 6&, a¢ 6 ériokotoc Kal of mpeoBitEpoL, eriuEepisovat Toic 
 dtakdvolc, Kal TOIG AoLTOIG KANpLKOIC. 
 
 “ 
 
CACN-O NS 
 
 OF THE 
 
 Eee PDN re -C TCR EH, 
 
 COMMONLY CALLED 
 
 THE APOSTOLICAL CANONS. 
 
 
 
 CANON I. 
 Let a Bishop be ordained by two or three Bishops. 
 
 CANON II. 
 
 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 E’, 
 ’"Erioxorog, 7 mpecBirEpoc, 7) OudKovoc, THY EavTov yuvaiKka 
 un exBadAétw tpopdoe: evAaBeiacg: éav dé ExBAAAQ, aopicécOw * 
 émipévay dé, Kabatpeiobw. 
 KANQN ¢’, 
 ’"Exiokomoc, 7 mpeoBiTepoc, 7 didKovoc, KoouiKac dpovtidac 
 
 un avadauBavétw* ei dé pH, KaBaLpEiaBw. 
 
 KANQN Z’, 
 El tic érioxoroc, | mpEeoBvTEpoc, 7) AidKovoc, THY ayiay TOU 
 Ildoya jépayv mpd THe éaptvijg lonuepiac weTa “lovdaiwy émute- 
 Aéoet, KaBaipeiobw. 
 
 KANQN H’, 
 
 El tic érioKxoroc, | MpEcBUTEpoc, 7 OldKovoc, 7 EK TOU KaTa- 
 Aéyov tov lepatiKod tmpoopopac yevowévng wn petadAdBo, THY 
 aitiay eindtw, Kal éav 7 EevAoyoc, ovyyvaunc TvyYVavEeTW* Ei OE 
 pn A€yot, apopiGéOw, wo aitroc BAGBHG yevouevog TH Aa@, Kat 
 brévoiav éuTojoag Kata Tov TpocEvéyKaVTOC, WS pI Vyas 
 GVEVEYKAVTOC. 
 
 KANQN 0’, 
 
 Ildvra¢ tov¢ eiciovtac muoTove Kal THY ypadGy akovorTac, 
 un) Tapapévovtag d& TH Tpocevyy Kal TH ayia peTadmpe, wc 
 ataiiav gunovovvtac TH ExKAnoia apopiceaBat xp7. 
 
 KANQN I’, 
 
 Ei ti¢ dkovavyte Kav év olkw ovveténrat, ov7o¢ adopted. 
 
 KANQN IA‘, 
 El ti¢ Kabypnuéva KAnpikocg Ov KANpLKa ovvedéqntat, KabaL- 
 petoOw Kai avroc. 
 KANQN 1B’. 
 
 Ei tic KAnpixdc 7 Aaikds adupropévoc, HTot ddeKktoc, aTEAOaY 
 év érépa TOA dexOQ avev ypappdtwv ovoTaTiKOy, adopicécdw 
 kal 0 degduevoc, Kal 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 
 Scriptures, 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 XIL 
 
 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 
 
 KANON IT”, 
 
 Ei d& adgwptopévog ein, eviTELvécOw adte 6 dpoptopds. 
 
 ‘ 
 
 KANQN Id’. 
 
 *"Exioxonov py égeivae Katadeipavta tiv éavtod raporkiay 
 étépa evrimnday, kav 070 TAELOVWY avayKdontaL* el wh TUG EvAO- 
 yoo aitia y TovTO BLagouévyn adtov troLetv, wo TAEOY TL KEpdOG 
 dvvapévov adbtov Toi¢ Exeloe AOyW EvoeBEiac OvuBdAAEcBaL* Kal 
 Toute O& ovK ad’ EavTov, GAAa Kpioet TOAAGY értoKéTWY, Kal 
 TApakAHoEl EyloTy. 
 
 KANQN IB’. 
 
 Ei tig mpeoBvitepoc, 7 didKovoc, 7 bAws Tov KaTaAdyov TéY 
 KAnpikdv anodAeipac THY éavtov Tapolkiay, Eig Erépay aTéAON, 
 kal ravtTeAa¢ etaotac dtaTpiby év GAAy TapotKia Tapa yvounv 
 tov idiov émiokdm0v* TovTov KEdEvouev pnKéTL AELTOUpyeiv® ek 
 pddAtora TpooKaAovpéevov avTov Tov értoKOTOV avToU érnavEedEiv, 
 obx UmHKovoEY, ETiUEVWY TH aTadia’ we AaiKkds wévTo éexEioE 
 KOLYWVELTW. 
 
 KANQN Io’. 
 Ki dé 6 érioxorog tap’ ® tvyxdvovor, tap’ oddév Aoytodue- 
 voc THY Kat’ abTav oplobeioayv apyiay, déEnTat adbtod¢e we KAnpt- 
 KovsG, apopicéoOw, we diddoKadoc atagiac. 
 
 KANQN IZ’. 
 ‘O dvol yduoug ovuttAakeic peta TO BadrrLowa,  TaAAaKny 
 KTnOduEvoc, od dbvaTat Eivat ittioxoToc, 7) MpEaBUTEpOS, 7 OtdKo- 
 voc, 7) bAwe Tov KaTaAdyov TOD iepaTtiKOd. 
 
 KANQN IH’. 
 
 ‘O xjpav AaBdyr, 7 ExBeBAnuévny, 7) éraipav, 7 olkérev, } THY 
 2 ~ , A , 
 éml oxnvijc, ob Sbvatat eivat éxioKxoroc, 4) mpeoBoTEpoc, 7) OLdKo- 
 voc, ) GAwe Tov KaTaAdyov Tod iepatLKod. 
 
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. 
 
56 CANONS 
 
 KANQN 10’, 
 ‘O dto ddeAgac ayayopuevoc, 7) ddeAgidny, od Sbvatar elvat 
 KAnplLKos. 
 KANQN K’, 
 KAnpiko¢ éyyvag didovdc, kaBatpeiobw. 
 
 KANQN KA’, 
 
 Evvovyoc ei wév && érnpeiac avOpdrwv éyévetd tic, i év 
 
 dtwyu@ adypéOn ta THY avdpHv, 7} obtws Epv, Kai éaTLv déLoc, 
 éttioxotog yivéodw. 
 
 KANQN KB’, 
 
 ‘O akpwrnpidoag éavtiv, ui yrvéoOw KAnpiKdc* avTopoven- 
 TIC yap EoTLv EavTod, Kal TG TOV Oeod Onucovpyiac ExOpdc. 
 
 KANQN KI", 
 
 Ei tic, KAnpixo¢ @v, éavtov dv adxpwrnpidoe, Kabatpeicbw ° 
 goveds yap gory éavTod. 
 
 KANQN KA’, 
 
 Aaixd¢g Eavtov axpwrnpidoac apopicécOw etn tpia* EniBovdAoc 
 ydp éote the EavTov Swie. 
 
 KANON KE’, 
 
 "Erioxotoc, 7 tpeoBitepoc, 7) SidKkovoc émt tropveia, 7} ént- 
 opkia, 7 émt KAorH ddodc, KabarpeicOw, Kal pw dopicécOw. 
 Aéyet yap 7 ypagy, Ob« exduKjoetc dic én? Td adbtd. ‘QoadTwe 
 Kal ol AouTolt KAnpLKol. 
 
 KANQN Keo’, 
 
 Tay cig KAijpov mpoceAO6vtwr dyduwv, Kedevouev BovdAopé- 
 voug yapetv avayveortac Kal wddArtac pdvove. 
 
CALLED APOSTOLICAL. 87 
 
 CANON XIX. 
 
 He who has married two sisters, or a niece, cannot be a 
 Clergyman. 
 
 CANON XxX. 
 
 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 Gop’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 XXvV. 
 
 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. 
 
58 CANONS 
 
 KANON KZ’. 
 
 ’"Enioxorov, 7 mpeoBuTEepov, 7) OldKovoyvy, TOTTOVTA TLOTODS 
 dpaptdvovrac, 7] atiotove adlknoavtTac, Kal dla TOLOVTwWY do- 
 Beiobar OéAovta, Kabatpeicbar mpootdtTouev* ovdayov yap 6 
 Kipiog tovto judg édidage* tovvavtiov dé, abto¢g TUTTOMEVOE, 
 ovK avrTétunTEe* Aodopovpevocg ovk avTEAoLddpeL* TMdoXwWY OvK 
 qretAet. 
 
 KANQN KH’, 
 
 Ei tic érioxotoc, 4 tmpeoBiTEepoc, 7 didKovoc, Kabatpebete 
 dikalwe él éykAnwaor pavepoic, ToAunoeev dyacba tig ToTé 
 éyxelplobeiong avT@ Agttoupyiac, mavtdracw éxKnoTTéoOw THe 
 EKKANOLaC. 
 
 KANQN KO’, 
 
 Ei rig érioxoto¢ dla xpnudtwv tio agiac tavTn¢ e&yKpatije 
 yévnrat, 7} TpeoBvTEpos, 7) OtdKovoc, KaBarpeicOw Kat adToc Kal 6 
 yElpotovioac: Kal éxKkoTTEDOW Kal Tic KoLYwWriag TaVvTaTacLY * 
 O¢ Liuwy 6 Mdyoc bn’ éwod Ilétpov. 
 
 KANON A’, 
 
 Ki tig éniokoto¢ Kooutkoig dpyovot ypnoduevoc, dv’ abtav 
 éykpatnc éxkAnoliac yévnta, KaBaipeioOw Kat aopicécdw, Kai 
 of KOLYWYODYTES AUTO aTavTEs. 
 
 KANQN AA’, 
 
 El tic mpeoBbteposc, katagdpovjcac Tov idiov énoKkdtov, ywpic¢ 
 ovvaydyy, Kal Ovovactnpiov EtEpov THEY, wNOEV KaTEYVWKBG TOD 
 éxvoxorov év evoeBeia kal dixacootvy, Kabatpe(cOw wc Pidapyoc* 
 tbpavvog ydp éottv., ‘Qoavtocg dé Kai of Aowrol KAnpLKol, Kal 
 doot dv avTa@ TpocdGvrat. Oi dé Aaikol dpopitécbwoav. Tata 
 O& peTa piav, Kal devTépar, kal TpiTHY TapdKAnoLy Tov éTLOKOTOV 
 yivéodw. 
 
 KANQN AB’. 
 
 Ei tig mpeoBurtepog 7 dudkovoc bnb émiokénov yévntat adw- 
 plouévoc, TodTov wy e&etvar map’ Erépov dexOnvat, GAA’ 7) Tapa 
 
CALLED APOSTOLICAL., 89 
 
 CANON XXVILI. 
 
 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 XXVIHII. 
 
 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 XXXI. 
 
 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 
 
 eh aD. , > ? ‘ n x 4 * e 
 TOV apopioavtog avTor, ei 7) av KaTa ovyKupiay TeEdevTHon 6 
 agopioac avtov ériokoroc. 
 
 KANQN AT”, 
 
 Mydéva THY sévwv émtoKdtwr, 7 mpeoBuvTépwr, 7) Stakdvwy 
 avev avotatinay mpocdéxecOat* Kal eridepopévwv avTav, ava- 
 Kpivecdwoav: Kal éav WéV MOLY KipuvKEC TIE EvoEBELac, MpODdEXEO- 
 @woav. Hi dé uh ye, Ta Tpd¢ xYpEiav adtoic éEntyopnyioartec, 
 el¢ KoLvwviay abTovg wh Tpocdésnobe, IloAAa yap kata ovvap- 
 Tayny yiveTae. 
 
 KANQN AA’, 
 
 Tov¢ énmiokorove Exdotov eOvovc eidévac yp tov év ad- 
 Toi¢ TpaTov, Kal HysioOar abtov we Kepadyv Kal pdév Te 
 MpaTTELY TEpLTTOV avEVv THC exeivov yrounc: éKxeiva O& pdva 
 mpatTEeLv Exaotov doa TH abTov Tapotkia émiBdAAeL, Kad taic 
 oT abtay xapatc. "AAAG unde Exeivocg dvev The TaéVvTWY yvounS 
 TOLE(TW) TL’ OVTW yap Oudvora “oral, Kai JSosacOHonrat 6 O&d¢ 
 dua Kupiov "Inoot Xpiorov, nat 6 Tlarap dia Kvpiov év 
 ‘Ayiwm IIvetpate. ‘O Ilatip, kat 6 Yidc, kat rd IIvedwa 1d 
 “Aytov. 
 
 KANQN AE’, 
 
 ’Exioxorov pi ToAuayv &w Tv avTov pwr yeiporoviac 
 troetobat, ele Ta pH DToKEEvac avTG TdAELC, 7} YHpac* El dé 
 éheyx Gein TOTO TETOLNKWC Tapa TIV TOV KaTEXOVTWY TAC TéAELC 
 éxeivac 7} Xwpag yvaunv, KabatpeioOw Kal adto¢ Kal ovd¢ éyel- 
 poTovnoev, 
 
 KANQN Ag’, 
 
 El tig yetporovnbeic émiokonog wi Katadévorto THY AEtTovp- 
 yiav kai THY dpovtida Tov Aaov THY éyyvelplobeioay avTG@, TOv- 
 Tov apwptonévoy tvyxdvev, Ewe dv Katadéénrar* woatTw, Kal 
 mpeoBvtEepocg Kal didkovoc, Ei d& dmeAOOv ph dexOG, od Tapa 
 THY EQVTOD yrauny, GAAG Tapa THY TOV Aaod poxOnpiay, aiToc¢ 
 wevétw étioxorroc, 6 d& KARpog Tie TéAEwC adopiGéoOw, STL TOLOU- 
 Tov Aaov avuToTaKtov TratdevTal ovK &yévovTo, 
 
CALLED APOSTOLICAL. 91, 
 
 other than the Bishop who suspended him, unless, indeed, the 
 Bishop who suspended him should die. 
 
 CANON XXXTII. 
 
 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 Hoty 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, 
 
 Aevtepov Tov étove ovvodog yivécbw TOV éetloKOTWY, Kal 
 dvakplvéTwoav GAAjAwe ta Ooyuata Tig evoeBEiac, Kai Ta¢ 
 éumimTovoac eKKAnoLaoTiKacg avTtAoyiac dltaAvétTwoav: adarak 
 wev, TH TettapTy éBdouads tic IlevtyKootic, devtspov dé 
 ‘YrepBepetaiov dwHeKkaTy. 
 
 KANQN AH’, 
 
 Ildvtwyv tév éxkAnoraotiKOyv tpayuatwv 6 ériokotoc &yéTH 
 THY dpovtida, Kai dtoikeitTw abTad we TOV OEod EhopwvToc* [7 
 é&eivar d& abta@ odetepicecOai tr && avTadv, i} ovyyevéoty idiouc 
 Ta TOD Oo yapicecOar* ei de TEéVvTEG Elev, EmLYOpNyEiTW WC 
 
 4 > X x 7 Ee \ ~ 2 s , 
 Trévnolwv, aGAAad pn TpodaceL TOVTWY Ta THC EKKAnoiacg aTeEL- 
 TWAELTO, 
 
 KANQN AO’, 
 
 Oi mpeoBvTEepot Kai Olakova dvev yvwunco Tov éTLoKdTrOV 
 undév émitedgitwoav* avtoc yap éotty 6 TETLOTEvLEVOG TOV AadV 
 bad 4 Ss a e ‘ ~ ~ ) ~ / ? la 
 Tov Kupiov, kal Tov UTép TOV Wuy@v avTwv Adyov ataitnOno0~ 
 
 [evoc. 
 
 KANQN M’, 
 
 "Eotw davepa ta idta Tov éEntoxorov mpdyuara (ei dé ida 
 ” ~ \ XN ae aN 9 Wag la ” UM: 
 éyet) kal davepa Ta Kuptakad: tv’ é&ovoiav éyn ta idia Tedev- 
 tov 6 émioxoroc, oi¢ BovdAeTal, Kal We BovAETaL, KaTadeipat, 
 kal 7 Tpopdoe. TOV EKKANOLAOTLK@Y TpaywadTwY dlaTinTELY Ta 
 tov émoKdrov, tof bte yuvatka Kal traidac KexTHUEVOV, 7) OVy- 
 yeveic 7 oikétac. Aikatov yap Tapa BEG Kai dvOpwTroOLG, TO MATE 
 shy ékkAnoiav Cyuiav tiva bTomévery Gyvola TOV Tov éTLOKOTIOV 
 TpayUaTWV, ATE TOV EéTioKOTOY 7) TOvG avTOv OVvyyEVEIC TpO- 
 pace. tic ékKAnotac SnuevecBa, 7) Kai eic Tpayuata éuTritrey 
 Tove avT@ diadépovtac, Kai TOV avTov Odvatov dvodnuiag TEpI- 
 CaAdAecbat, 
 
 KANQN MA’, 
 
 IIpoordooouev tov érioxotov éovoiay eyery TOY THC ExKAn- 
 olacg TpayudTwr* ei yap Tac Tiiag TAY avOpwTWY WuYac avTo 
 TLOTEVTEOVY TOAAG av déor TEpl TOY YpnudTwWY éVvTEAAECOAL, 
 
CALLED APOSTOLICAL. 93 
 
 CANON XXXVI. 
 
 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, [%. e., of the fifty days next after 
 Easter], and the second on the twelfth day of October. 
 
 CANON XXXVIII. 
 
 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 Lorn, 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 XLI. 
 
 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 
 
 @oTe kata THY éavtod éovoiav tavta dLotkeicAat, Kai Tot¢ 
 deowévorg dua TpecBuTépwv Kai diakovwy éenuyopnyeiobar pera 
 poBov Oe0d Kai Tmaong evAaBeiacg* weTadauBaverv dé Kal avTov 
 Tov dsdvTwy (ei ye déoito) Ei¢ TAG dvayKaiag av’TOv ypEiac 
 kai THY éemdevovpévwy AOEAPOV, WO KATA UNdEVa TpOTOV abToY 
 dotepetoOar. ‘O yap vouocg tov Oeov dteTagato, Tov TH Ovot- 
 aoTnpiw mpocsdpevovtac, é& Tov Ovotactypiov tpépEecbaL* ETEi- 
 mep ov? otpatiitns troTé idiowg Opwriorg bTAG KaTa TOAEMiWY 
 
 ETLpEPET AL, 
 
 KANON MB’. 
 
 ’Erioxorroc, 7) TpEoBvtEpoc, 7) OLakovoc, KvBoLg oYOAdGwY, Kal 
 weOac, 7) Tavodo0w, 7) KaBaipEeicbw. 
 
 KANON MI’. 
 
 e 7 nn 9 if 1 4 ‘ wv ~ n 
 YrodidKkovoc, 7} avayvaooryc, i) paAtne, Ta Guota TOY, 7 
 Tavodo0w, 7} dpopitécOw* WoavTweo Kai Aatkoi, 
 
 KANQN MA’, 
 
 ’Erioxoroc, 7) TpeoBvrEpoc, 7) Oudkovoc, TOKOVE aTaLTaY TOvC 
 davigouévouc, 7} TavodcOw,7) KaBarpeiobw, 
 
 KANON ME’, 
 
 3 , * 4 Bh fs) 4 e ~ A 
 Erioxorroc, 7 mpeoBvtepoc, 7) OlaKovoc, alpeTLKoic ouvvevid- 
 wEevoc Lvov, a@opicécOw * ei d2 Kal énétpepev avdToic we KAnpiKoiC 
 
 évepyjoat tL, Kabarpeiabw, 
 
 KANQN Mo’. 
 
 , , n Fe e ~ a / 
 
 Exioxorov, 7) toeaBvTepov, aipettKav degayévove BamrtLopua, 
 i) Ovoiav, KaBaipsicOat mpootdcoomev, Tic yap ovupavnotc 
 Xpiota mpo¢ Bediap ; 7} tic pepic TLOT@ peta ariotov ; 
 
 KANQN MZ’, 
 
 "Erioxoroc, 7 mpeoBiTtepoc, TOV Kat’ aAnBevay ExovTa Ban 
 oN ” 4 nn ‘ la be ~ > ~ 
 Toya, tav dvwbev Bartion, 7] TOV pELoAVOLEVOY Tapa TOY aoEBOY 
 éav pn Battion, Kabaipeicw, we yeAdyv Tov oTavpov TOD Kv- 
 piov, Kal Tov Odvatov, Kai pi SLaKkpivwv iepéac Wevdtepéwy, 
 
CALLED APOSTOLIC AL. 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 
 what communion hath Curist with Belial? or what part hath 
 the faithful man with an unbeliever ? 
 
 CANON XLVIL. 
 
 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 Aaixoc THY Eavtod yvvaika ExBaddy, 7 Etépav AdGBot, 
 7) map’ GAAov aTrodeAvuerny, apopicécw, 
 
 KANQN MO’, 
 
 Ei tic émickotoc 7 mpeoBvTepoc, Kata THY Tov Kupiov 
 Oidtakiv un Bantion ei¢ Iartépa, kai Yiov, kai “Aysov IIvedpua, 
 GAX’ sic TpEiG avapxouC, 7) TpEic Yiovc, 7 tpei¢ IlapakAnrove, 
 KabarpeioOw, 
 
 KANQN N’. 
 
 Ei tic étioxoto¢g 7 mpecBvTEepoc un tpia Bartiouata judo 
 uvjoewco émutedéon, adda Ev Bantioua sic Tov Bavatov Tov 
 Kvupiov didduevov, xabarpeioO.* ov yap eimev 6 Kiptoc, Eig 
 Tov Odvatov pov Bantioate* adda, MlopevOévreg pabntevoate 
 ravra Ta &Ovn, BaTtrisovtes abtov¢ ei¢ TO Ovoua Tod Ilatpoc, 
 kal tod Yiov, kai tod ‘Ayiov Ilvevparoc. 
 
 KANON NA’, 
 
 Ei ti¢ énioxotoc, 7} mpeaButepoc, 7 dtdKovoc, 7 bAwe Tov 
 KaTaAoyov Tov lepatiKov, yawov, Kal Kpe@v Kai olvov, ob dv’ 
 doxno Gada Ora BdeAvpiay anéxeTat, EmtAaOOmEVvOG, OTL TaVTa 
 Kaad Aiav, Kai STL dpoev Kai ORAV éroinoev 6 Oed¢ TOV dv- 
 
 ’ = ~ s SN , n 
 Opwrov, GAAd BAacdnudy daBaAdAe THY OnuLovpyiav, 7) dLop- 
 Gov00w, 7) KabapsioOw, Kai TIE exKAnoiac dmoBadAécIw* woav- 
 Two Kai Aaikoc. 
 KANQN NB’, 
 
 Ei tec érioxorroc, 7) mpecBvtEpoc, THv aTooTpEpOVTA ard duap- 
 tiac ob mpoadéxeTal, GAN’ arroBaAAEeTal, KaBarpeiobw * bTL AvrTeEt 
 tov Xpiotov, tov eitévta, Xapa yivetar ev otpavg end évi 
 GuapTwAG LEeTAVvoovyTe. 
 
 KANON NI”. 
 
 ¥ 2 B)I , ” , ? ~ e , 
 Ei tug érrioxotroc, 7) mpeoButepoc, 7) SiaKovoc, év Taig nuEparc 
 ~ ~ > ¢ ~ ~ , 
 Tov EopTav od peTadauBaver Kpedy Kai olvov, BdeAvaoouEvoc, Kal 
 ob dv doxnow, Kabaipsiobw, ¢ KEKavTNpLacpEvocg THY oiksiay 
 ovveidnaly, Kal alttog oxavddAov ToAAoIC yevopuEvos, 
 
CALLED APOSTOLICAL. 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 Farner and the Son and 
 the Hoty Guosr, but into three Bernas without beginning, or 
 three Sons, or three Paracterss, 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, let 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. 
 
98 CANONS 
 
 KANQN NA’, 
 
 Bi tig KAnpixog év Katndciw dwpabein eobiwv, apopicecbw ° 
 mrapeé Tov tv rravdoxeiw év 0d@ du’ dvayKnv KataAvoarToc. 
 
 KANQN NE. 
 
 Ei tig KAnpikog bGBpioe tov érioxorov, KaBaipeicOw, “Ap- 
 KovTa yap Tov Aaovd Gov oOvK EpEIC KaKwC. 
 
 KANQN Neo’. 
 
 Ei tig KAnpikos bBpicer mpeoBvTepor, 7 didkovov, adopl= 
 6600, 
 
 KANQN NZ’, 
 
 Ei tig KAnpikdc ywddr, 7) Kwodv, 7) TUPAdy, } Tac BaoeLS 
 meTrAnyuévov yAEvaoet, abopicédOw * wWoavTwo Kal Aaikéc. 
 
 KANQN NH’. 
 "Erioxotoc, 7) TpecBvTEepog aweA@v Tov KAHpov, 7 TOU Aaod, 
 kal p71) TaLdevwr abTovde THY EloéBELav, dpopicéOw * erysévwy de 
 TH dpedcia kai pabvuia, KaBarpeiobw., 
 
 KANQN N@’, 
 Ei tig éniokotoc, 7) peoBvTepoc, 7 didKovoc, tivdc TAY 
 KAnpiKay evdeovd¢ dvroc, wn éencyopnyel Ta déovta, apopicécBw ° 
 eriévan d2, KaBarpEiaOw, we povetoac TOY adEAPOY avTOd, 
 
 KANON =’, 
 Ei tic ta wevderiypada Ty doeBdv BiBAia, wo dyla, ent 
 ric exxAnoiac Snwooveder, ri Avuy TOD Aaod Kal TOD KAnpov, 
 Kabaipeiobw, 
 
 KANQN =A’, 
 
 Ei tic katnyopia yévntat Kata TLOTOU, TopvEtac, 7) MoLyEiac, 
 j) GAAne TLvd¢ atnyopevpévnc mpdsewc, Kal EAeyxGetn, Ele KATpov 
 un TpooayécOu), 
 
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 LY. 
 
 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. 
 
 If 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’, 
 
 Ki tig KAnptxog dia poBov avOpwrivov "lovdaiov, 7) "KAAn- 
 voc, 7 AipetcKov, apvyjceTat, ei uev TO Ovowa Tov Xptotod, 
 aToBadrecOw: ei d& TO dvo“a TO’ KAnpLKOd, KaBatpEicOw, 
 Metavonjoacg dé,we Aaikxdc deyO7jTwH. 
 
 KANQN EI". 
 
 ’ / “ 4 a“ f ~ 
 
 Ki tig étioxotoc, 7 mpeoBvtepoc, 7) dtaKovoc, 7) Awe Tov 
 
 katadoyou Tov ispatiKon bayy Kpéa ev aipate Wuyjc avTod, 
 “ 
 
 i Onptadwrov, 7) Ovynoiuaiov, KabatpeicOw, Todto yap 6 vouog 
 areitev, Hi d& Aaikde ein, apopicecbw, 
 
 KANQN ZA’ 
 Ei tig KAnptkoc, 7) Aaikoc, eicéAOn sig ovvaywy7yv "lov- 
 
 a“ 
 
 daiwv, 7) AipetiKGyv mpooevgacba, Kai KkabatpeicOw, Kai adopi- 
 Z 
 6€08w., 
 
 KANQN ZE’. 
 
 Ei tig KAnpikdg¢ év ayn tiva Kpovoag amd Tov évoc 
 Kpovouatoc aToKTeivy, KaBapeioOw did THY TpoTéTELAY avToOD ° 
 ei 0& Aaikdc, apopicécBw, 
 
 KANQN Eo’. 
 Ei tic KAnpikdog ebtpeO THY KuptaKkny nuépay vyoTEevwr, 7} 
 TO oaBBatov (TARY Tov Evdc wovov) KaBapEioOw. Hi dé Aaixoc, 
 aopiéob, 
 KANQN EZ’. 
 
 Ei tig rrapbévov auvjotevtov Biacduevoc e&xor apopicéabw * 
 ‘ > ~ XX > ~ id / -: > , > 4 Z 
 un eeivar dé avT@ EtEépav AapuBdverv, GAN éxsivny KaTéxyerv 
 e 4 “x 4 
 QY qpetioaro, kav TEeviypa TYYXaVy. 
 
 KANQN ZH’, 
 
 Ei ti¢ éniokotoc, 7 mpeoBvtepoc, 7 didKovoc, devrépav 
 xelporoviay dééerat Tapa TLvoc, KabaipeioOw Kai advToc Kal 6 
 
CALLED APOSTOLICAL. 101 
 
 CANON LXIL 
 
 If any Clergyman, from the fear of man, whether of Jew, 
 or heathen, or heretic, shall deny the name of Curisr, 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 LXIII. 
 
 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 has 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 [7. e., let the layman be suspended, but let the Clergy- 
 man be both deposed from his ministry, and also suspended 
 from Communion]. 
 
 CANON LXV. 
 
 If 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 LXVI. 
 
 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 LXVIL. 
 
 If any one shall force and keep a virgin not betrothed, let 
 him be suspended. And let him take 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 
 
 xyEpotovycac* ei piyye dpa ovotain, OTL Tapa aipeTiKwv 
 
 éyet THY xElpotoviay, Tove yap Tapa THY ToLOVTWY BaT- 
 4 “ 4 ” ‘ ” ‘ v 
 
 TLOVEVTac, 7] KELpOTOVAVEVTAaC, OVTE TLOTOLC, OVTE KANPLKOVE ELVvaL 
 
 dvvarov, 
 KANQN £0’, 
 y 2 7 a , “ / BDI 3 4 
 
 Ki tug érrioxoroc, 7) mpeoBvtepoc, 7) Stdkovoc, 7) avayvaorne, 
 “ rf 4 XN 4 V4 
  wWaaTnc, THY ayiav TecoapakooTHY tov Ildoya ov vnorevet, 
 i TeTpada, 7) TapacKkevny, KaOapEiobw, exTO¢ ei pi dv’ dobEveray 
 owpatiKny Eeurrodigoato, Ei dé Aaikoc ein, apopicécbw. 
 
 KANQN 0’, 
 
 Ki tug érioxoroc, 7) mpeoBitepoc, 7 ALdKovoc, 7 bAw¢ Tov 
 KaTaAoyov TOV KANpLK@Y, vynoTEver peta “lovdaiwy, 7 EopTacer 
 per’ aitav, 7 déyerat map’ abtwy ta Tie optic gévia, (olov 
 agua, 7 TL ToLoDTOY) KaBatpeioOw, Hi dé Aaixocg ein, ago- 
 pied, 
 
 KANQN OA’. 
 
 y ” 5) Z ? > ? ~ 1 ? 
 
 Ei tig Xprotiavdc tAaov anevéyKoa eic lepov eOvdv, 7 eic¢ 
 
 ovvaywyny lovdaiwy, év taic éoptaic avtaév, 7) AvYVOVE arTEL, 
 adopicécbw, 
 
 KANQN OB’, 
 Ei tig KAnptKoc, 7) Aaikd¢ a6 THC ayiac ExkAnoiac apeAnrat 
 
 “ 
 
 KNpoV, 7) EAaLoV, adoplicécbw, 
 
 KANON OT”, 
 TKedoc ypvoovv, 7 apyvpodv, aylacbev, 7 dbdvnv, pndeic 
 étt ele oikeiav ypiow oetepicécOw* tapdvouov yap, Hi dé 
 Tic mwpabein, EriTyLaCOw abopLoua. 
 
 KANQN OA’, 
 
 "Enioxorov katnyopnbévta éni tim rapa daéoniotwv av- 
 OpiTtwv Kareiobar abtov dvayKaiov t7d TOY éeTLoKOTWY, 
 Kav pév dravtjoy, xai duodoyjon, 7) éAeyxOein opigecbar 7d 
 émitipwiov* éav d& Kadovpevoc pn dTakovoyn, Kadeiobw Kal 
 OevTEpov, atrooTeAAouévwy et’ avtov dvo éertoKoTwv* 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. 
 
 If 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 be a layman, let him be suspended. 
 
 CANON LXXI. 
 
 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 LXXxI. 
 
 If any Clergyman or layman shall carry off wax or oil from 
 the Holy Church, let him be suspended. 
 
 CANON LXXITII. 
 
 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 
 
 kai ovTw fun bTaKOVOH, KaAgioOw Kai Tpitov, dio maddy ert 
 OKOTWY aTooTEAAoWévwy mpoc abTov. "Edv dé Kai ovTwo 
 Katagpovijoac ji) amavtioy, %) ovvodeg anopavécbw Kar 
 avtod ta doKodvrTa, Stw¢ py dey KEpdaivery pvyodiKOv. 
 
 KANQN OE’. 
 
 Hic paptupiar thy Kata émtoxdrov alpetixov pq mpoodé- 
 yeo0at, GAAG pdt moTdv Eva povov, “Emi ordwato¢g yap dvo 
  TPIGY papTvpwv oTabnoeTa TAY pHa, 
 
 KANQN Oc’, 
 
 “Ore ob yph éettioxotrov Ta AdEAPG, 7) TO VIG, 7) ETEpwW OVY= 
 yever Yapicouevov, ei¢ TO asiwmua THC emloKoTAC VELpOTOVELY 
 dv BovdAstat. KAnpovouovg yap Tij¢ émloKorij¢ Troveiobar od 
 dikatov, Ta Tov OE0d Yapicouevov TaBEL avOpwrivw* ov 
 
 XN X ~ ~ 3 , is ‘X 4 4 
 yap tiv Tov O0d éExkAnoiav bro KAnpovowovg ddetde 
 tiévar, El dé tig TovTO TOLHOEL, GkUpOG Wey EoTW 4 YELpO- 
 Tovia, avTo¢ dé émtTiadoOw apopLoue. 
 
 KANQN OZ’. 
 
 Ei tec avdrnpoc 7 TOV dpOadApov, 7 TO oKéAOC TrETANYpE- 
 voc, ditoc O& tot émioxorac, yrvéc0w* ob yap AWBn odpatos 
 avrov plaiver, GAAa  Wryt¢ pwoAvouoc. 
 
 KANQN OH’. 
 
 Kwoic dé dv Kal tvpddc, ph ylvécOw éerioxoroc: ody 
 oo pelacpévoc, GAA’ iva ph Ta exKAnolaoTiKad TapEeuTo- 
 diCoLTo. 
 
 KANQN 00’, 
 
 "Edy tig daiwova éyy KAnpiKdg pH ylvécOw: GAAG jude 
 toic moToic avuvevyécOw. Kabapbeic dé mpocdexécbw, kal, 
 éav 7 aétoc, yrvéodw. 
 
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. And if 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 LXXYV. 
 
 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 Gop’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 LXXVIL. 
 
 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 LXXVIIL. 
 
 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 && eOvixod Biov mpoceAOovta, Kat Bartiobevta, 7 &k 
 pavane diaywyic, ob dikaov éote Tap’ avTa mpoxetpicecOat 
 érioxorov. "Adukov yap, Tov pndéTw Teipayv éemidesauevor, 
 érépwv elvat dddokadov: ei jijTw Kata Oeiay yapiv TovTO 
 yévnrat, 
 
 KANQN IIA’. 
 
 Eimouev Ott od ypn étioxotoyv, 7) tmpEecBvTEpoy Kabévat 
 éavtov eic Snuooiag diotkjoeic, AAA TpooevKaipsiv Taig ék= 
 KAnovaotikaic ypsiatc, “H revBéo8w ovv TovTo py TroLELY, 7) 
 KabaipeicOw, Ovdeig yap divatat dvai Kupiowg SovAeverv, Kata 
 THY Kuptaxjy tapakédevary, 
 
 KANQN IIB’, 
 
 Oixétac ele KAtpov mpoyerpifecOa avev tij¢ tov deoToTay 
 ovyyveuncg obk émitpémouer, etl AvTY TOY KEKTHUEVWY* OikKwWY 
 ap avatpon7y Td ToLovToy Epydcetar, Hi dé mote nai déto 
 yap avatp p 
 pavein 6 oikétng mpo¢ yYElpotoviay Babuod, oiog Kai 6 iuéTEpOS 
 ; 4 eye ‘ / ¢ 4 5) 
 Ovyjowmoc epdvn, Kai ovyywpioovoy of deonérat, Kai éiev- 
 Oepwcovoty, Kai Tov olKov éSaTooTELAWOL, yLvécOw. 
 
 KANON III”. 
 
 ’"Erioxotoc, 7) TpecBvtepoc, 7) dtdkovoc otpateia oyoAdcwy, 
 kai BovAcuevoc aupotepa Katéyev, ‘Pwyaikny apyjyv Kai ispa- 
 TiKHY OLoiknoly, KaBatpeicOw, Ta yap Kaioapoc, Kaioapi, nal 
 Ta TOV OEov TO Ved). 
 
 KANQN IIA’. 
 
 "Oo tug Bpioes BactAgéa, 7) adpyovta mapa TO dikaoy Timw- 
 , s \ ’ \ NS va + , > or 
 piav tevveTw@, Kal ei pév KkAnpikoc, kabarpeiobw * ci d? Aaixdc, 
 apopigéobw, 
 
 KANON IIE’, 
 
 "Eotw tiv tdaot KAnpikoic¢ Kai Aaikoic BiBAia oceBdopwa 
 kal dyla* Tie piv Tadasdc ArabjKnc, Mwvogwe révre, Téveorc, 
 "Egodoc, Aevitixov, ’ApiOuol, Aevtepovoptov, ‘"Inoov viow Navij, 
 
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 LXXXTI. 
 
 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 hatn 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 Czsar’s, 
 belong to Cesar ; and the things which are Gop’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 
 
 év. Kpitév, ty. ‘Povd, év. Baothev, réooapa. Tapade- 
 Touévwrv Tice BiBAov tOv TuEep@Ov, Ovo. "EKodpd, dvo. "Kodip, 
 év. MakkaBaiwr, tpia. “IoB, Ev. Yadrnpiov, év. Lodousr- 
 to¢ Tpia, Ilapowiat, ’ExKkAnovaorijc, Aiowa Aiowatwv.  Ipodn- 
 tav, dexadvo. "Hoatiov, év. "Inpnutov, &v. “leCexiaA, év. “Ev 
 Aavijr. "E&wbev d& ipiv mpoototopeiobw pavOdvey busy todv¢ 
 véouc THY dopiayv Tov ToAvuabovc Lipdy. ‘Huétepa dé, TovT’ éori, 
 tic Kawvijg Avabqnnc, Ebayyédva téooapa, MatOaiov, Mapkov, 
 Aovkd, “Iwavvov, avAov énotodai dexateooapec,  létpov 
 émtotoAai Ovo, "Iwdvvov, tpeic. “laxwBov, pia, "lovda, pia, 
 KAnpevtoc étuotoAai dvo, Kai ai dtatayai tpiv totic émtoKo~ 
 trowce Ou’ éuod KAnwevtocg év bxta BiBAloig npoortepwrnuevat, 
 dc ob xpr Snuoorevdery emi mavtwy, dia Ta ev adtaic pvoTiKa, 
 Kai ai IIpagere qyuav taév ’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. 
 

 
FIRST GENERAL COUNCIL. 
 
SYNOAIKH HHWIX TOA. 
 
 
 
 "H ayia kai peydAn ovvodog tH ayia Kal peydAy Oe0d 
 yadpite ’AAsgavdpéwy ekkAnoia, Kai Toic Kata THY AlyvTTov, 
 kat Ilevtamodiv, kal AtBinv, Kat toic Kata tHv br’ ovpa- 
 vov, ayatntoic adeAdotc, KAnpoig te Kat Aaoic dpOoddéEorc, -ok 
 év Nukaia otvodov ovyKkpotnoartec érioxotro Ev Kupiw yaipeLr. 
 
 "EnElan THC TOV Xpiotrov yapitog¢ Kal Tod DeodiAeoTtdTov 
 Baotkéwe Kwvotavtivov ovvayayovtoc judc éx dtapépwv érap- 
 YlOv Kal TOAEWY, 1) WEYaAH Kai ayia ovvodoc év Nikaia ovy- 
 KpotnOeioa Ta TEpt Tio eKKANnoLaoTLKTG TioTEwo dLEiAnder, a 
 Tia avaykaiov quiv epdvn atootadAnva trap’ quay po buac 
 dia ypamupdtwv, iva eidévar Eyoute, Tiva pév extvyOn Kat &&n- 
 Tad00n, Tiva dé Edoge kal ExpatvvOn. 
 
 IIpétov pév ovv drdvtwy étntdoOn Ta Kata Ti doé- 
 Bevav kat tapavouiav ’Apeiov Kal TOV ody avT® Ent Ta- 
 povoia tov Oeopidsotdtov jua@v Baotdéwo Kwvotartivov: 
 kal Trauwnpot egdokav avabeuatioOjvar adbtov, Kal THY aoEBh 
 abtod dééav, Kal Ta phuata, Kal Ta vohwata avTov Ta 
 BAdopnua, olc kékéypnto, BAaodnudy tov Tov vidv Ceod, 
 Léywv && ovk bvTwy sivat, Kat mpiv yevvnbjvar pH eivat, 
 kal av mote OTe ovK Av, Kal avdtexovoldTynTL KaKiac Kat 
 dpetijg dextikov Tov vlov tod Oe0d: Aéyovtoc, Kal KTiopa: 
 TavtTa TavrTa aveOeudticev 1) ayia obvodoc, obdé da0v akov- 
 oat Tho doeBovc ddsnc, Kal Tij¢ dmovoiac, Kal THY BAao- 
 ghuwv pnudtwv avtod dvacyouévy Kal Ta pév Kat’ Exeivov 
 olov téAove TeTbyNKe, TaVYTWC 7 akNKOaTE, 7) akovaEdBe, 
 iva pq Odéwpev éreuBaivery dvdpt dv’ olkeiav duaptiav aka 
 tanixeipa Kouccauévw, Tooodtov dé loyvoev avtov doéBea, 
 
SYNODICAL LETTER. 
 
 
 
 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 Niceea, wish health in the Lorp. 
 
 Forasmucne 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 Sov- 
 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 He 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. 
 
 Oo Kal TapaToAécal Oewvayv Tov and MapuapiKic, kal Le- 
 Kovvdov Tov ad IItoAguatdoc: THY yap avTav KdKkEivor odv 
 Toic GAAog TETVYKaOLY. 
 
 "AAA’ erred =) TOU OEov Yapic Tio pév Kakodoslacg éKeEl- 
 vnc kai BAaodnuiac, Kai TOY TpoowWTwWY THY ToOAUNOdYTwWY 
 dtdotacltv Kat dlaipeoty ToLhoacBat Tov Eipnvevowévov dvwOev 
 Aaov, 7AEvOépwoe “tiv Alyvntov, édeimeTO O& TO KaTa THY 
 mpométetav MedAntiov Kat tov bm” adiTov yElpotovnbévTwr * 
 kal mepl TovTOV Tov pépove a Edoke TH ovvddw, éeudari- 
 Couev wuiv ayarntot adeAdoi. "Edogev ovv MeAdAgriov pév, 
 gpiAavOpwrdtepov Kivnbeion¢ Tig ovvddov, Kata yap TOV 
 akpiBy Adyov ovdemac ovyyveunc ditoc Hv, péverv ev TH 
 avTod TOAE, Kat pndewiav éovolay éxerv, pte ELpOTO- 
 veiv, pnte veipicerv, pte xeupoOeteiv, pte ev yopa, 
 entre év mode érépa gaivecbac taitns Tie Tmpoddaewe 
 Evera* yiddov dé TO bvoua Tio Tiuie KEeKTHOBaL: Tovc dé 
 v7’ avtov Kataorabévtac, pvotiKwtépa yelpotovia BeBatwbhév- 
 Tac, KolvwrnOijvat Eni tTovTOIG’ éb’ @ TE ExyELv pév avTodvs 
 THY TYyLyVY, Kat AEttovpyeiv, devtépove dé sEivar e’SdtavTog 
 TaVTWY THY év ExdoTy TrapolKia Kat eKkKAnoia éSeTaCouévwr, 
 TOY UTO TOV TYWL@TAaTOY Kal ovAAELTOVpybv Tudv ’AAéEav- 
 Opov mpokexerptopévwv. ‘Qe TovTog wiv pundeuiav egovoiav 
 eivat tTov¢ apéoKovtac avtoic mpoyepicecOar, 7) broBdAAe 
 évouata, 7) bAwe ToLeiv TL Ywpic yvounc TOV THC KaBoALKIC 
 kal anoorToAtKhc éxxAnoiac émiokdtwv THv bro ’AAéEavdpov 
 TehovYTWY, TOV doLWTaTOY ovAAELTOYpybY Tuayv. Todo dé 
 xapitt Oeod Kai evyaic tyetépac ev pndevi oxiouate etpe- 
 Gévtac, adda akndtddtove tv TH KaboALKq Kai arrooTOALKh 
 EkKAnoia Ovtac, éovoiav e&yerv Kal mpoyerpifecOa, Kal 6v6- 
 pata émtAéyecOar TOV asiwy Tov KAfpov, Kal bAwe TdvTa 
 Tovey Kal Kata vowov Kat Beouov tov ékKAnoLtaoTLKOY. Ei 
 dé Tiva ovuBaivy dvatatoacOa Tév év TH exKAnoia, THVI- 
 kKavTa TpooavaBaivery sic THY TyLnY TOv TETEAEvTNKOTOC TOC 
 apte mpoAnpbévrac, pdévov ei aétoe gaivovto, Kat 6 adc 
 aipoito, ovveripndifovtoc avtd, Kal émodpayigovtoc Tov 
 TIG ’AdAsiavdpeiag émioxdrov. Tovto dé Toig pév addAdoic 
 dnaot ovveywphOn* ent d& tov Medntiov mpoowmov ovKéte 
 Ta avta tdoke, dua THY avéxabev avtod dratiav, Kai dla 
 
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 shall both have 
 their rank and the right to officiate, but that they shall be 
 altogether the inferiors of all those who are enrolled in any 
 Church or Parish, and have been appointed 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. 
 
 Td mpéyetpov Kal mpoTeTéc Tie yvrounc, iva pydeuia e&ovoia 
 H advdevtia avt® dobein, avOpdirw dvvayévwy Tadiy Tag 
 avTacg atagiag éutrolijoat. 
 
 Tattd éote ta ééaipera kat diadépovta AlyimTw Kal TH 
 aylwrdty ’Adetavdpéwy éxkAnoia. Ei dé te dAAo  éxavo- 
 vioby 7 édoypaticOn ovptapovtog¢ Tov Kvpiov Kai TLLLW- 
 tdtov ovAdettoupyov Kal adeAdod judy ’AAsédvdpov, avToc¢ 
 Tap@v aKpiBéotepov dvoice. tavta mpdg tuadc, ate OH Kal 
 Kvplog Kal KOLYWYOG TOY yEyEvNnLEVWY TVYXaVwWY, 
 
 EvayyeArGoucba dé “ido Kal tepi Tij¢ ovupwviag Tov ayiov 
 mdoxa, OTL wmetépac evyaic KaTwpOOOn Kai TovTO TO Epos, 
 @oTe tTdvtac tovc &v TH é@a addeAgods, Tov¢ peta THY 
 "lovdaiwy Td mpdtepov oLcovyTac, ovudavwecg ‘Pwyaiotg Kat 
 tuiv, Kal aot toic && apxyatov pe’ Tudv plAdooovor 76 
 mdoya, &k& Tov devpo ayely THY adbtiy dayvotdtny EopTHV 
 Tov TaoVa. 
 
 Xaipovteg ovv énl toic¢ KatopOapact, Kal ent TH KOLVT 
 eipivy Kal ovupwria, Kat emi TH madoav ailpeow éxxorivat, 
 aTtodésacbe piv peta peifovoc tye Kal tmAEiovog aydrng¢ 
 tov ovdAdAeitoupyov uov, buoy dé étiokorov ’AAéEavdpor, 
 tov evopdvavta uac ty avTov Tapovoia, Kal év taiTy 
 Ty jAtkia Tooovtov Tévov bnootdvta wnép TOV EeipHYnY ye- 
 véoba. apd te tiv Kal mao. Evyecbe dé nai rept quar 
 andvtwv, iva Ta Kare eye ddgavta, Tavita BEBaLa pévot, 
 Kat’ evdokiav yeyevnuéva, wo TLOTEvOMEY, Tapa TOV TayvToO- 
 Kpdtopos Oeov, Kal Tov jovoyevov¢ viod avTov TOV Kupiov 
 nav *Inoov Xpiotod, kat tod ‘Ayiov IIvevuaroc, @ 4h ddka 
 sic Tovg aldvac, "Aur. 
 
NICAHA. 197 
 
 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 
 greater 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 Son, our Lorp Jesus 
 Curist, and of the Hoty Guosr; to whom be glory for ever. 
 Amen, 
 
SYMBOLUM NICANUM, 
 
 AD EXEMPLAR QUOD EXTAT IN ACTIS 
 
 CHALCEDONENSIS CONCILIL 
 
 
 
 Tuotetoucy elc &va Oedv, Matépa, mavtokpdtopa, tdvtwr 
 dpdtwv Te Kal Gopatwv TOLnTIY ° 
 
 Kai ei¢ Eva Kipiov "Inoovv Xpiotov, tov Yiav tov Oeodv, yev- 
 vnbévra éx Tov IHatpoc, wovoyevi, TovTéotiy Ek THG Ovoiacg TOU 
 Ilatpéc* Oedv &k Oecd, Pw EK PATOC, Oedv GAnOivdyv Ex BEod 
 GAnOvov, yevvnbevra,ov TonbEvTa, Ouoovotov T@ Ilatpi> du’ ov 
 Ta Tavta éyéveto, TéTe EV TH Ovpave Kal Ta ev TH yq° TOV 
 du’ jude Tod avOparove, Kat dia TiY TuETepav owrTnpiay KaTEA- 
 Odvta, kai capkwhérta, Kai EvavOpwrioarvta, Tafovta, Kal ava- 
 oTdvTa TH TILTH Hepa, dveAGovra ei¢ Tov ovpavovc, Kal TdALV 
 épxouevov Kpivat Cavrac Kal vexpove. 
 
 Kai eic 76 Iveta 76 “Aycov. 
 
 Tod dé Aéyovtac: iv Tote Ste obk HY, Kal Tply yevynOi- 
 vat odk qv, kal Ore & ovdn dvtwy éyéveto, 7} && ETEpAaG UToaTd- 
 cewe 7} obsiac ddoKxovtac eivat, 7} TpenTOV, 7] dAAoLWTOY TOY Yiov 
 tov Oe0d, tovTove dvabeudrifer 1 KaDOALKT Kal aTooTOALKH 
 éxKAnola. 
 
THE NICENE CREED 
 
 AS CONTAINED IN THE ACTS OF THE COUNCIL OF 
 
 Cie Ayes D OUN 
 
 
 
 We believe in one Gop, the Farner, Almighty, Maker of all 
 things visible and invisible : 
 
 And in one Lorp Jssus Curist, the Son of Gop, Begotten 
 of the Farurr, Only Begotten, that is, of the substance of the 
 Farrer ; Gop of Gop, Light of Light, Very Gop of Very Gop, 
 Begotten, not made, Being of one substance with the Faruer; 
 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 Guost. 
 
 But them that say that there was a time when He was 
 not ; and that He was not before He was begotten ; and 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 
 
 NICHNI CONCILII UNIVERSALIS. 
 
 A. D. 325. 
 
 
 
 KANQN A’, 
 
 Ei tig év voow td iatpov éyerpovpyfOn, 7} bd Bap- 
 Bdpwr é&&etunOn, obTog pevéTw &v TH KAHpwW. El 0& tic bysat- 
 vwv éavtov ég€TEee, TovTOV Kal év TH KAnpw ébeTaco- 
 wevov, TeTavoba mpoojKer* Kal EK Tov dEvpo, pndEva TOV 
 TOLOUTWY YprHvat TpodyecOat, “QonEep dé ToOvTO TpddnAOY, 
 éte mepl THY éemitndevdvTwy Td Tpaypa, Kal ToApaVvTwY 
 éavtodc ékTéuverv eipntat: ovtwo, el Ttiveg bd PapBa- 
 pwr, 7) deorotay ebvovyicOnoav, eipicxovto dé dAAwe dévot, 
 Tov¢ ToLovTove El¢ KAtpov mpoocierar 6 Kaver. 
 
 KANQN B’. 
 
 ’"Eresdn TroAAd, Tor bd avayKknc, ) dAdwe éretyo- 
 pévwov TOV avOpditwv, éyéveto Tapa Tov Kavova TOV Ek- 
 KAnovaoTiKOV, wate avOperovg and eOvixod Biov apti mpod- 
 EABovtacg TH TioTe, Kal &v dAiyw Yypdvw KatnynbévTac, 
 evOd¢e érmi TO mvevwatiKdy Aovtpdy aystv, Kal dua TH BaT- 
 TLoOjval mpoodyev Eig etioKkoTHY, 1 Ei¢ TpEcBuTEépLoyv, KaAwc 
 Edokev Every, TOD Aoitod pndév ToLovTO yivecbar* Kai yap 
 kal ypovov d&i TO KaTnYovmévw, Kal peta TO PBaTTLOLA, 
 dokiaciacg tAeiovoc. Ladicg yap TO adrooToALKOY ypduma, 
 TO Aéyov' pn vedputov, iva pn TvpwOeic sic Kpiua éeu- 
 Téon, Kai tayida tov dtaBdAov. Hi dé, mpoidvto¢g Tov xpo- 
 vov, wWoylkdy te apdptnua evpebein TEpt Td TpOoWTOY, Kal 
 édéyxotto bd dio, 7 TpLOv jraptipwv, TETavoIw 6 ToLOvTOC 
 Tov KAnpov. ‘O d& napa TavTa ToLdY, wo bnEvavria TH 
 peydAy ovvddw Opacvvéuevoc, adbtog Kivdvvevoe. tept Tov 
 KATpov. 
 
CANONS OF NICAA., 
 
 
 
 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 among 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 I. 
 
 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 
 
 KANQN I. 
 
 ’"Amnyopevoe KabdAov 7 peyadn ovvodoc, pte émioKoTTH, 
 v4 , s / 4 Ca ~ ’ ~ 
 unre TpEeoBvtépw, pte dlaKovw, unte OAwo TLvi THY ev [TH] 
 KAnpw, eSeivat ovveioantov yey, TrAnvy ei pn apa ptépa, 7} 
 ? XS nv, ?. “ n la la ~ € / 
 ddeApiv, i Osiav, 7 @ ova Tpdcwra Tnadoav vrowpiay dia- 
 TEDEVYEV, 
 
 KANQN A’, 
 
 ’Erioxotov mpoonker pddtora piv bd TavTWY THY év TH 
 érapyia KabioracOa* ei d& Svoxyepic ein TO ToLOvTO, 7 Ola 
 4 ’ / nn ‘ ~ ~ bd ivf ~ 
 katerelyovoay avayKny, 7 dla pijkoc ddo0v, && anavtog TpEtc 
 éml TO abTd ovvayouévovc, avurbndwv yivouévwv Kal TOY 
 aTovTwy, Kai ovvTiOeuEevwy did ypaydTwv, TOTE TiY YELpo- 
 toviay mToveiobat* TO dé Kipog THY yLvouévwy didodBa Kad’ 
 éxaoTny érrapyiav Tq pntporodAiry. 
 
 KANQN E’, 
 
 Tlept TOY dkowwwrvyATwy yevouévwy, eite THY ev TH KATpw, 
 elte TOV &v Aaikd Taypatt, bTd TOY Ka’ éExdotny éerrapyiav 
 eTLOKOTWY, KpaTEiTW 1) YYOUN, KaTa TOV Kavova TOV dLayo- 
 pevovta, tore vp’ éEtépwv amoBAnbévtac, id’ érépwv pi} 
 mpooicoOa. ‘KéetacéoOw dz, pt puxpowvyia 7) tAoverkia, 
 h Tevet to.avtTy andia tov émioKdToVv, dToovvdywyolt yeyeé- 
 vnvra. “Iva ovy tovto THY mpétovoay éeétaow AauBdvol, 
 Kadeco éyerv Edokev, éExdotov éviavTov, Kal? éxdotny érap- 
 xyiav dic tov étove ovvddove yivecbat’ iva Kowy RdvTwY 
 TOV émloKoTWY Tio enapyiag él TO at’Td ovvayouévwrv, Ta 
 toavta onthpata éerdgntat, Kal ovTwo of duodoyoupévuc 
 TPOOKEKPOVKOTEC TH eTLOKOTW, KATA ACyov AKoLVWYNTOL Tapa 
 mdow elvar ddgwor, péypi¢ av TH KOLVG THY éTLOKOTTWY 
 dogy THY gtAavOpwrorépay irép aitov e&eOéoOar w>ijpor. 
 Al d& ovvodo yivécOwoar, pia piv mpd Tij¢ Teooapaxoaorijc, 
 iva mdong plKpoprvyiag avatpovpévnc, to ddpov Kabapov 
 mpoopépntat Ta Oed* devtépa dé, TrEepl Tov Tov peETOTTwWpOV 
 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 Metropolitan. 
 
 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 should 
 be made whether they have been excommunicated through 
 captiousness, or contentiousness, «. 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 6’. 
 
 Ta apxyaia @0n kpateitw, ta év Aiyintw, Kat AlBiy 
 kai Ilevrum0Ael, wote tov tv ’AAesavdpeia érioxotov Tdv- 
 TwYy TOUTwWY ExeLY THY efovdiav: éredH Kal TO bv [7H] 
 ‘Paun éemtoxdmw tovto obvnbécg eéotiv, ‘Ouolwo dé nal Kata 
 Tyv "Avtidyerav, Kai év taicg dAdaig émapyiats, Ta mTpEO- 
 Beia owcecbat Taig exKdAnoiatc. Kabddov 6&8 mpddndrov 
 Ekelvo* Ott el TiC Ywpig yYouno Tov pNTpOTOAIiTOV yévoLTO 
 émlokoToc, TOV TOLOVTOY 4 pEydAn ovvodoG WpLoe ph détv 
 eivat éttiokomov, "Eav pévtor TH KOLYy TadvTwY YWAdo, 
 EevAdyw oven, Kal KaTa Kavova éxKAnotaoTLKoY, dbo, 7 TpEIC 
 Ou’ oikelay lAovetkiav avTLAEywol, KpaTEiTwW THY TAEL6- 
 VaV Wipos. 
 
 KANQN Z’. 
 
 ’"Exrerdy) ovviOera KeKpdtnKke, Kat tapddooig apyaia, worte 
 tov év Aidia énioxonov tydobal, e&yéTwW THY dakodAovOiav 
 ¢ 3 7 
 ~ ~ ~ Z YA ~ rs ~ b) 7 
 THC TULAG* TH UNnTpoTOAEL GwWCouévov TOV oikEtov aéLMpaTos, 
 
 KANQN H’, 
 
 Tlept tév dvouatévtwy piv éavtodve KaOapoic ore, 
 Tpocepyouevwv d& TH KaDoALKH Kal adtooToOALKh EéEkKAnoia, 
 édoge TH ayia Kat preydAy ovvddw, wate xELpoOeTovpE- 
 vov¢ avtovc, pévery ovtwo &v TH KAHpw. ITlpd ravtwr 
 d& TOUTO Omodoyjoat avTtovo Eyypdpwo TpoojKel, OTL ovr- 
 Ojoovrat Kal adKkoAovOjoovat Toi¢g Tij¢ KaBOALKiIG Kai aTooTo- 
 Atkiig exKAnoiag Odywaot* TovTéott, Kal diydmotg KoLvwreEir, 
 kal toic tv TO Olwyu@ TapatentwKdolv, ép’ WY Kal xpdvoc 
 TétakTal, kal Kaipd¢ apiotar* WoTe adbtod¢o akodAovbeiv ev 
 mao. Ttoic ddywact Tig KaboALKhG EeKKAnoiac. "EvOa piv 
 ovv mdvrec, elte év Koya, elite év mOAEoLv, avTol povot 
 ebpiaxovto yetpotovnbévrec, of ebpiokdmevor Ev TH KATY, 
 éoovrar év TQ avT@ oynjuatt. Ei d& zov Tie KabodiKkic 
 exxAnolac émoxdtov, 1 mTpeaButépov dvtoc, mpocépyovTat 
 Tivec, mpddniov, wo 6 péiv émioxotog Tig éexKkAnoiac eet 
 TO a&iwua Tod émtokérov' 6 dé dvowagouEevog mapa ToiC 
 Aeyouévore KaOapoic érioxotoc, THY Tov mpeoBuTépov TLuny 
 
OF NICAA., 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 VII. 
 
 Since a custom and an ancient tradition have prevailed 
 that the Bishop of Aflia [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 same 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 hé who is named Bishop 
 by those who are called Cathari shall have the rank of Pres- 
 
126 CANONS 
 
 éSeu* mAnjv ei pn dpa dokoin t@ émiokdTw, THe Tig TOD 
 dvowatog avTov petéxyerv, Hi d& TovtTo aiT@ pn apéokor, 
 2 / / nn s “ Z e . ~ 
 ETLVONOEL TOTOY 7) KwpETLOKOTIOV, 1% TpEoBuTEpov, UTEP TOU 
 > ~ 4 a ~ mm ig ~ > ~ 4 ra 
 év TQ KAnpw bAwe dokelv eivacs iva pn év TH TOAE dvO 
 ETLOKOTOL WOLY, 
 
 KANQN 0’. 
 
 Ei tiveg aveteTadotwo mponyOnoav mpeoBvTEpot, 7) avaKpt- 
 VOMEVOL WpoAdynoav Ta duapTHwaTa avToiC, Kai, OwoAoynoay- 
 TWVY aVTOY, Tapa Kavova KLvovpEvoL OL GaVOpwTOL, TOIG TOLOV- 
 Tole yeipa émutebeixaolt, TovTove 6 Kav@v ov MpocieTaL* TO 
 yap avertiAnnrov éxdixet 7) KaBodALKn exKAnoia, 
 
 KANQN I, 
 
 ”, , ~ s r) y 
 
 Ocot mpoeyeipioOnoav THY TapaTEeTTWKOTWY, KAT ayvolay, 
 ) kal TpoelddTwr TOV TpOYELpLcaLévWY, TOTO Ov TpoKpiveL 
 TO KaVOVL TO EKKANOLAOTLKD* yvwobEvtEs yap, KaBaLpodyTat, 
 
 KANQN IA’, 
 Ilepi tv trapaBavrwy ywpic avayKnc, 7 xYwpic adac- 
 
 péoews oTapYovTwy, 7) yYwpic KLVdvVOV, 7 TLYOG ToLOVTOV, 6 
 yéyovev émi ti¢ tvpavvidog Atkiviov, édoge TY ovvddw, et 
 kai avdsio joav didavOpwriac, buwe xpnotevoacbat ei¢ av- 
 Tove. “Ooo ovv yvyciwe petayérovta, Tpia éTH EV aKpowLEe- 
 volg Tolnoovelv, of moTot, Kat émta étn wbroTEcovvTat: 
 diw d& etn KXwpl¢ mTpoophopd¢c KoLlvwryjcovo. TH Aaw THY 
 TPOGEVYXOY. 
 
 KANQN IB’, 
 
 Oi di tmpooKAnbévtes piv ind Tio Yapltoc, Kai THY TpPW- 
 
 ‘ > 4 _ > \ 4 wat XN 
 
 Thv Opunv évoesauevor, Kai atobéuevor tag Swvac, meta O& 
 taita mi tov oixeiov &uerov dvadpaovTec, wg KdVEC, WC 
 x 5 , * 5 , ~ x 
 Tivacg Kai apyvpla mpoéoOat, Kai Bevedixiowg KatopOdoar 0 
 avaotpatevoacba* ovra déka etn dromimTETWOaY, [ETA 
 
OF NICZA. 127 
 
 byter, unless it shall 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. 
 
 If 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 [%. e. as co-standers], kut 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 
 
 > ~ ~ 9 s s 3 5 ee XS Me 
 TOV TiC TplETOvG aKpodoEewco ypovov, Ed’ drat dé TovTOIC, 
 mpoonker eceTacery THY TpoaipEecty Kai TO Eldog Ti¢ peTavotac. 
 iva » x 4 x is x ¢€ ~ xX , 
 
 Ooo wev yap P0Bw, Kai dakpvot, kai wbToW“ovy, Kal ayaboEp- 
 ylalc, THY ETLoTpOpY EpyH, Kal ob oYHmaTL, éETLOEiKYYVTAL, 
 ovToL TANpWoarTEC TOY YpdVOY TOV @pLoUéVOY TiC akpodoEwc, 
 EiKOTWG TOY EvYGY KOLYWYRGOVOL, PETA TOU ée&eivaL TA ETL- 
 oKoT® Kal dtAavOpwrotepov te TEpt avTov PBovdAevoacba, 
 ” > 3 4 yu S ~ ~ J 4 . 
 Ooot d& addtapopwo qveyKayv, Kai TO OYA TOV EloLEval Etc 
 Thy eKKAnolav apKEeiv EavToic iyyjoavto Tpdc THY etLoTpOpyY, 
 é& dmavtog TAnpovTwoav TOV xpovor, 
 
 KANQN IT”, 
 
 Tlepi d& tév eSodevdvtTwr, 6 TaAald¢ Kal KavoriKdS VoLOC 
 gvAaxyOjoetat Kal viv, WoTe, El TL¢ E&OdEvOL, TOU TEAEVTALOV 
 Kal avayKatoTatov épodiov pn atootepetoba, Ei dé amoyvwo- 
 Ocic, Kal Kolvwriag TVvyHVY, TdALy év Toig Sway édeTacbH, 
 WeTa TOV KOLVHVODYTWY THC EbXTC pOv_G EoTw. KadAov 
 d& Kal mept TmavtTb¢ ovTLVoGODY EeEOdEvOYTOG, aiTovYTOG TOD 
 petacxely evyaptotiac, 6 étioKkoTog peta OJokluaoiag peTa- 
 d.d6Tw TG Tpoopopac. 
 
 KANQN IA’. 
 
 i a s va wv ~ e ca 
 Tlept THv KaTHYOVLEVOY, Kal TApATEDOYTOY, édoge TH ayia 
 i 4 vd ~ b] ~ ? ‘ > 4 
 kal peydAy ovvddw, WoTe, TpLAVY ETOY ers GKPOWpLEVOUC 
 wovoy, weTa TATA EvXECOAL META THY KATHYOLLEVWY, 
 
 KANQN IE’. 
 
 Aud tov TOoAdDY Tdpaxov, Kai Ta¢ oTa>GELC Tag ylvouévac, 
 tdoke Tmavtdmact meprarpeOjvar tiv ovv7Oear, THY Tapa TOV 
 dnoorodkov Kavova evpedeioav év Tit uépeotv, GoTe aTO TO- 
 Aewe ic Ody pa peTaBaivery, pate éTioKoOTOV, unre mpEeoBv- 
 Tepov, pte dudxovov, Ei dé TIC, peta TOV THC dylag ae 
 peydane avvddov bpov, ToLovT@ TLvi émuyerpjoeiev, 7) ed0in 
 éavtov mpdypwate ToLovTH, aKvpwOnoETaL é& dmavtocg TO ara 
 oxevacna, Kal droKatactabjoeTae Th EKKAnoig, &v q 6 érioKko- 
 moc, 7) 6 mpeoBttepoc éxetpotov74n. 
 
OF NICAHA. 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 the 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 pipokivdivec, pte Tov PbBov Tod Oecd mpd dpOad- 
 yav ExovTec, pte Tov eEKKAnoLtaoTLKOV Kavova EiddTEC, GVAXwW- 
 pjoover tio diac éxKxAnoiac, tpEecBiTEpor 1) didKovol, 1 CAwS 
 év TO Kavove éSetacouevor, obtor ovdayac¢ deKtot dpetAovary 
 eivar év étépa éxkdAnoias dddad nadoav adroic avdyKny éndyeo- 
 Oar yp, avaorpéperv eic tag éavT@v mapoKiac’ jj, empe- 
 VoVTacC, akOLYwYATOvG Elvat TpoonKer. Ei d& Kat ToAunoeé 
 tic bpaptdoa, Tov 7a ETEpw OlapepovTa, Kal NELpOTOVIjoaL 
 éy TH avtov éxkAnoia, wy ovykatatiOeuévov tov idiov éntoKo- 
 Tov, ov avexa@pnoev 6 év TH Kavow eSeTaGowevoc, akuvpog EoTW 
 1) KElpoTovia, 
 
 KANON IZ’, 
 
 ’"Erred7) TrOAAol év TH Kavive eketaCouevor, THY TrAsovetiay, 
 kal tHv aloypoképdetay dimKovtec, EnEAdBOVTO TOv OEiov ypap- 
 patog AéyovTog* TO dpytplov avbTov ovK EdwKeEY ETL TOKW* Kal 
 daveifovrec, ékaTooTag analtovo.v* édikaiwoev 7 ayia Kal 
 peydAn abvodoc, wo et tic evpebein peta TOV dpov TovTOY 
 tékove AauBdvwv, eK pETayElploewc, 1 GAAwE peETEPYOuEVOC 
 TO Tpaypa, | muloAiag amaitOv, 7 dAwe EtEepov TL ETLVOmY 
 aicxpov Képdovg Evexa, KaBaipeOjoetar Tov KAnpov, Kal aA- 
 Adtpiog Tov KaVvovog EoTal. 
 
 KANQN IH’, 
 
 "HAdev cig thy dyiav Kai peydAnv odvodoyv, Sti Ev ToL 
 TémoLc¢ Kal T6AEol, TOig TMpEGBUTEpaLG THY EbyaptoTiay ob did- 
 kovo. didéactv: 6rEep ovTE 6 KaVaY, OTE 7 OVVTDELA TapE- 
 dwke, Tove ekovoiav wh &xovtag Tpoopéperv, Toi¢g TpoapEepovot 
 ddé6vat T6 OGua Tov Xpiotodv. Kaxeivo dé éyvwpiobn, dre dn 
 tTivic TOV Olakdvwv Kal mpd TOY éETLoKOTwWY THC EvYapLoTiag 
 anrovra. Tatra ovv mavta tepinpeiobw, Kai tpupevétTwoar ob 
 didkovor totic iWiotg pétpoic, eidétec, bt1, TOV pév éEmLoKOTIOV 
 ormpétar eloi, THv dé mpeoBuTépwr éAdtTove. AauBavétwoay 
 dé Kata THY TaéLv THY ebyaploTiay pETa TOG TpEDBUTEpOLE, 
 ToD émoKdTov petadiddvToc adtoic, i Tov mpeoButépov" 
 "AAAG pndé KabijoOa tv péow THV mpecBTépwv esEoTW TOILE 
 
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 Curist 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 
 
 dtakovoig¢* Tapa Kavova yap, Kai Tapa taéiv éoTi TO ylvope- 
 vov, Ei dé tig pq OéAor rrevBapyeiv Kal pEeTa ToOvTOVE TovC 
 Opove, TeTtavobw ti¢ diaKoviac. 
 
 KANQN 10’, 
 
 Ilept tTHv TavdAsaviodvtwyr, eita mpoopvyévtwy TH KabodALKq 
 ékkAnoia, bpoc éxréPertat dvaBanrigvecOac avtove é&anavtoc. 
 Hi dé tiveg TO TapedAnAvOorte ypovw, év TH KAnpw &EnTaoOn- 
 oav, el piv aueuTTo Kal averiAnnto pavetev, avaBanTLobEr- 
 TEC, XElpoTOvEicOwoav imdb Tov Tio KaDOALKHC éExKAnoiag éTI- 
 oxorov. Hi d& 4 advaxpiorg averitndeiove adtov¢ ebpiokot, 
 KaOapeiobat avtovc¢ tpoonKer. ‘Qoavtwo dé Kai Tepl TOV 
 dtakovicoay, Kai bAwc Tept TOV év TO KAHpW* eEeTaCopé- 
 vv 6 avTog¢ tvTOG¢ TapadvAayOjoeTa. "EurvijoOnuev dé 
 TOY dlakovico@y THY EV TH OYHpaTe ekeTacBELow@y, ETE unde 
 xetpoOeciay tTiva Exovalyv, wote &idtavTog év ToIg Aaikoi¢ avTa¢ 
 &&eTaceoOa. 
 
 KANQN K’ 
 
 "Ered tuvég elowy tv TH Kvptaxh yévv KAivovtec, Kal bv 
 Taig TiC TEVTHKOOTIC usparc’ bnép Tov TdvTa év doy Tap- 
 olKia Ouoiwe TapapvAdttecOa, EotHtac édoke TH ayia ovvddw 
 Tac Evyac drrodldévat TH O80). 
 
 * Others read ev tw kavdév, on the Clergy List. There is no difference in the sense ; 
 
 the reference being merely to the customary enrolment of the dtaxov.coai on the roll of 
 persons specially recognized by the Church. 
 
OF NICAA. 133 
 
 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 only among the laity. 
 
 CANON XX. 
 
 Forasmuch as there are certain persons who kneel ‘on the 
 Lorpv’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. 
 
ite Ve: 
 
 ha LS tr & 18s 
 ie ahh 
 
 
 
SECOND GENERAL COUNCIL. 
 
 
 
 CONSTANTINO RLE: 
 
SYMBOLUM CONSTANTINOPOL. 
 
 AD EXEMPLAR, QUOD EXTAT IN ACTIS 
 
 CHALCEDONENSIS CONCILIL 
 
 
 
 Iluotevouev sic Eva Oedv, Tarépa, mavtoKpadtopa, mount 
 ovpavod Kal yic, épatwy Te TavTwWY Kal GaopaTwr - 
 
 Kai eic Eva Kipiov "Inoovv Xpiorov, tov Yidov tov Ceod tov 
 wovoyevf, Tov && tov Tlatpo¢ yevvnbévta mpd TmavTwy TOY 
 ainvor, Pa tk Pwrd¢, Oedv GAnOLvdy EK OEod aAnhvod, yevvn- 
 Devta, ob Tonbévta, 6uoovovov. tH Tatpi: dv’ ob Ta Tava éyé- 
 veto’ Tov Ov judo TOvE GVOpwWTOVEG, Kai Ola THY TETEpaVv OwTN- 
 piav, KateAOovra tk THY obpavdr, Kai oapkwbévra éx Tvevpatog 
 ‘Ayiov kai Mapiac tic tapbévov, kai évavOpwnijoavta, oTravpo- 
 Oévta te brép Hudv ént Tovtiov IlAdrov, kai mabovta, kat 
 Tapévta, kal dvaotdvta TH TpiTy Tuépa KaTa Ta¢ ypadac, Kal 
 aveAovta sic Tove odpavods, Kai KaBEeCouevov ex desiayv TOD 
 Ilatpo¢, kal mddiv épyouevov peta dokicg Kpivar Cw@vTac kal 
 veKpove * ov THC BactAEiac obK ~oTaL TEAOC* 
 
 Kai cic 76 Ivetpa 70 “Aytov, TO Kupiov, kai TO Gworrotdy* 
 To && Tod Ilatpoc éxtropevduevov * TO odv Ilatpi Kai Tie ovp- 
 TMpodKkvVvoOvpEVOY Kal ovvdogacouEevoy * TO Aadijoav dia THY TpO- 
 OnTaY * 
 
 Eic pilav dyiav kaboAikiy Kai dmootodikny éKxKkAnoiar, 
 ‘Ovodoyotpev Ev Bamtiowa sig apeory dwaptidyv* npoodoKapeyv 
 dvdoraow veKpOv, kal Cwiv Tov wéAAovTog aidvoc. ’Aujy. 
 
THE CONSTANTINOPOLITAN CREED. 
 
 AS CONTAINED IN THE ACTS OF THE COUNCIL 
 
 OF CHALCEDON. 
 
 
 
 We believe in one Gop, the Farner, Almighty, Maker of 
 heaven and earth, and of all things visible and invisible : 
 
 And in one Lorp Jxsvus Curist, the only begotten Son of 
 Gop, Begotten of the Farser before all worlds, Light of 
 Light, Very Gop of Very. Gov, 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 Guost 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 Guost, the Lorp, and the Giver of life ; 
 Who proceedeth from the Faruer; Who with the Fatuer 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 CONSTANTINOPOLITARME 
 GENERALIS. 
 
 A.D. 381. 
 
 
 
 Epistola Synodi ad Theodosium Magnum. 
 
 T6 evoeBeotaty Baoirei Ocodocin 7 ayia obvodoc TGV éErioKOTUY THY Ex dLagé= 
 pwv érapyiay ovveAbévtav tv KavotavtivovTbAe, 
 
 ’ x XS ec w~ ~ \ ~ ‘ tJ 4 4 
 Apxyi) pév tiv rob mpoc tiv onv evoéBevav ypdupatoc, 
 evyaplotia mpdi¢ Tov OEedv TOV avadelsavta Tio tuETépac 
 evoeBelac THY BaolAsiav, ETL KOLV TOV EKKANOLMY EipHry Kal 
 Thc bylove mioTewo oTnptywO* arodidvTec dé TH O€wW THY 
 ? s ’ / > , \ s N 
 dpErAouévnv evyaptotiav, dvaykaiwce Kal Ta yeyevnuéva Kata 
 Thy dylav ovvodoy mpo¢ THY on EvoéBELav avadépowev* Kal 
 6te ovvedAOovtec sig THY KwvotarvtivovToAy Kata TO ypdupa 
 Tho on¢ ebvoeBeiac, mpaTov pev dvevewodueOa T7VyTpd¢ aAAN- 
 Aove dudvorav: emetta d& Kai avVTO“oVG Gpove eSepwrviyjocapeEr, 
 THY TE TOV TaTépwv TioTLY TOV é&v Nikaia kKvpwoarvTeEc, Kal 
 cS, ’ ed y YA "2 ’ , > 
 Tac Kat’ avtic éKxpvetoac aipéoet¢ avaOeuarioavtec. TIpdc dé 
 TovTolc, Kal UTép Tho sbtakiag TOV éEkKAnOLOY PTO Kavdvac 
 @pioapev* atrep aTavta THE Tuav TO ypadupare dretagapev. 
 Acoucba toivuv tig on¢ sboeBeiac erikvpwOjvat Tij¢ ovvddov 
 THY Widov: i’ Bomep Tol Tig KAncEwo ypdupace THY ékKAn- 
 Giav TETiunKac, OUTW Kal TOV dokdvTwY etLOppuyions Td TEAOC. 
 ‘O d& Kuptog ornpigy cov tiv BaotAsiav év eipjrvy Kai dtKato- 
 ovVy, Kal TapaTémn yeveaic yevedv, Kal mpodbein TO érryeiw 
 kpatet Kal Tij¢ Bactdeiag Tie étovpaviov THY aroAavaty, 
 "Bh ae Zz ~ 2 ~ ~ ~ Z, 
 Ppoévov oe, Kai év mao Toig Kadoic diatpérovta 6 OEd¢ 
 yapisato TH oixoupévyn, ebyaic THY dyiwy, Tov wc GANOdc 
 evoe3éotatov Kal OsodiAéoratov BacAéa, 
 
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 Lorp esta- 
 blish your empire in peace and righteousness, and prolong it 
 from generation to generation ; 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 ot év Kwvoravtivovrddze yapitt Oeod ovved- 
 Oovreg éerioxoror ék SLapopwy érapyLav Kata KAjoLW TOD EvoE- 
 Beotdtrov BactAéwe OEodociov, 
 
 KANQN A’, 
 
 M7) abeteiobar THY TiotLty TOY Tlatépwy THY TpLakodiwy 
 dexaokT@, Tav év Nikaia tic BiOvviag ovveAOovtwy* adda 
 péverv éxeivny Kvpiav, Kai avabepatioOijvat Taoav aipeotv ° 
 kai idikacg THY TOY Ebvouwavev, eitovy Evdogsavev, kai 
 Thy Tov ‘Hutapsiwy, eitovy Tlvevuatouaywy, Kal THY TwY 
 LaBeAAavev, Kai tHv tHv MapkeAdavav, Kat THY TOY Dw 
 TELVLAVOY, Kal THY TOV "ATOAALVapLOTOY. 
 
 KANON Bi. 
 
 Tov¢ brép dtoixnow émioKdmovce Taic bTEpopiowe eKKANoiaLc 
 pn éeTrévat, unde ovyxéev tac ékKkAnoiac’ adAda Kata Tov 
 kavovac, Tov pév ’AAeEavdpeiac étiokorov, ta év AiyvnTw 
 fovov oikovoweiv* tovg O& Tio ’AvatoArc émtoKoTovc, THY 
 "AvatoAny ovnv dtoteiv: gvdatTouévwy TaY ev ToIg Ka- 
 voor toic Kata Nikaav tpeoBeiwy TH ’Avtioyéwv ekKAnoia* 
 Kai Tove tio ’“Aotavijg dLouKjoEewo etLoKOTOUC, Ta KaTa THY 
 ’Aotavijy juovov dtoukeiv' Kai Tove Tie Tlovtinic, Ta Tic 
 TlovtiKig¢ pdvov: Kai Tove tio Opaxijc, Ta Ti¢ OpakiKic jo- 
 vov oikovousiv, “AkAntove d& éntoKxdTrove brép dLoiknowy jn 
 ériBaivery ert yelpotovia, 4 Tlotv dAAatc oikovouiatc éKKAn- 
 o.aotikatc, PvdAatrousvov dé Tod Tpoyeypaupéevov TeEplL TAY 
 OLouknoewy Kavovoc, evdndov wo Ta Kal? éxdotny érapyiay 
 n Tho emapyiac ovvodoc duoiKhoet, Kata Ta bv Nikaia @pt- 
 owéva, Tac d& é&v totic BapBaptkoic &Ovect Tob Oeod EkKAN- 
 siac, oikovowetcOar xpn KaTa THY KpaThoacay ovrvnDeav THY 
 TATEpwr, 
 
 KANON I. 
 
 Tov pév tor KwvortartivovtdédAewe émioxotov éxyetv ta 
 mpeoBela THe Tui peta TOY Tie ‘Pounce érioxorov, dia TO 
 elvaa abtivy véav ‘Pouny, 
 
Or 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 I. 
 
 The Faith of the Three Hundred and Eighteen Fathers as- 
 sembled at Niczea in Bithynia shall not be set aside, but shall 
 stand fast. And every heresy shall be anathematized, parti- 
 enlarly 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 ILI. 
 
 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 Egypt ; and let the Bishops of 
 the East manage the East only, saving the privileges of the 
 Church in Antioch, which are mentioned in the Canons of 
 Nicea ; 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 Nica. But the Churches of Gop in heathen nations 
 must be governed according to the custom which has prevailed 
 among their forefathers. 
 
 CANON III. 
 
 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’ 
 
 Tlep? Magiwov tov kvvKov, kal tie Kat’ abtov artagiag 
 tie év Kwvortavtivovrése yevouévnc, @ote nte Tov Mdéi- 
 wov énioxorov 1 yevéoOa, 7) elvat, pufTe TOdG Tap’ avToOd 
 xeiporovnbévtac, év olwdATtoTe BabuG KAjpovs TavTwWY Kal 
 Tov mept adtov, Kal TOY Tap’ abTod yevowévwy dkvpw- 
 OévTwr. 
 
 KANQN E’. 
 
 Ilep? tov té6uov THY dvTiKdY, Kai Tove. &v ’AvTLoyEia 
 dmede&deOa, Tove piav duodoyovvtag Ilatpdg nai Yiovd kal 
 ‘Ayiov IIvevwatoc OedTHTa, 
 
 KANQN ¢7’. 
 
 ’Ererdy §=ToAAoL =Tiy eKKAnovaotiKRY ebrakgiav ovyxetv 
 Kal dvatpétery BovdAduevor, iAéxOpwo Kal ovKodaytiKdc 
 aitiac Tivac KaTa THY OikOvOWODYTWY Ta¢ EKKANoiacg Op- 
 Ooddswv émickéTmwyv ovumAdaocovay, ovdév ETEpov 7 YXpai- 
 vey tac TOY lepéwv vToAHWerc, Kal Tapayacg THY Eipnver- 
 é6vtwv Aadv KataoKevdferv emiyepovvTec* TtovTov EveKev 
 ipece TH Gayla ovvddm THY év Kwvotavtivovmdde ovv- 
 dpapdvtwv Entokérwv, jun avegetdotw¢o mpooiecbar tTov¢ KaT- 
 nyopovc, pndé Tmaow énitpémery Tag Katnyopiac ToveioBat 
 Kata TOV oikovonobvTwy tag ExKAnoiac, unde py TMdvTa¢c 
 dmokAeiew. AAW et pév tig oikelav Tiva pépyty, TovT’ 
 Zoriv, lduwrikiv, éraydyo 7TH éemtoKdT@, wo TAEOVvEKTN- 
 Gelc, 3) Gado te mapa 1d dikaov Tap’ avTod mTeTovbddc, 
 énl tv towobiTwr KaTyyoplOv ph e&eTaleoBa, pte Tpdo- 
 wrov Tov Katnyopov, mate TY Opynokeiav. Xpij yap rav7l 
 tpém@, TéTeE avveldd¢ Tob émoKdToV EAEvBEpoY eivat, Kal 
 Tov ddixeicBar Aéyovta, olag av y OpyoKeiac, THY dikaiwy 
 rvyydverv, El d& éexkAnowaotiKdy ein TO émipepduevor 
 tykAnua TO étvoxdrw, téte DoKysdcecbar xp TOY KaTIYO- 
 potvTwyv Ta Tpdcwta: tva mpatov pév aipetiKoic pH esq 
 Katnyopiac Kata TOV dpPoddtwy éenioKdmwY ITEP EKKAN- 
 c1acTiKGY Tpayndtwr Troveiobat.  Alpetixodc dé A€youer, 
 rove Te mdAa tic eKkKAnoiag amoKnpvxGévtac, Kal TovE 
 weta Tata bd’ quay dvabeuatiobévtac: mpd dé TovTOLC, 
 
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 of the Western [Bishops], we receive 
 those in Antioch also who confess the one Deity of Faruer, 
 Son, and Hoty Guost. 
 
 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 
 
 kal Tod¢ THY TloTLY pév THY Lyth TpooToL.ovpévove OuodAo- 
 yelv, amooyioavtag dé, Kal ayvtiovvdyovta¢g Toi¢ KavoviKoic 
 juav émokdrotc, "“Emerta dé, Kal et tiveg tev and THe 
 éxkAnotac émt aitiaig tol TpokaTeyvwouévor elev Kal amo- 
 BeBAnuévor, 1} GkoLv@vytol, elte amd KAnpov, elite amd 
 haikod tdywatoc, pds rovtocg éseivar Katnyopeivy éttoKd- 
 mov, mplv av TO oikelov EyKAnUa TpPdTEpOY atOdvOWwVTAL. 
 ‘Opoiwe d& kat tov¢ bm Katnyopiay rpodaBovoav dvTac, 
 uy) Tpdtepov eivat dextovc ei¢ émloKdTOV KaTNnyopiay, 7 
 étépwv KAnpiKOv, Tpiv dv abwove éavtode Tév énaybévTwr 
 avToic amodeisworv eykAnudtwv. Ei pév toe tivig pyre 
 aipetiKol, pte akoLvV@VynTOL elev, ute KaTEyvwopuévol, 7 
 mpokatnyopnusvor été Tlot TANUmeATwacl, A€youev dE ExeELY 
 Tia éKxkAnovaoTLKhY KaTa TOU éETLOKOTOV KaTHyopiay, TOv- 
 Tove Kehever 7 Gdyia ovvodoc, Tpatov pév Eni THY THe 
 émapylac TadvTwY éeTLoKOTWY EvioTacBaL Tag KaTNyopiac, Kal 
 én’ abtav tityyev Ta tykAjwata Tov év aitiaig Tiolv 
 émioxdTrov* ef O& ovuBaln advvatioa Tov¢ ETTapyLWTac Tpd¢ 
 Ol6pOworv TOV enidepomévwv eEyKAnudTwWY TO EttoKdTW, TOTE 
 avtovc Tpoolévat peiGove ovvddw@, THY Tij¢ OLo“KHGEWC EkeEl- 
 vnc émloKoTwY, vmép Tie aitiag TAavTNC OVvyKaAovpEVWwY * 
 kal nm tmpdtepov éviotacbat tiv Katnyopiav, mpiv qh éby- 
 ypddwc avtod¢ Tov toov advtoig énitysjoacfat Kivdv- 
 vov, elmep &V TH TOY TpayudTwy eeTdoEL ovkopay- 
 TovvTes TOY KaTNyOpOvpEvoy eETiokoTOV EAeyXOciev. Hi dé 
 Tig KaTappovjoag TOY KaTa Ta TpodNnAwHEvta dedoyuevwr, 
 ToAunoeev 7) Baotdtkacg évoydAeiv akoac, 1) KOO[WKOY apyov- 
 Twv diKaoTHpLa, 7 olKkovmEriKTY ovvodoy TapdocELY, TavTaC 
 atydoag Tove Tho AloLK}GEWS ETLOKOTOVC, TOY TOLOUTOY 
 To Tmapdnav ei¢ Katnyopiay ju) elvar OeKTOv, we KabvBpi- 
 oavta Tov¢ Kavovac, Kal THY EKKANHOLaoTLKnY AvUNVapEVoY 
 evTasiav, 
 
 KANQN Z/, 
 
 Tove mpooriOeuévovc 7H dp0odokia, Kal TH pepidr THY 
 owloutvv, ad aipetixdy, deyoueOa Kata THY vTOTETAY- 
 wévny akodovdiay Kat ovvAiav. ’Aperavods wév, kat Ma- 
 Kedoviavovc, Kal LaBBatvavodc, Kat Navatiavovc, rov¢ Aé- 
 yovtacg éavtovs Kadapod¢ kai ’Apiotepods, Kat tov¢ 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 
 conderhned 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 themselves 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 slandered the ac- 
 cused Bishop. And if any one, 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 VIL. 
 
 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 Apollina- 
 
146 CANONS 
 
 peokaidexatitac, eitovy Tetpaditac, kal *AmoAAvapiorac, 
 dexoueOa diWdvtac ALBéAAoVe, Kal dvabeuatifovtac Tacav 
 aipeov, i ppovovoarv, wc ppovet  dyia tod Oe0d Kado- 
 Akh kat atrooToaALKy éKKkAnoia: Kal odpayisouévove, rot 
 Xplowévove, Tp@Tov 7h dyiw pbpw, 76 TE péTwTOV, Kal Todc 
 OpOarpodc, Kat tac pivac Kal 7d oTdpma, Kal Ta Ota‘ Kab 
 oppayicovtes avtovc, Aéyowev* Spayic dwpecc IIvevparoc 
 ‘Aylov. Evbvousavods pévtot tov eic piav Katddvow Bar- 
 TUgouevovc, Kat Movtaviotag todv¢ évtavOa. Aeyouévove pi- 
 yac, Kal LaBeddavovc, rove vioratopiav didoKkovtac, Kab 
 Etepd Tlva yadeTna ToLvovvTac, Kal Tac dAAac Tdoac aipe- 
 ceig’ §(émevd ToAAoE iow évtavOa, pddiota of and Tic 
 Tadatav yapacg bpywwpevor)* mavtag tov¢e dn’ aitév Gédor- 
 Ta¢ mpootiBecOat tH dpOodokia, wo “EAAnvac dexbueba* Kal 
 THY TpaTHY Tuépav tTrovovuev adbtods Xpiotiavode, THY dé 
 devtépay KaTnyoupévovcs sita TH Tpity éeopKigowev adtodc, 
 peta TOV éupvoay Tpitov Eic TO TPdOWTOY, Kal Ei¢ Ta WTA, Kal 
 ObTW KaTHXOvMEV adTOVE, Kal TOLOdMEY Ypovicery Eic THY éExKAN- 
 oiav, Kal dkpodobat THY ypaday, Kal TOTE avTOdS BarTisouer, 
 
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 Guost.” Eunomians, who are baptized with only one 
 immersion, and Montanists, who are here called Phrygians, 
 and Sabellians, who teach the identity of Faraer 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. 
 

 
THIRD GENERAL COUNCIL. 
 
 
 
 Pope oy S. 
 
CANONES 
 
 CONCILIIT EPHESINI GENERALIS. 
 
 A. D. 431. 
 
 
 
 Epistola Synodica. 
 
 ‘H ayia kat oixovperixn ovvodoc 7 év ’Edéow ovyKxpotnbeioa 
 éx Oeoriowatoc THY EvoeBEOTaTWY BactAéwv (Impp. Theodosii et 
 Valentiniani), t0i¢ Ka@’ Exdotny evapyiay Te Kai TOALY, ETLOKO- 
 Tole, TpEoBvTEpolc, OlakOvolc, Kal TaVTL TH Aa. 
 
 LvvaxGévtwv Hudv Kata 76 evoeBEc ypdupa év TH ’Edeciwy 
 untpoToAel, anéoTHody TLvEc && HaY, OvTEC TOV apLOuoY TpLd- 
 KOVTA juKp@ Tpoc, eEapyov TIC éavT@v atootaciacg éoynKdteEc 
 Tov tie ’Avtioyéwy étiokoTov “Iwdvynv: wv Kal Ta dvéuaTta 
 got TavTa. padto¢ ovto¢ “lwdvyng 6 ’Avtioyetacg tHe Supiac, 
 kat “lwdvvnc AapaocKov, ’AAgsavdpoc ’Attapeiac, ’AAéEavdpoc 
 ‘TeparréAewc, “Ipéptoc Nekoundetac, &pittAdc "Hpakdeiac, ‘EAAd- 
 dtoc Tapoov, Magimives “AvacdpBov, Oe6dwpo¢ Mapktavovrdiewe, 
 Ilétpo¢ Tpaiavovr6isewc, TavAocg ’Euionc, ToAvypévio¢g ‘Hpa- 
 KAelwt@v TéAEwC, EVOvpioc Tvdvwrv, Medétioc Neokatoapeiac, 
 Beodwpntoc Kipov, ’Atpiyytoc Kadynddvoc, Maxkdpiocg Aaodt- 
 kelac THO peydanc, Za@ovce ’EKoBovvtoc, Ladovortiog Kwpvxov 
 KiArkiac, ‘Hoixyiog KaoraBddane KeAckiac, Ovadevtivog Movtdo- 
 BAdknc, Evotd6to¢ Tapvacov, Piditroc SeodootavGy, Aarviqa 
 te, Kal Aeévavoc, "lovAravoc te, Kal KvptAdoc, ’OAtpmt6¢ Te, Kal 
 Avoyévnc, TloAic, Oeopdvyg PiAadeddeiac, Tpaiavocg Avyotorne, 
 AvpndAoc EipnvovmdAewc, Movaaiog ’Apddov, ‘EAAdoto¢g Ttode- 
 watdog* of TLvEg Tic KKANOLAOTLKIS KoLvWviag UndEemiay ExoVTEC 
 GOELaV WC “BE avOevrtiac lepatikic, el¢ 76 divacbai tLvac Ex Tav- 
 tne BAdnTELy 7 WpEAEiv, dia TO Kai TLVag Ev adtoic elvat KaOy- 
 pnuévove, Tpo TadvTwy pév ta Neortopiov kat ta Kedeoriov dpo- 
 viata émidepowevor capéotata anede(yOnoar, ék Tov un EAEBaL 
 ueQ’ judv Neotopiov Katarndicacba* ov¢ tivac doypwate KoLv@ 
 7 dyia ovvodoc taong wey éexkAnoactiKig Kotvwviag addotpiove 
 érroinoe, Tacav d& avTav évépyevav lepatiKiy Treptetae, du i¢ 0v- 
 vavre BAdnrey 7) Mpedsiv Tivac, 
 
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 
 amongst 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 6f 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, Euthyrius of Tyana, Meletius 
 of Neocesarea, 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’, 
 
 ‘Erecdn exypyv Kai tovc drodepbévtag Tig dyiag ovvoddov, 
 
 . ‘4 s 7 nn Ld 4 ; pas n > 
 kai peivavtag KaTa xYWpav 7} TOALY, Old TLva aiTiaV, 7) EK- 
 
 > “ ‘ X > ~ bs 2 9 ~ 
 
 KANOLAOTLKHY, 7) OwWUaTLKTVY, [2 ayvojoat Ta év alt) TETUTTO- 
 wéva, yvupicouer tH duetépa dylotntt Kai aya7y, Ore ep, 
 ” n+ ~ 9 , > s ~ t , 
 el TLC PNTpOTOAITHG Tio emapyiac, aTooTaTHOAG TiC aylacg Kal 
 OiKOVPLEVLKIGC OvvddOVv, TpocebETO TH Ti¢ aTooTaCiacg oVvEdpi, 
 ” \ ~ Ma “ \ / bd 4 “ 
 q] eta TOTO TpooTEBein, 7) Ta KedAeotiov éeppovnoev, 7 ppo- 
 vyoel, ovTOC KaTa THY THe erapyiag emloKdTWY dvaTpaT- 
 tecdai tte ovdaums dvvaTat, Ta0nNG EKKANOLAOTLKC KOLVWViag 
 évtevbev 70n bd Tij¢ ovvddov &KBEBAnuévoc, . Kai advEevépynTtos 
 brapywrv, "AAAd Kai avtoig Toic Tij¢ énapyiac émtoKxoroLc, 
 kai Tog Trépis puntpoTroAitaic, Toi¢ Ta THC dpOHodokiacg ppovoi= 
 o.v, UToKEioETaL Eic TO TaVTH Kai Tov BaBuod Tig émLoKOTIC 
 EK BANOAVaL. 
 
 KANON B’, 
 
 Ei dé tivec trrapyidtar éerioxoro: aredeipOnoay Ttij¢ aytac 
 ovvoedov, Kal TH atooTtacia tpoceTéOnoay, 7 TpooTeOjvat TreEL- 
 pabciev, 7) Kai broypapavtes 7H Neoropiov Kaaipéoe, érra- 
 Avvdpounoav mpd¢ TO Tij¢ atooTaciac ovvédplov* TOvTOUCG TaYTH 
 
 ‘\ / ~ ( Ry: / ’ s, As ~ 4 
 kata TO ddgav TH dyia ovvddw aAdotpiov¢e Eivat Tio lepwod- 
 vnc, Kai TOU BaOwow eExrrinrety. 
 
 KANQN I, 
 
 Ei dé tiveg [Kat] tév év Exdoty TOAEL, 7) YOpA KANpLKOY, 
 bro Neotopiov, kai tOv odv abT@ dvTwY, Tig tepwovvng éKxw= 
 ALOnoav did TO 6pOGo dpoveiv, edixarwoapyev Kal TovTOVE TOV 
 idtov drroAaBeiv Babudv.  Kowdc d& tove tH dp00d0gw Kai 
 oikovpeviKnh ovvedw ovudpovodytac KAnptKodc, KeAevowev TOTS 
 arootaTHoao.y, 7} aprotapévorc émondrrorc, und’ bAwe bTroKEioOat, 
 Kata wndéva zporrov. 
 
 KANON A’. 
 
 Ei d6€ tevec drrootatjoaev THY KAnpLKOY, Kal TOAUHOaLEY 
 7) Kar’ idiav 7) dnuosia, ta Neotopiov, 7) Ta Kedeotiov dpovij- 
 oa, Kal TovTov¢e elvar KaOypnuévouc, tnd THE dyiag avvodov 
 dedtKaiwrat, 
 
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 in 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 I. 
 
 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 
 
 KANQN E’, 
 
 "Ooot d@ Eni atomoLg mpageou KateKpiOnoay bd Tie dyiac 
 cvvodov, 7} UTS THY OlKEiwy ETLIKOTWY, Kai TOVTOLG GkKavovidTwE, 
 kaTa THY év aTaclty adLadopiay avtov, 6 Neordptoc, Kai of Ta 
 
 = ~ ) ~ (raed s ” ns 
 @dTov dpovovvtec, aTrodovvat éreipadOnoay, 7) TEipabeiev KoLVW= 
 
 / “ L \ “4 / ey, s 4 > . Le ~ 
 viav, 1) Badwov, avaedntore eivat, Kat wévery ovdEY HTTOV KaDj= 
 pnuévovg édikatwoaper, 
 
 KANGIN i 
 
 ‘Opoiwe d& Kai Ei TLVvEC BovAnOEiev, Ta TrEpi ExdoTOV TETpayLéeva 
 év TH ayia ovvddw, Th év ’Epéow, oiwdimote TpoT® Tapa- 
 aadeverv, 1) ayia ovvodo¢ wplioev, el pév érioxomor Elev, 7} 
 KAnpltKol, TOU oikeiov TavTeA@c aToTintey BaOuod* el de 
 
 35 < ; s e , 
 
 Aaikoi, dkotvwrvytove brapyety, 
 
 
 
 Atadahia ti¢ abtig dyiac ovvdédov, éxpwvnbeioa peta TO 
 avayvwoOjvar THY éExOEoLy THY TpLaKOodiwy OéKa Kai 6KT@ ayiwV 
 kal pakapiwv Tatépwv, tov év Nikaia, kat ro dvoceBic odp- 
 Bodov 76 vd OE0dapov tov Mowoveotiag tAacbév, Kai bd 
 Xapioiov mpsoBvrépov PiAadeagiacg éridobév TH abt Kata "Ede- 
 gov ayia ovvddw. 
 
 KANQN Z), 
 
 Tovtwy dvayvwobévtwy, wpioev 1 dyia ovvodoc, éré- 
 pav riot ndevi ékeivar mpopéperv, ifyovv ovyypapev 7) 
 ovyTlOéval, Tapa tiv dpioeicay Tapa THY dyiwy Ilaré- 
 pov, Tav év TH Nikaéwy ovvaybévtwv node, ovv ‘Ayiw 
 Tvevparte. 
 
 Tove d& tToAuautac 7) ovyTibéva Tiotiy érépav, iyovv Tpo- 
 Komicey, i) Tpopéperv tolcg Oédovowy éErrorpéery eic Emlyvwowy THC 
 adnbeiac, 7) && “EAAnviopuod, 7) && “lovdaispod, ijyovv && aiptoewc 
 oiaadntotoby* tobTouc, ei wiv elev ettiokorrot 7) KAnpLKol, GAAO- 
 tpiou¢e sivat Tove émLaKOTOVE THE ETLOKOTAC, Kal TODS KANpLKOvE 
 TOU KAnjpov* Ei O& Aaikoi elev, dvabeuaTicecbaL, 
 
 Kara tov icov dé tpérov, ei pwpabeiév tives, cite émioKkoroL, 
 elte KAnpikol, eite Aaikol, 7) ppovodvtec, 7) SuddoKovtTes Ta EV 
 Th T™poxowobeian éxOéoe Tapa Xaptoiov tov mpeoBvtépov, 
 
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 Highteen holy and blessed Fathers in the city of Nica, 
 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 VII. 
 
 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 Guosrt, in 
 Niceea. 
 
 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 Clergymen 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 
 
 mept THe évavOpwryjcewc Tod movoyevoic Yiow tov eo, 
 Hyovv Tad jwapa Kai dlteotpaypéva tod Neotopiov doypara, 
 @ Kai OTOTETAKTAL, UVTOKEIOOWOaY TH aTOpdoEL TiC dyiacg Tav- 
 TNC Kal OiKOVMEVLKTG ovvddov* Wate OnAovoTL, TOV piv éEri- 
 okoTov, ataddAotpiovobar tic émuoKoTc, Kal elvat KaOypn- 
 pévov' Tov O& KAnNpLKOY, Guoiwc ExTinTELY TOD KApov* el 
 d: Aaikd¢g tug Ein, Kal ovTOG dvaBeuaTicécOw, Kaa TpoEipnTat. 
 
 Vijdoc tij¢ avti¢ ayiag ovvddov, éxpwrvnbetoa Ex Tmpocedrci= 
 cewe yevouévnc adTh Tapa TOV Kutpiwy éniok6Twr : 
 
 KANON H’. 
 
 IIpdypa Tapa tovco ékKxAnotactixove Oeomove Kal Tove 
 kavovac TOV dylwy ’ATOOTOAWY KaLVoTOMOvMEVOY, Kal THC TaV- 
 twv bAevOepiac dntouevov, mpooryyeAev 6 OeopiAgoratoc 
 ovvetioxotoc “Pnyivoc, Kai ot ovv avTd OeoptAéotata éni- 
 oxorar THe Kumpiwy énapyiac, Zyvwv Kai Evayptoc: “Oder, 
 éreidi) Ta KoLVa TON jueilovoc deitat Tic OBeparetac, wo Kai 
 weigova tiv BAGBnY dépovta, Kai wddtota ei pnde BOG ap- 
 yaiov trapnkoAovOnoev, Hote TOV ériokoTov Tic ’AVTLOYéWY TO- 
 Aewe tac év Kirpw troveteOac yeipotoviac, Kaba dia THY ALBEAAWY 
 kal TOV oikeiwv dwvdv edidakav of ebAaBéatator avdpEc, of THY 
 mpoaodov TH ayia avvddm Tonoduevor, ELovor TH avennpeacTov 
 kal aBiaorov of TOY dyiwy éeKKAnowy, TOY KaTa THY 
 Kinpoyv, mpoeotatec, Kata todo Kkavovac tv dolwv Taté- 
 pov, Kai THY dpyaiav ovviDeay, du’ éavtTdy Ta¢ KEpoto= 
 viac TOV evAaBeoTtaTwv éemtoKoTTWY TroLovuevot* TO dé avTd 
 kai él TOY dAAwy dLotKqoEwY, Kal TOY dravTayod étap- 
 yLOv TrapapvAayOjoetar’ wate pndéva THY OeopiAcotaTwv 
 émokonwy érapyiav étépav, ovk ovoav dvwbev Kai && apxi¢ 
 ord THY abtod, i} yoy TH&v mpd avTov yeEipa katadayBa- 
 vev' GAA’ ei Kai tic KaTéAaBe, Kai dd’ EavToV TET OiNTAL, 
 Biacduevoc, tavtny anodidova: va pn Tov Tlatépwr ol 
 kavovec TapaBalvwrtat, unde tv lepovpylac mpooyjuate, &&ov- 
 ciac Tipo KooWKAC TapecodvnTa, Unde AdOwpev THY EdEv- 
 Oepiav Kata juKpdv amodAgoarvtec, iv iuiv éedwpyoato TH 
 
OF EPHESUS. 157 
 
 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 VII. 
 
 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 shall 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 aipatte 6 Kiptog auav *Inoote Xpiotdic, 6 mavtTwv av- 
 Opditwv éEdevbepwrye. | 
 "Kdoge toivuy th dyia [tavTy] Kai dikovueriKy ovvdda, 
 owcecbat Exdory énapyia Kabapa kai aBiaota Ta aith Tpo- 
 oovTa Oikaa && apyn¢ Kai dvwlev, Kata TO TaAQL KpaTH- 
 dav &oc, ddetav éxovtoc éxdotov pntpoTtoAitov Ta toa THY 
 TETpayLEVWY TpdG TO oikEiov Gopadéc ExAaBeiv, Ei dé Tic 
 uaxouevov TUTOY TOIC VviY WplLouévoLg mMpoKOLiooL, dKuUpOV 
 TovTo eivat soke TH ayia Tdoy Kal oikovpEeriKy ovvddd. 
 
OF EPHESUS. 159 
 
 and at length forget, the liberty which Our Lorp Jusus Cunisz, 
 
 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 Gicumenical Synod unanimously decrees that it 
 shall be of no effect. 
 
ee OO. A 
 
 THS ’AYTHS ‘ATIAZ KAI ’OIKOYMENIKHS TPITHS ZYNOAOY, 
 TIPOS THN ’EN IIAM@YAIAI’EYATH SYNOAON, IIEP! ’EYZTAOIOY, 
 TOY TENOMENOY ’AYTQN MHTPOIIOAITOY. 
 
 Meta Bovdatic mdvta Tole, tio Oeonvevotov AEyovonc 
 ypadic, xpn Oy) padtora tovg tspdoOat AaxovTag peta 
 ndonc akpiBeiac Thy &p draco Toi¢ TpaKTéoLg ToLvEeloOaL 
 Oudoxeyiv. AraBiodv yap ovtwo éBéAovowv, ev Kad@ TiC 
 éAnidoc KeioOai te Ta Kat’ avtovc, Kai olov & otvpiac 
 év toic Kat’ evyny arodépecOar ovuBaiver: Kat Todd 6 
 ye eikdc 6 Adyoc eye. AAA’ oidev, e060’ Ore, Opimeta 
 kal ddopntoc AvTH, KatacKi paca vov, KatafoAdoai TE 
 devvac avtov, Kat Tie THY dedvTwWY adToKouioat Onpac, 
 dvaneioai te TO mEpvKd¢c adLKEiv, WC TL TAY dYHOLpdpwY 
 idciv. Towovréy te meTvov0dTa TebedueOa TOV evdAaBéorta- 
 Tov, Kal OeoceBéotatov érioxorov Evord@uov, Keyerpo- 
 TovnTa piv yap, w¢ peuaptipytal, Kavovkdc* TeboprBnwé- 
 voc d& w&¢ nol, Tapd TLvwY, Kal adoKiTOLG TEpLOTaoEOLY 
 tuBeBnnac, elta &k TOAATC ayav anpayywootvng amelpnKws 
 thy avtiotacy tov éenevnveywévwv aitd dpovtidwr, Kat- 
 mep dtakpovecOar tac Tapa Tov éripvomévwv avT@ dvodn- 
 wiag duvdpevoc, Tapaithoewc, obK touev OTWC, TpOdEKOULOE 
 BiBAiov. "Eder yap, w¢ anak éyKeyeptopéevov lepatexny 
 ppovrida, tabtne eyecOar pet’ evipwortiag mvevpaTiKic, Kat 
 olov dvrarodtecOat toic Tévoic, Kal idpdra tov EupuoOov 
 eOchovtt dbrrousivat, "Ererdy 08 dmag ddtyépwo éxovTa 
 
 mapédeiéev éavtov, TovTo nabav & anpayyoovyvygs pwaddor, 
 
Pee) ST LE 
 
 OF THE HOLY AND CG2CUMENICAL 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. For 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 saying [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 
 
 7 Okvov kal pabvuiac, KexeipoTévnkev avayKaiwc 7 bpe- 
 Tépa GBeooéBera Tov evAaBéotatov Kat OeoceBéotatov ddEd- 
 pov quav Kal ovverioxorov Oeddwpov, dpovtioivta Tie éek- 
 kAnoiag: ov yap jv akdAovdov ynpevberv adbtiv, Kal én 
 atdrov diya diatedciv tot Lwtipoc Ta Toiwva, ’Emedy 
 Bé mpoonAbe KAaiwy, ob TEpt The mbAewc, obdEe THE EK- 
 KAnoiag tAoverk@v TH pvnuovevOévte OeooeBeoraTw émt- 
 oxdTm@ Oeodwpw, eaiTdv dé Téwo THY Tov éntoKdrrov 
 TULnY, Kal KAqoLY, ovrvnAyjoauev Gnavteg TH TpeoBbTy, 
 kal Koltvov sivat Aoyloduevor TO avtov OdKpvov, éored- 
 dojev pabetv, ei KaOaipeoty Evvouov browevévnkev 6 pynuo- 
 vevOeic, 1 yoov énéi tier tdév aténwv éAnAeyntac rapd 
 TIVWY KaTAadAvapnodv7wy aitov Tic broAjpewc. Kal d7 
 éudbouev metpayGar pév toovtov ovdév, yevéoOar dé paA- 
 Aov TO pvnwovevOévte. avtl éeykAnwatoc THY Tapaltnoty. 
 "Obev ovd& 7TH tuetépa OeooeBeia eweupducOa, yetpotovn- 
 adoy dedvtwo sig tov avtovd Tétoy Tov pvnwovevdévTa 
 evAaBéotatov éniokorov Oeddwpov. Ered d& tH dmpay- 
 pootvy tov avdpo¢ ov oddpa gidAoverkeiv adKkdAovOov, édet 
 d& uadAdAov édefjoar mpeoBitny, ew Kal TOAEwo Tie évey- 
 kovong avTov, Kal Tatp@wy évdiaitnudtwy év jpaKkpoic 
 obTwW yeyovéta xpdvotc, edikardoauev, Kat wpicapev, diva 
 mdéon¢ avttAoyiac, éxyetvy abtoyv TO TE Tice émloKoTAc dSvoua, 
 Kal THY Tiny, Kal THY KoLvwriay, OtdTW pév ToL, WoTE 
 un xelporovety adTov, pte pyv exKAnoiav KatadAaBdvra 
 lepoupysiv && idiag avOevtiag: ddd’ 7 dpa ovpTapadau- 
 Bavouevoy, eitovy émitperouevov, el Tivol, Tapa dded- 
 pov, Kal ovvertoKoTOv, Kata OLdbeotv, Kal aydrny THY év 
 Xp.ore. Ei dé tt Bovdevonobe xypnototepovy én’ aita 
 i viv, q Eig TO peTa TavTa, adpéoeL Kal TOvTO TH ayia 
 
 ovvedw, 
 
CRAP awn Y DLA. 163 
 
 inexperience than from cowardice 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 Theodore, 
 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. If, 
 however, ye shall determine anything more favourable towards 
 him either now or hereafter, this also will be pleasing to the 
 Holy Synod. 
 

 
 
 
 
 
 , eee) a ek it ae ae 
 if ae * 
 - ‘ Ys “wan 
 a a” aS 
 Mating 2 7, . ‘ . 
 ' 
 i \ 
 \ , ' 
 a 
 i 7 ' 
 ' ‘hd, i 
 4) a H 
 * 7 Tr P aT 
 - i ix 
 4 id & 
 h rn 
 j = 
 ’ 
 i 
 § 
 y a ~ 
 . i ' 
 ‘. ( 
 fe Abul 
 CTW atlas eveedt Go) he FIG - 
 ' , Ae iy Hee) Rb? | Bah vill ¢ i hi ass at ‘it 
 x Weis : kil sell ( Y Cea : WH ie ILA, he ' Nils, aa | 
 “ae Lay an ‘) i i r ; f ' ; ' i 
 er a m VV. i iB wi ney a, Lt Oy Pt Nhs w siheye EAN ie aes 
 ye ts 7 ae per oe a wo wear “ i 
 an athe ne win Wk Heh ear Tes Moy bbl ew 
 
 
 
 
 
 
 
 
 
 
 
 By: roe a Rial ote es ry . St «tigen? Pout Bis ian Cs fee ik 
 
 ; ia rah tay RUE Aik sent uj Pin ay iT Pas oe?! ae Tor Siig nike 1M “Rea 
 
 nin PO igh Men ie y Raa 
 ii a Totti Henk ry 
 7 ik) 
 
 
 
 
 
 
 
 
 rs hae ae 
 
 
 
 
 id We ae a oe 
 oan ae apn ti 
 
FOURTH GENERAL COUNCIL. 
 
 CH AWGE DON. 
 
DEE ND e = Ff ip ne 
 
 APUD CONCILIUM 
 
 CHALCED ONIU Me. 
 
 
 
 'H 'ATIA kai peyaAn kai oikovuerikn ovvodoc, ) Kata OE0d 
 yap Kai OoTiopa THY EevoeBEeoTaTwWY Kai PtAoypioTwY TudV 
 Baothewv Mapktavod Kai Ovadevtiavod Avyovotwr, ovvaybeioa 
 tv TH Kadyndovewy, pntpoTodAe ti¢ Bibuvev érapyiac, év TO 
 waptupiw tie ayiac Kai KaAdtvikov paptvpoc Evonuiac, opioe 
 Ta UTMOTETAYMEVA, 
 
 ‘O KYPIOS judv Kai owrijp "Inoovc Xpioté¢g tij¢ miotewe 
 THY yveow Ttoi¢ pabntaic BEeBadyv, Edn: ipnyny tiv suv 
 adinue buiv, sipjynv tiv eujy didwue tuiv > woTe undéva Tpd¢ 
 Tov TAnoiov dtapwreiv év Toig doywaot Tio EevoeBEiac, GAX’ 
 érionc dmaot TO THC aAnOeiacg EridEixvvobat KHpvypa, ’EteL07) 
 d& ov TmaveTar dia TOY EavTOD Cilaviwy 6 TovNpdc Toic THC 
 evoeBeiac ETmimvouEvog oTépwacl, Kai TL KaLVOV KaTa THC aAn- 
 Geiac édervpioxwy asi, dia TovTO ovvAOwc 6 AeoToTHG Tpovood- 
 uevoc TOD avOpwrivov yévovc, Tov evoeBi TODTOY Kai TLOTOTA- 
 Tov mpoc CHAov avéotnoe Bactdéa, Kal Tove anTavTayH TiC 
 iepwotvnc mpdc¢ éavtov apynyove ovvEeKddecev* ote, TIC 
 yapitoc TOD TavTwY av deondtov Xpiotod éevepyovonc, 
 maoav piv Tov wevdove THY TOV Xplotod TpoBaTtwy arTrocEi- 
 cacbat Avunv, toi¢ d& Tie dAnBeiac adtHY KaTaTLaivery BAa- 
 oTjuacv, “O dn Kai TreTOLnKauEV, KOLY WIdwW Ta TIC TAaYAC 
 atehaoavtec Obywata, THY d& atAavi THY Tlatépwv avavew- 
 OaUEVOL TLOTLY, TO THY Tplakooiwy deKaoKT@® ovpuBoAoV ToiC 
 maou Kypvgavtec, Kai we oikeiovg Tod¢ TOdTO TO avYOELA TIC 
 evoeBeiac degauévove Tatépac éermvypawdawevor.  Oltep eioiv ob 
 peta Tadta &v TH pweydAy KwvotavtivovTéAa ovverbovrec pv' 
 Kal avtol THY avTHy emtodpaytoduevor TiotLv, ‘Opicowev Toi- 
 
THE DEFINITION OF FAITH, 
 
 AGREED UPON AT THE COUNCIL 
 
 Oia te AC Bi O) INF 
 
 
 
 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 Curistr our common 
 Lorp inspiring us, we may cast off every plague of falsehood 
 from the sheep of Curist, 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 Eighteen, 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 great City of 
 
168 THE DEFINITION OF FAITH 
 
 vuv, THY Tasty Kal Tove Tepl Ti¢ MioTewo Gnavtac tUTOVE 
 pvaatrovTes Kai meio to Kat’ "E@ecov mada yeyevnuévnc 
 dyiag ovvedov, i¢ Hyewovec ob dylwrato tiv pviunv Kedgori- 
 vog 6 TIC ‘Pwpatwy, Kat Kupiddog 6 tij¢ "AAegavdpéwv, étvy- 
 xavov, mpodauTev wév Tic OpOij¢ Kai duwuATov TloTEWws 
 THY FKOeoLtv TOV TL! dyiwy Kai pakapiwy TaTépwv TAY év 
 Nexaia émi tov eboeBove prviunc Kwvotavtivov tod yevouévov 
 Bactréwe ovvaybévtwv* Kpateiv dé Kai Ta Tapa TOV pr’ dyiwy 
 ratépwv év KwvoravtivovrdAe épiobévta, Tpo¢g avaipsoty ev 
 TOV TOTE HvELodY aipécewv, BEeBaiwory dé TiH¢ adTi¢ KaBodr- 
 king Kal GrooTodiKhs ywov tlotews ° 
 
 IIIZTEYOMEN kk. 7. A. 
 
 "Hpxet piv ov eicg tvtedAq tig evoeBeiag eriyvwotv Te Kai 
 BeBalwotv tO ocopov Kai owrThptov TovTO Tic Oeiag ydpiToc 
 ovpBodov* tepi te yap tov Ilatpoc Kai tov Yiovd Kai Tov 
 dyiov Ilvevpartoc éxdiddoxes TO TEAgLov, Kal TOD Kupiov THY 
 évavOparnov toig sWoTa> deyouévorc trapiatnolty, AAA’ érret- 
 Onmep of the dAnOelag aOeteiv eEnvyeipovvTEC TO KHpvYyLA, 
 dia Tov oiksiwv aipéoewv Tag Kevopwviag arméteKov, ob 
 wiv TO THO Ov tudo Tod Kupiov oikovouiac fvotnplov ma- 
 papbeipey ToAuarvTec, Kai tiv OEotdKov éml Tig TmapHEvov 
 gwvnv atapvovuevor* of d& ovyxyvoty Kai Kpado.v eicdyov- 
 TEC, Kai play sivat voy Tij¢ aapKog Kal Tig OEdTHTOC 
 avontwco dvatAdttovrec, Kai malyntiy Tov povoyevovtc TV 
 Oeiav pvow tH svyxvoe TEpaTevouEvoL* dla TOUTO Taoay 
 avToic amokAeioa Kata Tie aAnObeiag pnyavav BovaAopévn 
 qj Tapovoa viv attn dyia peydAn Kai oikovperiKn ovvo- 
 doc, TO Tov Knpvywatoc dvwOev doddevTov ékdLdaoKovaa, 
 Gploe Tponyovuevwc, THY TplaKooiwy dekaokTW ayiwy Ta- 
 TEepwy THY Totty pévery atapeyyeipntov, Kai dia piv 
 rove TH Ivetpate TH ‘Aylw payousvove, THY xpdvorg BaTeE- 
 pov mapa T&v éml THe Baotdevovanc TOAEwS ovvedBovtTwv 
 ixatov mevtiKxovta dywwy Tatépwv tept Tho Tob Ivevparoc 
 ovoiac mapadobeicay didackadiay Kupoi* jy éxetvor Toic 
 nao éyvepicav, ovK wo Te Aéimov Toi¢ mpoAaBovay ét= 
 
OF CHALCEDON. 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 Ephesus, 
 of which Celestine of Rome and Cyril of Alexandria, of holy 
 memory, were the leaders, we do declare that the exposition 
 of the right and blameless Faith made by the Three Hun- 
 dred and Eighteen holy and blessed Fathers, assembled at 
 Niczea 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, &c. 
 
 This wise and Salutary Formula of Divine grace sufficed 
 for the perfect acknowledgment and confirmation of religion ; 
 for it teaches the perfect. {doctrine] concerning Faruer, Son, 
 and Hory Guosr, and sets forth the Incarnation of the Lorp 
 to them that faithfully receive it. But, forasmuch as persons 
 undertaking to make void the preaching of the truth have 
 through their individual heresies given rise to empty babblings; 
 some of them daring to corrupt the mystery of the Lorp’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 Guost, it confirms the doctrine 
 afterwards delivered concerning the substance of the Sprerr 
 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 explain through 
 
170 OE Ee DEO EIN I ONG (Om o Sk eAcT Ee 
 
 dyovrec, GAAd THY TEpi Tod ‘Aylov Tvetuatog avtév év- 
 volav KaTa TOV THY avTod dEoToTElayv AlETEIY TrELPWUEVWY 
 ypadikaic paptupiate tpavaoavtec, Ata d& Tove TO TIC 
 oikovowiac Tapadleipev éenvyetpodvTacg pvoTtiplov, Kai wiaov 
 advOpwrov eivat Tov &k Tig dylag TeyOévtTa Mapiac avat- 
 d&¢ AnpwidodvTac, Tag Tov’ paKapiov KupiddAov, tod Ti¢ 
 "Adeéavdpéwv exKkAnoiag yevouévov Trouevoc, ovvodiKac é&Tl- 
 otoAag mpoc Neordprov Kai mnpo¢ tovc Tio avatodjje, 
 dpuodiovg ovoacg &édéaT0, eic edeyxov pév rtij¢ Neotopiov 
 dpevoBAaBeiac, épunveiav dé TOV év EvoEBEi GHAwW TOD Gw= 
 Thpiov ovuBodov TodovyvTav thy évvoiav' aig Kal THY 
 ETLOTOAIVY TOU Tie wEeyioTns Kai TpEcBvTépac ‘Pwunc mpoEed- 
 pov Tov paKkapiwradtov Kai dylWwTadTov apyleTioKOTOV 
 Aégovtocg, tiv ypadsioav mpoc tov év aylowg apyleTiokoToV 
 Pdaviavov én’ dvaipécer tic Kituyov¢ Kakovoiac, dte dn 
 Th Tov peyddov Ilétpov buodoyia ovuBaivovoay, Kal Kowvjy 
 Tiva oTHAnv obTdpxovoay KaTa TOV KakodosovvTwY, EiKdTWC 
 ovvnpuoce Tpog THY THY dpboddswv dJoyudTwv PBeBaiwory. 
 Toic te yap ei¢ vidv dvada 1d Tio oixovouiac diaoTav 
 ETLYELPOVOL [MLVOTHPLOV, TapaTaTTETaL* Kai TOvE TaOyTHY TOD 
 ovoyevovcg A€yetv ToAu@yvtac tiv OsdTnTa, TO TOV lLEepov 
 aTvwheitat ovddcdyov: kai toig émi tTéV dvo gdioewv Tov 
 Xplorod Kpdowv, 7) ovyxvoty Eemivoodvory avOiotatac’ Kal TodvC 
 olpaviov, 7) Etépag Tivdg brapyev ovoiac THY &E Hudv And- 
 Geioav aite tov dovAov popdijy tapataiovtac eedavver* Kal 
 Tovg dvo piv mpd Tie évacewo voetg Tod Kupiov pvbev- 
 ovtac, piav d& peta THY Evwotv dvatAdttovtac dvabepa- 
 Tiger’ ETOmMEVOL TOiVvUY TOICG dyioLg TaTpdoLY, Eva Kai TOV ad- 
 Tov duodoyovpmev Yiov tov Kupiov judy "Incobv Xpiotov, Kal 
 suupwvecs amavteg ediddokouer, TEAELOY TOV abToY ev OedTNTL, 
 TéeLov TOY avToV év aVvOpwroTnTL, OEdv aAnOdc, Kai dvOpw- 
 tov aAndc, Tov abTov &k wWoyi¢ AoytKij¢ Kal owpatoc, buo- 
 ovol. TO Tatpi kata tHv OedryTa, Kai dpoovo.ov Tov adTov 
 quiv Kata THY avOpwrdtnTa, KaTa TavTa buoLov Hiv, xwpie 
 duaptiag’ pd aidvwy piv é&k Tov Ilatpd¢ yevvnfévta Kata 
 Tiv Osotyta, er’ éoyatwv dé THY quEepPav Tov adTov dv’ jude 
 Kal Ola THY qwEeTspav aowrnpiav éx Mapiag tig mapOEvov Tic 
 OeoToKov Kata Tiv advOpwrdrynTa, Eva Kai Tov abtov XptoTor, 
 Yiov, Kdpiov, povoyervij, tv dvo divaeowv dovvyttwc, atpéTT WC, 
 adiapéTwc, axwpioTwc yvupisipevov* otdayod Tic TV p= 
 
OF CHALCEDON. 171 
 
 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 
 Kasterns, 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 
 greater 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 Only Begotten 
 is capable of suffering; it resists those who imagine [that 
 there is] a mixture or confusion of the natures of Curist ; 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 Faraer 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 DEFINITION OF FAITH 
 
 cewrv diapopacg avypnuévncg Ova THVv Evwowv, owdouevng d& paA- 
 Aov tic idtorntoc Exatépac pvoewc, Kal sic Ev TpdowToV Kal 
 juiav brocTaoLy ovYTpEXovanc, ovK Ei¢ OVO TpbowTa pEp.c- 
 pevov 7 Otapovwevov, aAd’ Eva Kai tov adbtov Yidyv kai 
 ovoyevi], Oedv Aoyov, Kuptov "Incobv Xpiorov: KabaTep dvw- 
 e ~ x 2. ~ S 9 > et ~ 4 
 fev of mnpodirar tept avbtov, Kai aitoc mudc 6 Kuptoc 
 "Inoov¢ Xpioroc ékerraidevoe, Kai TO THY TaTépwv Hiv Tapadé- 
 dwke ovpBodAor, 
 
 Tovtwy toivuv peta tdone ,mavtayobev axpiBeiag TE Kai 
 éumpedeiacg tap’ Huav dlaTvTWOEVTWY, WploEV 1) Ayia Kai oikovpE= 
 See ha. f A eee , ” 
 vik avvodoc, éTépay miotiv pndevi egeivar mpopépery, ijyouv 
 ovyypagev, 7) ovvtTiOéva, 7 povetv, 7 dwddoKnev Eérépove, 
 Tove d& ToAudvTac i ovyTiOévat TiotiW ETEpav, tyouy TpoKo- 
 pigerv, 7) duddoKkev, i) tapadidovae ErEpov ovpuBodov Toicg EOEAOv- 
 > 4 ? Ln 4 3 4 bs et ~ bh 
 ow émotpépev ei¢ Ettiyvwowv addAnOeiag && ‘EAAnviowod, 4 b& 
 5 . ~ ” 2 esd e ~ 4 > » 
 lovdaiowod, iyovv && aipécewc olacdyntotobv, tovtovc, ei piv 
 
 / \ ‘ 7 
 elev éttlokoTrot 7) KANpLKOi, GAAoTpiov¢e Eivat TovE EnLOKOTOVC 
 Tie émloKoric, Kat TOVG KANpLKOvG TOD KAnpov* Ei O& povd- 
 “ - x wf 3 va > 4 
 Covrec 7) Aaixol elev, dvabewaticeoOa avTove. 
 
 META 068é T7v avadyvwo.v Tov bpov TavTEG of EbvAaBEoTaTOL 
 émloxotor &Bdnoayv* avtn i) TmioTI¢ TOY TaTépwy, Ol pNTpoToO- 
 Aira dpte btoypapwors TapdvTwv adTav apYorvTwY, apTt bro- 
 yparpwors Ta Kaddc dptobévta drrEpPeowv pun OéEnTat. AdbTH 
 7) TioTL¢ THY aTOoTOAWY, TavTy TayTE¢ oToLYoDpEV* TaVTEC 
 OvTw ppovodvper, 
 
OF CHALCEDON. 173 
 
 destroyed by their union ; but rather, the distinction of each 
 uature 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-Begotten Son, 
 Gop the Worp, the Lorp Jzsvs Curist, as the Prophets have 
 from the beginning testified concerning Him, and our Lorp 
 Jesus Curist Himself has taught us, and the Creed of the 
 Fathers has delivered to us. 
 
 These things, then, having been expressed by us with all 
 possible precision and carefulness, the Holy and Gicumenical 
 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. 
 
Cane NS 
 
 CHALCEDONENSIS CONCILII GENERALIS. 
 
 A. D. 461. 
 
 
 
 Kavévec tov éakooiwy tpidkovta dyiwy Kai wakapiwv matépwv tov tv Kadkn- 
 dove ovveAbovTur. 
 
 KANQN A’, 
 
 Tov¢ mapa Thv ayiwy Ttatépwv Ka’ Exdotny advodoyv aypt 
 TOV viv ExTEBEVTAG KaVvOVac KpaTEiV éEdLKGLHOaLED. 
 
 KANQN B’. 
 
 Ki ti¢ émiokoroc, ent yphwact yElpotoviay motjoatto, Kar 
 iC Mpaolv KaTaydyo. THY dTpatov yapLY, Kal yYEtpoTovjaoL émd 
 Xphuacy éniokorov, 7) YwpEeTioKoTov, 7) TpEoBvTépovc, 7 da- 
 KOvovc, 7 ETEpOv TIVa TOV év TH KARPwW KaTNpLOUNLEVwY, 7 
 mpoBadAdAoto éti Yphwacwy oikovouov, 1 EkdLKOV, 7} Tapapovd- 
 pov, 7] OAwe tTLva TOD Kavévoc, Ou’ aiaypoKépdEtav oikeiar, 6 TovTO 
 Emuyelrpnoac, EAeyyOeic, KivdvvevéTw TEpt TOV oiKEiov BaOudr- 
 Kal O yElpoTovotvmevoc, ndév éx THC Kat’ EuTtopiav wderciaOw 
 xElpotoviac, n TpoBoAtc* GAN Eotw aAAdTpLOG Tig a&tac, 7) TOD 
 ppovtiopatoc, ovTep éml Yphuacw ervyev. Ei dé tig Kal peor- 
 tevwv gpavein Toi¢ obTwWE aioxpoic Kai aBEuitog Anpwac, Kal 
 ovtoc, ei wév KANpLKOG Ein, TOD OikEiov éxnuTTETW BaOwod* Ei d2 
 Aaikoc, } wovdswv, avabeuaticéobw. 
 
 KANQN I. 
 
 "HAGev cig tiv ayiav obvodov, bri Tév &v TH KATpw 
 KaTeldeypevnv tivéc, dt’ aioypoképdetayv, aAdoTpiwy KTHUd- 
 Twv yivovtar pucbwral, Kal mpdywata koowiKa kepyoAaBovou, 
 THC pév Tov Osod AEctovpyiac KaTappabvpovyTec, Tov¢g dé 
 TOV KOoWLKaY broTpévovTEC oOlKOVG, Kal ovOLBY YEIPLOUOdEG 
 
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 layman 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 
 
 avadeyouevor dia gtdapyvpiav. "Qpioe toivyy h dyia Kal 
 ueyadAn abvodoc, pndéva tov AotTov, uh ETioKOTOY, fq) KAN- 
 pikov, ju) jovdcovta, 4 juoOovobar KThaTa, 1) TpaywaTwr 
 imevodyerv Eavtdov KoomKatc diocnjoeow’ § TAHVY ei paTov ék 
 vouwv Kadoito ei¢ adndikwy anapaityntov énttpoTijv: 7 O 
 Tho méAewo FeriokoT0¢ EKKANoLaoTLKaY éTtiTPEWoL PpovTicerv 
 TpayuaTwv, 7) Oppavar, 7 XPOY aTpovontwyv, Kal THY 
 TposoTwy TOV jdALoTa THC EKKANnoLaoTLKTC SEopévwy (on- 
 Oeiac, dua tov 6Bov tov Ocov. Hi dé Tie mrapaBaivwv 
 Ta wplouéva TOV AorTov EmLyELpHooL, 6 ToLOvTOG EKKAHOLAOTL- 
 Koig UTrOKELOOwW ETLTLLLOLC. 
 
 KANQN A’, 
 
 Oi GaAnOac Kat eidikpivdc TOY povyipn pettovTec Bior, 
 Tho mpoonkovonc akiovoOwoav tipo. "Emewdy dé tive¢ TH 
 wovayin® Keypnuévor Tpooyjatt, Tag TE EKKAnoiag Kal Ta 
 TOAiTLKa §=OlaTapdooover Tpdyyata, TEpLidvTes adtapdpwo EV 
 Taic TéAeoLv, ov pv aAdAad Kai jovaocTipia Eeav7oi¢ ovy- 
 Lorav émitndevovtec, edoke, pundéva pév fundauovd oikodopeiy, 
 unde ovvioTav povacthpLov, 7 EvKTHPLOY oikoY, Tapa yvauny 
 Tov Tio TOAEwo émoKxéTov' Tovo dE Kal’ ExdotnY TOALY, 
 Kal yopav, pwovdgovtac, brorerdyOar TH eTmLoKOTW, Kal THY 
 novyiav dondcecOat, Kai mpooéxyery povy TH vnoTeia, Kal TH 
 Tpocevyfy, &v ol¢ TOTOLG aTeTdsuvTO TpooKapTEpovYTES* funTE 
 O2 &kKkAnotaoTeKoic, ATE BLwTLKOIG TapEvOYAEiY TPdyLaOLY, 7} 
 émikolvwvelv, KaTaAyumdvovtac Ta idia povacTipla, el jnTroTE 
 dpa émitpanelev dia xpeiav avayKaiav nd Tod Tio TOAEWC 
 tmoxorov’ pundéva d& Tpoodéyecbar év Toi¢ povactpioie dov- 
 Rov éxi TH povdoa, Tapa yvwunv tod idiov deonotov: Tov 
 d: tapaBaivovta TodTOY tudv TOY pov, WpicapEY akoLVaVNTOV 
 elval, iva pi TO Gvoua Tov OEod BAaodnuAta. Tov pév Toe 
 éniokoTov Tic TOAEwc, xp7 THY déovoav mpovoltay rroLetobat 
 TOV wovacTnpior, 
 
 KANON E’. 
 
 Tlept THv petaBavévtwy ard T6AEwS ei¢ TOALY ETLOKOTWY, 
 }) KAnpicav, &doke Tove Tept TobTwWY TebévTac Kavovac Tapa THY 
 adyiwy matépwr Every THY loxvr. 
 
OF CHALCEDON. VG 
 
 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 
 transgress 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 judg- 
 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 
 
 KANQIN! ic’, 
 
 Mydéva arodAedvpuévac verporovetobat, wiTEe TpEcBUTEpoY, [unTE 
 didkovov, punte dAwe TLVa THY EV TO EkKAHOLAOTLK® TdypaTt* 
 el py idiKdo &v ExkAnoia nddewc, 7 KOUNC, 7} wapTpiw, 7 
 fovaoTnpiw, O VElpoTOVvotpEvocg émuKNp’dTTOLTO. Tove dé aTo- 
 ALTWC KELPOTOVOLPEVOLE, WpLoEY 1 ayia obvodoc, aKYpoY eyeELY 
 THY TovadTHY Elpoeciav, Kal pndawod divacbar évepyeiv eq’ 
 UBpeL TOV VELPOTOVHGAVTOS. 
 
 KANON Z’, 
 
 Tove dmag tv KAnpw TteTaypévove 7 Kai povactac, wpi- 
 p sin a 4 {us Lat \ La 
 Oauev jute émi oTpateiay, pte ent agiav KoomKyy ép- 
 yecbar* 7}, TOUTO TOAU@YTaC, Kal [7 pETAaUEAOVUEVOVE WOTE 
 émotpépar émi tovTo, 0 dia Oedv mpoTepov etAovtTo, avabe- 
 uaricecbat, 
 
 KANQN H’. 
 
 Oi KAnpikol THY TTWYElWY, Kal ovacTHpiWY, Kal wapTUpiWY, 
 ond tiv éovaiav TOY év éxdoTy TOAEL ETLOKOTWY, KaTa THY 
 Tov aylwv Tlatépwv trapddooiv, diauevéTwoav: kal py Kata 
 ab0ddevav ddnvidtwoav tov idiov émtoKdrov. Oi dé ToAUaYTEC 
 avatpérery THY ToLavTHY dtatbTwWoLY, Kal’ oiovdjTOTE TpOTOV, 
 Kat pi bToTaTTOuEvae TH Lim emioKOT, Ei péY Elev KANptKol, 
 Toic TOY Kavovwv LroKkEeicOwoav éEmiTYiolg’ EL OE wovdcorTeEc, 
 
 ” 
 
 oe s v > ies 
 q Aadikol, EOTWOAY AKOLYWVNTOL. 
 
 KANQN 0’. 
 
 Ei tic KAnpikd¢ tmpd¢ KAnpLKOY TpGywa Exel, pH eyKa- 
 Taduynavétw Tov olkeiov éeriokovov, Kal él KoopLKa OLka- 
 OThpla pi KaTaTpEeYéTW, GAAG TpOTEpoY THY UTODEOLY yumva- 
 Cétw trapa TO Idiw imvoKérw, } yovv, yveuyn adbtov ov 
 éniokorov, Tap’ ol¢ av aupoTtepa Ta pépn BovAwrTm, Ta 
 the dixn¢o ovyKpoteioOw: ei dé TIC Tapa TavTa TroLTOOL, 
 Kavovikoic émutiyuiowg brroKEioBw. Ei d& kat KAnpiKoc 
 mpaywa &yet tpdc Tov idiov, i} Kal mpoc Etepov érioKxoTov 
 mapa Th ovvddw tig émapyiac dikacéoOw. Hi d& mpdg Tov 
 rhe abtic énapyiac pntporoditny, éerioKkotoc, 7) KAnpiKds, 
 
OF CHALCEDON. Lg 
 
 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 VIZ. 
 
 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 
 
 aupioBytoin, KatarapBavétw tov sapyov Tig diocKHoewc, 7 
 Tov TiC BaotAevotong KwvoravtivovtéAews Opdvov, Kal én’ 
 ab7T@ diKacéobw. 
 
 KANQN I’, 
 
 M7 égetvar KAnpikdv év dbo TOAEwY KaTa TavTOYV kaTa- 
 AéyeoOar éxkAnoiac, ev Q TE THY apyv éxerpotov7On, Kat 
 év 1 mpocépvyev, we peisove dmBev, dia den KEVIC ém- 
 Ovuiav. Todo dé ye tovTo noLovvTac adroKabictacba TH idia 
 éxkAnoia, év 4 & apyic eyeypotoviOnoar, Kal éxei povov 
 Aettoupyeiv. Hi pév tor Hon tig petetéOn && adAAne eic 
 GAAnv ExkAnoiav, yndiv Toi¢ Tho Tmpotépac eKKAnoiac, iro 
 TOV OT” avTiVv waptupiwy, 7 TTwWyEiwr, 7 kevodoyeiwy émi- 
 kovavelty Tpdywacv. Tovc 0& ye ToAudvtac, peta Tov 
 dpov rig peydAn¢g Kal oikovperikic tabtn¢ ovvddov, mpdrrEey 
 TL TOY VOY aTnyopEevLEVWY, WpLoEvV  dyia adbvodog ExTin- 
 tev Tov idiov Babyuov. 
 
 KANQN IA’, 
 
 Ildvtag tov¢g tmévntacg Kal deowévove éertkovpiac, pera 
 dokiwaciag énvotodiowc, eltovy sipnriKoig éxKAnovaotiKoic j6- 
 voc, Odevery wpicapev, Kal ju) ovotatiKoic: dia Td Ta¢ 
 avotatikag émlaToAads mTpooyKery toig ovow év vmoAnpe 
 udvorc TapéxecOar TpocwToLe. 
 
 KANQN IB’. 
 
 "HAbev el¢ qudc, do tive¢ Tapa Todo eKkAnoLtaotiKOde 
 Geowovs mpocdpaydvtec dvvacreiatc, Ola TpaypyaTiKOv THY piav 
 érapyiav sig dbo Katéteuor, we ék TobTov dbo pntpoToAitac 
 eivat év TH abri énapyia. "pice toivey 4 ayia otvodoc, 
 Tov Aoitod undév toLvovTo ToAudoOat Tapa émioKdrov: éred, 
 TOV TOLOVTO ETLYELpovYTA éexTinTELY TOU diov Babwov. "Oca 
 dé 70n TOAELG Ota ypaypdtwv BaoLALKOY TH Tie pnTpoTéAEwC 
 étiyunOnoav dvouatt, povnc atodavétwnayv tig tue, Kal 6 
 THY eEKkAnoiav adbrig dtorndv éxioxoroc, Sndovéte owlowévwv 
 TH Kat’ adAnGerav untpoTéde 7Hv oikeiwv dtkaiwy, 
 
OF CHALCEDON. 131 
 
 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. 
 
 It 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 Gicumenical 
 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. 
 
 It 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 KAnpiKov¢c Kal avayvwotac év érépa TOA dixe 
 GvoTaTiKaY ypaypaTwy Tov idiov értoKxdTov, unddAwe undapod 
 AglTOupyely. 
 
 KANQN IA’. 
 
 ’Ereid) «ev = Tloww = ETrapyiai¢ =ovrKexwpntal Toi¢ ava- 
 yvootac, Kal wdAraic, yapeiv, wpioev 7 dyia ovvodoc, 
 un eeivai tive = abtdv Etepddogov = yvvaika = Aa Baverv. 
 
 X x ” cS , , , , 
 Tove d& On && ToLovTOV yauov taidoToLnoavTac, & 
 
 5 ” s N ’ 9 ~~ . / \ 
 pev épfacav PBantioae ta && avtov texfévTa Tapa 
 ~ e ~ Sr > ‘ ~ / ~ ~ 
 TOIC aipEeTiKoic, TpoodyEely alta TH KoLYwria Tic KaBoALKiC 
 ’ » , x 4 N Ss / ” , 
 ExkAnolac’ py PBantioavtac od&, 7 Svvacbar Ett BarTicery 
 avTa Tapa Toi¢ aipEeTLKoiC, UTE [Iv oVvVaTTELY TpdG yapov 
 aipeTiK@, 7) “lovdalw, 7) “EAAnvt, ei dpa éemayyéAAoto pera- 
 TiWecOat sic tiv dpOddogov TiotLy TO ovVaTTOUEVOY TPOOWTOY 
 T@ dpH0d0m, Ei d& tig TovToOv tov bpov napaBain Tig ayiac 
 ovvddov, KAavOVLK® DTOKELOOW ETLTWiW. 
 
 KANQN IE’. 
 
 Avdkovov py xelpotovetobat §=yuvaika mpd éetav TEO- 
 Capdkovta, Kal TtavTny ueT’ aKplBovc dokuaciac. Ei 
 dé ye degayévn THY xElpoOeciay, Kai ypovoy Tiva Tapa= 
 peivaca TH AetTovpyia, éavtjv émidG yauw, dBpicaca Tijv 
 Tov Ocov yapiv, 1 ToLa’Tn avabeuaTicéoOw jweTa TOd avTH 
 ovvadpbévroc, 
 
 KANQN Io’. 
 
 Tlapbévov avabeioay éavtiv TO deoTrdTyH O&O, wWoavTwe dé 
 Kal povdgovtuc, pi e&etvat yauw tpooomdAciv, El dé ye etbpe- 
 Oeiev tovTo TolovvTEc, toTwWoav aKoLvwvyToL. ‘Ypioauev JE 
 éverv thy av0evtiav tic én’ avtoic gptAavOpwriag TOY KaTa 
 TOTOV éTtLOKOTOD, 
 
 KANQN IZ’. 
 
 Tac Ka’ éxdorny émapyiav aypokikd¢g Trapotkiag 7 eYXwW= 
 piovc, pévetvy admapacadevtove Tapa ToiG KaTéyovoLY 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 sas 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 XVII. 
 
 Outlying or rural Parishes shall in every Province remain to 
 the Bishops who now have jurisdiction over them, particularly 
 
184 CANONS 
 
 émuoKororr, Kal piddtoTa ei TplakoVvTaETH Ypovov TavTac 
 aBidotw¢o Ovakatéyovtes wkovouncav, Hi d& évto¢g THY 
 Tpidxovta éT@v yeyévntai tic, 7) yévorto TeEpl avTov 
 aupuoByrnaic, e&eivac toic Aéyovotv 7id.KeiobaL, Tepi TOv= 
 TWv KivElv Tapa TH ovvddw Tico émapyiac, Ei dé tic 
 adKkoiro Tapa tov idiov pntpoToAitov, Tapa 7@ é&&apxw 
 tie dtomnjoewc, 7 TO KwvotarvtivovrddAewe Opdvm dika- 
 Cé00W, Kaba posipnrar. Hi dé kai "ruc | ee «= BaotdeKae 
 éiovoiacg éxaivioOn tOALc, 7) avOic Kalvicbein, Toig ToALTI- 
 Koig Kal Onuooioig TUTOLC, Kal TOY EeEKKANOLAOTLKOY Trapol= 
 Kiav 4 Taét¢ akoAovbeiTo, 
 
 KANQN IH’, 
 
 Td tij¢ ovvepociac 7) patpiacg &yxAnua, Kai Tapa TOY eo 
 
 4 4 4 ~ sy ~ > ~ ~ ~ 
 
 VOUWY TAVYTH KEKMAVTAL, TOAA@ On WaAAOV Ev TH TOV OEOv 
 
 éxkAnoia tovto yiveoBar adtayopevery tpoojKer. Ei tuvec toi- 
 
 vuv KAnptKol, 7) wovacovTec etpeOeievy ovvouvipevol, 7) patpld= 
 
 Covtec, 7) KaTaoKevdcg TupEevovTec émLaKOTIOLC, 7) OVvyKAnpLKOIC 
 EKTLNTETWOAY TAVTH TOU oikEiov BabuoOd. 
 
 KANQN I0’, 
 
 "Hider cic Tac tuerépac akodc, wc év taic érapyiac at 
 KeKavoviouévat avvodo. TOY éemloKOTWY ov yivovTal, Kal é&k 
 TOVTOV TOAAG Tapapedsitat TOY dLophwoewco deopévwv EekKAN- 
 GLaoTLK@Y TpayyuaTwr, “Qpioe Toivuvv 7m ayia ovvodoc, Kata 
 Tove TOY dyiwv Ilatépwv Kavovac, dic tod éviavtod én TO 
 avtd ovytpéxey Kal’ Exdotny érapyiay Tove éentoKorove, évOa 
 dv 6 THe pntpoTOAewc értioKoTroc Ookiwaoy, Kai StopHoiy Exacta 
 Ta dvakintovta. Todvc d& py ovvidvtag émioKdTouc, évdn- 
 wovvtac Taig éavtdv trO6AEoL, Kai Tavita év vyeia didyovtac, 
 kal Tdon¢ amapattiTov Kal dvayKaiac doyodiac dvtac édev= 
 Ogpovce, adeAdiKde éeritAntrecOa, 
 
 KANQN Ki’. 
 
 KAnpixovce sic éxkAnoiav tedovvtac, Kabac 76n wpil- 
 capev, pn ée&eivac sic dAdnc TOAEwWo TaTTEDBaL EKKAN= 
 ciav* aAAa orépyev exeivny ev t Agitoupyeitv && ap- 
 xijg n&dOnoav, éxtd¢ exeivwv, oitivec” aroAéoavtes 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. And if 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 
 Clergymen or Monks, should be detected in conspiring or 
 banding together, or hatching plots against their Bishops or 
 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. 
 
 It 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 tratpidag dmd avayKnc, sig GAAnv éxKAnciav wer- 
 HAOov, Ki dé Tig émioxoto¢ peta TOV bpov TovTor, 
 dAdo émtoxoT@ Tpoonjkovta désoito KAnpiKov,  edogev 
 akowvwvytov eivat Kai Tov dexOevta, Kai Tov desape- 
 vov, fwo av 6 petactac KAnpikog sic THY idiav éra- 
 vEAOH ExKARolav, 
 
 KANQN KA’, 
 
 KAnptkovc, 7) Aaixovc, Katnyopoivtac éntoKoTwv, 7} KAN-= 
 pixav, atAdc Kal ddokyaotwo pn mpoodéyecba ic 
 kaTnyopiav, ei pn mpotepov éeracbein abtdv 7 dbrd6- 
 
 Anne, 
 
 KANQN KB’, 
 
 My éeivae KAnptkoic peta Odvatov tov idiov énioKérov, 
 4 ‘N 4 > ~ 4 ‘ ‘ ~ 
 OiapTacery ta Olapépovta avTd mpdypata, Kabwc Kai ToC 
 4 ¢ *K > 4 ~ bh ‘ ~ ~ 
 TaAat Kavooww* annyopevtat* 7 TOS TOVTO TrOLODYTAC, KLYdU= 
 vevely TrEept Tove idiove Babuove. 
 
 KANQN KI’. 
 
 "HAbev cic tag aKoac tic ayiac ovvddov, Wo KAnpLKOi TLVEC 
 kai povdcovtec, pndév éykexelptouévot ond tov idiov éru- 
 oxoTov, éote O° bre Kal dkoLvwynToL yevowewor Trap’ ab- 
 Ton, KatadauBdvovtec tiv Baotdevovcay KwvoraytivobToAy, 
 émi TOAD ev avTh diatpiBovot, Ttapayadc éeutrovobvTec, 
 Kai OopvBobvteg tiv ekkAnolaoTiKnY KaTdoTacLY, dava- 
 tpéroval Te olkovg Tivdyv, “Qptoe Toivvy 7 ayia ovvo- 
 doc, Tove ToLOvTOVG DrouLuvHoKEcOaL pev TpdTEpOY dia TOD 
 éxdikov tig Kata KwvoravtivotTodv dywrdatnc éxKxAnoiac én 
 TO &&eADeiv tic Baotdevovonc TOAEwo* ei O& Toc adToic 
 Tpdypnaow émiévorey avarcoyvyTovvtTec, Kal dkovtac avTove 
 dia Tov aitod exdixov éxBdAAeoBat, Kai Tove idiove Kata- 
 AauBaverv Térrove. 
 
 * The common reading, followed by the Greeks, is «ai tots mapaAauBavovow, & 
 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 own 
 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 i_.t 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’, 
 
 Ta anaé Kkabtepw0evta povacripia, Kata yvwpnv étLoKO- 
 
 / ’ Se ‘ 4 ~ ‘\ 3 / _ 
 Tov, pcverv ei¢ TO OlnveKt¢ povaoTipla, Kal Ta avijKovTa 
 avToi¢ mpaywata pvdAattecbar, Kai junkéte yiveoOar Ttavta 
 KOOWLKAa KaTaywyla* TovG dé OVvyYwpotYTaG TovTO yivecbaL, 
 
 bTroKelobat Tog &kK TOV KaVvovHY ETLTUULOLE, 
 
 KANQN KE’, 
 
 ’"Ererdy Trép TLVEC TOV NTPOTOALTOY, WC TEpLNYHONUWEV, Gpe- 
 UP i ¢ LqTP oe Ae yA ery 
 ~ ~ 3 é > ~ / \ bi a 
 Aovor THY EYKEXELPLOLMEVWY avTOIC TOULViWY, Kai avaBadAovTaL 
 N . ~ ? , z ” Fad _» Quan , PY . 
 Ta¢ YElpoToviac THY EmLoKoTWY* dose TH ayia ovvddw, EVTOG 
 4 ~ , x , cae > la 9 s 
 TpLaV pnvaev yiveodOar Tac xELpoTOviag TWY ETLOKOTWY, Ei [LI)- 
 TOTE apa atrapaitnto¢ avaykn Tapackevacot éETuiTAaOivat TOV 
 ~ > ~ s ’ » X ~ 4 ig ~ 
 THC avaBoAnc xpovov, Hi d& uy tovtTo Trotnoot, bToKEtoOat 
 avTov éKKAnovaotiKoi¢ éritiowc, . Tijv pév to mpdcodov THe 
 XNpevovonc EKKANCLaC, OWaY Tapa T@ OiKOVOUM THC abTiG ék= 
 kAnoiag pvdAatteoba. 
 
 KANQN Keo’. 
 
 ’"Ererdn §6&v Tle «= -EKKAnoiatc, wo TeEpinynOnquev, diva 
 oikovouwy of  émiokoTol Tad ekKANOLaOTLKa YELpiGovot 
 mpdyuwata, tdose Taoav ékKAnoiav énioxonov EéExovoar, 
 kal oikovouov éyev é&k tov Idiov KAnpov, oikovowovvTa 
 Ta ékkAnovaotiKa KaTa §=yvounv tov idiov éntoKoTrov' 
 @OTE pl) apapTvpov eivat tiv olkovomiay The éKxKAn- 
 ciac, Kai &k TovToVv oKopTicecbat Ta alti mpdyyara, 
 Kai Aotdopiav §=TH ~~ ©6lepwovvy TpootpiBecbar* ei de pH 
 TOVTO TOLHGOL, UTOKELGOaL avTOY ToI¢ Oeiotg Kavooty, 
 
 KANQN KZ’, 
 
 Tove dptdgovtac yvvaikac én’ dvouatt ovvotkeciov, i) ovp~ 
 MpatTovtac, i} Gvvalpomevove tToi¢ dpmagovolv, wploev 1) ayia 
 ovvodoc, ei wiv KAnplKoi elev, éxrittey Tod idiov BaOuod: «i 
 O02 Aaikoi, avabeuaticecbat, 
 
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 XXVI. 
 
 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 
 
 VYH®OS tic abtij¢ dyiac ovvddov, éxpwrnbeioa ydpiy TOY 
 mpecBeiwy tov Opdvov tie aywwrdtng éKxAnoiag Kwvotavti- 
 vouToAEwe. 
 
 KANQN KH’. 
 
 Ilavrayov toi¢ TOY dyiwy TaTépwy bporg Errouevor, Kal TOV 
 apting dvayvwolévta Kavova THY ExaTov TeVvTHKOVTA DEodtAE- 
 otdtwv éemioKétwv, TOV ovvaybEvTw éni Tod THE EvaEBovC 
 uvnunc Meyadov Oeodociov, Tod yevouévov Bactdéwo év Ti 
 Bactridt Kwvoravtivout6Aewc Néa ‘Poun, yropisovtec, Ta adTa 
 kat teic Opicousy te Kai wWnpisoueOa rept THY TpEcBEeiwy 
 Tie dywratnc éxkAnoiag thc adbtij¢ Kwvoravtivovrddews Néac 
 ‘Pounc’ Kai yap TO Opovw tie tmpecButépac ‘Pawns, dia 70 
 Baotdevery THY TOALY Exeivnv, of ILatépec eixdTwo arrodedw@Kaot 
 Ta mpeoBela, Kal TO avt@ oxonG Kivovpevor of EKaToY TEVTI- 
 Kovta OeopiAéotato. étiokoTot, Ta loa mpeoBeia aTrévemav 
 T@ tie Néag ‘Pwung dywrdtw Opdve, evAdywo KpivavTec, THY 
 Baotreia Kal ovykAjtw tiunbeicay TOALY, Kai THY Lowy aTo- 
 Aavovoav tpecBeiwy TH mpeoBvTépa Baotdidc “Pawn, Kal év 
 toic éKkAnoltaotiKoic wo eéxeivnv peyadvvecbar mpdyyact, dev- 
 tépav per’ exeivny dmdpyovoav, Kai wate tov¢g tio Uovre- 
 Kic, Kad THC Aovavic, Kai ti¢ OpaKcKic dockjoews pnTpoTOAitac 
 wovove, éte dé Kal Tove év toi¢ BapBapikoic émtoKOTOVE TOV 
 Tpoeipnuévav dLotKnoewy xelpoTovetobar wT TOU TPpoELPNUEVOV 
 dywrtdtov Opdvov tice Kata KwvoravtivovTodiv dywwratng ek- 
 kKAnoiac’ Ondadi éxdotov pntporoAitov THY TpoELpNLEVWY 
 OlouKHIEwWY ETA THY THE enapyiag ETLOKOTWY YELPOTOVODYTOG 
 Tove Tie émapyiac emtoKdTovc, KaOw¢ Toi¢ Beiowg Kavoot SiNnyo- 
 pevtar* yxeporovetcbar d&, Kabac eipyTal, Tod¢s pnTpoTOAiTac 
 TOY Tpoeipnuévwv dLoiKioewv Tapa TOY KwyvotavtivovTd6Aewc 
 dpyletiokoTov, wydioudtwv ovupwvwy kata Td EB0¢ yevouée- 
 vov, Kal én’ abTov avadepouévar, 
 
 
 
 THE avrijc dyiac ovvddov éx the mpdkewo TH TEpt Pwriov 
 émiokoTov Toipov kat Evorabiov émioxérov Bypvtov. 
 
 Ol weyadorpenéotatos kal evdosorator dpyovTec Elmo. 
 
 Ilep? tév émonétwy THY yetporovnbévtov piv Tapa Pwriov TOD 
 evAaBeordrov éemioKkdrov, atoKinbévtwr 68 Tapa Evotabiov rob 
 
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 religious 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 Constantinople ; 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 
 
 evAaBeotdtov émioKérov, Kal peTa THY ETLOKOTIY TpPECBUTEPWY 
 eivar KedevobévTwr, Ti TaploTaTal TH ayia ovvddw ; 
 Ilackacivoc Kat Aovkfvotoc, of evAaBéotator éxioKkoroL, 
 kat Bwvnddtiog mpecBbTEpoc, ToTOTHPHTal Tij¢ EKKANnoLac ‘Pawns 
 7 
 elTrov : 
 
 KANQN KO’, 
 
 , , ? Z BN 4 t s > , 
 Exioxotrov sic mpeoButépov Babuov éperv, tepoovdAia Eoriv, 
 Ei 62 aitia tic dtkaia éKkeivove ad Tic Tpdsewo Tio emtLoKo- 
 Tic atoKivel, ovd? mpecButTépov ToTOV KaTéyElv OpEiAovoLy, 
 ’ bN ° , , 4 ’ 4 ~ 9 4 a 
 Ki 0€ éxt6¢ Tivog &yKkAnwatocg amekivnOnoav Tov aswparoc, 
 XX x ~ > ~ , / 
 Tpoc THY THC ETLoKoTAC agiav énavactpépovowy, 
 
 "AvatodAtoc, 6 evaAaBéotatocg apyLeTiokoTog KwvotavtivouTé- 
 
 7 A F et 4 J ~ ~ 2 ~ ’ 4 > 
 
 Aewe,eimev* Ovtot of Aeyouevot ato THC emLoKOTC agiacg Ei¢ 
 x ~ , 7 4 ’ x > ? 4 
 
 THY Tov TpEcBuTepov Takty KaTEAnAVBEvaL, Ei eV aT EvADYwY 
 ~ , ~ 4 ’ , > x ~ ‘é 
 
 TLVOV aiTLaVv KaTadiKadovTal, EiKOTwC OvdE THC TpEsBUTEpOV 
 
 évto¢g aétot Tvyydvovav eivar Tiu7Ac* ei dé diya TIVvd¢ aitiac 
 
 evAoyov ei¢ TOY iTTOVa KaTEBLBAoOnoaY BabudY, Dikatoe TVyYG- 
 
 »” ’ , ~ x ~ 2 ~ ? 
 vovalv, elye avevOvvor paveiev, THY Tie éntoKoTijg énavada- 
 Beiv agiav Te Kal lepwovrnr, 
 
 Ildvtec of ebAaBéotaror étiokoTrar EBOnoay * 
 
 Atkaia ) Kpiowe TOv Tatépwr. Ildvteg ta avta Aéyouev: 
 oi Tatépeg Otkaiwc éypndioavto: 7 Widoc THY apyLeTLOKOTTMWY 
 KpaTetTw. 
 
 Oi peyadorperéotato Kai évdoséraTor apyovTeEc Eitrov * 
 
 Ta dpéoavta TH ayia ovvddw cic TOY dnayvta ypovoy BéBaa 
 gviAatrFobw. 
 
 
 
 THE airtije adyiac ovvddov éx tij¢ tetdptn¢e mpdgewc, EvOa 
 oKOTELTAaL TO KEPaGAaLOY TO KaTa TOUG ETLOKOTIOUE AiyvTTOD ° 
 
 Oi peyadonperéotatot kal évdosorato dpyovTec, Kal 1 UTEp= 
 guic obykAntoc eitov. 
 
 KANQN A’. 
 
 ’Erevd7 of ebAaBéotata étioxoTror Tij¢ AiyvTTov, ody’ wc 
 waxyouevoe TH KaO0ALKH TrioTEL, Hroypdwpar TH emLoTOAH TOD 
 dowwtatov dpyletiokoT0v Agovtoc emi tov Tapovtoc aveBad- 
 
 ? S , ” 7 > re > ~ , 
 ovTo, GAAa ddoKovTec, 200¢ eivar ev TH AiyuTTLaKy dto“KjoeL, 
 
OF CHALCEDON. 193 
 
 but removed by the most religious Bishop Eustathius 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 diatiTwoy Tod dpyleTtoKOTOV jundeV ToLODTO 
 ‘ moveiv* Kal agovaiv évdobijvat adroic dypt THE KELpOTOVviag TOD 
 Esouevov Tic TOV ’AAszavdpéwy pweyadoTOAEwe ETLoKOTOUV* EvAO= 
 you quiv épadvn Kai piAdvOpwrov, wate adbtoic pévovowy eri Tob 
 oikeiov oynuatoc év TH BactAevovan TOAEL, Evdoov TapacyeO7AVat, 
 aypl¢ av yEipoTrovnOy 6 apxLeTtioxorrog Tic ’AAsiavdpéwv peyado- 
 TOAEWC, 
 
 [Ilackacivoc 6 evAaBéotatog étioKxoTto¢ ToTOoTNpNTIS TOU 
 aT0GTOALKOD Opdvov ‘Pane, Eimer’ 
 
 Ei mpootdrres 4) tuetépa téovoia, Kai Kedevetai Ti ToTE 
 avtoig TapacyeOivat piAavOpwriac éyouevov, tyybac déTwoar, 
 6re ovKk &Epywrta TabTIC Tio TOAEWC, Ewo ov H ’AAEEavdpéwv 
 TOALG ETiokoTrov OEENTAL. 
 
 Oi peyadorperéotaro Kal Evdogsdrator dpyovTec, Kat 6 brEp- 
 vig obyKkAnros eitov. 
 
 ‘H tov dowwtdrtov Iackacivov widoc BéBaa EoTw*] 
 
 "Odev pévovteg eri Tov oiksiov oynuatoc [ol evAaBéoraTor 
 émioxotro THY AiyunTiwy], 7 Eyyvac Tapésovaty, ei TOTO avToIC 
 dvvaTov, 7) &wuooia KatanioTevOjoovrat, 
 
OF CHALCEDON. 195 
 
 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. 
 

 
CANONS OF PROVINCIAL COUNCILS, 
 
 APPROVED AT 
 
 Cry be rb ON. 
 
K AN OO 3 
 
 THES EN ATKYPA ZYTSTAZTHSE ZTYNOAOY. 
 
 
 
 KANQN A’, 
 
 IIpec3utépovge trove éemOvoavrac, eita advanadaioarrac, 
 unre éx peOddov tivdc, aAd’ &F adAnOeiac, pte mTpoka~ 
 TaOkEvdoavTac, Kal éEmuiTyndEvoavTac, Kal TEloavTac, iva J6E- 
 wot pév Bacdvoig wT0BdAAEcOm, TavTac dé Ta <doKetv 
 kal TQ oxnwate TpocaxOyvat* tovTove Edoke, Tig mév TYLTC 
 THC KaTa Tiv Kabédpav peETexelv' Tpoodépery dé avdTodc, 
 7 Outreiv, 7) OAwE AEtTovpyeiy Te THY iepaTiK@Y AEtTovpyLor, 
 un e&sivat. 
 
 KANQN B’, 
 
 Avakovovg buoiwe Otoavtac, peta d& Tavita avaradai- 
 cavrac, THY pév GAAnY TiuaY ExELY, TETAvCOa dé adTov¢ 
 maong tho lepag AEttovpyiac, Ti¢ Te TOU apToOY  TOTT- 
 plov avadéperv, 7 Knpvooev, Hi pévtoer tivig THY éEmt- 
 oKéTwY TovToLG Ovvido”EY KauaTov TLYAa, 7 TaTEivwWoLY Tpad- 
 TyTOCc, Kal OéAoLEY TAEOV TL diddval, } ahatpeiv, én’ adToi¢ 
 elvat THY EfovoiaY, 
 
 KANON I, 
 
 Tove devyovtac kai ovAdAndbévtac, 7 b7d olkeiwy Tapa- 
 dobévrac, i GAAwe Ta bmdpyovTa ddaipebévtac, 7 bT0- 
 eivavrac Baodvove, 7 Eig Seowwrijpiov éuBAnBévtac, BowvTdc 
 te, Ore eiot Xpworvavol, Kal mEeproyioBévtac, 7 TL ele Tac 
 yeipag mpb¢g Biav tuBaddAdvtwy Thév Biacouévwv 7 Bpaud 
 TL moe dvdyKnv deEapévove, dbuodoyovvtac dé dL6Aov OTL 
 clot Xptotiavol, Kai +O mévP0c Tov ovuBdvto¢ det émt- 
 OetKvuévove TH doy KoTaoTOAG Kal TH OXHWaTL, Kal TH 
 tov Biov tamevdryTt, TovTove, wo %w dwapTipatoc dvrTac, 
 
CANONS OF ANCYRA. 
 
 
 
 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 
 
 TH¢ KoLvwviag pi KwAvecbars ei de Kal EkwADOnoayv nd 
 Tlvoc, TEpioootépac akpiBetag Evexev, 7 Kai TLvwY ayvoia, 
 evdd¢o mpoodex Piva. Tovto d& duoiwe emi te TOV eK TOV 
 KAnpov Kal TOV GAAwy Aaikdv. LpooeentdoOn dé Kakeivo, 
 ei OvvavtTat Kal Aaikol, TH abt dvayKy broTEcbvTEC, TpOd- 
 yeoOa eig tagiv: Eédokev ovv Kal TovTovce, wo pndsv Tuap- 
 THKOTaC, ei Kal  TpodaBovoa evpioxotto 6p0% Tov Biov 
 ToAtTEia, TpoxElpicecBar. 
 
 KANON A’, 
 
 Ilepi t&v mpd¢ Biay OvodvTwr, émi dé TovToLe Kal THY 
 , ? sS ” La ‘ LJ / 
 
 detvncavTwy sig Ta EldWAa, boot piv aTayouevol, Kal 
 oynwatte padpotépw avijAdov, Kai éob77t ke&yphoavto ToAv= 
 teheotépa, Kal peTéeoyov Tov TapacKevacbEvtog  deittvov 
 > 4 »” ? > b ~ i. ~ \ 4 
 adiapopwo, édogev, eviavtov axkpodoba, wbronecciv dé Tpia 
 étn, evxyn¢ d& povng Kotvwvjcar étn Ovo, Kai tore éADEiY 
 éml TO TEAELOY, 
 
 KANQN E’, 
 
 0 SN BJ ~ \ ’ Pad ~ > 
 
 ‘Ooot dé aviAOov peta eoORTOG TevOiKiC, Kal avare- 
 , ” XN rn 2 ~ ’ , , 
 aovtes ebayov, petasd di’ bAn¢o Tije avakdicewo dakpvov- 
 
 > > 4 \ ~ t 4 ~ , 
 tec, ei émAjpwoav tov Tig broTTwOEWS TPLETI YpOvoOY, 
 
 . ~ , ’ . Ne, , e 
 yopic mpoopopac deyOjtwoav: ei d& my Epayov, dvo wvTo- 
 meaovtec éTn, TO TpiTw KOLYWYnCdTWOoaY éETEL Ywpic TpO- 
 ohopic, tva Td TéAgov TH TeTpaETia AdBwor. Tovco dé 
 émoxoTrove eéovoiav éyev Tov TpdTov Tic émoTtpopic 
 doxysaoavtac, dtdAavOpwrevecbar, 
 
 4 x “A > ‘ 4 , ‘ 
 yobvov, Ipod mavrwy dt, Kai 6 mTpodywyv ioc, Kai 6 
 weta Tavta, éetacéoOw, Kal ovtwo 4 piAavOpwria énipe- 
 TpeioOw, 
 
 n“ , ta 
 i tTAsiova mpoorOévat 
 
 KANON oc’, 
 
 Tlept tev armed povov eiéavtwy Koddoewv, kal 
 dpaipésewo § drapyovTwy, 7 peTtotkiac, Kal OvodvTwr, Kal 
 wéxpt Tod map6vtog Kalpod pun peTtavonodvTwy, pnde etm 
 otpepdvTwy, viv d& Tapa Tov Katpov Tig avvodov 
 
OF ANCYRA. 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. 
 It has also been considered wheter 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 way 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 [i%. 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 [7. 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 
 
 mpoceAPovtwy, Kat eic didvorav Tie émotpopag yevo= 
 wévv, edoge péypt THe peyddAnc ipépac sic daKpoaow 
 OsxOijvar, Kai peta THY peyadnv juéspav droTEceiv Tpia 
 étn, Kai eta GAda Ovo ETH KOLVWViCAL, YXwpli¢ Tpo- 
 apopac, Kal ovTwo éABeiv emi TO TédELOVY, WoTe THY Taoav 
 éfaetiav tAnpioat, Ei od€ tiveg mpd tic avvddov Tav- 
 Thc edéxOnoav eic petavotay, an’ éxeivov Tov Yypdvov 
 Aehoyicbat avtoig tiv apynv tie é&aeriac. Ei pév 
 Tot Kivdvveg Kai Oavitov tpoodoKia é&k véooov, 7 
 GAAng TwWeS TpoddcEewo ovuBain, TovTOve emi bpw dex= 
 Ojva.. 
 
 KANON Z?, 
 
 Tlept tHv ovvectiabévtwy ev eOvinh éopth, ev téTw dow- 
 ptouévyy tog eOviKoic, tdia Bpwuata éemtKomoapévwv, Kat 
 gayovtwy, eoge duetiav wmonecdvtag dexOijvac: Oo de, 
 el Xp eTa THC TMpoodopdc Exaotov, THY émoKéTWY 
 éotl dokysdoat, Kal Tov dAdov Biov é&p’ éExdotrov é&e- 
 Tdaoal. 
 
 KANQN H’. 
 
 Oi dé devbtepov Kat tpitov Ovoavtes peta Biac, Te- 
 Tpaetiav wroTtecétwoav, dvo dé étn yuwpi¢ mpoodopac 
 KoLVwVvnsaTwoay, Kat TH EBOOUW TEdsiwg deyO7jTwoar. 
 
 KANQN @’, 
 
 "Ooor dé wun pdvov anéornoav, aGAAd Kai émavéornoar, 
 \ ? ¢ > X \ ” 3 s ~ > 
 kai qvayKacav ddeAdovc, Kal aitton éyévovto Tov avayKa- 
 oOijvat, ovtTo. étn piv Tpia, Tov Tie dKpodosewe dJetaoOw- 
 id ‘) ” , A ~ t ie 3 
 cav torov, é&v d& GAdAn ésaeTia TOY The bronTdHoEWC 
 adAdov d& éviavTdY KoLvwrvnodTwoav Yywpi¢ Tpoodopac, iva 
 THY dexaetiay tAnpwoavtec, Tod TeAEiov pETdoywolv’ év 
 wév ToL TOVTW TH YpOvw, Kai TOY GdAdov adTaY éEntTNpEt-. 
 obat Biov, 
 
OF ANCYRA. 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 [i. 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 [i. 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’, 
 
 Avdkovot, 600. Kabiotavtal, Tap’ avtiv THY KaTdoTaoLy 
 ei guaptipavto Kal tpacav ypijvat yapuioa, wy dvvduevor 
 obTW pEVELY, OVTOL ETA TAVTAa yaphoavTec, EOTWOaY EV TH 
 brnpecia, Ola 7d emitparijvar avbtoig bnd Tov EentoKérov. 
 Tovto dé, el tiveg olwnhoavtec, Kal Katadegduevor Ev TH 
 yelpotovia jévery oUTw, peTa TavtTa TABov emt yduov, Te- 
 Tmavo0a. abtods THG OlaKoviac. 
 
 KANQN IA’, 
 
 Tac pvnotevOeicac Képac, Kal peta tavta tnd ddrdwy 
 dprayeioac, tokev drodidocBat toi¢ npouvyotevoapévolc, el 
 kat Biav br’ avtTayv md0otev. 
 
 KANQN IB’. 
 
 Tove mpd tov Bantiouatog TteOvKOTac, Kal peta TavTa 
 , ” 3 4 , t J 
 Bantiobévrac, édokev cig Tasty mpodyecOal, wo aTodov- 
 oaevove. 
 
 KANQN IIT”. 
 
 Xwperioxérouc*® pn ekeivar mpeoBvtépove i Otakdvove yvet- 
 potovetvy, aGAAad piv pndé mpecButépove TéAEwWC, Ywpi¢ TO 
 émitpaTtavar oTO Tov émloKdTOV pETa ypapyudTwr, ev éETEp| 
 TapoLKia. 
 
 KANON IQ’, 
 
 Todc év KAfpw tmpecBvtépove 1} diakdvove dvtac, ameyoué- 
 vove Kpeady, tdokev éepantecbat, kai obtwc, ei BovAoLYTO, Kpa- 
 telv éEautdv: ei d& pH BotAowvto, wo pnde Ta peTa KpEOY 
 BaaAdcueva Adyava éoBietv, nat el pr vreikotey TG Kavore, 
 meTavoba above Tij¢ Tasewe. 
 
 * The common reading is xwpemicxdmous, Which makes the Canon wholly unintel- 
 ligible. 
 
OF 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 
 
 diaconate. 
 
 CANON XI. 
 
 It is decreed that virgins who have been betrothed, and 
 who have afterwards been carried off by others, shall be 
 restored to those to whom they had formerly been betrothed, 
 even though they may have suffered violence from the ravisher 
 
 CANON XII. 
 
 It is decreed that they who have offered sacrifice before 
 their Baptism, and were afterwards baptized, may be promoted 
 to the Clergy, 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 flesh 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 
 rapoxia, If, as some have 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 
 
 KANQN IE, 
 
 Ilept t&v dtadepdvtwy 7H Kvuptand, boa émtoKdtov 
 un Ovtog mpsoBirepo émw@Anoav, avakadsicbat TO Kvpiakor. 
 "Ev d& TH Kpioee Tod émioKdmOv Eival, ElTEP TpOOTKEL aTO- 
 AaBeiv thy tynv, eite nat pn, dita TO TOAAGKLC THY TPdC0= 
 dov THY TeTtpayévwv amodedwKevat avToi¢ TovTOLg TAéEiova 
 THY TULHY. 
 
 KANQN Ic", 
 
 Tlep? tv dAoyevoapévwv, 7) Kal adoyevouévwr, boot mpiv 
 elxooaeteic yevéobat, mjwaprov, mévte Kal déka Etec b70- 
 TECOVTEG, KOLYWwriag TYyXYaVvéTWOaY THe El¢ Ta¢ TpocEvYac: 
 cita év TH Kotvwvia dtatedéoavtec ETN TEVTE, TOTE Kal THC 
 mpoogopac ipantécOwoav. "KéeravécOw d& avtov Kai 6 
 év TH bront@oe Bioc, Kal obTwW TvyXaVéTWOAY TiC dLAav- 
 Opwriac. Ei dé tivec Kkatakdpwo év Toig duapThwacr yeyovaot, 
 tiv wakpav éxétwoav birdnTwo.v. “Ooot O& vTEpBavTEeo TV 
 HAikiav tavtTny, Kal yuvaikac éxovtTec TEpLTENTMKaGL TH duap- 
 THhuaTl, TEVTE Kal Elkooly eTEOLY DTOTEGOYTEC, KOLYWViaG TVY- 
 yavétwoav Tio el¢ TAG TpocEvydc’ eita ExTEAgoaYTEC TEVTE 
 ETH EV TH KOLYWYia TOY EbYOY, TYYKXaVETWOAY TIC Tpoopopac. 
 Ei 0€ tiveg kai yuvaikacg Eyovtec, Kal bTEpBdvtTeg TOY TEVTH- 
 KovTaeTh Xpdvov ijuaprov, émt TH &&6dwW TOV Biov TLYYAVETW- 
 oav Tig KoLveviac. 
 
 KANQN IZ. 
 
 Tove daoyevoapévove Kal Aetpodo bvtac, Froe Aenpa- 
 cavtac, TovTove mpocétakev 1 ayia odvodoc, elg Tove yeEl- 
 wacouevouc evyeoOat. 
 
 KANQN IH", 
 
 Ei tiveg érioxoro: kataotabévtec, Kal pH dexOévrec 
 i776 Tio Tapotkiag ékeivnc, el¢ iv w@voudoOnoayv, étépatc 
 BobAowro mapotkiate émtévat, Kat BideoBar Tove KaleoTa- 
 Tac, Kal ortdoeic Kiveiv Kat’ adbt&v, tovTove adopisecbar. 
 "Eav pévtot Bovdaowwto eig TO mpeoBvréptov KabécecOa, éEvla 
 joav mpdtepov mpEoBiTEpoL, fut) aToBdAAecBar adTovg TIS 
 
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 
 cae 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 [i. e., 
 be co-standers] ; then, having passed five years in this Com- 
 munion, let them be partakers also of the Oblation. But let 
 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 to 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 
 
 Tung’ §«=eav d& dtaotacidfwor mpc Tove KabeoTOTacg éxet 
 émlaKkoTouc, aapeiobat avtovg Kal Tiv TiuAY Tov TpEDBL- 
 Tepiov, Kal yliveoOat avTovg EKKNPLKTOVE. 
 
 KANQN I0’, 
 
 “Ooo. Tapbeviav énayyeAAcuevor, abetovor THY énay- 
 yediav, Tov TOY dtyauwy dpov eKTANpoiTwoayv, Tag pév- 
 ToL ovvepyouévac TapOévovg Ticlvy wo adedApag éekwdv- 
 oaper. 
 
 KANQN Ki’. 
 
 "Eav = tivog yvvy poryevO7, 7 jporyeton tic, &v énta 
 éteot dei avTov Tov TEdeiov TvyYEivV, KaTa TOG PBaOuov¢ 
 TOvG TpodyovTac. 
 
 KANQN KA’, 
 
 Ilept THY yvvatKdv THY éExTopvevovodyv Kal dvatpov- 
 oOv Ta yevvaueva, Kat onovdacovody @pOdpia Toeiv, 4 
 péev mpdtepog dpog péypic ée&6dov éxdAvoe, Kat ToiTw 
 ovvTibevTa. DidavOpwrdrepov dé TL EevpdvTEc, wpicauev 
 OekaeTh Xpovov, Kata tovo¢ PBabuodrs Tove wplopévove 
 TANP@OAL. 
 
 KANQN KB\. 
 
 Ilepit éxovoiwy pdvwr, bronimrétwoav pév, Tov dé TeE- 
 Aciov év TH TéAEL TOV Biov KaTakLovcbwoar, 
 
 KANQN KT’. 
 
 "Ent dkovoiwy ddvwy, 6 wiv mpdtepog bpog ev én- 
 Taetia Kedever Tov Tedciov peTtacyeivy KaTa TOdS wpLoLé- 
 vov¢ BaOuoics 6 d& dedtEpoc, TOY TEVvTAaETH Ypdvov TAn- 
 paca. 
 
 KANQN KA’, 
 
 Oi katapavrevopevol, Kat taic ovvnbeiaig THY *OvOv 
 éEaxoAovbovrtec, 17 elodyovtéc tivac ele Todo éavTdv 
 oikovg ént advevpéoer gapyaxerdy, 7) Kat Kabdpoe, vnd 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 XXIII. 
 
 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 
 
 Kuvova mTunTéTwWoaY THO TevTaetiac, KaTa Tovo¢ CBabuovc 
 Tod¢ wplouévouc, Ttpia én bToTTHOEWS, Kal JDO ETH EvXAC, 
 xwpi¢ mpoopopac. 
 
 KANON KE’, 
 
 Myyorevoduevéc tic Képnv, TpocepOdpyn TH adeAdy avTic, 
 Oc Kat émidopéoar adthv: eynue O& THY prnotyY peta 
 ravta,  O& @Oapeioa amhygato* ob avveddteg ékedev- 
 oOnoav év dexastia dexOjvae sig Tove GvvEoTmTag KaTa TOUS 
 apiopévavc Badwovc. 
 
OF ANCYRA. 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 XXvV. 
 
 One who had betrothed a maiden, corrupted her sister, so 
 that she conceived. After that he married his betrothed, but 
 she who had been corrupted hanged herself. The parties to 
 this affair were ordered to be received among the co-standers, 
 after ten years [of penance], according to the established | 
 degrees. 
 
KO ADION FA 
 
 THE EN NEOKAISAPEIA ZSYNOAOT, 
 
 
 
 KANQN A’, 
 
 IIpeoBitepog éav yruyn, tio tdagewo avTdov peratibecbar* 
 
 x X , CA 2 ~ ? ‘NS 
 éav d& Topvevon, 1 wouxevoy, eSwOcioOa aitov rédeov, kal 
 ayec0at cig petavoray, 
 
 KANQN B’. 
 
 Tuv7, éav yiuntrac dvo adeddoic, éwOeicOw péypt Ba- 
 vdtou' TAnY év TO Bavdtw dia THY dtAavOpwriay sinovoa, 
 oc vyldvaca Avoet Tov yapwov, Eker THY pweTdvoay. Kav 
 ~ 4 e BS 2 4 / ® ” 5) XX 
 d& tedevtqoy 7) yur év ToLovTW Yaw ovoa, 7ToL 6 avrijp, 
 OvoxXEpys TH petvavTe 7 peTavora, 
 
 KANOQN I”. 
 
 Tlepi tév tAsiotoig yapwoug mepitimtévTwy 6 weY Ypovoc 
 cadijc 6 wptouévoc, 7 O& avactpopy Kai % Tiotic aiTév 
 ovvtTéuver TOV Ypdvory, 
 
 KANQN A’, 
 
 "Kav mpoOntai tic, érvOvujoac yvvatkdc, ovyKabevdfjou 
 wer’ adTic, un Ady dé sic Epyov adtod 4 évOvunowc, paivera 
 6tL UTO THO Kapitog eppvabn. 
 
 KANQN E’, 
 
 4 yes ’ / raed > ~ ~ 
 Katnyovpevoc, éav sioepyouevoc éi¢ Kupraxov, év rH Trev 
 KaTnXovwevwnv Taset oTHKy, ovTOC dé dwapTdry, éav piv yove 
 KAivwv, akpodoOw unkéte duaptdvwrvs édv dé Kal akpowpevoc 
 ETL duaptavy, éwOeicbw, 
 
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. 
 
 If any man lusting after a woman purposes to lie with her, 
 and his design does not come to effect, it is evident that he 
 has been saved by grace. 
 
 CANON V. 
 
 Tf 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 ~ , e 7 , A 
 
 Ilepi xvopopovonc, btt det gwrigecbar, dnote BovdAeras 
 
 ovdivy yap &v TOUT KoLYWYEL 7 TiKTOVOa TO TIKTOMEVW* 
 
 dua Td éxadorov idiav tiv Tpoaipeotvy thy enti TH Suodo- 
 yia deikvvobat. 
 
 KANQN Z), 
 
 IIpeoBvtepov ei¢ ydwovg dtyayovvtwy pn éotidoba’ 
 émei etavotav aitovvtog tov dtyauov, tic éorat 6 mpEO- 
 Bitepoc, 6 did THe EéoTIdGEWS OVYyKaTaTLOEUEVOG TOIG yawocc ; 
 
 KANQN Hi’, 
 
 Turvy tivog powxevGeioa Aaikod Ovtoc, éav éheyyOq ga- 
 vep@c, & Totovtoc sic wimnpeciav EAGeiv ov dbvaTta, ’Eav 
 d& Kal peTa THY YELpoTOviay orxyevO, ddEider arroAvoaL 
 abtiv: éav d& ovog, ov dvvatar éxeoOar tig eyxEptoOsionc 
 avt@ vTnpeciac. 
 
 KANQN 6’, 
 
 IIpeoBitepoc, éav TponuapTnK@g owpmate mpoayOij, Kal 
 duodoyjoy, Ott huapte mpd Tio YElpoToviac, pi Tpoo~ 
 gepétw, pévwv év toic Aamnoic, did THY GAdAnv orov- 
 djv' Ta yap Aoitma apaptiwata éespacav oi ToAAoi Kal 
 THY xNElpobeciav agiévat, “Eady dé avtoc pH dwodoyh, éaAcyxO7- 
 vat d& gavepico pn dvvnby, én’ abTe Exeivw Toleiobar THVv 
 efovoiay, 
 
 KANON I’, 
 ‘Ouoiwc Kar didkovoc, éav tH aitg dyapthuati Tepittéog, 
 THY TOV UTNpETOV TdaédLy eYETW, 
 KANQN IA’. 
 
 IIpeoBvtepog po THY TpldKovta ETHY pH KELpoTOvEicbw, 
 éav Kal mavv | 6 dvOpwro¢g détoc, GAAd anornpeicOw. ‘O 
 yap Kuptoc "Insot¢g Xpiotic év TO tpiakoor@ eter &Ba7tioOn, 
 kai Hpsato diddoKerv, 
 
OF NEO-CAHSAREA., 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 Carist was 
 baptized and began to teach in his thirtieth year. 
 
216 CANONS 
 
 KANQN IB’, 
 
 "Eav vooav tig gdwt007, sic mpeoBvTépiov dysoOa od 
 
 , 5 ; ? ferns X\ et , ’ ~ 3 » & 
 
 Ovvatat* ovK &k TpoalpsoEws yap 1 TloTLG avTOv, GAA’ && 
 
 ¢ Salers 4 XN bs EY ~ ~ ‘ > 
 
 dvayknco* eiuy Taya Ola THY pEeTa TavTAa abTod onovdjY Kai 
 riot, Kal dla oTraviv avOpwTwr, 
 
 KANQN IT”, 
 
 "Emiy@pioe mpeoBvrepa év tH Kvupiaxa tij¢ mtéAEweo Tpoo- 
 peperv ov dvvavtal, mapdvto¢ émoKdToV, 7) TpEeoBuTépwr 
 TOAEWC* OvTE fujv aptov diddvac ev Eevyij, obde TOTHpLOY* 
 éav d& andot, Kai sic evynv KANO} wdvoc, didworvr. 
 
 KANQN IA’, 
 
 Oi dé ywperioxorol, sioi pév sic TOTOv THY EBDoUFKOVTA’ 
 e \ s \ ‘\ X\ \ ? X ‘ 
 w¢ d& ovAdettoupyoi, did THY oTovd7Y THY Eig TOS TTWYOLE 
 TpoopEepovoar TiWWMEVOL, 
 
 KANQN IB’, 
 
 Atdkovor énta odeidovoy eivar Kata Tov Kavdva, Kav 
 mavv peyadAn yt TOMG* §letoOeion O& and THe BiBAov tév 
 TIpagewy, 
 
OF NEO-CHSAREA. 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. 
 
THS "EN TAITPA ZYNOAOY 
 EMUISTOAH SYNOAIKH. 
 
 
 
 Kupiowg tyuwrdtog év ’Appevia ovdAdAetrovpyoic, Evaé- 
 Bvoc, Aidcavoc, Evyévioc, “OAvurioc, BiOvixdc, Tpnyoprog 
 didnroc, Wdnnoc, EvAddcoc, ‘Yratvo¢, Upoapéovoc, Baaidezoc, 
 Baoooc, oi suveAOovtes ei¢ tiv Kata Tayypav ayiav ovvodor, 
 tv Kuplw yaipecy, 
 
 "Ered, «<ovvedOovoa = 7) aywwtdtn ovvodog THY émloKd- 
 Tmwv é&v TH Kata Tayypav éxxAnoia did tivag ékkAnoa- 
 oTiKac xpelac, Cntovpévwv Kai TOY Kat’ Evortaiiov, evipioKe 
 TOAAG aDéouwe yivoueva TO TOUVTWY avT@Y THY TEpi Evord- 
 fiov, avaykaiwco wploe, Kal dot avepoy Totijoat éoTov- 
 dacev, sig avaipso.y THY vm’ avTov KaKd¢o ylvouévwv, Kai 
 yap && Tov KatrauéupecOae avtovc¢ TOY yduov, Kai broTi- 
 Oecbat, Ste ovdeig THY ev yduw OvtTwy éArrida Tapa OEe@d 
 éyet, moAdai yvvaikec travdpo anatnbeioa, tTHv éavTdv 
 avdpav aveyopnoav, Kai avdpeg TOV idiwy yvvatKdv* eita 
 tv 7@ petagsy pun dOvvybetoat éeyxpateiv, eworyevOnoayv, Kai 
 dua THY ToLavTnY TOBEcLy wvedicoOnoav. Edpioxovto dé 
 kal avaywpnoec &k TOV olKwWY TOD OEOd Kal Tie éKxKAnoiac 
 TOLOVUEVOL, KaTadpovnTLKwo Olakeivevoe KaTa THC é&KkKAn- 
 ciac, Kal TOY év TH éxkAnoia, Kai idia ovvdseig ToLov- 
 wevol, Kai eKkkAnotdoetc, Kai didacKkadiag érépac, Kal Ta 
 GAAa Kata TOV eEkKAnoLY Kai TOY ev TH éKxKAnoia, 
 va aupidouata él KaTanTwMoEL Tho KOLVOTNTOG THY 
 auplacuatwv ovvayovtec, Kaptopopiag te Tag é&KkAnotac- 
 TiuKag «TAG «(avEKabev didowévac TH eKKAnoia, EavToic Kai 
 toi¢ ody avtoic, wc dyiow, Tac dtaddcE¢ TroLovpevor, 
 kal dovAor deoroTéy dvaywpovrvtec, Kai dia Tov svov 
 apiacuatog Katadpovnov Kata TOV dSEoTOTaY ToOLOv[LE- 
 vol, kal yuvaikec Tapa 1d ovvnfec arti dapudtacuatwr 
 
SYNODICAL EPISTLE. 
 COUNCIL OF GANGRA. 
 
 
 
 Eusebius, Atlian, 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 
 Kustathius, 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, not 
 being able to contain, they have fallen into adultery ; and so, 
 through such a principle as this, have come to shame. They 
 were found, moreover, fomenting separations from the houses 
 of 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 
 
 yuvaktiwy avdpikd dudidowata dvadauBavovoa, Kai ék 
 ToUTWY oiomEevar tkaLovofar* TroAAai 6& Kal adroKEeipov- 
 Tat mTpopacer OeoceBeiag THY gvotv Tij¢ KOUNS THC yv- 
 vatkelag* vnoreiag te év Kupiaky mTovovpevol, Kat Tie 
 aylorntoc tie eAevOépacg jucépac Katadpovodytec, Kal TOY 
 vnorelav TaYV év Taic ékKkAnoiate TeTaypévwv bTEpppovovy- 
 TEC, Kal éeoBiovtec* Kat Tiveg abTav pEeTadAn perc KpEav 
 Bdedutrouevot, Kat &v oikole yeyaunkoTwY evyac TroLeicbat 
 17] BovaAouevor, Kai ytvouévwv ebyOv Katappovodytec, kai 
 ToAAaKig Tpoopopav ev advtaicg taic oikiag THY yeyapn- 
 KOTWY ylvouévwy pi peTtadauBavovtec, Kal mpEeoBuTépwv 
 YeyaunkoTwv imEepppovovyTec, Kai THY AETovpy\av THY br’ 
 QUTOV YIVOMEVOV ju} amTOMEVOL, Kal Tag ovVakeLg THY pap- 
 TUPWY Kal TAY EKEl OVVEPYOMEVWY Kal AELTOVYpyobYTWY KaTa- 
 yleveokovtec, kai TAovoiwy d& TOY uw TaévTwY TOY bTapYdv- 
 TOY avayapovvTwr, ac tAnida rapa B&G pH exOvTwWY* Kal 
 ToAAa adAda ad aptOujoat ovdeic dv dvvnOein. "Exaoro¢ 
 yap avtov, ered Tod Kavovog Tod eKxKAnoLaoTiKOd esTAOED, 
 @oTep vouove ididovtac éoyev, Odbte yap KoLvi) yvoun ad- 
 TOV amavtwy éyéveto’ dAd’ Exaotoc, brep dv éveOvurjOn, 
 TOUTO TpoaéOnKev Ett OLaBoA Tic éxKkAnoiag Kai éavtod 
 BAaBy. 
 
 Av’ ovv taita ivayKdoOn 4 napayevouévn tv Téyypac 
 ayia avvodog Katayndicacbar aitév, kal bpove &xOéobat, 
 ExTo¢ above Eelvat THC eKkKAnoiac’ ei O® peTayvoiev, Kal dva- 
 Oewatigoey ExaoTov TovTwY THY KaKdG AEYOévTwY, dekTOIC 
 avtovc yivecOar, Kai dia tovto é&€OeTo 1% ayia ovvodoc 
 Exaotov, 0 dpetAovoty dvabeuatioavtec deyO7jvac: ei dé TIC 
 un tretaBein toic AeyOeiowv, wc aipetixdv adtov dvabeua- 
 TioOijvat, Kal Elvat dkoLvevnTov Kai KEYwpLoUévov Tic 
 EKKAnoiag* Kal dEenoet Tove éemioKdTove éni TavTWY TOY 
 svploKouéevwy Tap’ avToi¢ ToLOvTOY TrapapvAdiacba. 
 
OF GANGRA. 221 
 
 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. 
 
KAD Oy ty 
 
 THs CN CALA 2 TP NOAOT, 
 
 
 
 KANQN A’. 
 
 Ei tug Tov yauov péupotto, Kal THY Kabevdovoay peta TOU 
 dvdpo¢ avtijc, ovoav motiv Kai evdaBi,  GBdeAvacotto 
 H péupotto, wo dv py dvvayévnv cic Baotdgiay eioeAbeiv, 
 avaGeua éoTw. 
 
 KANON B. 
 ” , , , s La \ , 4 
 Ei tig éo0iovta Kpéa, ywpic aivatoc, Kai eidwAoddTtov, 
 kal TviKTOD, pet’ evAaBEeiac Kai TioTEWC, KaTaKpivoL wo av 
 dia TO peTadapBavery eArida wn ExovTa, avdbeua ~oTw, 
 
 KANON I’. 
 Ei ti¢ dovAov mpoddoe OeoceBeiac diddoKor KaTadpo- 
 ~ / ~ > ~ ~ e 4 s ‘ 
 veiv deomdTov, Kai avaywpeivy Tic wUTNpeciac, Kai jr 
 per’ evvoiag Kal mdong Tiyhi¢ TH EéavTod deoroTy éév- 
 TnpeTetoOar, avabeua eoTw, 
 
 KANQN A’, 
 
 Ei tig diakpivoiro Tapa mpeoButépov yeyaunndtoc, we 
 un xXpyvat, AEttovpyjoavto¢ avtoi, mpoopopac petadap- 
 Bdvew, avdbeua éEoTw, 
 
 KANQN E’, 
 
 Ei tig diddoxo, Tov olkov tod Oso evKatappdvnrov 
 elvat, kal Tac év aiT@ ovvdéerc, avdbeua ~oTw, 
 
CANN S OF GAN 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 II. 
 
 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 ¢’, 
 
 Ei tic mapa tHv éxKAnoiay idia ékKkAnodgo, Kat KaTa~ 
 éxkAnotac é0éAo. mparrecv, 
 
 ~ ~ > / ‘ ~ 
 ppovev Tio ekKAnoiac, ta TIC 
 un ovvovtog Tov mpeoBuTepov Kata yvwunv Tov EmtoKéToD, 
 
 > , »” 
 avdbeua EoTw, 
 
 KANQN Z), 
 
 Ei tic Kaptodopiag fkkAnowaotikacg éB€Aor §=AapyBaver, 
 
 duddvar *w Tig ekkAnoiag Tapa yvounv Tov émtoKdrTrov, 
 TolavTa, Kal ph pEeTa yrounc 
 
 * 
 
 ui 
 
 7] TOU eYKEXELPLOMEVOV Ta 
 > ~ b] Zé , > ud »” 
 
 avtod é0€Aor TpadtTELv, avdbeua EoTH, 
 
 KANON H’ 
 
 ” ~ ” , 7 ~ 
 Ei tig didoi, 7 AauBavor Kaptopopiay mapextoc Tov 
 2: a nn ~ b] ta J ye J 4. J be 
 émioKoTov, 7) Tov éemiTEeTaywévov Eei¢ eikovouiay evTrotiac, 
 
 kai 6 didovdc, Kal 6 AauBdvwr, dvdbewa eoTw, 
 
 KANQN 6’, 
 
 Ei tic mapOevevor, 7) eykpatevoito, wo av BdedvKTav 
 TOY yduwy dvaywpyjoac, Kai pn dv advTd Td Kadov Kai 
 
 dytov tig Tapbeviac, avdbeua ~orw, 
 
 KANON I’. 
 ” ~ 4 \ SS 4 , 
 Ei ti¢ THv trapBevevdvtwy dia Tov Kupiov, Kkateruiporto 
 
 TOV yeyaunKkoTwr, avdbeua eoTw, 
 
 KANQN IA’, 
 
 ” , ~ ’ 4 > 4 4 
 Ei tig katadpovoin tHv ék TioTEWS aydnag ToLOvYTWY, 
 
 kat dtd tyusnv tod Kupiov ovyKadovyvtwr rove ddeAdoivc, 
 Oia TO bdevtediewv 
 
 S > bd] / ~ ~ 4 
 kai wn eBEAOL Kolvwvetv Taig KAnoEoL, 
 TO ylvouevov, avd0eua EoTw, 
 
OF GANGRA. 995 
 
 CANON VI. 
 
 If any one shall hold private assemblies in opposition to the 
 Church, and, despising the Church, 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 judg- 
 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 VIII. 
 
 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 tig dvdp@v Ova vowtGouérnyv doxnoty trepiBoAaiw ypirat, 
 kal wo av &ék TovTOV THY JLKaLoovYHY ExwY KaTatndiooLTO TOV 
 et’ evAaBelac tod Brpovg popovvTwy, Kal TH GAAQ KoLYa Kal 
 év ovvnbeia ovon éobijTe Keypnuévwr, avdbeua oro. 
 
 KANQIN ALE: 
 Ei tig yur) dia vourCouévny doxnory wetaBdAdAorto audiaocua, 
 kai dvtt Tov eiwOdTO¢ yvvatkEeiov audidopatoc avdp@ov avadd- 
 Bo, avdbewa EoTw. 
 
 KANQN IA’, 
 Ei tig yuv) Katadiravor tov avdpa, Kat dvaywpeiv &0éAoL, 
 BdeAvttomévy TOV ydwor, avdbeua éoTo. 
 
 KANQN IE’, 
 
 Ei tug katadyundvo ta éavtov réxva, Kal ph TEKVO- 
 Tpopol, Kai TO doov én’ av’T@® mpdg BeooéBELav THY Tpoo?- 
 Kovoav avdyol, dAAa Tpopdoet Tij¢ aoKhoEews apuedoin, avdbewa 
 EoTW, 
 
 KANON Ie’, 
 
 Ei tiva tékva yovéwy, wdAtota TLOTOY, dvaywpoin Tpopdoet 
 GeoceBeiac, Kat py THY KAaOHKOVOaY TLV TOIG¢ yovevoLY aroO- 
 VE"oL, TpOTYLWMEVAG OnAovoTL Tap’ avTOIG Ti¢ BeocEBEiac, avd- 
 Gena EoTo. . 
 
 KANQN IZ’. 
 
 Ei tig yuvarkdv dia vowtgouévnv doknowv dtroKeipo.to 
 Tac Kowac, aco Edwkev 6 Oedc Eig brouvynoww Tig broTayie, 
 @¢ Tapadvovoa Td TpboTayya Ti¢ broTayic, dvdbeua 
 eoTW. 
 
 KANQN IH’, 
 
 El tig dia vomicouévnv donno év ry Kvuptang vyotevor, 
 
 dvd0eua EoTw, 
 
 KANQN 16’, 
 
 El tig TOY doKovpévwv, Ywpic swpaTiKhG avayKnc, VTEpnpa- 
 vevolTo, Kal Tac Tapadedomévac vnoteiag elg TO KOLVOV, Kal pv- 
 Aacoopévac bd Tie eKxKAnoiac Tapadtor, brorKovpovvTog ev 
 avT® TEedsiov AoyLomod, avabewa oT. 
 
OF GANGRA. 927 
 
 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- 
 coming 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/’, 
 
 Ei tic aitiéto, obrEepnddvw diabéoer Keypnuévog kat 
 BdeAvoobpevoc, Tag avvdieig THY pwaptipwr, 7 Tag ev ad- 
 taic ylvouévac Aettovpylac, Kai Tag pviuac abToy, avdbeua 
 EOTW. 
 
 Tatra dé ypddouer, ovk exxdmtovteg Tove év TH exxAnoia 
 Tov Oeov kata Tac Tpadac dokeicbat BovAowévove, GAAa Tov¢E 
 AauBdvovtac thy wvrdbectv Tig doKhoewc Eig vTEpypaviar, 
 Kata TOV agedéotepov BlovyTwy Etratpomévoucg Te, Kal Tapa TAC 
 Tpadac kai trode éxKkAnovaotiKkovs Kavdvac KaLvLomov¢ Eiodyov- 
 tac. ‘Hyeic tovyapovy, kat napbeviay peta tarervoppootyvyc 
 Oavpdgouev, Kal éyKpdtevav peta oEeuvoTntog Kat GeodEBeiac 
 ylvouévnv darrodexoucba, Kal avayaopyno. THY éyKOOMiwY Tpay- 
 udTwv peta TaTEvoppoovvnc aydueba, Kal yduov ovvoiknoy 
 osuvayy Tidpev, Kal TAOVTOY pETa AtKaLoovYNG Kal EvTOLiag 
 ovk § eéovOevoduev, Kat AttéTyTa Kal evTédAgiav dudtacud- 
 tov dv’ émuérerav pdvov Tov owpatog aTEpiepyov éeTaLvov- 
 wev: tac d& e&xAdtove Kal TeOpvupévag év tH eobATL TpOd- 
 dove atootpepoueba, Kat Tov¢ oiKovge TOV OE0d Teper, 
 kal tac¢ ovvddove ta¢g én’ adtoic, wo aylag Kat étwoedeic 
 donaéueba, ob ovykdAgiovtec tiv evoéBetav ev Toi¢ olkotc, 
 adda Tmdvra toTov TOV én’ dvduate Tov OE0d oikodounbévTa 
 TYL@UTEG, Kal THY ev att TH kexkAnola ovvédevav sic 
 opéretav Tov KOLVOU TpooLéwefa, Kal Tac Kal’ drEPBOARY 
 evtollac THY addeAdav, Tag Kata Tac Tapaddcetc dia TiC 
 ExkAnoiag ei¢ todv¢ TTWYOdG yLvouévac, pakapicouerv, Kal 
 madvta, ovvedAdvtac eitetv, ta tapadobévta, brd THY O&iwy 
 Tpapav kai tOv adrootoAiKdy tapaddcewy év tH éxkAnoia 
 yivecOat evyoueba, 
 
OF GANGRA. 229 
 
 CANON XxX. 
 
 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. 
 
 iE 
 
 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 superciliousness ; both 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 
 gravity ; 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 contemn 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. 
 
THD ’EN “ANTIOXEIA ZSYNOAOY 
 HATS TOA 2YN OATS 
 
 
 
 "H ayia Kai eipnrvixwrdtn abvodoc, 7) ind tod Osod ovy- 
 kporneioa év ’Avtioyeia, && imapyiag Lvpiacg Koidnc, Por- 
 viknc, Uadaorivnc, ’ApaBiac, Meoororapiac, KtAtkiac, ’loav- 
 plac, Toig Kar’ éenapyiav buowtbyoug Kat dyiowg ovAdettoupyotc 
 év Kupiw yaipecv. 
 
 ‘H. yadpic¢ cat 4 aAnbeca “Inood Xpiotod tod Kupiov 
 kat Xwripoc nav, éentokepayévn tHY ’Avtioyéwy dayiav 
 éxkAnoiav, Kat KkatT& 7d avTd ovvdtTovoa pEeTa dpuovoiac 
 kat ovudwriag Kal tveipatog Eipnrikod, ToAAa piv Kat 
 dAhka KatapOwoev, év mdor O& Kal Tovto KatopOot é&é 
 broBoAjg tov dyiov Kai eipnrixod TIvetuatoc. “A yap 
 Kahac exetv edoke, meta TrAeiovoc oKépEews Kal émiKpicewe 
 6u0d TavTOV iaYv TOY éemLoKdTWY KaTa TO advTO OVyKpOTN- 
 Gévtwy ént tite “Avtioyeiag éx diaddpwv érapyiay, ent 
 THY duEeTépay yve@ow avynvéyKapev, ToTevoarvTec TH Tod 
 Xplorod yapitt, Kai TO THC eipnyne ‘Ayiw Tvevparte, bre 
 Kal avTol ovpTvevonte, wo av dvvauel ovvovtes Tpiv, Kai 
 Tate Edyaic avvepyovvTec, maAAOY dé Hvouévor qutv, Kal TH 
 ‘Ayiw Ilvevrwate ovurapovtec, ta adbtd Te tiv ovudwrioartec 
 Kat optoauevol, Kat Ta dpbdc déEavta EmoppayiSouevor Kar 
 BeBarobvreg tH Tov ‘Ayiov Ivetparto¢g ovugwria. 
 
 Hioi d& of dptobévte¢ éExkAnovactiKol Kavévec of tbmore- 
 TAYMEVOL, 
 
SYNODICAL EPISTLE. 
 
 COUNCIL OF ANTIOCH. 
 
 
 
 The holy and most peaceful Synod which has been gathered 
 together in Antioch from the Provinces of Cole-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 Curist 
 hath regarded the holy Church of the Antiochians, and, by 
 joing it together with unity of mind and concord and the 
 Sprrir oF Pxacg, hath likewise bettered many other things ; 
 and in them all this betterment is wrought by the assistance 
 of the holy and peace-giving Spirit. Wherefore, that which, 
 after much examination and investigation, was unanimously 
 agreed upon by us Bishops, who, coming out of various Pro- 
 vinces, have met together in Antioch, we have now brought 
 to your knowledge ; trusting in the grace of Curist and in 
 the Hoty Sprrir or Pracs, 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 Hoty Sprrir, 
 uniting in our definitions, and decreeing the same things as 
 we; ye, in the concord which proceedeth of the Hoty Srrnrr, 
 sealing and confirming what has been determined. 
 
 Now the Canons of the Church which have been settled 
 are hereto appended. 
 
EO ASN Oo ait, 
 
 THE EN ANTIOXEIA THE XYPIAZ ZYNOAOT, 
 
 
 
 KANQN A’, 
 
 IIdvtag tov¢” Todyovtag Tapadverv tov 6pov TIE 
 dyiac Kai peyddAnc ovvddov ti¢ é&v Nikaia ovykpotn- 
 Oeiong ei mTapovoia Tij¢ evoeBeiag tov OeodiAeotdtov 
 BaoiAtéwo Kwvotavtivov, mepl tig adyiag éoptij¢ Tov 
 owrnpiodove lacya, axovvwyytovg Kal anoBAnrove eivat 
 Tho  éxKkAnoiac, el émuyévotev laAoverkoTepov évioTape- 
 vo. mpoc Ta Kaldco dedoyuéva, Kai Tavita eipyobw TeEpl 
 Tov AaikOv, Ei 0& Tig TOY TpoEcTaTwWY THE éeEkKAN- 
 diac, énioKoToc, i} mpeoBvTepoc, 7 OldKovoc, peta TOV 
 bpov TtovTov ToAunoetev eri dlaotpopy THY Aawy kal 
 Tapayh TOV EeKkAnowy ididgerv, Kai peta THY ‘lovdaiwy 
 émitedeiv Td Tldoya* Ttovtov  dyia ovvodoc évTeddev 
 On GAddtpiov éexpive tig éeKKAnotac, wo ov povov é~avTa 
 auaptiag étiawpevovta, dAAd ToAdAoic diapOopic Kai dra- 
 aTpopic yivouevov aittov> Kai ov povoy tov¢ TOLOVTOUG 
 Kabaipet Tig Agttovpyiac, GAAd Kai Tov¢ ToOAWOYTag ToOv- 
 Tole =KoLVwvEeiy peta THY Kabaipeotv, Todvc dé Kaba- 
 peVévtac amoorepeicbar Kai Tic ewOev Tito, hoe 6 ayLog 
 kavov Kal TO TOU OE0v LepatEiov pETEiAnder. 
 
 KANQN B’, 
 
 Ilavtacg rove siowvtac eic tiv ékKkAnoiav, Kai Tov 
 iepiv Tpadadv adkovovtac, pi Kowvwvodvtac d& evyicg dua 
 T® hag, atootpepouévove tiv dyiav peTtdAnyw Tij¢ Eevya- 
 piotiag Kata Tiva ataziav, tovtove anoBArrove yivecBat 
 Tio éxkknotac, &we dv eowoAoynoduevor, kai deigavtec Kap- 
 Tov¢ eTavoiac, Kai Tapakadécavtec, Toyxeiv dvvnOdor 
 ovyyveunc: pn ééeivar d2 Kotvwvetv Toig dkotvwryjTtoc, pnde 
 
CANONS OF ANTIOCH. 
 
 
 
 CANON L 
 
 Whosoever shall presume to set aside the decree of the 
 holy and great Synod which was assembled at Nica 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 concerning the laity. But if any one of those who 
 preside in the Church, whether he be Bishop, Presbyter, or 
 Deacon, shall presume, after this decree, to exercise his own 
 private judgment to the subversion of the people and to the 
 disturbance of the Churches, by observing Easter [at the same 
 time] with the Jews, the holy Synod decrees that he shall 
 thenceforth be an alien from the Church as one who not only 
 heaps sins upon himself, but who is also the cause of 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 unlawful to communicate with 
 
234 CANONS 
 
 Kat oikove ovveAPovrac ovvevyecbar Ttoigc pn TH eKkKAnoia 
 ovvevyouévorc, pnde év étépa exKAnoia wrrodéyecOar Tove ev 
 éTépa ekkAnoia fu) ovvayouévovc.. Ei d& avein tig TeV 
 ETLOKOTWV, 7 TpEecBvTepwr, 7) OlakdvwY, 7 TLG TOD KaVvovoc 
 TOi¢ GKOLYWY7TOLG KOLYWYHY, Kai TOUTOY akOLYwYNTOY Elva, 
 Oo av ovyxéovta TOY Kavova Tic ExKAnoiac. 
 
 KANON I, 
 
 Ei tig tpeoBvrepoc, 7) didkovoc, 7) bAwe THY Tod tepateiov 
 TLC, KATAALTOY THY EavTod TrapolKiay, sic Erépav arréADOL, EneLTA 
 TavTeA@e metactac, OlatpiBery év GAAQ Tapotkia Tetpatat ent 
 TOAA® XpOvm, unkeTe Aettoupyeiv, el pudAtora KaAodvYTL TH 
 ETLOKOTW TH (Oi, Kal EravedbeEiv eic THY TapotKiay THY EavTOd 
 TAPALVOVUTL, [Ly VTaKOvoL. Hi dé kal énupévor TH atakia, Tavte-— 
 AG¢ abtov KaBaipeiobar tHe AetTOvpyiac, wo punKéTe YOpav yey 
 avokataotdoewc. Hi d& kaGaipeBévta Oia TadTHv THY aitiay dé- 
 otto ETEpoc ériokorac, KakEivoy énitiiag TYyYdvELY bTO KOLVTC 
 avvddov, wo TapadAvorvTa Tove Decode TODS EKKANOLAGTLKOUS. 
 
 KANON A’, 
 
 Ei tig érioxonocg bro ovvddov Kabaipebelc, 7) mpecBirepoc, 
 1 Oldkovoc, vd tov idiov émoKdrov, ToAunoelé TL Tpazat 
 Tig Aettoupyiac, eite 6 émioxoto¢ Kata Thy mTpodyovoav 
 ovvnfeav, etre 6 mpeoBitepoc, elite 6 didKovoc: punkéTe 
 eGov eivat avTd, unde év éErépa ovvddm éAnida aroxatao- 
 TMOEWC, TE amoAoyiac yopav Eyev, GAAd Kal Tove Kol- 
 vwvovvtag avtT® tmdvrag anoBdAdrecOar tio éxkAnoiac, Kat 
 uddtota, ei pabdvtec THY ard6paciy THY KaTa THY TpoELpNUE- 
 vv egeveyOeloav, toAunoeav adtoic Korvwrety, 
 
 . 
 
 KANQN EF’, 
 
 Ei tig mpeoBvtepoc, 7 didKkovoc, katadpovjoac tov idiov 
 émokorov, apwpicev Eavtdv tic eKKAnoiac, nal idia ovvi- 
 yaye, kal @vovacripiov éornoe, Kal, Tod émoKdtov TpocKa~ 
 
OF 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 belong- 
 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 V. 
 
 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 
 
 Aeoapevov, ameGoin, Kat pun BovAotto at7@ TeibecOat, pndé 
 UTakovery Kal mp@rov Kat devtTEepov KadovyTL, TOvTOY Ka- 
 Oaipsiobar TavTeA@c, Kal pnKéte Oeparteiag Tvyydverv, unde 
 dvvacbat AauBdvery thy éavtod Tinhv. Ei dé trapapévor 
 OopvBOv Kat dvaoratav tiv éexKkdAnoiav, dia Tio ewOev 
 éfovoiacg wo oTaciwdon avTov éntotpépecbat. 
 
 KANQN ¢’, 
 
 Ei tic td Tov idiov émtoxdTov akotva@vntog yéyove, 
 un mpotEepov avtov nap’ éEtépwv dexyOjval, ci py br’ adv- 
 Tov mapadeyOein tov idiov éemioKdTov, 1, ovvddov yevo- 
 pévnc, anavtjoac amoAoyjoetal, TEloug TE THY ovvodo?r, 
 
 ek fe 2 3 La e 9 x . 7 >. ss - ~ 
 Kkatadesoito ETépav andpactv. ‘O avro¢ dé Opog ET? AaiKkar, 
 kat mpecButépwr, Kal diakdvwr, kal mdvTwy TOY &y TO 
 Kavove, 
 
 KANQN Z’, 
 
 Mndéva dvev sipnuik@v déyecOar TOY Févwy, 
 
 KANON H’, 
 
 Mydé tpeoButépouc Tove év Taic yOpalc KavovIKac ETLOTOAaC 
 dLd6vat, 7} TpO¢ WOvove TOG yEiTovacg ETLOKOTOVG EmLOTOAGS éK- 
 mréuTrerv * Tod dé aveTiAnTTOVEG YwpETLOKOTIOUC dLdd6vat ElpnriKde. 
 
 KANQN 0’, 
 
 Todo Kal? Exdorny énapyiav éenvokdrove eidévar yp TOV éV 
 TH [LNTPOTOAEL TpOEOT@TA ETioKOTOY, Kai THY gpovTida dava- 
 déyecOa Tdons Tie ETapyiac, dia TO Ev TH pHTpoTdAEL TavTa- 
 ybev ovvTpéxely TdvTac TOvG Ta Tpdywata Exyovtac. "“OGev 
 édoke Kal TH Tih TponyeioOar avtov, pndéy TE mMpdTTELY 
 TEpLTTOV TOVC AoLTOdG kéTLOKOTOVC aVvEV avTOv, KaTa TOV 
 dpxaiov Kpatnoavta ék TOY Ilatépwv judy Kavévas 4 TavTa 
 pova, boa TH éExdorov émBdAre Traporkia, kat Taic br’ 
 aitiv xopatc. “Exaotov yap érioxotov é&ovolay yey Tic 
 éavtov tTapotkiac, dloiKeivy Te KaTa THY éxdoTw émBaddAov- 
 cav ebvAdBevav, Kai Tpovotay rroteicBar aon THe XYwpac Tic 
 tnd THY EavTod TOA" wo Kai YyEpoTovEiy mpEeoBuTépove 
 
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 CANO UNS 
 
 kai dltakdvovc, kai peta Kploewo Exacta OladauBaverv’ Te- 
 patépw dé pndév mpattev énvyeipsiv, diya Tod {Ze pntpo- 
 TOAEwo §éTLoKOTTOV, unde avToY dvev Tie TY AoiTov 
 yrapne. 
 
 KANQN I’, 
 
 Tovg év tai¢ Kojatc, 7) Taig yapaic, 7 Tove Kadovpé- 
 vovg YwpeTakoTrove, ei Kai YElpobeciav Elev etmLoKOTOV elAn- 
 porec, edose TH ayia ovvedw eidévae ta éavtdv pétTpa, Kai 
 Oiorkeiv tag vToKEmévac avtoig éxkAnoiac, Kal TH TOvTwWY 
 apkeioOae dpovrTidt Kat Kndeuovia, KaQtorav dé avayvucrac, 
 kal vTodtakovouc, Kal %popkiotac, Kal TH TovTWY adpKEicOa 
 Tpoaywyh* jite d& mpEoBiTepov, prjte Didkovov ‘yetpoToveiv 
 ToAuav diya tod év tH TOAE eEmLoKOTOV, H UTOKELVTAL adTéc 
 Te Kal 7) YWpa, Hi d& toAujoeé tic TapaBiva Ta dpiobévta, 
 Kabatpeicbar avtov Kal qo petéxer Tic. Xwperioxorov dé 
 yivecbac bd Tod Tig TOAEwC, 1) LTOKELTAL, EMLOKOTOD, 
 
 KANQN IA’, 
 
 Ei tug étioxoroc, i mpecBvtepoc, 7) bAwe Tod Kavévoc, 
 dvev yveung Kai ypauudtwv tiv év th érapyia énioKéTtwr, 
 Kal udAtoTa TOU KaTa TiV pNTPOTOALY, OpunoELE TpdC BacLAéa 
 anedOeiv, tovtov amoKknpvtTtecba, Kal anoBAntov yiveobat, 
 ov u“ovov Tie Kolvwriac, GAAd Kat THE agiac, Ho peTexwv 
 Tvyyavel* wo TapevoyAciv toAuovTa Tag Tov OeodiAEcTaToV 
 Baciréwe tueav dKodc, Tapa Tov Oeouodv tie éxxAnoiac. Ei- 
 dé avayKaia Kadoin xpeia tpg Bacidéa dSpudv, TovTO TpaT- 
 TELY [ETA OKEPEWC Kal yvuuNno TOD KaTa THY pNTPOTOALY THC 
 erapyiac énioxorov Kal TOY év abt, Toig TE TOVTWY ypap- 
 pao édodidfecbar. 
 
 KANQN IB’. 
 
 Ei tug ord tod idiov énioKdrov Kabatpebele mpEecBdTEpoc, 
 | Otakovoc, 7 Kai éxioxonog i776 ovvodov, evoyAjoat ToAun= 
 oete TAC BaoltAtwc akodc, Ofov eri weiova éerioKdTwY odvodov 
 
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 [%. 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 
 
240 CANONS 
 
 tp:mecOa, Kal, & vouigcr dixaa every, mpocavadépery TmAéLoov 
 émuskoTolc, Kal THY Tap’ avTav édétaciv Te Kal, Enikplow 
 éxdéxed0at, 6 d2, TovTwY dALywpHoac EvoyAnoele TH BaoLrdasi 
 Kai TovTOV pndEiadc ovyyvounco asodva0aL, nde KwOpay aTo- 
 hoyiac éyevv, pnd’ éAtrida peAAovons aToKaTacTaoEwWS TPOO- 
 doKay, 
 
 KANQN IT. 
 
 Mydéva étioxotov toAuav ad’ érépac émapylac ei¢ éEtépav 
 petaBuivery, Kal yelpoTtovety év EkKAnoia TLVaG Eig TpoaywynY 
 Aettovpyiac, unde ei ovverayoito EavT@ Etépovc, ei UT) Tapa- 
 KAnOeic adixotto did ypayyaTwY Tov TE pNTpOTOAITOV Kal THY 
 ovv avT®@ émioKdTwr, wv Ei¢ THY Ywpav Tapépyotto, Hi dé 
 undevog Kadodbvtog atéAPor ataktwo éTti yElpoNecia TLVOY, Kal 
 
 4 ~ 2 ~ 4 ‘ 4 
 KATAOTAOEL TOV EKKANOIAOTLKOY TPAYLaTWY, [7] TPOONKOVTWY 
 aiT@, akupa piv 7a 7m’ avtov TpaTTOmeva TvyYavelY, Kal 
 avtov d& inéyetv tho atagiacg adTov, Kai Ti¢ TapadAdyov ért- 
 NELPHTEWCS THY TpocjKovoay diKknv, KaOypnuévov evTevOev 7OH 
 UNO THE ayiag ovvddov. 
 
 KANQN IA’, 
 
 Ei tig émioxotog eri tuo &yKkAnjuaor Kpivotto, érerta 
 ovuBain TEpl avTov dtadwretv tovg év TH éEnapyia ém- 
 oxoTouc, Tov piv aOdov Tov KpLYo“EVvoY dropaLydvTwr, 
 Tov dé, &voyov: wtrép anaddayhc¢ mTmaono audroBnTijcewc, 
 idoge TH dyla ovvddw, TOY TiC pNtpoTOAewo énioKoTOV 
 and THe TAnooywpov éEnapyiag etakadrsiobar Erépove 
 Tlvac, TOvG ETLKpLVOdYTAaG, Kat THY adupioBATHOLY dLadv~ 
 covrac, Tod BeBaidoat ody Toi¢ Tie éemapxiag TO Tapl- 
 oTauEevov, 
 
 KANON IE’, 
 
 Ei tic émioxotoc, émi tow éeyKAjuac. Kkatnyopnbetc, 
 Kplbein bd TavTWwY TOY ev TH erapyia étloKOTWY, TaAV- 
 Teg TE avdwror play Kat’ avtod &&evéyKoiey wWijpov, Tov- 
 Tov pnkéte trap’ éréporc dikagecBar, dada pévery Be- 
 Baiav tHv obvudwvov tév emi tho émapyiag éntoKoTWwv 
 aTopacty, 
 
GE ANTIOCH. 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 
 
 KANOQN Ie", 
 
 Ei tic érioxorog oyoAdowr, émi oxyoAdsovoav ékkAnoiav 
 éavTov éemuipplipac, toapndga tov Opdvoy diva ovvddov TEdéEiac, 
 TovTOY aTOBAnTov Elva, Kav ei TGC 6 Aadc, Ov LonpTacEr, 
 a >. v4 , x 3 “A st if r , 
 EAotto avtov, Tedsiav dé Exeivny sivat ovvodov, 4 OvuTapEoTt 
 kal 6 THC pnTpoTOAEwe, 
 
 KANQN IZ’, 
 
 Ei tic énioxotog yetpobeciay émioxorov AaBwy, Kai dplo- 
 Oeic mpoeotavat Aaov, wn KatadéEorTo THY AELTOVpyiav, unde 
 mretOorto amévat gig THY &yxElptobEioay abT@ ékKAnoiav, TOv- 
 Tov glvat dkovwvyToVv, é¢ 7’ av avayKkacbeic KatadééolTO, 7} 
 Opioot TL TEpt adTOD 7% TEAEia avvOdOG TOY KaTa TY éTap- 
 xiav émloKoTOv, 
 
 KANQN IH’. 
 
 Ei tig étioxotroc yetpotovnbeic sig tTraporkiav, un aTréAOn 
 ei¢ qv éxeipotov7On, ob Tapa tiv éavtTod aitiav, aAd’ Aroe 
 dua THY TOU Aaod Tapaitno.y, 
 avtod yEevouévnv, TovTOY jETEYELY THC TYWAC Kal Tio AeEl- 
 Toupyliac, povoyv pindév TapevoyAovvTa Toi¢ Tpaypyact TiC 
 éxkAnolac, Eva av ovvayoto’ éKdéyeocOar dé TovTOY, 0 av 
 h Tig émapyiag Ttedeia ovvodog Kpivaca TO TaploTduevoy 
 
 > 
 
 ” ? ts Siar ’ 
 nH Ov érépav aitiav ovK & 
 
 dpion. 
 KANQN I[0’, 
 
 *Exioxorov py xeElpotoveiobat diya ovvddov Kat ta- 
 povoiag tov é&v TH pntpoToAa Tij¢ émapyiac: tovTov dé 
 mapovtog éamavtoc, BéATiov piv ovveivac ab’Td TavTac 
 Tove év TH émapyia ovdAdettovpyovc, ovc¢ Kal mpoonKer 
 ou’ émotoAijg Tov év TH puntpoToOAee ovyKkadsiv. Kai ei 
 pev amavtotey of tmavtec, BéATiov: ei dé dvoyEpic TOvTO 
 ein, Tovc ye TAslove eédmavtoc tapeivat dei, 7) dvd ypap- 
 udtwv duopypove yevéoOa, Kal ovTW pETa TIC TOY TAELO- 
 vwv rol Tapovoiac, 7 Whdov, yivecOar tiv KaTadoTao: 
 ei d& dAdwe mapa Ta wptopéva yiyvorto, pndév loyverv 
 THY xElporoviay, Ei d& xata Tov awplouévov Kavova yiy- 
 volTo 1) KaTdoTaoic, avTiAéyoev dé Tivec Ov’ oiKeiav dtdAo- 
 veLKiay, KpaTeiv THY TOY TrAEL6VWY idoY, 
 
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 all his brethren in the 
 Ministry of the Province should assemble together with him ; 
 and these the Metropolitan ought to invite by letter. And it 
 were better that all should meet ; but if this be difficult, it is 
 indispensable that a majority should either be present or 
 take part, by letter, in the election, and that thus the 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 decrees, the ordination shall be of no force. And if 
 the appointment shall be made according to the prescribed 
 Canon, and any should object through natural love of contra- 
 diction, the decision of the majority shall prevail. 
 
244 CANONS 
 
 KANQN K’. 
 
 Ata ta¢ ékkAnotaotiKkac ypeiac, Kai Ta¢ THY aydioBnTov- 
 pévav dtadvoec, Kardc éxyerv &dose ovvddovce Kab’ éxdorny 
 imapyiav TOV ETLoKOTWY yivecbar devTEpov Tov EToVE’ dag 
 pev peta tiv tpitnv EBdoudda Tig éoptij¢ tod Ldoya, dorte 
 Th Tetdpty EBdoudde Tigo IevrynKoorig étitEdcioBar THV ovvo- 
 dov, VTOMLYHOKOVTOG TOE ETAapYIWTAaG Tov év TH pNTpOTOAEL * 
 thy d& devtépav avvodov yiveobat eidoic éKTwBplac, Aric éorTi 
 dexatn ‘YrepBeperaiov* wate év avtaic tavtaic talc ovvéddoe 
 Tpoolévar tpecBuTépove, Kai dliakovovc, Kal mdvTag ToOvCG 7OL- 
 ketoOae vouicovtac, Kai tana Tic ovvddov émuiKkpioewe TvyKa- 
 vetv, My é&eivac d& tivac Kal’ Eavtodc auvddove Toteicba, 
 Gvev THY TENLOTEYLEVWY TAC UNTPOTOAELC, 
 
 KANQN KA’, 
 
 ’"Enioxotov dmd tapokiac étépac sic Etépav pH pebiora- 
 
 s ’ Ya ? 9e7 x , ein ~ 
 
 aa, pyte avdatpétwg éEtippintovta EavTov, pnTe bTO Aawv 
 
 ExBiacouevov, unte vO eTloKdTwWY avayKacouEevov’ péverv ds 
 
 ? LS b 7 ¢. > ~ ~ ? 7 ~ x 4 \ 
 
 sig qv EkAnpwOn vd Tov OEod && apyij¢e éKKkAnoiav, Kal pH 
 
 ueOiotacbat avtiic, Kata tov 7On TpOTEpov Trept TovTOY éée~ 
 veyOévra opov. 
 
 KANQN KB’. 
 
 *Erioxorov pn émBaivery aAdorpia méAE TH pa dToKEL- 
 uévy abT@, unde wpa TH abT@ pi dtadepovon, én? yetporovia 
 TLvdc, nde Kablotadv mpEecBvTépov¢e 7) diaKdvove sic térove 
 étépw étiaKkonm dbtroKeysévouc, el fq) dpa peta yvounc Tod 
 oixeiov TIC Kwpag entoKoTov, Ei dé toAumoeé t1¢ ToLodTOY, 
 akupov eivat THY xEipobeciay, Kal avTov énitipiag bd Tic 
 ovvddov Tvyxavev, 
 
 KANQN KT", 
 
 "Erionorov wn égeivac avr’ adtov Kxaboray Etepov save 
 Tob duddoyov, Kav mpdc TH Tedevt® Tod Biov Tvyxdvy’ el 
 dé TL tToLovTOY yiyvotTo, akvpov elvar THY KaTdoTaCLY, Ov- 
 
 , x ? x 4 ‘\ 
 Adrrecbat dé Tov Oeowdy THY eKkKAnolaoTLKOY TEPLEXOVTA, fn 
 
OF ANTIOCH. 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 Ides 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 
 
 Oeiv dAAwe ylivecOa érioKoroy, 7) weTa ovvddov Kal eTLKpioEwS 
 ETLOKOTWY, TOV [ETA THY KolunoLY TOD avaTtavoapevov THY E0v~ 
 ciav éyovTwy Tov TpodyeoOat TOV aéLor, 
 
 KANQN KA’, 
 
 Ta tio éxxAnoiac TH ékkAnoia Kaddc exerv pvdAdrre- 
 ofa d&i peta TaonG éeTumedeiac, Kai ayabij¢ ovvedjoewc, 
 kal tTioTewe THC Eig TOV TadvTwWY e*dopoYv Kai KpLTIY OEOr, 
 “A kai dtotxeioBat tmpoojKer peta Kpioewo Kai ékovoiacg Tov 
 ETLOKOTIOV, TOU TETLOTEVUEVOU TadVTa TOV AaoY, Kai Tac 
 pvyac TOV ovvayouévwov, Pavepd O& Eivar Ta SLtadépovTa 
 Th EKKAnOIa, PETA yVMOEWC TOV TEPL avTOY TpEcBUTEpwY 
 kal dlakovwv, Wate TovTOVE Eidéval Kai fy dyvoeiv, Tiva 
 mot’ Ta iid tote THe exKkAnoiac, woTe pndev attovce Aav- 
 Oavev* tv’ et ovuBain tov énmioxotov petadAAdtTev Tov 
 Biov, avepiv dvtwy THv diadEepovtwy TH ExKAnoia Tpay- 
 patwv, jyTe avta dvatintey Kai atoAAvobat, fujTe Ta ida 
 Tov émoKoTov évoyAciobat, mpodacer THY EekkAnoLaoTLKaY 
 mpayuatwrv.,  Aikalov yap Kat adpeotdv mapa TE Od Kal 
 avOpwroc, ta iia Tod émtoKdToV, oi¢ adv advto¢ PBovAnTaL, 
 KaTadyimavecbaL* Ta pévtor tic éeKKAnoiac abt pvAdr- 
 TecOar* Kai pjte tiv exKAnoiay trouévery tia Cnuiar, 
 pate tov étiokoTov Troopacer Tig éxKAnoiagc Snueveobat, 3} 
 Kai ei¢ Tpdyuata éeuTinrery Tove ait diadéportac, peta 
 TOU Kai avToV pETa Oavarov dvodnuia TEplBaAAecOat. 
 
 KANQN KE’, 
 
 "Exioxonov éyety THY THC ExKAnolac Tpayudtwv éovo.ay, 
 @ote abta d.oiKeiv sig mavtac Tove deouévove, pera méonC 
 evAaBeiac Kai PoBov Osod* petadAauBdvery dz Kal adtdV TOV 
 deovTmy, eiye OéotTO, &ic TAG dvayKaiac abTod ypEiac, Kal THY 
 map’ avT@ énievovpévwv adsAdov, wc KaTa wndéva TpdTOV 
 avtov¢e oTEpeicba, Kata TOV OEiov ’AréaToAov, Aéyorvta’ 
 "Eyovrec diatpodac Kai oKxetdopata, TovToc apKecOnadueba * 
 el 0& mH TObTOLC apKoiTo, pEeTaBdAAoL dé Ta TpdypaTa eic 
 oikeiac adtov ypeiac, Kal Tove Tépove THE EKKAnoiac, 7) TOVC 
 TOV aYPGV KapTOvC, [Uy WETA yvOuNC THY TpECBYTEpwWY 7) TOV 
 
OF ANTIOCH. 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 XXV. 
 
 Let the Bishop have power over the funds of the Church, 
 so as to dispense them with all piety and in the fear of 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 
 
 diakévav yerpior, GAA’ oixetoug adtod Kal ovyyevéay, 7 dded- 
 poic, 4 vioig tapdoxyotto tiv éovoiav, WoTe Ola THY ToLOdTwWY 
 AeanOitwo BAdnTEecbar Tod¢s Adyouc Tij¢ ExKAnoiac, TOvUTOY Ev- 
 Oivac Tapéverv TH ovvddw Tio émapyiac. Hi dé Kai dAdwe 
 diaBdAArotto 6 étiaKkoToc, 7} Of OdV avTa@ TpEcBITEPOL, WO TA 
 TH ékkAnola Ovadépovta, Hror && aypOv, 7 Kal é& EtTEpac Tpo- 
 pdcews éxkAnoraotiKne, ele Eavtods adtopepopuevot, wo OAiBEecbat 
 pév todo révyntac, dtaBodAyv dé Kai dvopnuiay mpootpiBecbat 
 TO TE Adyw Kal Toi¢ OUTW dLoLKOvaL, Kai TodTOVE dLOpAACGEWS 
 Tuyxdvelv, TO TpéTov doKywagovan¢e TH¢ dyiag ovvddov. 
 
OF BNTTO CH, 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. 
 
A OVE de BF 
 
 THE EN AAOAIKEIA THES KATATIANHS 
 
 ®PYTIAZ SYTKPOTHOEIZSHE XZYNOAOY, 
 
 
 
 KANQN A’. 
 
 Ilepi tov deiv Kata Tov ékKAnoltaoTiKOV Kavéva, TOd¢ 
 éhevbépwo Kai vopiwo ovvapbévtac devtépoig yao, pH 
 Aabpoyauiav totjoavrac, dAiyov ypovov tapeABovtoc, kat 
 oyoAdoavtacg tai¢ mpooevyaic Kal vyoTEiatc, KaTa oVvyyved- 
 unv arodidoc8a avbtoic tiv Kovwriav wpioaper. 
 
 KANQN B’ 
 
 Ilept tov tov¢ éeéayaptdvovtac év diaddpoig mraiopaot, 
 kal TpookapTEepovvTacg TH Tpocevyi TIS EeFowodoyjoEewo Kal 
 petavoiac, Kal THY anooTpopny TOY KakKOY TEAEiav ToOLOV- 
 uévouc, Kata THY dvadoyiav Tov TTaiopaTtoc, KaLpov pETa- 
 voiacg dobévto¢g Toig ToLovTOLG, dia TOdG OiKTLp“OdS Kal THY 
 ayaboTnta tov Oeov tpocdyecOat TH KoLVwria. 
 
 KANON I’. 
 
 Ilept tov pH deiv tpooddtwo pwricbévta mpoodyecbar év 
 Taypate lEepaTLKa. 
 
 KANON AQ’, 
 
 Ilept tov pH deiv ispatixode daveiverv, Kal TOKov¢G, Kar 
 Tac Aeyouévac Hutodiag AauBdverv. 
 
 KANQN E’, 
 Ilept tov pn deiv rac yelpotoviag ént mapovoia dKpow- 
 pévav yiveobat, 
 
CANONS OF LAODICEA. 
 
 
 
 CANON I. 
 
 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 aclandestine marriage ; a short 
 space having elapsed, which is to be spent by them in prayer 
 and fasting. 
 
 CANON II. 
 
 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 III. 
 
 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 [%.e., the 
 whole and one-half in kind]. 
 
 CANON V. 
 
 Elections* are not to be held in the presence of 
 Hearers. 
 
 * Xeporovia in this Canon, as in the Synodical Epistle of Nica, is interpreted as 
 above, both by Balsamon and by Zonaras. If, however, it has its usual force of ordi- 
 nation, as Aristenas maintains, the reference is to the low tone of voice in which the 
 prayer of ordination was uttered. 
 
252 | CANONS 
 
 KANQN o¢’, 
 
 Ilepi Tod py ovyxwpeiv toig aipetixoig elovévae cig Tov 
 olkov tov Oeov, éEmuyévovtrac TH alpéoer. 
 
 KANQN Z?, 
 
 Tlept tov tovc &é& TeV aipécewr, TovTéott Navatta- 
 var, row Pwreviavdrv, i TeooapeckadekatiTav, emoTpe- 
 pouévouc, site KaTnxovpévovc, elite TLoTOVG TODS Tap’ EKEL- 
 volc, pi TpoodéxeoOa, mply dvaleyatiowsr Tdoav aipeoty, 
 étaipétuc dé év  KaTelyovto’ Kal Tore AoLTdY TOE AEyo- 
 pévove tap’ abtoig motovdc, &kwavOdvortac Ta THE TioTEWws 
 ciuBoda, ypiobévtag TE TH ayiw Xpiouatl, ovTW KoLYwvEiV 
 TOY pvoTnpiny TOY ayiwy, 
 
 KANQN H’, 
 
 Ilept tov Tove amd Tij¢ aipécewo THY AEyouévwy Ppvydv 
 émotptpovtac, ef Kal &v KAjpw VouLCouév@ Tap’ avToic 
 tTvyydvoev, el Kal péyroto Aéyowvto, Tod¢ ToLoOvTOVG [PETG 
 mdonc émpedsiac, KkatnyeioOai te Kal BanrtigecOar vnd THY 
 The ékkAnoiacg émioKémwv Te Kal TpEecBuTépwr. 
 
 KANQN 0’, 
 
 Tlept Tod py ovyxwpeiv eic Ta Kounthpia, f elg Ta 
 Aeyoueva paptipia mdvtwv taY aipeTiKiy admlévat TovS 
 tiie éxkAnoiac, ebync 7 Oeparsiag evexas adda Tove Tol- 
 otrovc, &av Mot TuoTOl, akoLvwrATovc yiveoBar péxpt TLVOC. 
 Metavoovvtac dé, Kal é&owodoyoupévove éopdAGal, mTapa- 
 déveoOa. 
 
 KANON I’. 
 Ilept tod pa deiv trove thc kexKAnoiac adiadépwo mpd¢ 
 
 yduov Kolvwviay ovvanteyv ta éavt@y Tradia aipetiKotc. 
 
 KANON IA! 
 
 Tlept tov wh deiv tac Aeyouévac mpeoBdTidac, TOL TpO= 
 Kabnuévac, &v TH EKKAnoia Kabiotacba, 
 
OF LAODICEA, 253 
 
 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 X. 
 
 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 rove émtoKkdTovg Kploee THY pNTpoTOAITOV 
 kal tov mépls emtokédmwv Kabioracba ei¢ tTyV EKKAN- 
 olaoTiKhy apynv, Ovtag ék ToAAodD dedoKiuaopévovge EV 
 TE TO Adyw THE TioTewo, Kal TH TOW EvBé0¢ Biov 
 TOALTELG. 
 
 KANQN II”. 
 
 Ilepi tov pH Toig OyAowg EmitpéTELY Tag &kAOya¢ ToLEio- 
 Oar tTHV pEdAdovTwY KabioTacbaL Ei¢ ‘iEepaTeEtor. 
 
 KANQN IA’, 
 
 Ilepi tov ph Ta ayia, eig Adyov evdoyi@v, Kata THY 
 éoptiv tov IIdoya, cig étépag mapotkiag dravéuTeoBar. 
 
 KANQN IE’, 
 Ilepi tov pH deiv TAY TOV KavoviKdy wadTav, TeV 
 éml Tov auBwva avaBavérvtwr, Kai amd dipbépac waddov- 
 TwWY, ETEPOVG TLVAG dAAELY EV EKKANOIa. 
 
 KANQN Ie’, 
 
 Ilepi tov év oaBBatw evayyéda peta EtTépwv paddy 
 avayltvookecbat. 
 
 KANQN IZ’, 
 Ilept rob pH deiv éniovvdnrev év tai¢g ovvdseot Tove 
 waruods, adAdAa dia pécov Kab’? ExaoTtov wadudyv yivecba 
 avayvoay, 
 
 KANQN IH’, 
 
 s ~ x 2 x 4 ~ > ~ 4 
 
 Ilept tov tiv avbtiv Aetoupyiay THY ebydv Tar- 
 
 tote kal év taic é&vvdtaic, Kal év raicg éorépaig dpeidey 
 yivecbat. 
 
 KANQN I0’, 
 
 Ilept tov deiv idia mpdtov, peta Tac dutdAiac THY ém- 
 
 oKOTWY, Kal THY KaTHYovUsYWY ebynv émiTEAeioba* Kal 
 
 peta TO &&eADeiv todv¢ KatTnyoumévovc, THY tv petavoia 
 
OF LAODICEA. 255 
 
 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 Eulogie. 
 
 -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 under 
 
256 CANONS 
 
 THY evynv yivecbar' Kat TovTwWY TpOdEAD6YTWY WT YEIpa 
 kal bToywpnodvTwr, ovTwW TOV TOoTaY Tac Eebyag ylvEecbat 
 Tpeic, uiav péev THY TpwWTHY dla olwTic, THY dé dEvTEpav 
 kal tpitnv dia Tpoodwvjcewco TAnpovoOaL: e160’ ovTW TY 
 eipnynv didoobar: Kal peta TO TOE TpEDBUTEpovg dovraL 
 TO éTloKOTW THY ElpyYnv, TOTE Tove AaiKkov¢g TY Elpnvnv 
 diddvat, Kat ovTwW THY dyiav Tpoopopav émitedeiobaL* Kai 
 povoig eov eivat Toic tepatixotc eiovévar ei¢ Td Ovotaory- 
 ploy, Kal KOLYWreELY, 
 
 KANQN K’, 
 
 "Ore ov det didkovoy éutpocbev mpeoBuTépov KabéeoBar, 
 GAAd pEeTa KEAEvoEwWS TOD TpEDBLTépov KabECecBaL. ‘Opoiwe 
 dé éyerv Tysiv Kal trode diakovove bind TGV drNpETSY Kal 
 TAVTWY TOV KANPLKOY, 
 
 KANQN KA’, 
 
 ev > ~ e 4 ” uA ? ~ ~ 
 Ore ob det irnpétac eyery Ywpay ev TG dlaKoviKG, kal 
 dntTec0ar TOV iepav okKEvOY, 
 
 KANQN KB’, 
 "Ore od dei ornpéTnY wpdpiov gopeiv, ovdi Tag Ovpac 
 éyKaTaAirravery, 
 KANQN KT”. 
 
 “Ore ov dei dvayvwotac, 7) wdAta¢g a@pdpiov opeiv, Kar 
 OUTWCO aVAYLY@OKELY, 7 WadAdetv. 
 
 KANON Kad’, 
 
 "Ore ob dei [lepatikodc amo mTpeoBuTépwv Ewe diaKd- 
 vor, kal éi¢ tie éxxAnovaotinie tdgewo Ewe wbTrNpEeTor, 
 i) dvayvwoTay, 7) padTdv, 7) epopxiotav, 7) OvpwpGy, 7 Tod 
 Taypatog TOY doKknrav, sic KaTnAEiov sioréval, 
 
 KANQN KE’, 
 "Ore ob det dmnpétnv dptov diddvat, obd® ToTHpLov Eev= 
 Aoyetv, 
 
OF LAODICEA. O57 
 
 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 XxX. 
 
 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 XXII. 
 
 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 [7. e., 
 Stole], nor to leave the doors. 
 
 CANON XXIII. 
 
 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 Keo’, 
 
 “Ort ov dei epopKigery Tove pH TpoayOévtac nO éTL0KO- 
 THY, [TE EV Talc EKKAnoaLC, wNTE Ev Tai¢ oikiaLc. 
 
 KANQN KZ’, 
 "Ort ov dei igpatiKovc, 7 KAnpLKOvC, 7 AaiKkovc, KaAov[E- 
 voug sic adyanny, pépn aipeav, did TO THY UBpLY TH Tage 
 TpooTpiBecbar TH EKKANOLAOTIKT. 
 
 KANQN KH’, 
 
 “Ore ob dei év toic Kupiakoic, 7 év taicg éexKAnoiaic, Tac 
 Aeyouevac ayatac TovEeiy, kal Ev TH OiKw TOV BEod eoOieLy, Kai 
 aKovBita OTpwrVveELY, 
 
 KANQN KO’, 
 
 “Ore ov dei Xptotiavods iovdaigery Kai év 7H oaGBaTw 
 Id U 5 tJ 7 3 ‘ LJ ~ >: ~ e 4 ‘ 
 oxyoAacev, aad’ épyacecBat avtovce ev TH avTy juépa THY 
 ~ > ~ ” A / et 
 dé Kvupiakjy mpotiuadvtac, elye dvvatvto, oxoAdcev wo Xpl- 
 otiavol, Hi dé evpebeiev “lovdaioral, éotwoay avabeua Tapa 
 XploTo, 
 
 KANQN A’. 
 
 “ 
 
 “Ore ob det iepatixovc, 7] KAnptKodc, 7} doKntac, év 
 4 ~ ~ 5 4 > 7 
 Baraveiw peTa yvvark@v arodAovecba, pnde mavta Xpt- 
 oTlavov, 7 Aaikov: avTn yap TPWTH KaTayVwWoLc Tapa 
 Toic EOvEoty, 
 
 KANQN AA’, 
 
 ‘Ore ob dei mpdc mavtac aipeTiKods émvyauiacg ToLety, 7} 
 Oiddvat viovc, 7 Ovyatépac, GAAG waAAoV AauBdvery, Eye 
 émayyéAdovto Xpiotiavoi yiveoOa. 
 
 KANQN AB’. 
 
 id 7 ~ e ~ b 4 4 cg 
 
 Ore ov dei aipetixdv ebdAoyiac AapBavery, aitivéc eioww 
 3 , ~ Bit ’ , 
 aAoyia wadAdov, 7) evdoyia. 
 
OF LAODICEA. 259 
 
 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 XXVII. 
 
 Neither they of the Priesthood, nor Clergymen, nor lay- 
 men, who are invited 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 Lorn’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 Lorp’s Day ; 
 
 and, if they can, resting then as Christians. But if any 
 shall be found to be Judaizers, let them be Anathema from 
 
 Curist. 
 
 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 Eulogie of heretics, for they 
 are rather Alogie [i. e., follies], than Eulogie [i. e. blessings}. 
 
260 CANONS 
 
 KANQN AI”. 
 
 / ? ~ e ~ bd ~ 4 (a) 
 Ott ov dei aipetiKoic, 7) oXLOWaTLKOIG OVvEvYEoOaL, 
 
 KANQN AA’. 
 
 "Ort ob det mavtTa Xpiotiavoy tyKatadeivery waptvpac Xpt- 
 OTOU, Kal amlévat Tpd¢ TOS WEvdoudpTYpac, TOUVTEOTLY alpeETL- 
 K@V, 7) avTod<s TpPOG TOdS TPOELPHUEVOYE aipETLKOvE YEvouEeVOLG* 
 ovTol yap GdAAdtpioe Tod OE0v Tvyxdvovoltv, "“EoTwoay ovy 
 avabeua ol arEepyouEvor TpOG avTOvG. 
 
 KANON AE’, 
 
 “Ore ov dei Xprotiavovc éykatadeinery THY éxKAnotay Tod 
 Ocov, Kal amleval, Kal ayyéAoVE dvomacely, Kai ovvdgser¢ TroLEtY, 
 dmep annyopevta. Ei tic ovv evpeO tavTy TH KeKpumpérvy 
 ? , / N bd 4 Lcd > la 
 eidwirodatpeia oxoAdcwrv, éoTw avdbeua, ott éyKatédiTe TOV 
 Kiptov ipav "Inoovv Xprorov, tov Yiov tod Oeov, Kai eidw- 
 Aodatpeia trpoonAder, 
 
 KANQN Ao’, 
 
 "Ore od dei ispatixovde i KAnpikods, pdyovg 7 émaol- 
 dovo eivat, 7 pabnuatikodvc, 7} dotpoAdyouc, i) Tovelvy Ta 
 Aeyoueva pvdAakrnpia, drivd ote deouwtipia TOY pvyav 
 aitov. Tovco d& gopodytac, pimtecbar ix Tio éKxKAnoiac 
 éxeAevoaper, 
 
 KANQN AZ", 
 
 "Ore ob dei Tapa THy "lovdaiwy, 7 alpeTiKdv, Ta TEUTO- 
 e ‘ “3 x. 4 2. ~ 
 weva eoptactika AauBaverv, unde ovveoptacey avroic. 
 
 KANQN AH’, 
 
 "Ore od dei rapa THY 'lovdainy dgvua AauBdvery, h Kovwe~ 
 veiv Taic dosBEeiatc avTav, 
 
 KANQN AO’, 
 
 "Ore ov dei Toig “veo ovveoptdcery, Kal Korvwvetvy TH 
 abedtnTL adTay, 
 
OF LAODICEA,. 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 have been themselves accounted heretics ; for they 
 are aliens from Gop. Let those, therefore, who go after them, 
 be Anathema. 
 
 CANON XXXYV. 
 
 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 Jresus 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 XXXVIL 
 
 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’, 
 
 "Otte od dei bmioKéTove Kadovutvove eic obvodov katadpo- 
 veiv, aad’ amévar, Kai diddoKerv, i) Ot0doKecOa, sig Katop- 
 Owouv tig ExKAnoiag Kal TOV AotTaY, Hi d& katappoviaerev 
 6 Towoitoc, avtov aitidoetar, Tapextoc ei pH Ov avopadiar 
 aroAiuTavolro, 
 
 KANQN MA’, 
 
 “ 
 
 "Ore ob déi igpatiKov 7) KAnpiKoOY dvev KEAedoewe erLOKb- 
 Tov ddevely, 
 
 KANQN MB’. 
 
 “OTe ov dei bepat LKow 77 KAnptKkov Gvev Kavovinay Abe 
 ¢ ¢ 
 patwv édevery, 
 
 KANQN MI’. 
 
 ”, ’ ~ 4 0 \ \ 4 2 , 
 Ore ov dei imnpétac, Kav Bpayd, Tag Ovpac éyKatadsinerr, 
 kal Th Evy) oyoAdcev, 
 
 KANQN MA’. 
 "Ore od dei yvvaixag iv 1H Ovovactnpiw  eioégp- 
 
 xecba, 
 
 KANQN ME’, 
 
 "Ore ov det peta dvo éBdouddac Tij¢ Tesoapaxoorice déye- 
 cba cic TO dwTtiopa, 
 
 KANQN Meo’. 
 "Ore dei Tove wtiGouévove tHv riot éxuavOavey, Kad TH 
 méunty tio éBdouddoc arayyédAev TH émtoKdrw 7} otc 
 TpeoBuréporc, 
 
 KANQN MZ’, 
 
 "Ort dst todo év voow rapahauBdvovtac TO dHTioWa, Kat 
 eita avactavrac, éxuavOdvery THY mioTlv, Kal ylvmoKely, OTL 
 Oeiac dupedc KatniidOnoar, 
 
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 XLI. 
 
 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 XLITI. 
 
 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 
 vouchsafed the Divine gifts. 
 
264 CANONS 
 
 KANQN MH’. 
 
 "Ore det todo pwtiGouévove peta TH PBadrTLoMa ypieoBat 
 xpiowatt émovpaviw, Kal petoxoucg elvat tij¢ BaotAeiag Tov 
 Xpiorov, 
 
 KANQN MO’, 
 
 "Ore ob dei év tH Teooapakooti dptov mpoodépev, el 
 pn év oaBBdtw Kat Kvpiaxq pdvov. 
 
 KANQN N’, 
 
 “Ore od dei év tH Teooapaxoory tH tbotépa EBdouddL 
 Thy méuntny Avery, Kal bAnv tiv Teooapakootiy atidcev 
 GdAAa det taoav tiv Teooapakootiv vnotevev éEnpoda- 
 yovvrac. 
 
 KANQN NA’, 
 
 “Ort od dei év tH Teooapaxooty paptipwv yevéOAia ét- 
 Tedeiv, GAAd TOY Gyiwy papTipwyv pvhwac ToLety év Totg 
 oaBBartorg Kal Taig Kupiaxaic. 
 
 KANQN NB’. 
 
 “Ore ov dei év tH Teooapakooty ydpoug 7 yevébda 
 émteTeAgiv, 
 
 KANQN NI”. 
 
 “Ort ob dei Xptotiavode sig yduovg arepyouévovc, Bad- 
 Aigerv 7 dpysioOa, GAAG oEuvec deiTvELv 7 aploTar, we 
 mpéTreL Xprotiavoic, 
 
 KANQN NA’, 
 
 ” 
 
 Ore ob det lepatixod¢s 7 KAnptkot¢g Tivag Bewpiag Bew- 
 peiv ev ydpowc, 1} deitvouc, GAAad, mpd Tov eloépyecOat Tovd¢ 
 Ovpedicodc, tysipecbat adrov¢ Kal dvaywpetr. 
 
OF LAODICEA. 265 
 
 CANON XLVI. 
 
 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 [%. 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 LIZ. 
 Marriages and birthday feasts are not to be celebrated in 
 Lent. 
 CANON LIT. 
 
 Christians, when they attend at weddings, must not join 
 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’. 
 "Ore ov det iepatiKkods 7] KAnpiKods EK ovuBoARo ovuTdota 
 émutedciv, aad’ oddé Aaikovc. 
 
 KANQN No’, 
 
 "Ore ov dei mpeoBuTépove mpd Tie eicddov Tov éETLOKO- 
 tov elovévat Kat KabélecOar év TH Bhatt, GAAd peta 
 x“ 
 
 tov émtokémov eiovévar’ TARY et ph avwpadoin 7 anodnuot 
 0 émioKkoTroc. 
 
 KANQN NZ’. 
 
 "Ott od dei év taic¢ Kdwate Kat ev taic ywpatc KaBioracbar 
 émuokéTovc, GAAa TeptodevTdc: Tove pév ToL On TpoKaTa- 
 orabévtac, pndév mpdttev avev yvaun¢o tov émLoKOTov Tov 
 év TH TOAEL* Woattwo dé Kal Tove TpEcBvTEpove jundév 
 TMpaTTELy avEV THC yvaunc TOV ETLOKOTOV, 
 
 KANQN NH’, 
 
 “Ott ob dei év Tog oikoLg Tpoopopay yivecBat Tapa éTio= 
 KOTTM@Y 7) TpEOBUTEPWY, 
 
 KANQN NO’, 
 
 "Ore od dei idiwrixodc adore AéyeoOar bv TH eKKAn- 
 aia, od? dkavévota BiBAia, GAAd pova Ta kavowKa THC 
 TlaAad¢ kai Kavij¢ AvabjKne. 
 
 KANON 2’. 
 
 "Ooa Jet BiBAia avayivecKkesOa tij¢ Tadaéc ArabyjKne* 
 a, Téveowc kéopov: Bl. "Eéodoc && Alydmtov: y!. Aevitexéy : 
 d!, ’AptOwot > e!, Aevtepovéuov* ¢!, "Inootc tot Navi: ¢!. Kpe- 
 tai? ‘Pov: 7!.’EoOjp* 6!. Baotdetv tpwrn Kai devtépa’ u!, Ba- 
 otAeia@y tpitn Kai TEetdptn: cal, Tlapaderouévwy tp@tov kal 
 devtepov* 1B!, “Eadpac mpaétov Kai devtepov' ty'. BiBAocg Lad- 
 wav pr', wd!, Tlapouuiat SoAoudvtoc* el, "ExxAnovaorije ° 
 is!, "Aowa doudtwv* wé!. "163° uy!, Awdexarpopyrov * 16!. ‘Hoaiac: 
 «!. ‘Tepeuiac, nal Bapody, Opijvor kai émeoroAat: xa', "leCeina * 
 KB', Aavina: 
 
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 uncanonical 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 ; 13, 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 d& tio Katvij¢ Aradjnno Tavita Evayyéda zéooapa, 
 kata MarOaiov, kata Mdpkov, kata Aovkdy, kata “lwaveny ° 
 TIpdéecg "ATrootéAwy* "EmiotodAai nabodikai Ena, ‘lakwBov pia, 
 Ilétpov dvo, "lwavvov tpeic, lovda pias "EmotodAai IlavAov dexa- 
 téooapec’ mpo¢ ‘Pwyuaiovg pia, mpdo¢ Kopivdiovc dvo0, mpd¢ 
 Tadarac pia, mpo¢c "Esotove pia, mpoc PiAummnotove pia, mpo¢ 
 Kodosoaeic pia, tpo¢ SEeccadoveic dv0, tpo¢ ‘EBpaiove pia, 
 mpoc Tiuobeov dio, mpo¢ Titov pia, Kai mpo¢ PtAjuova 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. 
 

 
DiGehh Ser: 
 

 
eee Cr TS Ey 
 
 
 
 ABORTION.—Women who use, or prepare drugs for, abortion, are 
 to fulfil ten years of penance (Anc. XXT). 
 
 ABSTINENCE.—Clergymen are forbidden to abstain from marriage, 
 flesh, or wine, except for discipline (Ap. Can. LI); and parti- 
 ularly, 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. 
 XXYV). 
 
 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 Merropoitan.— 
 Accusers of a Metropolitan must lay their charges before 
 the Exarch of the Diocese, or before the Throne of Constan- 
 tinople (Chal.[X, XVII). 
 
 II. Or a BisHorp.— 
 
 Accusers of a Bishop must be trustworthy persons (Ap. 
 Can. LX XIV): 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 (Nie. II). 
 
274 DIGEST. 
 
 ACCUSERS.—Or a BisHop.— Continued. 
 
 Accusers of a Bishop are to bring their complaint before 
 the Provincial Synod (Const. VI, Chal. IX), especially if the 
 charge be that of malversation in the accounts of the Church 
 (Ant. XXV); and if they resort to the Civil Power or an 
 (Ecumenical Synod, they are not to be received as accusers 
 (Const. VI). 
 
 False accusers of a Bishop are to suffer the same penalty to 
 which he would have been liable, had the charge been 
 proved (Const. V1). 
 
 Il. Or a Priest.— 
 
 A Priest is not to be convicted of any sensual sin, on the 
 evidence of a single witness (Nic. IJ). 
 
 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. XXT). 
 
 TV. Or a Dracon 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. XXI). 
 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. LXXXYV, Laod. LX. 
 ADDRESS.—To THE Emperor: 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 Ces. I). 
 If the wife of a Clergyman commit adultery, he must 
 put her away, or cease from his ministry (Neo Cxs. VIII). 
 An adulterer, or an adulteress, must fulfil seven years of 
 penance (Anc. XX). 
 
DIGEST. 276 
 
 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. XXIII). 
 
 ZELIA.—The Bishop of Alia is to rank next to the Metropolitan 
 (Nic. VII). 
 
 AGAP &.—Vid. Lovefeasts. 
 
 AGAPET A. — Agapete are forbidden to reside with Clergymen 
 (Nic. III), 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. 
 XV). 
 
 AGENT.—Clergymen and Monks are forbidden to act as agents of 
 laymen (Chal. III). 
 
 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. II); 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.—AlImshouses 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. III, 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 Clergy- 
 men and Monks who accept civil or military office (Chal. VII). 
 And on Monks who negotiate Simony (Chal. I); 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. 
 XV): 
 
 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. 
 XI) ; 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. VI, VII); 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. XVII) ; or disregard the fasts of the Church 
 (Gang. XTX). 
 
 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. VII); 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. XX VII); 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. XXXV). 
 
 Anathema against heresies in general (Const. I). 
 
 Heretics must anathematize all heresies, and particularly 
 their own, before reconciliation (Const. VII, Laod. VII). 
 
 ANCIENT CUSTOM.—Vid. Custom. 
 ANCYRA.—The Canons of the Council of Ancyra are confirmed by 
 
 Chal. 7. 
 
 ANGELS.— Christians are forbidden to invoke Angels (Laod. 
 XXXV). 
 
 ANIMALS.—Animals are forbidden to be offered at the Altar (Ap. 
 Can. III). 
 
 ANOINTING.—Vid. Ohrism. 
 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. VID). 
 APOSTATE.—Vid. Lapsed. 
 APOSTOLICAL Canons.—Vid. Canons. 
 Trapition.—Vid. TZradition. 
 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. XII). 
 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. 
 XXXVIII, Ant. XXV). 
 
278 DIGEST. 
 
 APPROPRIATION.— Continued. 
 
 Priests are forbidden to appropriate ecclesiastical property 
 to themselves (Ant. XXYV). 
 
 The appropriation, to private purposes, of wax or oii of 
 the Church, is forbidden (Ap. Can. LXXII); also of conse- 
 crated vessels (Ap. Can. LXIII); also of the First Fruits 
 (Gang. VII, VIII). 
 
 The appropriation, to secular purposes, of Monasteries or 
 their property, is forbidden (Chal. XXIV). 
 
 ARBITRATOR.—Vid. Referee. 
 ARCHBISHOP.—Vid. Hzarch. 
 
 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. LX XXIII, Chal. VII); also the Minor Clergy, 
 and Monks (Chal. VII). 
 
 ASCETICS.—Ascetics must observe the fasts of 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. XXT). 
 
 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. LUI); 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. IT) ; or 
 
 Who despise lovefeasts (Gang. XI); 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, XVII). 
 
DIGEST. 279 
 
 ASCETICISM— Oontinued. 
 
 And in those who despise Church Assemblies (Gang. V) ; 
 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. XXVIII). 
 Their jurisdiction is limited to their own Diocese (Const. 
 II), within which they are to ordain the Bishops (Chal. 
 XXVIII). 
 ASSEMBLIES. —Schismatical and separated assemblies are forbidden 
 (Ap. Can. XXXI, Gang. VI, Ant. II, V, Laod. XXXY). 
 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. XXT). 
 
 ASTROLOGERS.—Astrologers are to fulfil five years of penance 
 (Anc. XXTYV). 
 Clergymen are forbidden to be astrologers (Laod. XXXVI). 
 
 ATTENDANCE.—Attendance at Provincial Synods is enjoined on 
 Bishops (Chal. XTX, Laod. XL). 
 
 AUNT.—The aunt of a Clergyman may reside with him (Nic. II). 
 
 AUTUMN. — Provincial Synods are to be held about Autumn 
 (Nic. V). 
 
 BAILIFF.—No Bishop is to ordain a Bailiff for money (Chal. I). 
 
 No Clergyman or Monk is to act as bailiff to a layman 
 
 (Chal. LI). 
 
 BANISHMENT.—Clergymen and Monks, going to Constantinople 
 and causing disturbances there, are to be banished from the 
 city (Chal. XXIII). 
 
 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. XLV); 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-Cxs. 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 VII); 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. XLVII); Paulianists must be 
 rebaptized upon reconciliation (Nic. XIX), and also Phry- 
 gians (Laod. VIII, Const. VII), and Eunomians, and Sabel- 
 lians, and all other heretics, with certain exceptions (Const. 
 VII). 
 
 BARBARIANS.—Castration, by Barbarians, does not disqualify a 
 man for being ordained (Nic. 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. VIII). 
 
 BENEFICENCE.—Beneficence in the enjoyment of wealth is com- 
 mended (Gang. XX). 
 
 BEQUEST.—A Bishop is not allowed to bequeath his See to heirs 
 (Ap. Can. LXXVI). 
 
 BERUS.—Ascetics who despise those who wear the berus, 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 rayishes 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 (Anc. XI). 
 
 BIRDS. — Birds are forbidden to be offered at the Altar (Ap. 
 Can. III). 
 
 BIRTHDAYS. — Birthdays are forbidden to be observed in Lent 
 (Laod. LIT). 
 
 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-Ces. 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 XTX). 
 
 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. II, Laod. Ill); 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 (Anc. III). 
 
 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. XIII). 
 
 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. XXIII); 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. XIX). 
 
 His election is to be ratified by the Metropolitan (Nic. 
 IV, VI). 
 
 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. XTX). 
 
 He must be ordained to his See within three months of its 
 becoming vacant (Chal. XXYV). 
 
 —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. VIII). 
 
 A Bishop already exercising jurisdiction over outlying 
 Parishes, is to retain it (Chal. XVII). 
 
 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. 283 
 
 BISHOP—IV. Or THE JURISDICTION oF A BisHop.— Continued. 
 
 (Ap. Can. XXXVII, Ant. XXIV), and the moneys of the 
 Church (Ap. Can, XLI, Ant. XXYV), and the offerings (Gang. 
 Vil, VIED): 
 
 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. 
 LVIJ). A Clergyman must obtain his Bishop’s permission 
 before travelling (Laod. XLI). A Monastery, or an Oratory, 
 cannot 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. [X); 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. XXI); 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, Nic. 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 Monksand dedicated Virgins, excommunicated for 
 marrying (Chal. XVI); and to persons who have fallen into 
 many marriages (Neo-Ces. ITI). 
 
 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). 
 
 —V. Or THE Duties 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. [X); 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. XX VI). 
 
284 
 
 DIGEST. 
 
 BISHOP.—V. Or tue Duties oF A BisHop.— 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. XXV). 
 
 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. XXXIII); 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. XV). 
 
 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. IX). 
 
 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. XTX), or ill health (Chal. XTX, Laod. XL). 
 
 He is to admonish schismatics three times before punish- 
 ment (Ap. Can. XXX1) ; to admonish schismatical Clergymen 
 three times before deposing them (Ant. V); he should sum- 
 mon a Clergyman, who leaves his own Parish, to return, 
 before punishing him (Ap. Can. XV, Ant. II). 
 
 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. VIII); 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. VIII). 
 
DIGEST. 285 
 
 BISHOP.—Or tHE DouTIEs oF 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. XTX), 
 
 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. II). 
 
 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. Oan. 
 LV); Priests are forbidden to enter the Bema before the 
 Bishop (Laod. LVI) ; Country Priests are forbidden to offi- 
 ciate, in a City Church, in the presence of a Bishop (Neo- 
 Ces. XID); but Chorepiscopi may do so (Neo-Cxs. XIV). 
 
 A Deacon is the helper of his Bishop (Nic. XVII). 
 
 A Bishop who has been steadfast throughout the nerse- 
 cutions, though forced to seem otherwise, is entitled to all 
 his former privileges (Anc. I). 
 
286 DIGEST. 
 
 BISHOP.—VI. OF THE PRIVILEGES oF 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 
 Constantinople (Chal. [X, XVII). 
 
 Vid. aiso “ Bishop.—1V. Of the Jurisdiction of a Bishop.” 
 
 —VII. Or Turnes 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, LXXX1I), unless he be called by law to the guardianship 
 of minors (Chal, III); he is forbidden to serve in the army 
 (Ap. Can. LX XXIII); or to accept military or civil office 
 (Chal. VII); or to exact usury (Ap. Can. XLIV, Nic. XVII, 
 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. XLVI); 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. LXIV); or to celebrate Easter before the 
 Vernal Equinox, as the Jews do (Ap. Can. VII, Nic. Encyc., 
 Ant. I); 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. II, Laod. XXXIID) ; 
 or to adhere to the maintainers of conventicles (Ap. Can. 
 XXXII). 
 
 He is forbidden to submit to the jurisdiction of Nestorius 
 and his partisans (Eph. ITI). 
 
 He is forbidden to communicate with the excommunicated 
 (Ap. Can. X, Ant. ID); or with a Bishop who has obtained 
 his Church through secular rulers (Ap. Can, XXX); or with 
 
DIGEST. 287 
 
 BISHOP.—V. Or Tuincs ForBIDDEN TO A BrisHop.— Continued. 
 
 a Clergyman whois deposed for celebrating Easter before the 
 Vernal Equinox (Ant. [); 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. XI). 
 
 He is forbidden to receive, in their clerical capacity, 
 Clergymen who are suspended or deposed for leaving their 
 own Parishes (Ap. Can, XVI, Ant. III); 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. XXT) ; 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, 
 XXXYV, Nic. XV, Ant. XXII); without a written invitation 
 from the Metropolitan and provincial Bishops of the Pro- 
 vince into which he goes (Ant. XIII); 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-provincials (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. LXXIII); or to appropriate ec- 
 clesiastical property to himself or his relatives (Ap. Can. 
 XXXVIII) ; or to employ his own domestics, or relatives, in 
 the administration of Church funds (Ant. XXV). 
 
 He is forbidden 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. Encye., 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 ForBIDDEN TO A BisHop.— Continued, 
 
 He is forbidden to make the Oblation in a private house 
 (Laod. LVIII). 
 
 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 XTX, Chal. 
 II) ; or to negotiate simoniacal contracts (Chal. II); or to 
 obtain his Church through secular rulers (Ap. Can. XXX) ; 
 or to seize 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. II). 
 
 He is forbidden to abstain from flesh or wine, except for 
 discipline (Ap. Can. LI), especially on festival days (Ap. Can. 
 LIII) ; 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. LY); 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. 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 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. LVITI). 
 
 He is forbidden to deny his office (Ap. Can. LXII). 
 
 He is forbidden to misuse his power of Excommunication 
 (Nic. V). 
 
 He is forbidden to obtain an Imperial Rescript for divid- 
 ing a Province (Chal. XID). 
 
 A Bishop who has not been received by his Parish, is for- 
 bidden to assume authority elsewhere (Anc. XVIII, Ant. 
 XVIII). 
 
 He is forbidden to practice magic, enchantment, mathe- 
 matics, or astrology; or to make, or wear, phylacteries 
 (Laod. XXXVI). 
 
DIGEST. 289 
 
 BISHOP.—VII. Or rue TRIAL 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. XX1). 
 
 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. LX XV); especially if the charge be that 
 of any sensual sin (Nic. Il). 
 
 False accusers of a Bishop are to suffer the penalty to 
 which he would have been liable, had the charge been 
 proved (Const. V1). 
 
 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 Cicumenical Synod 
 (Const. VI); he is to be tried by the Provincial Synod (Chal. 
 IX, Ant. XVII). 
 
 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. XIV). 
 
 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. XID); a 
 Bishop cannot appeal against the unanimous sentence of his 
 Com-provincials (Ant. XV). 
 
 Vid. also Aceusers. 
 
 —IX. PENALTIES TO BE INFLICTED ON A BisHop. Vid. Sus- 
 pension of a Bishop, Deposition of a Bishop, Degradation, 
 
 Excommunication, Anathema, and Metropolitan. 
 
 —xX. 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. X XXIII). 
 
290 DIGEST. 
 
 BISHOP.—X. GENERAL REGULATIONS AS TO A Bisor.— 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. TX). 
 
 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-Ces. 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. XIX). 
 
 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. IX). 
 
 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- 
 
 *« 
 
Dit EEL, 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. X71). 
 
 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. XIV). 
 
 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. Encye., Can. I). 
 
 The Bishops of one Province may take part in the trial 
 of 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. I, Chal. XXVI). 
 
 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 Episco. 
 pate (Ap. Can. LX XVIII), but partial blindness is not (Ap. 
 Can. LX XVII). 
 
 BLOOD.—Flesh with blood, is forbidden to be eaten (Ap. Can, LXII, 
 Gang. II). 
 
 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, X XTX), 
 
 BOOK.—The book of the Western Bishops is approved by the Church 
 of Antioch (Const. Y). 
 
 Singers are to sing from a book (Laod. XV). 
 
 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. 
 LX. 
 
292 DIGH'ST. 
 
 BREAD.—Communicants are forbidden to receive unleayened bread 
 from the Jews (Ap. Can. LXX, Laod. XXXVIII). 
 
 Lapsed Deacons, who have been restored, are forbidden to 
 bring in the Bread (Ane. II) ; country Priests are forbidden 
 to offer the Bread, unless in the absence of the Bishops and 
 city Priests (Neo-Ces. XIII); Sub-deacons are forbidden to 
 give the Bread (Laod. XXYV). 
 
 There is to be no Oblation of Bread in Lent, except on 
 Sabbaths and Sundays (Laod. XLIX). 
 
 BROTHER-IN-LAW.—A woman who has married two brothers, is 
 to be cast out until the hour of death (Neo-Ces. ID). 
 
 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. XXYV). 
 
 BUSINESS.—Bishops and Priests are forbidden to engage in worldly 
 business (Ap. Can. VI, LX XXI, Chal. III); also Deacons (Ap. 
 Can. VI, Chal. II), 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. III); and also Monks (Chal. 
 III, IV). 
 
 Unavoidable business, is a sufficient excuse, to a Bishop, 
 for not attending a Provincial Synod (Chal. XTX). 
 
 CAKES.—Communicants are forbidden to receive unleayened 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. 
 Wi): 
 
 CANDIDATES.—Candidates for Baptism are not 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). 
 
 CANON.—Vid. List. 
 
 CANONICAL BOOKS.—Vid. Books. 
 
 LETTERS.—Vid. Letters, 
 
 CANONS.—The Canons of Nica are confirmed by Const. I; the 
 Canons of Nica, Constantinople, Ephesus, Ancyra, Neo- 
 Cesarea, Gangra, Antioch, and Laodicea, are confirmed by 
 Chal. I; the third Canon of Constantinople is confirmed by 
 Chal. XXVIII; the decision of the Council of Nicza, 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, XXIII, 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. III), without a time of probation (Ap. Can, LXXX, 
 Nic. I). 
 
 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. VIII). 
 
 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. Encyc., Can. I); a Provincial Bishop, 
 for the same cause, is to be deposed (Eph. Encyc., Can. TE); 
 and also a Priest, Deacon, or Minor Clergyman (Eph. Encyc., 
 Can. IV). 
 
 The heresies of Celestius are anathematized (Eph. VII). 
 
 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 inter 
 
294 DIGEST. 
 
 CELIBACY— Continued. 
 
 tion to do so (Anc. X). A Priest who marries is to be de- 
 posed (Neo-Czs. 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.—EcctestasticaL.—Vid. Anathema, Deposition, Degrada- 
 tion, Hacommunication, Expulsion, and Suspension. 
 
 CENTESIM2.—Vid. Usury. 
 
 CHARGE.—No Clergyman is to be ordained without a charge (Chal. 
 Va). 
 
 CHARGES.—BrovuGHT 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. VII, and Introduction to the same Canon). 
 
 CHARITY.—The traditions of the Church inculcate charity (Gang. 
 XXiI). 
 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. XIV); 
 nor are children of communicants to be given in marriage to 
 heretics (Laod. X), unless such heretics are converted to 
 Christianity (Laod. XXXT). 
 
 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-Ces. XIV). 
 He may give Letters Pacifical (Ant. VIII). 
 He is forbidden to commit Simony (Chal. IT). 
 A Bishop of the Cathari, reconciled to the Catholic Church, 
 is entitled to employment asa Chorepiscopus, or Priest (Nic. 
 VII). 
 CHRISM.—Chrism is declared to be the Seal of the Gift of the Hoty 
 Guost (Const. VII). 
 Certain heretics are admitted to the Catholic Church by 
 Chrism, after renunciation of their heresies Const. VII, Laod. 
 VED. 
 For the ceremony of anointing, in this case, see Const. VII. 
 Chrism is to follow Baptism (Laod. XLVIII). 
 
 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. XXXY). 
 
 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. VII). 
 
 Christians are distinguished from laymen (Laod. XXX). 
 
 CHURCH.—Assembling in Church is commended (Gang. XX1) ; those 
 who despise the Church are to be anathematized (Gang. V) ; 
 also those who misappropriate the Fruits offered at the 
 Church (Gang. VII, VIII). 
 
 Confusion in the Church is forbidden (Ap. Can. IX, Ant. II). 
 
 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. XXVJ) ; country 
 Priests are forbidden to officiate in a City Church, in the 
 presence of the Bishop and City Priests (Neo-Cxs. XTID); 
 but Chorepiscopi may do so (Neo-Cees. 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 10 Clergymen leaving their Churches, 
 vid. Parish. 
 
 PROPERTY .—Vid. Property, Ecclesiastical. 
 
 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. XX XV, Ant. XXII); he is to have charge of 
 his own City (Ant. [X); 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. LVI) ; 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 Bisnops and City Priests (Neo-Ces. XIII) ; but 
 Chorepiscopi may do so (Neo-Cexs. 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. XVII). 
 
 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. XI1). 
 
 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. VI). 
 
 CLERGY, MINOR. —I. DisquaLIFICATIONS FOR THE OFFICE.— 
 
 A man to be ordained, must not, after Baptism, have been 
 
DIGEST. 297 
 
 CLERGY, MINOR.—I. DisQUALIFICATIONS FOR THE OFFICE.— Oon- 
 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. XVIIL); 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, 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. LXXIX) ; 
 but if dispossessed, and worthy, he may be ordained (Ap. 
 Can. LX XIX). 
 
 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. 
 III). 
 
 A Neophyte must not be ordained (Laod. III); but former 
 profession of heathenism is not, in itself, a disqualification 
 for ordination (Anc. XII). 
 
 No Clergyman may be ordained without a charge (Chal. VI). 
 
 —II. OF THE ORDINATION OF THE MINOR CLERGY.— 
 
 A Minor Clergyman is to be ordained by a Bishop (Ap. 
 Can. I); 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). 
 
 —II. Or tHerm Dorirs.— 
 
 The Minor Clergy are to partake, when the Oblation is 
 made, or to give reasons for refusing (Ap. Can. VIII); they 
 are to fast during Lent, and on Wednesdays and Fridays, 
 unless prevented by bodily weakness (Ap. Can. LXTX). 
 
 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. TV); when in need, they are to 
 be supplied with necessaries (Ap. Can. LIX). 
 
298 DIGEST. 
 
 CLERGY, MINOR.—IV. Or THer Ricuts AND PRIVILEGES.— 
 
 Continued. 
 
 If displaced by heretics or schismatics, they are to be re- 
 stored (Eph. IIT). 
 
 They owe no obedience to a Bishop convicted of anything 
 contrary to religion or morals (Ap. Can. XXXI). 
 
 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. 1X); 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). 
 
 —V. 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. Encyc.); or to join in prayer with heretics (Laod. 
 XXXIIT) ; or to attend the Cemeteries or Martyries of here- 
 tics (Laod. IX); or to marry their children to heretics (Laod. 
 X, XXXI); or to observe, or receive gifts from, festivals of 
 heretics (Laod, XXXVIJ) ; or to enter a synagogue of Jews 
 or heretics for prayer (Ap. Can. LXIV); or to observe, or 
 receive gifts from, Jewish fasts or festivals (Ap. Can. LXX, 
 Laod. XXXVI) ; or to receive unleayened bread from the 
 Jews (Laod. XXX VIII); or to feast with the heathen (Laod. 
 XXXIX); or to join in prayer with schismatics (Ant. I, 
 Laod. XXXII1); or to adhere to the maintainers of conven- 
 ticles (Ap. Can. XXXI). 
 
 They are forbidden to submit to the jurisdiction of Nesto- 
 rius or his partisans (Eph. III). 
 
 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 who, after deposition, meddles with his former ministry 
 (Ant. IV); or to join in prayer with a deposed Clergyman 
 (Ap. Can. XI). 
 
 They are forbidden to remove from their own Parishes 
 (Nic. XVI, Chal. V, XX), without the Bishop’s consent (Ap. 
 
DIGEST. 299 
 
 CLERGY, MINOR.—YV. Tarnes Forsmpen.— 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 meddie 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. ITD) ; 
 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. LXXII1). 
 
 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, II); 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. XVI, 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. XLII); or to address the Emperor, without the con- 
 sent of the Metropolitan and Provincial Bishops (Ant. 
 XI). 
 
 They are forbidden to commit Simony, or negotiate simo- 
 niacal-contracts (Chal. IT). 
 
 They are forbidden to castrate themselves (Ap. Can. XXIII, 
 Nic... 5), 
 
 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 elubs (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 (Laod. XXVII). 
 
300 
 
 DIGEST. 
 
 CLERGY, MINOR.—V. Turnes ForsmpeEen.— 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. LXXXIV); or to mock the infirm (Ap. 
 Can. LYII). 
 
 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. III) ; 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, unless 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. V). 
 
 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. XXXII). 
 
 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. X XI). 
 
DIGEST. 301 
 
 CLERGY, MINOR.—VIII. GenerRAL REGULATIONS AS TO THE MINOR 
 CLerGy.— 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. VIII). 
 
 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. XXVI). 
 
 CLINIC BAPTISM.—Clinic Baptism is generally a disqualification 
 for Priests’ orders (Neo-Ces. XII); those who have received 
 clinic Baptism, if afterwards restored to health, must learn 
 the Creed by heart (Laod. XLVI). 
 
 CLOAK.—Anathema on those who wear a rough cloak, and despise 
 persons who use the berus, 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. LV). 
 
 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 Furi Communicants.— 
 Communicants are to remain in Church for Communion, 
 as well as for the reading of Scripture (Ap. Can. IX, Ant. II). 
 —I. Or THe READMIsSION OF OFFENDERS TO CoMMUNION.— 
 
 Communion is permitted to those who remained steadfast 
 throughout the persecutions, though forced to appear other- 
 wise (Anc. II). 
 
 Penitents are to be admitted to communion after penance 
 proportioned to the nature of their offences (Laod. Il); 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, XI, XIV, Anc. IV, V, VI, VII, VIII, 
 TX), A lapsed Priest, readmitted to communion, is not per- 
 mitted to officiate (Anc. I); nor a lapsed Deacon, unless by 
 indulgence of his Bishop (Anc. Il). 
 
 Digamists may be admitted to communion (Nic. VIID), 
 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. III). 
 
 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 bomicides, after five years (Anc. 
 XXII]; 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. XXV). 
 
 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 (Ane. XVI) ; and to wilful murderers (Anc. XXII) ; and 
 to a woman who has married two brothers (Neo-Ces. IJ) ; 
 
DIGEST. 303 
 
 COMMUNION.—II. Or tne REeApDMISsION 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 without the Oblation, is 
 the last degree of penance (Nic. XI, XII, XIII, Anc. IV, V, 
 VI, VIU, IX, XVI, XXIV). 
 
 —III. 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. VIII); they are admitted by Chrism 
 (Const. VIL); 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. 
 VII). 
 
 —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. X XXIII) ; communion is 
 not to be granted to one possessed of a devil (Ap. Can. 
 LXXIX). 
 
 Communion is to follow Baptism and Chrism (Laod. 
 XLVI). 
 
 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. 
 Va 
 
 COMPULSION.—The lapsed, who have fallen without compulsion, 
 are to fulfil twelve years of penance (Nic. X1). 
 
 CONCUBINE.—One who, after Baptism, has had a concubine, can 
 not be ordained (Ap. Can. XVIJ). 
 
304 DIGEST. 
 
 CONCUPISCENCE.—Concupiscence is not to be regarded as actual 
 sin (Neo-Ces. 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-Ces. IX). 
 
 CONFIRMATION.—Vid. Chrism. 
 OF CANONS AND CREED.—Vid. Canon, Creed. 
 CONFUSION.—Confusion in the Church is forbidden (Ap. Can. IX, 
 Ant. IT). 
 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. XX1). 
 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. LVIT); a 
 Bishop cannot act beyond his own jurisdiction, without the 
 consent of the Bishop having jurisdiction (Ap. Can, XX XY). 
 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. XXV). 
 
DIGEST. 305 
 
 CONSENT— Continued. 
 
 The consent of the master must be obtained, before a slave 
 can be ordained (Ap, Can. LX XXII) ; 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. 
 XXVIII). 
 
 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. IX, 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 Nica 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, XX1). 
 
 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. I1). 
 
 Clergymen and Monks are forbidden to make contracts re- 
 lating to secular affairs (Chal. ITI). 
 
 CONVENTICLES.—Marntarnina or.—Vid. Schism. 
 
 CONVERT.—One who is recently converted from heathenism, is not 
 to be made a Bishop (Ap. Can. LXXX, Nic. IT); nor a 
 Priest (Nic. IT); nor a Clergyman of any rank (Laod. III); 
 but former profession of heathenism is not in itself a dis; 
 qualification for ordination (Anc. X1). 
 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. XXX1), 
 
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, XII, 
 DS Aries TV, Viv Vann Te VT, XL VG EXeXOVa) 
 
 COUNCIL.—See Synod. 
 
 COUNTRY PRIESTS are forbidden to serve in a City, unless in the 
 absence of the Bishop and City Priests (Neo-Czs. 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. LVII). 
 
 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 Nica is confirmed (Const. I); the Nicene 
 and Constantinopolitan Creed is confirmed by Chal. Encyc.; it 
 is to be the only Declaration of Faith demanded of converts 
 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. XLVII; 
 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. [X). 
 
 ©UP.—Lapsed Deacons, who have been restored, are forbidden to 
 bring in the Cup (Ane. 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. 
 
 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). 
 
 CYNIC, 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. LITT). 
 
 DANGER.—Personal danger is an extenuating circumstance in case 
 of lapse (Nic. X1).- 
 
 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-Cexs. 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 XTX) ; 
 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. II]). 
 
308 DIGEST. 
 
 DEACON.—I. OF THE DISQUALIFICATIONS FOR THE OFFICE OF A 
 Dracon.— Continued. 
 
 A neophyte must not be made a Deacon (Laod. III); 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). 
 
 —Il. Or THE ELECTION oF A DEACON.— 
 
 A Deacon is not to be elected by the multitude (Laod. 
 XIii). 
 
 —Il. 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 V1). 
 
 —IV. Or THe DorTies or 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. XXY). 
 
 He is to fast during Lent, and on Wednesdays and Fri- 
 days, unless prevented by bodily weakness (Ap. Can. 
 LXITX). 
 
 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). 
 
 —V. OF THE PRIVILEGES OF A DEACON.— 
 
 A Deacon 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). 
 
 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). 
 
DIGEST. 309 
 
 DEACON.—YV. OF 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, having 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. ITI). 
 
 A Deacon owes no obedience to a Bishop convicted of 
 anything contrary to religion or morals (Ap. Can. XXX1I). 
 
 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. XTX). 
 
 —VI. Turnes ForBIDDEN TO A DEACcON.— 
 
 A Deacon is forbidden to divorce his wife, under pretext 
 of religion (Ap. Can. V); or to marry after ordination (Ap. 
 Can. XXVI); 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. IIT); 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. III); he is 
 forbidden to serve in the army (Ap. Can. LXXXIID); 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. 
 XXXII) ; or to employ them as Clergymen (Ap. Can. XLV); 
 or to admit the Baptism or Sacrifice of heretics (Ap. Can. 
 
310 DIGEST. 
 
 DEACON.—VI. Tutnes ForBmppEN To A DEracon.— Continued. 
 
 XLVI); or to receive the Eulogie of heretics (Laod. XXXII) ; 
 or to attend the Cemeteries or Martyries of heretics (Laod. 
 TX); orto marry his children to heretics (Laod. X, XX XI); 
 or to observe, or receive gifts from, festivals of heretics 
 (Laod. XX XVII); 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, Nic. 
 Encyc., Ant. I); or to observe, or receive gifts from, Jewish 
 fasts or festivals (Ap. Can. LXX, Laod. XXXVIJ); or to re- 
 ceive unleavened bread from the Jews (Ap. Can. LXX, Laod. 
 XXXVIITI) ; 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 conventicles (Ap. Can. 
 XXXiT). 
 
 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 Clergyman 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. IIT); 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. IIT); 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 XTX); or to address the Emperor, without the 
 consent of the Metropolitan and Provincial Bishops (Ant. 
 XT); or to officiate in another City, without Letters Com- 
 mendatory from his own Bishop (Chal. XII); or to travel 
 without his Bishop’s consent (Laod. XLI); or without Let- 
 ters Canonical (Laod. XLII). 
 
 He is forbidden to carry off wax or oil from the Church 
 (Ap. Can. LXXII); or to appropriate consecrated vessels to 
 private purposes (Ap. Can, LXXIIT). 
 
DIGEST. 311 
 
 DEACON.—VI. Tunes Forsmpen To a Dracon.— Continued. 
 
 He is forbidden to seize his Bishop’s property, on his death 
 (Chal. XXII). 
 
 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. XVII). 
 
 If deposed, he is forbidden to touch his former ministry 
 (Ap. Can. XXVIII, Ant. IV). 
 
 He is forbidden to commit simony (Ap. Can. XXTX, 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. 
 LXVIJ); 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, 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). 
 
 He is forbidden to insult a Bishop (Ap. Can. LV); or a 
 Priest, or Deacon (Ap. Can. LVI) ; or the Emperor, or a mag- 
 istrate (Ap. Can. LXXXIV); or to mock the infirm (Ap. 
 Can. LVII). 
 
 He is forbidden to deny his office (Ap. Can. LXII). 
 
 He is forbidden to sit amongst the Priests (Nic. XVII) ;sx 
 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. Or THE 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, Kacommuni- 
 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. ITI). 
 
 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. XLV). 
 
 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. XXI). 
 
 A lapsed Deacon, if restored, is entitled to his former 
 honours, but he cannot officiate, except by indulgence of his 
 Bishop (Anc. 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-Ces. X). ; 
 If the wife of a Deacon commit adultery, he must divorce 
 her, or desist from his ministry (Neo-Czes. VIII). 
 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 Plrygians, seeking reconciliation to the 
 Catholic Church, is to be instructed and baptized, before 
 admission (Laod. VIII). 
 DEACONESS.—A Deaconess is not to be ordained under forty years 
 of age, nor without examination; and she is forbidden to 
 marry (Chal. XV). 
 A Deaconess of the PaulNanists, 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. LVII). 
 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. XVII, Laod. IV). 
 DECEASED Wirr’s Sister.—Vid. Sister-in-Law. 
 HusBAND’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 fornieation, 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. III); 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-XTX). 
 
 DEGREES OF PENANCE.—See Penance. 
 
 DELAY.-—Delay by a Metropolitan, in the ordination of a Bishop, is 
 condemned (Chal. XXY). 
 
 DEPOSED CLERGYMAN.—Clergymen are forbidden to join in 
 prayer with a deposed Clergyman (Ap. Can. XJ) ; Bishops are 
 forbidden to receive Clergymen who are deposed for leaving 
 their own Parishes (Ap. Can. XVI, Ant. III). 
 
 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 METROPOLITAN.— 
 
 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. Encye. and Can. I); or who unnecessarily de- 
 lays the ordination of a Bishop (Chal. XXV). 
 
 —OrF A BisHop.— 
 
 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. XVII). 
 
 Or who celebrates Easter before the Vernal Equinox, as 
 the Jews do (Ap. Can. VII, Ant. I); or professes the heresies 
 of Nestorius antl Celestius (Eph. Encyc., 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. Encyc.); or enters a synagogue of Jews or here- 
 
DIGEST. 315 
 
 DEPOSITION.—Or a Bisnor.— 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 assembly of Bishops at 
 Ephesus (Eph. II). 
 
 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. IL); or obtains his 
 Church through secular rulers (Ap. Can. XXX). 
 
 Or who holds ordinations beyond his own jurisdiction 
 (Ap. Can. XXXYV); or acts, without invitation, beyond his 
 own Province (Ant, XIIT). 
 
 Or who rebaptizes one who has true Baptism (Ap. Can. 
 XLVII); or refuses to baptize one who has been polluted 
 by the impious (Ap. Can. XLVI); 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. LVIID ; 
 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. LXII). 
 
 Or who has been ordained after lapse (Nic. X). 
 
 Or who receives, or grants, a second ordination, unless the 
 first is void (Ap. Can. LXVIII). 
 
 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 vacant See, without a full Synod (Ant. 
 XVI). 
 
 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-Ces. 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 
 
216 DIGEST. 
 
 DEPOSITION.—Or A BisHop.— Continued. 
 
 guilty of any sensual sin (Nic. II); or ravishes a woman, 
 under pretence of marriage (Chal. XXVII). 
 
 Or who is given to dice, or drunkenness (Ap. Can, XLII); 
 or who strikes backsliders or unbelievers (Ap. Can. XXVI). 
 
 Or who abstains from flesh and wine because he abhors 
 them (Ap. Can. LI); especially if he so abstain on festival 
 days (Ap. Can. LIT) ; 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). 
 
 —OF A CHOREPISCOPUS.— 
 
 The penalty of deposition is pronounced against a Chore- 
 piscopus who commits simony (Chal. I): 
 
 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. II1). 
 
 Or who engages in worldly business (Ap. Can. VI, LXXXqI, 
 Chal. IID); or serves in the army (Ap. Can. LXXXIIT); or 
 becomes security (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 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. VI, 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. XLY). 
 
 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. 
 XXXII). 
 
 Or who commits simony (Ap. Can. XXIX, Chal. ID}. or 
 negotiates simoniacal contracts (Chal. II). 
 
 Or who receives irregular and uncanonical ordination 
 (Ap. Can. XXXV); or receives a second ordination, unless 
 the first was void (Ap. Can. LXVIIJ) ; 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. LXID). 
 
 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. VIID; or 
 leaves his Parish and refuses to return on his Bishop’s sum- 
 mons (Ant. ITI). 
 
 Or who seizes the property of a Bishop on his death 
 (Chal. XXII); or who allows Monasteries to be used as sec- 
 ular dwellings, or appropriates their property (Chal. XXTY). 
 
 Or who, after being transferred to another Church, med- 
 dies with the affairs of his former ministry (Chal. X). 
 
 Or who persists in divorcing his wife under pretext of re- 
 ligion (Ap. Can. V); or refuses to divorce an adulterous 
 wife (Neo-Cxs. VIII); or who abstains from marriage be- 
 cause he abhors it (Ap. Can. LI); or 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. 
 XXV); or commits manslaughter (Ap. Can. LXV); or is 
 guilty of any sensual sin (Nic. II); or ravishes a woman, 
 under pretence of marriage (Chal. XXVIJ). 
 
 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. LIID); 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. 
 LXVJ); 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 XXIV). 
 
 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. 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 A 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. 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); 
 
DIGEST. 319 
 
 DEPOSITION.—Or a Deacon.— Continued. 
 
 or composes, or uses, any other than the Nicene Creed 
 (Eph. VI, 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 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. 
 XXXI). 
 
 Or who commits simony (Ap. Can. XXIX, Chal. II); or 
 negociates simoniacal contracts (Chal. II). 
 
 Or who receives irregular and uncanonical ordination (Ap. 
 Can. XXXYV); or receives a second ordination, unless the 
 first was void (Ap. Can. LX VIII); 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. III). 
 
 Or who seizes the property of a Bishop, on his death 
 (Chal. XXII); or who allows Monasteries to be used as secu- 
 lay 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. XVIID. 
 
 Or who persists in divorcing his wife, under pretext of re- 
 ligion (Ap. Can. V); or refuses to divorce an adulterous wife 
 (Neo-Cees. 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, Nic. 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 VII). 
 
 Or who is given to dicing or drunkenness (Ap. Can. XLII). 
 
320 DIGEST. 
 
 DEPOSITION.—Or a Deacon.—— Continued. 
 
 Or who strikes backsliders or unbelievers (Ap. Can. 
 XXVII). 
 
 Or who abstains from flesh and wine because he abhors 
 them (Ap. Can. LI); especially if he so abstain on Festiva) 
 Days (Ap. Can. LIiI); 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. LY); or insults the 
 Emperor, or a Magistrate (Ap. Can. LX XXIV). 
 
 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. XI). 
 
 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). 
 
 —Or 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. XVII). 
 
 Or who profess the heresies of Nestorius and Celestius 
 (Eph. Encyc., Can. IV); or of Theodore of Mopsuestia (Eph. 
 VIl); 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 tnrough sec- 
 ular rulers (Ap. Can. XXX). 
 
 Or who adhere to the maintainers of conventicles (Ap. 
 Can. XXXjI). 
 
 Or who commit simony, or negotiate simoniacai contracts 
 (Chal. II). 
 
DIGEST. 321 
 
 DEPOSITION.—Or Tur Mrnor CLERGY.— Continued. 
 
 Or who receive irregular and uncanonical ordination (Ap, 
 Can. XXXYV); or have been ordained after lapse (Nic. X). 
 
 Or who deny their clerical position (Ap. Can. LXIJ). 
 
 Or who disobey the Canons of the lawful Synod of Ephe- 
 sus (Eph. VI); or disobey their Bishops (Chal, VII). 
 
 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. XXIV). 
 
 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-Cees. VIII). 
 
 Or who castrate themselves (Ap. Can. XXIII, Nic. I). 
 
 Or who commit fornication, perjury, or theft (Ap. Can. 
 XXV); 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. LXIX). 
 
 Or who insult their Bishops (Ap. Can. LV); or insult the 
 Emperor or a Magistrate (Ap. Can. LXXXIV). 
 
 Or who resort to secular courts, against other Clergymen 
 (Chal. IX). 
 
 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. XVIII). 
 
 Minor Clergy of the Paulianists, reconciled to the Catholic 
 Church, are, if unworthy, to be deposed (Nic. XTX). 
 
 —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. XTV). 
 
 —Or A STEWARD, ADVOCATE, OR BAILIFF.— 
 
 A Steward, Advocate, or Bailiff, who commits simony, or 
 
 negotiates simoniacal contracts, is to be deposed (Chal. I). 
 DEPRIVATION.—Deprivations by Nestorius or his followers are de- 
 clared void (Eph. III). 
 
322 DIGEST. 
 
 DEVIL.—A man possessed by a devil, is excluded from the ministry, 
 and from the congregation, until he is dispossessed (Ap. 
 Can, LXXIX). 
 
 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. XLITI). 
 
 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-Ces. VII). 
 
 A digamist cannot be ordained (Ap. Can. XVII). 
 
 A Priest is not allowed to attend, as guest, the marriage 
 of a digamist (Neo-Ces. 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. VIII). 
 
 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. VIIT); but Bishops are forbidden to bring confusion 
 on the Churches, by officiating beyond their own Dioceses 
 (Const. II). See also Haarch, 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, LHL). 
 The Cathari, before reconciliation to the Catholic Church, 
 must promise conformity to its Discipline (Nic. VII). 
 
 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, is 
 punishable by suspension (Ap. Can. XV, Ant. Lil); and, if 
 persisted in, by deposition (Ant. III); disobedience of Cler- 
 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. XVIII). 
 
 Disobedience to the third Canon of Nicza, 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. VI). 
 
 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. XXXVII, Ant. XX). 
 
 DISQUALIFICATIONS.—For ORDINATION.— 
 
 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. LX). 
 
 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. 
 LXXXI)). 
 
 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 (Anc. 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. 
 
 VD. 
 
324 DIGEST. 
 
 DISQUALIFICATIONS.—For Orpination.— 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. LXXVIII); but partial blindness or 
 lameness is not (Ap. Can. LX XVII). 
 
 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. LX XVI). 
 
 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. IX); 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 (Anc. 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-Ces. 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 (Anc. 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. 
 IY). 
 
 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. LXXY, 
 Const. VI); also persons who are under accusation are dis- 
 qualified for bringing such charges against any Clergyman 
 (Const. VI). 
 
 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. XXXV, 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. XXII). 
 
 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. V); but if she com- 
 mits adultery, he must divorce her, or desist from his minis- 
 try (Neo-Czs. 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. XVIII); and is for- 
 bidden to laymen (Ap. Can, XLVIID. 
 
 DOCTRINE.—The purity of Doctrine is to be guarded by Synods 
 (Ap. Can. XXXVID). 
 
 —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, XLITI). 
 
 DRESS.—Anathema on one who wears a rough cloak, and despises 
 those who use the derus, and other customary dress (Gang. 
 XII); also on a woman who assumes tlie 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. 
 LY). 
 
 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. 
 XLII). 
 
 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. 
 XXII); 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. Encyc., 
 Ant. I), 
 
 Fasting is permitted on Easter Even (Ap. Can. LXVI). 
 
 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. II); Monks are under the same restriction (Chal. 
 IH, IV). 
 —CENSURE.—Vid. Suspension, Deposition, Degradation, Eapul- 
 sion, Excommunication, and Anathema. 
 
 —DISTRICTS.—Ecclesiastical Districts in a new or rebuilt 
 City, are to follow the political and municipal arrangement 
 (Chal. XVID). 
 
 —OFFENCES. — Heretics, maintainers of conventicles, 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. 
 VI). 
 
 —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 Cha'cedon (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. VY). 
 
 EMASCULATION.—Vid. Castration. 
 EMPEROR, THE.—Communicants are forbidden to insult the Em- 
 peror (Ap. Can. LXXXIYV). 
 
 Charges against a Bishop are not to be brought before the 
 Emperor (Const. VI). 
 
 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. L. 
 EPISCOPATE.—Bishops are forbidden to raise their relatives to the 
 Episcopate from personal motives (Ap. Can. LX XVI); or to 
 bequeath his Episcopal office to heirs (Ap. Can. LX XVI). 
 Deposition from the Episcopate involves loss of all cleri- 
 cal rank (Chal. XXIX). 
 For the disqualifications for the Episcopate, vid. Disquali- 
 Jication, Bishop. 
 EQUINOX, VERNAL.—Easier 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. IL; 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 (@voia) (Ap. Can. I, XLVI). The word for Holy Com- 
 munion or Eucharist commonly used in the Canons is Obla- 
 tion (zgoc¢oed), which see. 
 
 EUDOXIANS.— The heresy of the Eudoxians is anathematized 
 (Const. I). 
 
 EULOGLH.—Eulogie are forbidden to be sent from one Parish to 
 another at Easter (Laod. XIV). Clergymen are forbidden to 
 receive the Eulogiz 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. VII). 
 
 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 (Nic. 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. VI); 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. 
 XXXIID. 
 
DIGEST. 329 
 
 EXAMINATION— Continued. 
 
 Examination is to be made into the lives of the lapsed, 
 who desire restoration to the Catholic Church (Anc. II, I, 
 V, VII, LX); 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. XI). 
 
 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, or the Throne of Constantinople 
 (Chal. TX, 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. XXI). 
 
 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. I), 
 
 —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. ITV); or who communicates 
 with one who does so (Ant. IV); or 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. LXII). 
 
 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. XI). 
 
 A Bishop deposed for fornication, perjury, or theft, is not 
 to be excommunicated (Ap. Can. XXV). 
 
 —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 his Church through secular rulers (Ap. Can. 
 XXX). 
 
 Or who commits simony (Ap. Can. X XTX). 
 
 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). 
 
 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. XXVI, 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 tlirough 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. XT). 
 
 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. XXV). 
 
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. IT). 
 
 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. XXIV). 
 
 Or who will not remain permanently at his Monastery, and 
 subject to his Bishop (Chal. IV, VIL). 
 
 Or who marries (Chal. XVI). 
 
 —OF A DEDICATED VIRGIN.— 
 
 A dedicated Virgin, who marries, is to be excommunicated 
 (Chal. XVD. 
 
 —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. XXXVI). 
 
 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-Cexs. 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. XXVIT). 
 
 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. LXVI, 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. 
 LXTIX); 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. IT). 
 
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. XXXVII, 
 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. LXXI). 
 
 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. LIT). 
 
 Clergymen are forbidden to attend plays at festivals 
 (Laod. LIV). 
 
 FIRST-FRUITS.—The first-fruits are not to be offered at the Altar, 
 except new ears of grain, and clusters of grapes (Ap. Can. 
 I1]); 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, VU). 
 
 FLESH.—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. 
 LII]); 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 flesh, 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. ID); also flesh offered 
 to idols (Gang. II). 
 
 FOREIGNER.—Foreign Clergymen are forbidden to be received 
 without Letters Commendatory (Ap. Can, XXXIID. 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. XXV); 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, conyicted of fornication, cannot be ordained 
 (Ap. Can. LXI). 
 
 FRIDAY.-—Fasting is ordained on Fridays (Ap. Can. LXIX). 
 
 FRUGALITY.—Frugality is commended (Gang. XXI). 
 
 FRUITS.—Vid. First-fruits. 
 
 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. XLII, 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, XXXVIID; 
 or of heretics (Laod. XXX VII). 
 
 The Holy Gifts are forbidden to be sent at Easter as Eu- 
 logiz (Laod. XIV). 
 
 GODLINESS.—Godliness is commended (Gang. XXI). 
 
 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. 
 nD): 
 
 GRAPES.—Clusters of grapes may be offered at the Altar (Ap. Can. 
 II]). 
 
 GRAVITY.—Gravity is commended (Gang. XX). 
 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-Ces. VII). 
 
 HABIT.--The habit customarily worn by Deaconesses of 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. LVID). 
 
 HANDS, IMPOSITION OF.—Paulianist Deaconesses, enrolled as 
 far as the dress, had no Imposition of Hands (Nic. XTX). 
 
DIGEST. 335 
 
 HANDS, IMPOSITION OF .— Continued. 
 
 Persons under penance, are to receive Imposition of Hands 
 from the Bishop, before leaving the Church (Laod. XIX), 
 
 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-Cees. 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. ID), 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. XXXTX); 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, LXII). 
 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. 
 LXXVI). 
 
 HEMIOLI4#.—Clergymen are forbidden to receive hemiolix (Nic. 
 XVI, 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 XXXII); or to enter a syna- 
 gogue of heretics to pray (Ap. Can. LXTV); 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— Continued. 
 
 or to observe, or receive gifts from, the festivals of heretics 
 (Laod. XXXVI); or to give their children in marriage to 
 heretics (Laod. X); unless they promise to become Chris- 
 tians (Laod. XXXI); Reacers 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. LXVIII) ; de- 
 privations by Nestorius, or by the partisans of his heresy, 
 are declared to be void (Eph. III). 
 
 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 Church, must promise, in writing, to 
 obey its decrees (Nic. VIII). 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, 
 JOGO. 
 
DIGEST. 337 
 
 HOSPITALITY.—Hospitality to foreign Clergymen is commended 
 (Ap. Can, XXXIID). 
 
 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. 
 LVIID). 
 
 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). 
 
 HYPERBORET 2US.—Vid. October. 
 
 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. Rescript. 
 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. 
 III). 
 
 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. II, V, VII); and to per- 
 
 sons who are under penance for bestial lusts (Anc. XVI); 
 
 and to those who contract many marriages (Neo-Ces. IIT) ; 
 
 but a Bishop may, if necessary, take away indulgence, already 
 
 granted to a lapsed Deacon, who has been restored (Anc. IT). 
 
 INFIRM.—Clergy and laity are forbidden to mock the infirm (Ap. 
 Can. LVI). 
 
 INHERITANCE.—The right to a See cannot be acquired by inherit- 
 ance (Ap. Can. LX XVI). 
 
 INITIATION. —Vid. Baptism. 
 
 INN.—Clergymén are forbidden to eat in an inn, except on a journey 
 (Ap. Can. LIV); Clergymen and Monks are forbidden to 
 enter an inn (Laod. XXIV). 
 
 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 be- 
 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. XXV). 
 
 INVITATION.—Bishops are forbidden to act officially beyond their 
 Provinces, without invitation (Const. I, Ant. XIII); 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. XIII); 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. XXXY). 
 
 INVOLUNTARY HOMICIDE.—Vid. Homicide. 
 
 ITINERANT VISITORS.—Vid. Visitors. 
 
 JERUSALEM.—The Bishop of Jerusalem is entitled to rank next to 
 the Metropolitan of Czesarea (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. I); 
 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. LXII). 
 
 JOURNEY.—Vid. Travelling. 
 
 JUDAISERS.—Judaisers, who rest on the Sabbath, are anathema- 
 tized (Laod. X XIX). 
 
 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 XTY). 
 
 —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). 
 
 The 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. XX XVIII). 
 A Bishop is forbidden to ordain his own kinsmen to the 
 Episcopate, from personal motives (Ap. Can. LX X YI); or to 
 
340 DIGEST. 
 
 KINSMEN OF A BISHOP— Continued. 
 employ them in the management of the Church Funds (Ant. 
 XXYV). 
 
 KISS OF PEACE.—The Kiss of Peace is to follow prayers for full 
 Communicants, in Divine Service (Laod. XIX). 
 
 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. LVII). 
 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. LXXI). 
 
 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. I). 
 
 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. V); 
 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. 341 
 
 LA WSUITS.—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 Holy 
 Communion, as well as for the reading of Scripture (Ap. 
 Can. IX, Ant. IL); 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. VIII); they are to give the Kiss of Peace to 
 the Bishop, after the Priests have done so (Laod. XIX). 
 
 —II. Or THE PRIVILEGES OF 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. LVI). 
 
 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). 
 
 —IIl. Tumnes ForBippEN TO LAYMEN.— 
 
 They are forbidden to compose, or use, any other than the 
 Nicene Creed (Eph. VII); or to join in prayer with here- 
 tics (Laod. XXXIII); 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, XXXI); or to 
 enter a synagogue of Jews or heretics to pray (Ap. Can. 
 LXIV) ; or to observe, or receive gifts from, Jewish fasts or 
 festivals (Ap.Can. LXX, Laod. XXXVIJ); or to receive un- 
 leavened bread from the Jews (Ap. Can. LXX, Laod. 
 XXXVI); or to feast with the heathen (Laod. XXXIX) ; 
 or to join in prayer with schismatics (Laod. XXXII); or to 
 adhere to the maintainers of conventicles (Ap. Can. XXXT). 
 
 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. XXIX). 
 
 They are forbidden to marry after obtaining a divorce, 
 or to marry a divorced woman (Ap. Can. XLYVIII); or to 
 
342 DIGEST. 
 
 LAYMEN.—Turincs 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. LXIID); or 
 to join in forming drinking clubs (Laod. LV). 
 
 If invited to a lovefeast, they are forbidden to take away 
 their portions (Laod. XXVII); they are forbidden to join in 
 wanton dances at weddings (Laod. LITT). 
 
 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. LX XIII). 
 
 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, Hxcommunication, 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. LX XV) ; 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 by a 
 Bishop; accusers of a Bishop are to be examined as to char- 
 acter (Chal. XX1). 
 
DIGEST. 343 
 
 LAYMEN.—V. 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 be received 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. LXTI). 
 
 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 (Laod. 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. LI). 
 
 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. Encyc. 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, XTX). 
 Vid. also Tome. 
 
344 DIGEST. 
 
 LETTERS CANONICAL.— Country 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. X1). 
 
 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. VII, XVII, XVIII, LI, LXIII, LXX, 
 
 Nic. XVII, Chal. I, Ant. I, II, VI, XI. + 
 For lists of Canonical books, see Ap. Can. LXX XV, Laod. 
 LX. 
 
 LORD’S DAY.—Vid. Sunday. 
 LORD’S SUPPER.—Vid. Obdlation. 
 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. 
 XXII). 
 
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 a term of fifteen years to complete excommunication, 
 according to circumstances (Anc. 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. 
 XXYV). 
 
 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-Cs. I); but the married state does 
 not disqualify a Priest for offering the Oblation (Gang. IV); 
 marriage 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 
 
 DIGEST. 
 
 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. [X); also women who 
 forsake their husbands from abhorrence of marriage (Gang. 
 XIV). 
 
 Marriage is commended (Gang. XX1I). 
 
 Readers and Singers are forbidden to intermarry with, 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. XX XT). 
 
 A second marriage, by a man who has divorced his first 
 wife, is forbidden; also marriage with a divorced woman 
 (Ap. Can. XLVIIJ) ; also the marriage of a woman with her 
 deceased husband’s brother (Neo-Ces, I). 
 
 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-Cexs. 
 VII); those who contract many marriages, may be admitted 
 to communion after penance (Neo-Ces. III). 
 
 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. XXVII). 
 
 Marriages are forbidden to be celebrated in Lent (Laod. 
 LID). 
 
 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 Clergyman, 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 
 
 MARTYRIES— 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 Curisr 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. XXXTV). 
 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. XII). 
 
348 
 
 DIGEST. 
 
 METROPOLITA N— Continued. 
 
 A Metropolitan is not to act without the consent of his 
 Provincial Bishops (Ap. Can. XXXIV, Ant. IX); he 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. XIX); 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); he 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 invitation to ordain for them (Ant. XIII). 
 
 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. XI) ; 
 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, XVID). 
 
 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. Encyc., and 
 Can. I). 
 
 MILITARY SERVICE.—Military service is forbidden to Bishops, 
 
 Priests, and Deacons (Ap. Can. LXXXIII); 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. IT). 
 MINISTRY.—A Bishop, Priest, or Deacon, is forbidden, after deposi- 
 
 tion, to touch his former ministry (Ap. Can. XXVIII, Ant. 
 TV). 
 
 A Bishop who will not enter upon his ministry, is to be 
 suspended (Ap. Can. XXXVI, Ant. XVII), and judged by 
 the Synod (Ant. XVID); a Priest or Deacon, who will not 
 
DIGEST. 349 
 
 MINISTRY— Continued. 
 
 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. 
 XVIII). 
 
 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 (Ane. II). 
 
 MINOR ORDERS.—Vid. Clergy, Minor. 
 
 MINORS.—Clergymen are allowed to undertake the guardianship of 
 minors, if called thereto by the law (Chal. III). 
 
 MINORITY.—Factious opposition of a minority of the Bishops of a 
 Province, is to be disregarded (Nic. VI, Ant. XIX). 
 
 MISAPPROPRIATION.—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. LXXIII) ; misappropriation of 
 Monasteries, or their ;. operty, is punishable by ecclesiastical 
 penalties (Chal. XXIV); misappropriation of the Offerings 
 of the Church, is punishable by anathema (Gang. VII, VI]) ; 
 misappropriation, by a Bishop, of Church property, is pun- 
 ishable by the Synod (Ant. XXYV). 
 
 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. XXIV). 
 
 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. XXI). 
 
 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. XXV), 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, 
 VIII). 
 
 Monks are forbidden to engage in secular business (Chal. 
 III, [V); unless called by the law to the guardianship of 
 minors (Chal. ill); 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, TV): 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. 
 If). 
 
 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. XXII). 
 
 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-CZSAREA.—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. IL); he is not to be ordained (Laod. 
 II]). 
 
 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. Encyc., Can. I); a Provincial Bishop, 
 for the same cause, is to be deposed (Eph. Encyc., Can. II, 
 Can. VI) ; also a Priest, Deacon, or Minor Clergyman (Eph. 
 Encyc., Can. IV, Can.. VII); and a layman is to be excom- 
 municated (Eph. VII). 
 
 Prohibitions by Nestorius are declared to be void (Eph. 
 Ii); 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. II, Chal. XXVIII). 
 
 NEW TESTAMENT.—Vid. Testament. 
 
 NIC A.—The Creed of Niczea is confirmed at Constantinople (Const. 
 TI), and at Ephesus (Eph. Vil), and Chalcedon (Chal. Encyc.) ; 
 the Creed of 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. VU, Chal. Encyc.); the decision of Nicea, re- 
 garding the time for celebrating Easter, is reaffirmed (Ant. 
 I); the Canons of Nicza 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. 
 XXi7). 
 
 NOVICE.—A novice is forbidden to be made a Bishop (Ap. Can. 
 LXXX, Nic. I), or Priest (Nic. ID); or to be ordained at all 
 (Laod. IT). 
 
 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, XXXI, XXXIX, Chal. VIII, Ant. Tl, Anc. 
 XVIII); and on Monks and laymen (Chal. VIII). 
 
 A Bishop who is convicted of anything contrary to re- 
 ligion or morals, forfeits his claim to the obedience of his 
 Clergy (Ap. Can. XX XI). A Metropolitan who falls into the 
 heresy of Nestorius or Celestius, forfeits his claim to the obe- 
 dience of his Provincial Bishops (Eph. I), 
 
 OBLATION.—The word Obdlation (xpocdopa) 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. LVIII); 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. IT). 
 
 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 (Neo-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. 
 XII) ; but this may be done by a Chorepiscopus (Neo-Ces, 
 XIV). 
 
 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, 
 XII, Anc. IV, V, VI, VII, VIII, IX, 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. XLVI). 
 
 See also Hucharist and Communion ; and for particulars of 
 persons excluded from the Oblation, see Penance. 
 
 OCTOBER.—Provincial 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). 
 
 CECUMENICAL SYNOD.—Vid. Synod. 
 
 OFFENCES, ECCLESIASTICAL.—For regulations as to persons 
 who may bring accusations of ecclesiastical offences against 
 a Bishop, see Accusers. 
 
 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. 
 III); the misappropriation of oil of the Church is forbid- 
 den (Ap. Can. LXXTI). 
 
 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. XTX). 
 
 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. IV). 
 
 ORDAINER.—Simony in an Ordainer is punishable by deposition 
 (Ap. Can. XXIX, Chal. Il), 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-Cees. IX). - 
 
 A Bishop is forbidden to ordain for money (Ap. Can. 
 XXIX, Chal. Il); he is forbidden to ordain beyond his own 
 Parish (Ap. Can. XXXV, Const. II, Eph. VIII, 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. 
 IV); and with the consent of a majority of the Bishops of 
 the Province, and especially of the Metropolitan (Nic. IV, 
 «VI, Ant. XIX); 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. XXV). 
 
 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. TX). 
 
 The Minor Clergy are to be ordained by a Bishop (Ap. 
 Can. IT); but Readers, Sub-deacons, and Exorcists, may be 
 ordained by a Chorepiscopus (Ant. X). 
 
 The ordination of those who have been steadfast through- 
 out the persecutions, though forced to seem otherwise, is 
 permitted (Anc. III). 
 
 Bishops may consent in writing, to the ordination of a 
 Bishop, if personal attendance is difficult (Nic. IV, Ant. 
 XIX). 
 
DIGEST. 355 
 
 ORDINATION— Continued. 
 
 Imposition of hands is necessary to the validity of ordina- 
 tion (Nic. XTX). 
 
 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. Letters. 
 
 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. IX); 
 but he is not to perform official acts beyond it (Ap. Can. 
 XXXIV, XXXV, Ant. IX, XXII), unless authorized by the 
 proper Bishop (Ant. XXII); 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 tke 
 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. XX VI). 
 
 Eulogiz are forvidden 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. X XIX, 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, XXTYV); 
 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-Cexs. 
 II); the penance of those who contract many marriages is 
 mentioned as being well known (Neo-Ces. III); a digamist 
 is to fulfil a short term of prayer and fasting (Laod. I); he 
 is declared to be worthy of penance (Neo-Czes. 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. XXYV). 
 
 Penance is not to be readily allowed to the survivor of an 
 unlawful marriage, when the other party dies out of com- 
 munion (Neo-Cees. I). 
 
 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. II); it is also a necessary condition for ad- 
 mission to penance (Laod. IJ). 
 
 PENITENTS.—Bishops and Priests are directed to receive penitents 
 (Ap. Can. LID); but not without earnest entreaty (Ant. I); 
 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.—Provincial 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. VID ; both 
 
358 DIGEST. 
 
 PHRYGIA NS— Continued. 
 
 the Clerzy 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. 
 XVII). 
 
 PONTUS.—The jurisdiction of the Bishop of Pontus is confined to 
 his own Diocese (Const. II:; 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. XXI). 
 ‘ORHOUSES.—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.—Conimunicants are forbidden to join in Prayer with the 
 excommunicated (Ap. Can. X); Ciergymen are forbidden to 
 join in Prayer with a deposed Clergyman (Ap. Can. XI); 
 Bishops, Priests, and Deacons are forbidden to join in Prayer 
 
DIGEST. 359 
 
 PRAYER— Continued. 
 
 with heretics (Ap. Can. XLV, LXIV, Laod. IX, XXXII]; 
 the Minor Clergy and laity are under the same restriction 
 (Ap. Can. LXIV, Laod. IX, XXXII); Prayer with Jews is 
 forbidden to Clergy and laity (Ap. Can. LXIV); also Prayer 
 with schismatics (Ant. 1, Laod. XX XIII). 
 
 A Sub-deacon is forbidden to leave the doors to join in 
 Prayer (Laod. XLIII). 
 
 Communicants must remain in Church for Prayer, as well 
 as for the reading of Scripture (Ap. Can. IX, Ant. II). 
 
 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 .vitted 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 (Anc. 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. I, 
 Eph. VUI, Chal. XII, XVII). 
 
 PRESBYTERATE, DISQUALIFICATIONS FOR THE.—Vid. Dis- 
 qualifications. 
 
 PRESBYTERESSES.— Presbyteresses are forbidden to be appointed 
 (Laod. XI). 
 
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. 
 VID). 
 
 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 (Nice. 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. III); 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. III). 
 
 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. Cees. 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. 
 XII). 
 
 —II[. Or THE ORDINATION OF A PRIEST.— 
 
 A Priest isto 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 Bishop beyond his jurisdiction 
 (Ant. XX); 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). 
 
 —IV. Or THE Duries or A PrRIEstT.— 
 
 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. VIII). 
 
 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). 
 
 —V. OF THE PRIVILEGES OF A PRIEST.— 
 
 _ A Priest is to receive his share of Offerings not made at 
 the Altar (Ap. Can. IV); wien 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. II). 
 
 A Priest may communicate at the Altar (Laod. XIX), 
 
 Clergymen are forbidden to insult a Priest (Ap. Can. LVI). 
 
262 DIGEST. 
 
 PRIEST.—YV. Or THE PRIVILEGES OF A Priest.— 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, XI, 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. IX, 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. TV). 
 
 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. Tunes 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. III); 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. III); 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. LXXXIII); 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 
 
DIGEST. 363 
 
 PRIEST.—VI. Turxcs Forprmpkn To A Priest.— Continued. 
 
 to join in prayer with heretics (Ap. Can. XLY, 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. XXXVI); or to enter a synagogue of Jews 
 or heretics, for prayer (Ap. Can. LXIV); or to celebrate 
 Easter before the Vernal Equinox, as the Jews do (Ap. Can. 
 VII, Nic. Encye., Ant. I); or to observe, or receive gifts 
 from, Jewish fasts or festivals (Ap. Can. LXX, Laod. 
 XXXVI); or to receive unleavened bread from the Jews 
 (Ap. Can. LXX, Laod. XXXVIII); or to feast with the 
 heathen (Laod, XXXIX); or to join in prayer with schis- 
 matics (Ant. II, Laod. XX XIII); or to adhere to the main- 
 tainers of conventicles (Ap. Can. XXXI). 
 
 He is forbidden to submit to the jurisdiction of Nestorius 
 or his partisans (Eph. IIJ). 
 
 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. 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. 
 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. 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. Tuines ForBIDDEN TO A PrRIEST.— Continued. 
 
 (Laod. XLIX); 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. LXXTII). 
 
 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-Ces,. 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. XLVII). 
 
 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 XTX, Chal. 
 II) ; or to negotiate simoniacal contracts (Chal. I). 
 
 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 to doso (Anc. XIV); he is forbidden to eat flesh with 
 the blood, or the flesh 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-Ces. 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. LY); or to 
 insult a Priest or Deacon (Ap. Can, LVI\; or the Emperor, 
 
DIGEST. 365 
 
 PRIEST.—VI. Turnas ForBIDDEN TO A PriEst.— Continued. 
 
 or a Magistrate (Ap. Can. LXXXIV), or to mock the in- 
 firm (Ap. Can, LVI). 
 
 He is forbidden to neglect his duties (Ap. Can. LVIII). 
 
 He is forbidden to deny his Clergy (Ap. Can. LXIJ). 
 
 He is forbidden to practice magic, enchantment, or math- 
 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. VID). 
 
 —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. IT); 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 be reheard by a Synod (Ant. XII). 
 
 A Priest who misappropriates Church Property, is to be 
 judged by the Synod (Ant. XXYV). 
 
 —VIII. PENALTIES TO BE INFLICTED ON A PRIEST.— 
 
 Vid. Suspension of a Priest, Deposition of a Priest, Hxcom- 
 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. III). 
 
 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. GreneRAL REGULATIONS AS TO A PRrEst.— 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. XXIII). 
 
 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, be 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. XXXT, 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. I, 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. VIII); 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. XTX). 
 
 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. XXIX. 
 
DIGEST. 367 
 
 PRIVATE JUDGMENT.—Private judgment is forbidden to be main- 
 tained 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 (Anc. II). 
 
 PROPERTY.—The property of a Bishop is to be kept distinct from 
 that of the Chnrch (Ap. Can, XL, Ant. XXIV); 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. 
 XXXVIUI); 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 by the 
 Bishop (Anc. XV). 
 
 The property of a Church having a Bishop, is to be man- 
 aged by a Steward (Chal. X XVI). 
 
 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 Province, 
 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 XXI). 
 
 QUARTODECIMANS.-—Quartodecimans are admitted to the Catholic 
 Church by Chrism, after renouncing all heresies, and espe- 
 cially their own (Const. VII, 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. X1). 
 
 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 VII). 
 
 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. LXTX). 
 
 He may marry after ordination (Ap. Can. XXVI); in cer- 
 tain Provinces (Chal. XTV). 
 
 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. XXIII). 
 
 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. XLVII). 
 Paulianists, who are reconciled to the Catholic Church, 
 
 must be rebaptized (Nic. XIX); also Phrygians (Laod. 
 VII). 
 
 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. XXXIII); 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. XLY). 
 
 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 receiver 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. XY). 
 
 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 haye been driven by necessity from 
 their own country, are allowed to officiate 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, XXXVIII); he is 
 
370 DIGEST. 
 
 RELATIONS— Continued. 
 
 forbidden to ordain them to the Episcopate from personal 
 
 motives (Ap. Can. LXXVI); 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. IID); 
 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. 
 XTX). 
 
 RESTING.—Resting on the Sabbath is forbidden, and resting on 
 Sunday, when possible, is enjoined (Laod. X XTX). 
 
 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. XXXII) ; 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 Clergyn.an cannot be 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 (Anc. 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. XI). 
 
 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. XX’V). 
 
 The revenues of a vacant See are to be accumulated by its 
 Steward (Chal. XXYV). 
 
 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. 
 Ill, 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. 
 XXYV). 
 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. XXTX). 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. X XIX). 
 
 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. LI). 
 
 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, VIJ). 
 
 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 XIX). 
 
 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.—(Notr.—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. I). 
 
 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 (Anc. 
 XI). 
 
 A Clergyman, who seduces a woman under pretence of 
 marriage, is punishable by deposition, and a layman by 
 anathema (Chal. XXVIII); 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. 
 XXV); the property of a vacant See, which the Priests may 
 have sold during the vacancy, is to be reclaimed by the 
 Bishop (Anc. XV). 
 
 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. LXXIV). 
 
 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. II). 
 
 SIMONY.—Simony is punishable by deposition and excommunica- 
 tion (Ap. Can. XXIX); it is punishable by deposition (Chal. 
 II); and the negotiation of simony is punishable, in Clergy- 
 men, by deposition, and in laymen and Monks by anathema 
 (Chal. ID). 
 
 SIN.—Sensual sin is punishable in Bishops and Priests by deposition 
 (Nic. Il); 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-Ces. 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. II). 
 
 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. XY). 
 
 A Singer may marry after ordination (Ap. Can. XXVI); 
 in certain Provinces (Chal. XIV). 
 
 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 (Nic. ID). 
 
 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. II). 
 
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 (Nice. 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 XVI); or to employ 
 them in the management of Church Funds (Ant. XXV). 
 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. IIT). 
 
 STOLE.—Vid. Orarium. 
 
 STRANGER.—A stranger is not to be received without Letters Com- 
 mendatory (Ap. Can. XXXIII); 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. IT). 
 
 STRIKING.—The striking of backsliders or unbelievers, is forbidden 
 to Bishops, Priests, and Deacons (Ap. Can. XXVII). 
 
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. XXV); he is forbidden to leave the doors (Laod. 
 XXII, XLIM); 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. XXI) ; 
 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. XXIII). 
 
 SUFFRAGE.—The suffrage of Bishops, on the election of a Bishop, 
 may be given in writing, if personal attendance is difficult 
 (Nic. IV, Ant. XIX). 
 
 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. LXXIYV). 
 
 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. X XIX). 
 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. XX1). 
 SUPPER, THE LORD’S.—See Oblation. 
 
 SUPPORT.—I. Or a BisHop.— 
 
 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 BisHorp.— 
 
 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 suspei 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. 
 LXXI)J) ; or appropriates consecrated vessels to private pur- 
 poses (Ap. Can. LXXIITI). 
 
 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). 
 
 Or who ordains a relative to the Episcopate from personal 
 motives (Ap. Can. LXXYVI). 
 
 Suspension, when contumaciously disregarded, is to be 
 prolonged (Ap. Can. XIIT). 
 
DIGEST. 379 
 
 SUSPENSION.—II. Or a Priest.— 
 
 The penalty of Suspension is pronounced against a Priest 
 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 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. 
 IIJ) ; 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. LXXII) ; or appropriates consecrated vessels to private 
 purposes (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. 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 Dracon.— 
 
 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. II) ; 
 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. 
 
 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. 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. LVID). 
 
 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). 
 
 —lIV. Or Aa 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 7pso 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 Murvyor CLERGY.— 
 
 The penalty of Suspension is pronounced against those of 
 the Minor Clergy who communicate with the excommuni- 
 cated (Ap. Can. X, Ant. II); or receive suspended or excom- 
 municated persons, without Letters Commendatory (Ap. Can. 
 XID). 
 
 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. 
 LXXI}) ; or appropriate consecrated vessels to private pur- 
 poses (Ap. Can. LX XII). 
 
 Or who eat in a tavern, unless when on a journey (Ap. 
 
DIGEST. 381 
 
 SUSPENSION— Continued. 
 
 Can. LIV); or are given to dicing or drunkenness (Ap. Can. 
 XLII). 
 
 Or who insult a Priest or Deacon (Ap. Can. LYI); or 
 mock 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). 
 
 SUSPENSION FROM COMMUNION.—I. Or a BisHop, Prrizst, 
 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. LXTY). 
 
 —Il. 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. II). 
 
 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. LXTV); 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. LXIX). 
 
 Or who is given to dice or drunkenness (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. LXX XIV). 
 
 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.—F rom CoMMUNION, OF A Layman.— Continued. 
 Or who is possessed of a devil (Ap. Can. LX XIX). 
 Suspension, when contumaciously disregarded, is to be 
 prolonged (Ap. Can. XIII). 
 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. LXIV). 
 
 SYNEISACT 4.—Syneisacte are forbidden to reside with the Clergy 
 (Nic. IIL, Anc. XIX). 
 SYNOD.—CGcumenicau.— 
 
 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. XXXVI); 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. XXX VII) ; 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. LXXITV, Const. VI); to try the complaint of a 
 Clergyman against a Bishop (Chal. TX); to try a Bishop 
 who refuses to enter upon his ministry (Ant. XVIT) ; 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. II); 
 or who act beyond their jurisdiction (Ant. XXII); to ap- 
 point Bishops (Nic IV, Ant. XIX, XXIII). 
 
DIGEST. 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. XY). 
 
 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. LXXI). 
 
 TESTAMENTS.—For lists of the Canonical Books of the Old and 
 New Testaments, see Ap. Can. LXXXYV, Laod. LX. 
 
 The Old and New Testaments are alone permitted to be 
 read in Church (Laod. LIX). 
 
 TETRADITES.—Tetradites are admitted to the Catholic Church by 
 Chrism, after renouncing and anathematizing all heresies 
 
 (Const. VII). 
 THEFT.—Theft is punishable in Clergymen by deposition (Ap. Can. 
 DEV): 
 
 THEODORE OF MOPSUESTIA.—The heresies of Theodore of 
 Mopsuestia are anathematized (Eph. VID). 
 
 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. Il); 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. VI). 
 
 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. Y). 
 
 TORTURE.—Priests, who have japsed 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. 
 VI). 
 
 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 (Z. ¢., 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. 
 XXXVIII). 
 
 UPRIGHTNESS.—Uprightness in the enjoyment of wealth is com- 
 mended (Gang. XX1). 
 
 USURPATION.—The usurpation of a Province, by an Exarch, is 
 forbidden (Eph. VIII) ; also the usurpation of a vacant See 
 by a Bishop (Ant. XVI); 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. IV); 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. 
 II]). 
 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. Encye. 
 
 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, LXXIII); a Subdeacon is for- 
 bidden to touch the sacred vessels (Laod. XX1I). 
 
 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. XXIII). 
 
 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). 
 
386 DIGEST. 
 
 VIATICUM.—The Viaticum is never to be refused to the dying (Nic. 
 XIII). 
 
 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 of a 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. IX) ; though declared 
 to be in itself holy and excellent (Gang. [X); it is com- 
 mended when accompanied by humility (Gang. XXI); 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. LXXII). 
 
 WEAKNESS.—Bodily weakness is a sufficient excuse for not obsery- 
 ing the fasts of the Church (Ap. Can. LXTX, Gang. XIX). 
 
 WEALTH.—Uprightness and beneficence in the enjoyment of wealth 
 is commended (Gang. XX1). 
 
 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. LITT) ; Clergymen are forbidden to attend 
 plays at weddings (Laod. LIV). 
 
 WEDNESDAY.—Fasting on Wednesdays is ordained (Ap. Can. 
 LXITX). 
 
 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. III). 
 
 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 
 a 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. XTV). 
 
 The wife of a man who dies in an unlawful marriage, and 
 out of communion, is not to be easily admitted to penance 
 (Neo-Ces. IT). 
 
 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-lan. 
 
 WINE.—Wine may be offered at the Altar (Ap. Can. ITD). 
 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. IL) ; mar- 
 riage with a divorced woman disqualifies a man for being 
 ordained (Ap. Can. XVIII); a woman who forsakes her hus- 
 band from abhorrence of marriage is to be anathematized 
 (Gang. XIV). 
 
 A pregnant woman may be baptized whenever she will 
 (Neo-Ces. VI). 
 
 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. IIT) ; 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. XIX). 
 
 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. XIII). 
 
INDEX TO THE INTRODUCTION. 
 
 
 
 Abbot, 29. 
 
 Acolythist, 20. 
 
 Advocate of the Church, 22, 23, 
 
 of the Poor, 22. 
 
 *Ayarnrai, 31. 
 
 “Aytat wbAa, 87. 
 
 *AvOptov, 39. 
 
 Aix-la-Chapelle, the 
 adopts Filioque, 69. 
 
 ’AxoAovboc, 20. 
 
 *Akpoduevol, 38. 
 
 Alexandria, privileges of theSee of, 49. 
 
 Almoners of the Bishop were Dea- 
 cons, 20. 
 
 Altar, the, 18, 37. 
 
 Ambo, ’AuBov, 38. 
 
 *Avayvoorne, 20. 
 
 *Avaywpyrai, 26. 
 
 Anastasius, case of, 69. 
 
 Anchorets, 26. 
 
 Ancyra, 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 excommunicated, 
 71; but finally adopts the Catho- 
 lic doctrine of the Theotocos, 73. 
 
 Apiarius, the case of, 60. 
 
 Apocrisarii, 23. 
 
 Apollinarians, 66 (note). 
 
 Apostoleum, A7ooroAeiov, 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, 
 
 Barrigouevor, 89, 
 Bailiff of Church lands, 23. 
 Bema, fia, 35, 37. 
 Bishop, the, 18, 19. 
 his place in Church, 37, 
 Bovay tie méAewc, 14, 
 Bopoc, 37. 
 
 Cesarea, 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, 738-76 ; his- 
 tory of its XXVIII. Canon, 76. 
 Chancel, 37. 
 Charisius, 71 (note). 
 Charlemagne, a promoter of Filio- 
 que, 69. 
 Chartophylax, 22. 
 Xecwatouevor, 40. 
 Chorepiscopus, 41-44. 
 Christians, Catechumens so called, 
 38. 
 Church Advocate, 22, 23. 
 Wardens, 23. 
 Churches, 35. 
 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. 
 Ccenobites, 26. 
 Communicants,their place inChurch, 
 37. 
 Competentes, 39. 
 Confessional, 41. 
 Confessors, Churches built at their 
 graves, 56, 
 Consecration of a Virgin, 31. 
 Consistentes, 37. 
 Constantine, the Emperor, at Nicza, 
 55, 56. 
 Constantinople, privilege of the See 
 of, 49, 74. 
 First General Coun- 
 cil of, 65-69. 
 Copiate, 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), 69-73. 
 Ephesus (Robber Coun- 
 cil), 738-74. 
 Friuli, 68. 
 Gangra, 61. 
 Laodicea, 63, 44. 
 Neo-Cesarea, 55. 
 Nica, First General, 55. 
 Rome, 69. 
 Sardica, 59-61. 
 Toledo, 68. 
 Tyre, 62. 
 Creed of Nicea, 57. 
 Confirmed at Chal- 
 cedon, 67. 
 
 Cicumenical, 
 
 INDEX TO THE 
 
 Creed of Nica, 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, Avaxovixéy, 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 
 Eutyches against Flavian, 73-74. 
 
 Discipline, ancient penitential,37-41, 
 
 Districts, Country, 41-44. 
 
 Door-keeper, 20. 
 
 Dorotheus, case of, 69. 
 
 Easter, 57 (text and note). 
 Ecclesiastical Virgins, 30. 
 Ecclesiecdicus, "ExxAnovéxdcxoc, 22. 
 Edifices, Sacred, 35. 
 "Exduxoce tHe ékkAnoiac, 22. 
 Electi, 39. 
 Empire, Provincial System of the, 
 13. 
 Eparchs of the Empire, 15. 
 of the Church, 48. | 
 Episcopate, theory of the, 44, 45. 
 natural codperation of 
 the, 51. 
 ’Erioxoroc, 17-19. 
 Ephesus, General Council of, 69-73. 
 Robber Council of, 73-74. 
 ’Edopkcorye, 20. 
 ‘Epunvevtai, 22. 
 Eudoxians, 65 (note). 
 Eunomians, 65 (note). 
 
IN-TROPUCDIG Rh: 391 
 
 Eusebius of Cesarea possibly pre- 
 sent at the Council of Gangra, 
 61. 
 
 Eustathius the heretic condemned 
 at Gangra, 61. 
 
 Eutyches, case of the heretic, 73-74. 
 
 Evagrius of Soli, 72 (note). 
 
 Exceptores, 25. 
 
 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 Filioque, 
 68. 
 
 Gallery, the Women’s, 38. 
 Gangra, Council of, 61. 
 Gates, the Great, 39. 
 
 the Holy, 37. 
 
 the Royal, 38. 
 Gesta Martyrum, 23. 
 Tovukdivorrec, 88. 
 Gregory Nazianzen, 67. 
 
 Habit, the Virgin’s, 22. 
 Hearers, 38, 39. 
 Hermenente, 22. 
 Hibernantes, 40. 
 Hiemantes, 40. 
 
 ‘Tepareiov, 17. 
 
 ‘lepouovayxot, 29. 
 Infallibility, 50. 
 Interpreters, 22. 
 
 Jamesof Constantinople condemned 
 at Ephesus, 71 (note). 
 
 Jerusalem inferior in rank to Cxesa- 
 rea, 49. 
 
 John of Antioch, his Collection of 
 the Ap. Canons, 52; another of 
 that name sustains Nestorius at 
 Ephesus and is excommunicated, 
 
 
 
 71; but finally adopts the Catholic 
 Doctrine of the Theotocos, 75. 
 Julius of Rome and the Council of 
 
 Laodicea, 59-60. 
 Jurisdiction of the Episcopate, 45. 
 
 Kavov, list of the Clergy so called. 
 Le . 
 Karadoyog lepatixéc, 17. 
 TOV KAnpikov, 17. 
 Karnynrai, 21. 
 Karnyotuevu, 38. 
 KuykaAidec, 37. 
 KAjjpoc, 6, 17. 
 Kneelers, 38, 39. 
 Kowunrnpra, 36. 
 KowvoBirai, 26. 
 Kordrat, Koriavtec, 21. 
 Kvupraka, 85. 
 
 Laity, place of the, in Church, 37. 
 
 Laodicea, Council of, 63, 64. 
 
 Latrocinium Ephesinum, 73-74. 
 
 Lauras, the, 26. 
 
 Law, universality of Roman, 13. 
 
 Aeiroupyia, 17. 
 
 Leo of Rome sustains Flavian against 
 Dioscorus, 74. 
 
 Leo ILI. prohibits Filioqgue in the 
 Creed, 69. 
 
 Licinius the Emperor, 58. 
 
 List of the Clergy, 17, 34. 
 
 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 INDEX TO THE 
 
 Monks, 25-380. Preefects, the Preetorian, jurisdiction 
 Montanists, 66-67 (note). of, 15. 
 Mourners, 40. Pretor, his jurisdiction, 14. 
 Pretorian Prefectures, the four, 15. 
 
 Ndoc, 37. Presbyters, 19; their place in 
 Narthex (Ndp67&), the Interior, 38. Church, 37. 
 
 Exterior, 39. | Priesthood, the, 17-20. 
 Navc, 21. Priest-Monks, 29. 
 Naira, 21. Privileges of Alexandria, 49. 
 Navrodoyot, 21. Ceesarea, 49, 
 Nave, 37. Constantinople, 49. 
 Nazianzen. See Gregory. Jerusalem, 49. 
 Nectarius of Constantinople, 67. Rome, 49. 
 Neo-Cxsarea, Council of, 55. IIpodoreva, 14. 
 Nestorius, the heretic, 69-73. Procession and Mission, 68. 
 Nicza, Council of, 55-61. Proconsul, his jurisdiction, 14. 
 
 Nicholas I. Pope. In his reign | IIpoeot@rec rig éxxdAnoiac, 17. 
 Filioque began to be used at| Propheteum, IIpo@yreiov, 36. 
 
 Rome, 69. IIpwpevc, the Bishop so called, 21. 
 Notarii, 23. TIpocevatypia, 36. 
 Novatians, 58 (note). Spoogépew, mpoogopa, 17, 18. 
 
 Prostrators, 38. 
 Oblation, the, 17, 18. Prothesis, [p68ecrc, 37. 
 Oikot edxrnpcot, 36. Provinces, their original number 
 Oixuvéopoc, 21. and later distributions, 14, 15. 
 Oratories, 36. Provincial System of the Empire, 
 Ofvypadgot, 23. 13-17. 
 of the Church, 
 
 Papacy, 16, 50. 44-47. 
 Parabolani, tapaBoAavoi, mapaBoror, | YaAri¢ kavovexog, 21. 
 
 21. TlvAwpéc, 21. 
 Tlapapovapioc, 23. : 
 Parish, Iapouxia, 42, 44. Quartodecimans, 66 (note). 
 Tapbévor ERK ovaoTiKal, 30. Reader, 21 ; his place in Church, 38. — 
 Patriarch, Patriarchate, 15, 49. Reccared, King of the Goths, intro- 
 Paul of Antioch, 63. duced Filioque, 68. 
 
 Paulianists, 58. 
 
 2 Responsales, 23. 
 Their Deaconesses, 24. 
 
 Rhiginus, Metropolitan of Cyprus, 
 
 Penance, itsnature and purposes, 40.) his complaint to the Council of 
 Penitents, their classes and places, Ephesus, 72 (note). 
 
 37-Al. Rome, privileges of the See of, 49,74, 
 Pillar Monks, 27. Council of, under Martin L., © 
 iada, 39. does not contain Filioque, 
 Photinians, 64-66 (note). 69. 
 ®urilopevor, 39. 
 Phryges, 67 (note). Sabbatians, 66 (note). 
 OvAakec TOV éxKAnoLov, 28. Sabellians, 66 (note). 
 byAaF rév ckebwr, 22. Sacrifice, The, 17. 
 
 Tlvoroi, their place in Church, 37. Sacerdotal List, 17, 34. 
 lod, 7, 14. Sanctuary, 18. 
 
INTRODUCTION. 
 
 Sardica, Council of 59-61. 
 Sceuophylax, Zxevwr, piAatrov, 22. 
 Schism caused by Filioque, 67-69. 
 Sedes, See, 36. 
 
 Semi-Arians, 66 (note). 
 
 Senatus Civitatis, 14. 
 
 Service of the Altar, 17. 
 
 Singer, 21; his place in Church, 38. 
 Xxevn lepd, 18, 19. 
 
 Tketwv, PvAaF rav, 22. 
 
 Steward of the Church, 21. 
 
 Zroai, 39. 
 
 Strolling-Monks, 27. 
 
 Stylite, 27. 
 
 Subdeacon, 18, 20. 
 Subintroducte, 31. 
 
 LuyKAaiovrec, 40. 
 
 Lvveioaxtoc, 32. 
 
 Svvictauevol, 37. 
 
 Synesacte, 31, 32. 
 
 Synod. See Council. 
 
 Tayvypago., 23. 
 
 TéAetov, TO, 38. 
 
 Vertullian, 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 (9pévoc), The Bishop’s, 35, 37. 
 
 393 
 
 Ovoia, 17. 
 
 Ovotaornp.ov, 18, 37. 
 
 Timothy of Alexandria, 67. 
 
 Toiyapyor, Deacons so called, 21. 
 
 Toledo, Third Council of, first gives 
 Filioque, 68. 
 
 Tribunal, the Bishop’s, 36. 
 
 Tyre, Council of, 62. 
 
 ‘Yrnpéetne, 20. 
 '¥ rodiakovoc, 20. 
 Yrorinrtovtec, 38. 
 
 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, 23. 
 Weepers, 40. 
 
 Widows and Widowhood, 24, 33, 34. 
 Women’s Gallery, 358. 
 
 Zeno of Curium, 72. 
 Zosimus, Pope, his controversy with 
 the African Bishops, 60. 
 

 

 

 
1 1012 01031 9210